The Birth of Jesus
2 In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. 2 (This was the first census that took place while[Or This census took place before ] Quirinius was governor of Syria.) 3 And everyone went to their own town to register.
4 So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. 5 He went there to register with Mary, who was pledged to be married to him and was expecting a child. 6 While they were there, the time came for the baby to be born, 7 and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them.
8 And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. 9 An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, “Do not be afraid. I bring you good news that will cause great joy for all the people. 11 Today in the town of David a Savior has been born to you; he is the Messiah, the Lord. 12 This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.”
13 Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,
14 “Glory to God in the highest heaven,
and on earth peace to those on whom his favor rests.”
15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about.”
16 So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. 17 When they had seen him, they spread the word concerning what had been told them about this child, 18 and all who heard it were amazed at what the shepherds said to them. 19 But Mary treasured up all these things and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.
21 On the eighth day, when it was time to circumcise the child, he was named Jesus, the name the angel had given him before he was conceived.
Jesus Presented in the Temple
22 When the time came for the purification rites required by the Law of Moses, Joseph and Mary took him to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, “Every firstborn male is to be consecrated to the Lord”[ Exodus 13:2,12]), 24 and to offer a sacrifice in keeping with what is said in the Law of the Lord: “a pair of doves or two young pigeons.”[ Lev. 12:8]
25 Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was on him. 26 It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Messiah. 27 Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, 28 Simeon took him in his arms and praised God, saying:
29 “Sovereign Lord, as you have promised,
you may now dismiss[Or promised, / now dismiss ] your servant in peace.
30 For my eyes have seen your salvation,
31 which you have prepared in the sight of all nations:
32 a light for revelation to the Gentiles,
and the glory of your people Israel.”
33 The child’s father and mother marveled at what was said about him. 34 Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, 35 so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”
36 There was also a prophet, Anna, the daughter of Penuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, 37 and then was a widow until she was eighty-four.[Or then had been a widow for eighty-four years. ] She never left the temple but worshiped night and day, fasting and praying. 38 Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.
39 When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth. 40 And the child grew and became strong; he was filled with wisdom, and the grace of God was on him.
The Boy Jesus at the Temple
41 Every year Jesus’ parents went to Jerusalem for the Festival of the Passover. 42 When he was twelve years old, they went up to the festival, according to the custom. 43 After the festival was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. 44 Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. 45 When they did not find him, they went back to Jerusalem to look for him. 46 After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. 47 Everyone who heard him was amazed at his understanding and his answers. 48 When his parents saw him, they were astonished. His mother said to him, “Son, why have you treated us like this? Your father and I have been anxiously searching for you.”
49 “Why were you searching for me?” he asked. “Didn’t you know I had to be in my Father’s house?”[Or be about my Father’s business ] 50 But they did not understand what he was saying to them.
51 Then he went down to Nazareth with them and was obedient to them. But his mother treasured all these things in her heart. 52 And Jesus grew in wisdom and stature, and in favor with God and man.
NOTES:
2:1–2 Although universal registrations of Roman citizens are
attested in 28 B.C., 8 B.C., and A.D. 14 and enrollments in individual
provinces of those who are not Roman citizens are also attested, such a
universal census of the Roman world under Caesar Augustus is unknown outside
the New Testament. Moreover, there are notorious historical problems connected
with Luke’s dating the census when Quirinius was governor of Syria, and the
various attempts to resolve the difficulties have proved unsuccessful. P.
Sulpicius Quirinius became legate of the province of Syria in A.D. 6–7 when
Judea was annexed to the province of Syria. At that time, a provincial census
of Judea was taken up. If Quirinius had been legate of Syria previously, it
would have to have been before 10 B.C. because the various legates of Syria
from 10 B.C. to 4 B.C. (the death of Herod) are known, and such dating for an
earlier census under Quirinius would create additional problems for dating the
beginning of Jesus’ ministry (Lk 3:1, 23). A previous legateship after 4 B.C.
(and before A.D. 6) would not fit with the dating of Jesus’ birth in the days
of Herod (Lk 1:5; Mt 2:1). Luke may simply be combining Jesus’ birth in
Bethlehem with his vague recollection of a census under Quirinius (see also
Acts 5:37) to underline the significance of this birth for the whole Roman
world: through this child born in Bethlehem peace and salvation come to the
empire.
2:1 Caesar Augustus: the reign of the Roman emperor Caesar
Augustus is usually dated from 27 B.C. to his death in A.D. 14. According to
Greek inscriptions, Augustus was regarded in the Roman Empire as “savior” and
“god,” and he was credited with establishing a time of peace, the pax Augusta,
throughout the Roman world during his long reign. It is not by chance that Luke
relates the birth of Jesus to the time of Caesar Augustus: the real savior (Lk
2:11) and peace-bearer (Lk 2:14; see also Lk 19:38) is the child born in
Bethlehem. The great emperor is simply God’s agent (like the Persian king Cyrus
in Is 44:28–45:1) who provides the occasion for God’s purposes to be
accomplished. The whole world: that is, the whole Roman world: Rome, Italy, and
the Roman provinces.
