Session 4 The Angels’ Announcement

Augustus

Born Gaius Octavius in September of 63 bc, the Roman senate gave him the name “Augustus” in 27 bc to honor his defeat and annexation of Egypt. Formerly one of three co-rulers, Augustus gained sole control of the empire and reigned from 27 bc to ad 14. Although harsh and unrelenting, he was a master administrator who restored order to the empire after two decades of civil war. He was responsible for ushering in Rome’s Golden Age—an era known as Pax Romana or Pax Augusta (meaning “Roman Peace” or “Augustus’ Peace”), which lasted for roughly 250 years.

Roman Emperors in Luke

Caesar Augustus

27 bc–ad 14

Jesus was born at least by 4 b.c. How could Quirinius have been responsible for the census? Also, Luke claims the entire world participated. No other records show such an extensive Roman census. Records do show Augustus sought to reorganize the financial policies and procedures of the empire. The census was one means he used to gain financial resources. Records also show Quirinius carried out an important census (referred to obliquely in Acts 5:37) but a decade after Jesus’ birth. Without further records, we cannot solve this historical problem. Such solving is not necessary, however, to maintain confidence in God’s Word. It would answer human questions but would not provide new theological insights or new directions from God for life.

Luke 2:1-7

2:1 The fact that Jesus was born in Bethlehem rather than in Nazareth (cf. 1:26) was due to a decree, i.e., an imperial edict (cf. ), from Caesar Augustus (reigned 31 b.c.–a.d. 14). In those days is an imprecise date (contrast ), suggesting that Luke did not know the exact year (cf. 3:23). All the world (Gk. oikoumenē) means all of the known, inhabited world that was subject to the civilization and governance of Rome. People were registered for the purpose of taxation.

2:1–3. Luke changes the scene quickly and radically. We go from the isolated Jordan wilderness to the senate in Rome, from a young man waiting for his chance to perform to the Roman Emperor seeking taxes.

Luke shows his historical concerns by setting Jesus’ birth in a world history framework. The problem lies in the ability of modern historians to recreate his historical framework. We can list governors of Syria around the time of Jesus’ birth:

2:2 the first registration when Quirinius was governor. According to Josephus, Quirinius was governor of Syria a.d. 6–7 and conducted a census in a.d. 6 (which Luke is aware of and mentions in Acts 5:37). But this cannot be the census Luke is referencing here, since it occurred after the death of Herod the Great in 4 b.c., and it is known that Jesus was born during Herod’s reign (cf. Matt. 2:1; Luke 1:5). Various plausible solutions have been proposed. Some interpreters believe that because “governor” (participle of Gk. hēgemoneuō) was a very general term for “ruler,” it may be that Quirinius was the administrator of the census, but not the governor proper. Another solution is to translate the verse, “This was the registration before Quirinius was governor of Syria” (see ESV footnote), which is grammatically possible (taking Gk. prōtos as “before” rather than “first”; the Greek construction is somewhat unusual on any reading). This would make sense because Luke would then be clarifying that this was before the well-known, troublesome census of a.d. 6 (Acts 5:37). (One additional proposal is that Quirinius was governor for two separate terms, though this lacks confirming historical evidence.) Though the year cannot be determined with complete certainty, there are several reasonable possibilities which correspond well to Luke’s carefully researched investigation (Luke 1:3–4) and to the historical and geographical accuracy evidenced throughout Luke and Acts. The most reasonable date is late in the year of 6 b.c. or early 5. See further The Date of Jesus’ Crucifixion.

Jesus’ Birth and Flight to Egypt

As the time drew near for Jesus to be born, a mandatory Roman registration made it necessary for Joseph to return to his ancestral home of Bethlehem. There Mary gave birth to Jesus, and later, wise men from the East came to worship him. The wise men’s recognition of a new king, however, troubled King Herod and the ruling establishment in Jerusalem, and Herod the Great sought to kill Jesus. Joseph and his family escaped to Egypt and stayed there until Herod died. When they returned to Palestine, they settled in the remote district of Galilee, where Jesus grew up in the village of Nazareth, to avoid the attention of the rulers in Jerusalem.

2:2 Quirinius was a legate or emissary of Augustus Caesar. He served in this capacity ad 6–9, and conducted a census in about ad 6 (see Acts 5:37). However, he may have served on two separate occasions. A possible term in 6–4 bc would align with a potential date for Jesus’ birth (compare Luke 2:1 and note).

Joseph must travel to his ancestral city for the census. Since he is a descendant of King David (1:27; 3:31), he travels to David’s hometown of Bethlehem (1 Sam 16:1, 4; 17:12; compare Matt 2:5–6).

A Roman census normally did not require people to travel to their ancestral town. Censuses served the purpose of registering people for military service or taxation, and it is possible that Joseph owned land in Bethlehem on which he paid taxes.

2:3–4 Although Joseph was at this time living in Nazareth (vv. 4, 39), his ancestral home (own town) was Bethlehem. They went up … to Judea, since Bethlehem (in Judea) lies on a mountain 2,654 feet (809 m) high. The references to David (1:27, 32–33; 2:11; cf. 1 Sam. 16:4, 13) explain why Jesus was born in Bethlehem (cf. Mic. 5:2).

2:4 The traditional site for Jesus’ birth, a cave/grotto in Bethlehem, was made into a pagan shrine to Adonis in the second century a.d. (under Hadrian). The Constantinian basilica-style Church of the Nativity replaced this shrine in the fourth century, with an octagonal room providing views of the grotto. The fourth-century church, however, was destroyed and rebuilt as the present-day structure in the sixth century.

2:4–7. Joseph, barely introduced in 1:27, enters center stage. Taxation followed his lineage, so he obediently traveled the ninety miles to Bethlehem, David’s home, where the Scriptures said Messiah would be born (Mic. 5:2). Finally, we see Joseph, too, can trace his family tree to David. Joseph did not make the trip alone. Mary, still only engaged, not married but pregnant, joined him. Perhaps, she, too, like Syrian women over age 12, had to register for the census and pay taxes. Luke surprises us with his next statement, just as the event must have surprised Mary and Joseph. Jesus’ appearance time had come. Simply, Luke reports, she gave birth to her firstborn, a son.

Following the practice of her day, Mary wrapped the baby in strips of cloth to keep his arms and legs straight. Jesus’ first crib had usually served as a dining table for animals. Where they had eaten, he now slept. Why? Because all normal lodging places were full. Or perhaps because Joseph found a small one-room house with just enough room for him and his wife. The only available space for the child was in the animal trough attached to the wall that their room shared with the animals’ quarters. The promised king came to his people but did not have enough power to secure a resting place for his birth. The descendants of David descended to a stable to find a place to lay the head of the King of kings. This is how God used earth’s lowest to bring salvation from heaven’s highest.

2:5 betrothed. See note on 1:27.

2:6 the time came. See 1:57. On the surface, political reasons determine where Jesus is born, but the ultimate cause is the God who controls history and who guarantees that the Messiah will be born in Bethlehem, in accordance with OT prophecy (cf. Mic. 5:2; Matt. 2:1–6).

2:7 And she gave birth to her firstborn son. The greatest miracle in the history of the world, the eternal Son of God being born as a man, happens quietly in a stable in an obscure village in Judea. Luke’s description is restrained, giving only a very few details. swaddling cloths. In ancient times strips of cloth were used to wrap babies to keep them warm and secure. manger. A feeding trough for animals. The inn, with the definite article (“the”), indicates that this was a specific, publicly known lodging place for individual travelers and caravans. no place for them. The inn was full, since many had come to Bethlehem to register for the census (see note on v. 2).

2:7 Luke probably notes this detail here because Yahweh had consecrated Israel’s firstborn children (Num 3:13).

Wrapping or swaddling provides warmth, comfort, and security to newborn infants (and is still practiced today).

A trough out of which animals were fed. This may imply that they were in a barn of some sort, but a house is a stronger possibility; animals were often kept indoors at night in the house’s lower level.

The Greek text here (at the end of this verse) uses the term katalyma in reference to a guest room (compare Luke 22:11). In this context, a katalyma is best understood as a caravansary—a roadside lodging in which several groups of travelers could spend the night. This is the same word used to describe Hannah’s accommodations in the Septuagint (ancient Greek ot) version of 1 Sam 1:18; Luke alludes to Hannah’s story throughout his opening chapters. The Greek word pandocheion, which refers more clearly to an inn, appears at Luke 10:34.

Luke 2:8-14

2:8 By noting that the announcement comes to lowly shepherds rather than to the religious elite, Luke continues the theme developed in 1:48–52 (compare 7:22).

2:8–12. Luke quickly shifts scenes from the king lying where animals eat to burly men protecting animals in their natural homes. Shepherding had changed from a family business as in David’s time (1 Sam. 16:11) to a despised occupation. Many shepherds were accused of robbery and using land they had no rights to. Shepherding was also a lonely occupation, particularly at night, as a shepherd stood his watch, making sure sleeping sheep did not wake up and wander and that prowling predators did not attack and devour the sheep. Only God would visit those in such a low occupation and raise them to witness to his salvation. Yet, shepherds had a tender side, counting the sheep constantly (Jer. 33:12–13), lifting the weak on their shoulders (see Isa. 40:11), and creating crude pens where the sheep could sleep (John 10:1).