2:7 Firstborn son: the description of Jesus as firstborn son
does not necessarily mean that Mary had other sons. It is a legal description
indicating that Jesus possessed the rights and privileges of the firstborn son
(Gn 27; Ex 13:2; Nm 3:12–13; 18:15–16; Dt 21:15–17). See notes on Mt 1:25; Mk
6:3. Wrapped him in swaddling clothes: there may be an allusion here to the
birth of another descendant of David, his son Solomon, who though a great king
was wrapped in swaddling clothes like any other infant (Wis 7:4–6). Laid him in
a manger: a feeding trough for animals. A possible allusion to Is 1:3 LXX.
2:8–20 The announcement of Jesus’ birth to the shepherds is
in keeping with Luke’s theme that the lowly are singled out as the recipients
of God’s favors and blessings (see also Lk 1:48, 52).
2:11 The basic message of the infancy narrative is contained
in the angel’s announcement: this child is savior, Messiah, and Lord. Luke is
the only synoptic gospel writer to use the title savior for Jesus (Lk 2:11;
Acts 5:31; 13:23; see also Lk 1:69; 19:9; Acts 4:12). As savior, Jesus is
looked upon by Luke as the one who rescues humanity from sin and delivers
humanity from the condition of alienation from God. The title christos,
“Christ,” is the Greek equivalent of the Hebrew māšîaḥ, “Messiah,” “anointed
one.” Among certain groups in first-century Palestinian Judaism, the title was
applied to an expected royal leader from the line of David who would restore
the kingdom to Israel (see Acts 1:6). The political overtones of the title are
played down in Luke and instead, the Messiah of the Lord (Lk 2:26) or the Lord’s
anointed is the one who now brings salvation to all humanity, Jew, and Gentile
(Lk 2:29–32). Lord is the most frequently used title for Jesus in Luke and
Acts. In the New Testament, it is also applied to Yahweh, as it is in the Old
Testament. When used of Jesus it points to his transcendence and dominion over
humanity.
2:14 On earth peace to those on whom his favor rests: the
peace that results from the Christ event is for those whom God has favored with
his grace. This reading is found in the oldest representatives of the Western
and Alexandrian text traditions and is the preferred one; the Byzantine text
tradition, on the other hand, reads: “on earth peace, goodwill toward men.”
The peace of which Luke’s gospel speaks (Lk 2:14; 7:50; 8:48; 10:5–6; 19:38,
42; 24:36) is more than the absence of war of the pax Augusta; it also includes
the security and well-being characteristic of peace in the Old Testament.
2:21 Just as John before him had been incorporated into the
people of Israel through his circumcision, so too this child (see note on Lk
1:57–66).
2:22–40 The presentation of Jesus in the temple depicts the
parents of Jesus as devout Jews, faithful observers of the law of the Lord (Lk
2:23–24, 39), i.e., the law of Moses. In this respect, they are described in a
fashion similar to the parents of John (Lk 1:6) and Simeon (Lk 2:25) and Anna
(Lk 2:36–37).
2:22 Their purification: syntactically, their must refer to
Mary and Joseph, even though the Mosaic law never mentions the purification of
the husband. Recognizing the problem, some Western scribes have altered the
text to read “his purification,” understanding the presentation of Jesus in the
temple as a form of purification; the Vulgate version has a Latin form that
could be either “his” or “her.” According to the Mosaic law (Lv 12:2–8), the
woman who gives birth to a boy is unable for forty days to touch anything
sacred or to enter the temple area by reason of her legal impurity. At the end
of this period, she is required to offer a year-old lamb as a burnt offering and
a turtledove or young pigeon as an expiation of sin. The woman who could not
afford a lamb offered instead two turtledoves or two young pigeons, as Mary
does here.
They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement, Luke is silent.
They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement, Luke is silent.
2:25 Awaiting the consolation of Israel: Simeon here and
later Anna who speak about the child to all who were awaiting the redemption of
Jerusalem represents the hopes and expectations of faithful and devout Jews who
at this time we're looking forward to the restoration of God’s rule in Israel.
The birth of Jesus brings these hopes to fulfillment.
2:35 (And you yourself a sword will pierce): Mary herself
will not be untouched by the various reactions to the role of Jesus (Lk 2:34).
Her blessedness as mother of the Lord will be challenged by her son who
describes true blessedness as “hearing the word of God and observing it” (Lk
11:27–28 and Lk 8:20–21).
2:41–52 This story’s concern with an incident from Jesus’
youth is unique in the canonical gospel tradition. It presents Jesus in the
role of the faithful Jewish boy, raised in the traditions of Israel, and
fulfilling all that the law requires. With this episode, the infancy narrative
ends just as it began, in the setting of the Jerusalem temple.
2:49 I must be in my Father’s house: this phrase can also be
translated, “I must be about my Father’s work.” In either translation, Jesus
refers to God as his Father. His divine sonship, and his obedience to his
heavenly Father’s will, take precedence over his ties to his family.
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