Shift the spotlight once more from earth’s lowly shepherds enduring a dark night to heaven’s most glorious messenger. With the angel came God’s glory, his shining majesty, the side of God humans can see and to which they can respond in confession, worship, and praise (see Isa. 60:1–3). As with Zechariah (1:12–13) and Mary (1:29–30), gazing at God’s glorious angel terrified the shepherds and brought quick reassurance: Do not be afraid. Gospel is coming, good news. Gospel elicits joy, not fear. Joy is the inward feeling of happiness and contentment that bursts forth in rejoicing and praise. Joy comes not just to lowly shepherds or isolated parents far from home. Joy comes to all people. In the most unlikely place amid the most unlikely spectators, God brushed aside the world’s fears and provided the world reason for joy (cf. Isa. 9:3).

Joy centers not in something you earn or possess. Joy comes from God’s gift, a tiny baby in a feed trough. But what a baby! Born in David’s town, the child clasps heaven’s greatest titles in his small fist. Savior, God’s title (1:47), becomes the baby’s (cf. 1:69). He will follow in the biblical tradition of deliverers (Judg. 3:9, 15; Neh. 9:27; Isa. 19:20; cf. Acts 5:31; 13:23). A troubled, powerless people will find a hero able to overcome the enemy. Christ or Messiah, the promised Anointed One, the king who would sit on David’s throne and deliver oppressed Israel. The birthplace of the king who first united the nation now births the king who offers unity to the world. The Lord is the title Luke uses most often for Jesus. This title refers to the holy, unspeakable personal name of God himself. This baby in the manger was God himself (cf. 1:32, 35), with all power and all authority under heaven. Bow in obedience to the baby of Bethlehem. You will easily find him, the only baby wrapped up like an infant but lying in the trough where animals eat.

2:9 the glory of the Lord. The bright light that surrounds the presence of God himself, sometimes appearing as a cloud, sometimes as a bright light or burning fire (cf. Ex. 16:10; 24:17; 40:34; Ezek. 1:28; Rev. 21:23).

2:10 fear not. Cf. 1:13. I bring you good news is Greek euangelizomai, the verbal form of “gospel.” great joy. Cf. 1:14.

2:10 See note on 1:13.

The Greek word used here, euangelion, commonly refers in Luke’s Gospel to the saving message that the savior of humanity has come into the world.

Euangelion Word Study

Hints that the good news is not just for Jewish people, but also for non-Jewish people.

2:11 In Mary’s song of praise, this title refers to Yahweh (1:47); now it is aptly applied to Jesus.

The angels employ two titles: “Christ” or “Messiah” emphasizes Jesus’ anointing as God’s promised Servant; “Lord” emphasizes His sovereign authority.

Luke uses the title “Lord” (kyrios in Greek) interchangeably to refer to both Yahweh and Jesus (compare v. 9). This seems to indicate that Luke intended to refer to Jesus as Yahweh.

Refers to Bethlehem (see v. 4 and note).

2:11 a Savior, who is Christ the Lord. These three titles reveal the greatness of Mary’s son. For “Savior,” cf. 1:69; Acts 5:31; 13:23. “Christ” is Greek for the Hebrew “Messiah.” It is a title rather than a name (cf. “the Christ,” Acts 5:42; 17:3). The astonishing announcement, probably not fully grasped by the shepherds, is that this Messiah who has been born as a baby is also the Lord God himself.

2:12 Mangers—though quite familiar to the shepherds—were unusual beds for babies (v. 7). This oddity would serve as a sign to the shepherds that they had found the Messiah.

2:13–14. An angelic chorus burst on the scene, confirming the original angel’s message and singing heavenly praise to God. God revealed his glory in brilliance that shepherds could recognize. Angels recognize the worth and weight of God’s presence and praise him for it. God gains glory. People get peace. God is in heaven; people, on earth. All this happens because God’s favor, his good will, his choice rests on people.

2:13 Refers to a massive group of angels.

Hosts, Host of Heaven AYBD

Angels in the Bible Table

2:14 This third hymn in Luke’s birth narratives echoes the angelic song in Isa 6:3 (see Luke 1:27 and note; compare 1:46–55, 68–79).

A reference to God’s abode (compare 19:38).

The angels’ reference to glory in the highest heaven is complemented by their message of peace of earth.

The Greek word used here, eirēnē, is similar in meaning to the Hebrew word shalom (which means “peace,” “wholeness,” or “completeness”); it carries connotations of well-being, harmony, and security. Peace is a major theme of Luke’s Gospel (e.g., 1:79; 7:50; 10:5–6; 19:38; 24:36).

At first, it seems that the idea of Messianic peace contradicts 12:51, where Jesus declares that He will bring division rather than peace. He is explaining that people will have to make a decision about Him which may cause division. Ultimately, those who choose to follow Him will receive peace. Jesus brings peace to the whole world upon his second coming (see Rev 21).

Luke likely intends a contrast between the peace offered by God through His Messiah and that offered by Rome through the emperor. The idea that peace came from Caesar Augustus was prevalent throughout the Roman Empire at the time of Jesus’ birth (see note on Mark 1:1). During his reign (27 bc–ad 14), Augustus ended the civil strife and widespread warfare that dominated the reigns of other emperors. Consequently, people erected shrines to him with inscriptions hailing him as savior of the whole world. For example, an inscription found in the city of Priene (located in modern-day Turkey) declares: “the birthday of the god Augustus was the beginning of the good news for the world that came through him.” In contrast, Luke portrays Jesus as the true Savior of the world, the authentic bearer and proclaimer of good news (the gospel). Jesus’ words divide people as they choose allegiances, but unlike Augustus, Jesus can offer true salvation.

2:13 a multitude of the heavenly host. Thousands of angels.

2:14 Glory to God in the highest. The angels proclaim the news about Jesus: the eternal, omnipotent Son of God has just taken “the form of a servant, being born in the likeness of men” (Phil. 2:7), for “the fullness of time” has now come, and God has “sent forth his Son, born of woman, born under the law, to redeem those who were under the law” (Gal. 4:4–5). peace. The peace of salvation that God gives through his Son (see note on John 14:27). Jesus is the “Prince of Peace” prophesied by Isaiah (Isa. 9:6). among those with whom he is pleased. God’s gift of “peace” will come not to all humanity but to those whom God is pleased to call to himself.

Among the Gospel writers, Luke was the exception. He showed a definite historian’s perspective. He was careful to set Jesus within the framework of world history, listing the Roman Emperor and the Syrian governor at Jesus’ birth (Luke 2:1–2). He gave all the relevant rulers when John the Baptist began his ministry: the emperor, the Judean governor, the minor Jewish kings, and the Jewish high priests (Luke 3:1–2).

This historian’s viewpoint is perhaps even more pronounced in Luke’s second volume, Acts. He related the death of the Jewish King Herod Agrippa I (Acts 12:20–23). He showed Paul encountering the political leaders of his day: the Roman proconsul of Cyprus (Acts 13:4–12), the proconsul of Achaia (Acts 18:12–17), the governors of Syria, Felix and Festus (Acts 24:24–25:5), and the Jewish King Agrippa II (Acts 25:13–26:32). Luke wanted to make clear that the events involving the young Christian movement were of worldwide significance. They were “not done in a corner” (Acts 26:26).

An equally strong concern with history is found in Revelation. The theme of the book in a real sense is that God holds the keys to all history. All the affairs of nations and their leaders stand before God’s ultimate judgment. He is the Alpha and the Omega. All time, all history, begins with His creation, and in His own time He will draw the final curtain on it.

A second approach asks, What do the non-Christian historians of the first century have to say about Christianity? Actually, there are not many such references, but the few that exist are significant. The Roman historian Suetonius, in his biography of the emperor Claudius, related that Claudius in A.D. 49 expelled all the Jews from Rome because of a riot instigated by a certain “Chrestus.” In addition to explaining a reference in Acts to this event (Acts 18:2), Suetonius’s remark probably also is good evidence that Christianity had reached Rome by A.D. 49, for “Chrestus” most likely refers to Christ (Latin Christus). In his writings the Jewish historian Josephus referred to three NT figures—Jesus, John the Baptist, and James the brother of Jesus. Although the present form of Josephus’s reference to Jesus has been somewhat reworked by later Christian scribes, the latter two accounts are considered reliable and confirm the impact early Christianity had on the larger Jewish community.

A final approach deals with the historical setting in which the NT came into being. Jesus was a historical figure whose birth, ministry, and death occurred in first-century Palestine under Roman occupation. Paul wrote to actual congregations in Asia Minor, Greece, and Rome. Revelation was written during a period when Christians were being persecuted for their refusal to participate in Roman emperor worship. In short, God sent His Son to redeem the world at a definite time in human history. All the NT writings are in a sense “historical documents,” for they reflect the faith and mission of the early Christian movement. To understand the NT in light of the larger backdrop of its own contemporary world enhances our understanding of its message and our ability to communicate that message effectively in our own day.