Luke Chapter 2 Part 1

Pastor Matt Davis, Commentary on Luke 2, Part 1

Christ is born - 1-7

Verse 1

“In Those Days” – Luke is not being precise about when these days are. He may simply not know, or he may simply be stating that things happen within the time appointed of God. And likely, most probable, is both.

This thought is confirmed in Luke 3:23, when Luke records “being about 30 years of age”

Thought the timing is not specific, the timing of this census is sometime shortly after Johns birth and before the birth of Christ.

Caesar Augustus – Given the birthname Gauis Octavius, appointed as a Roman governor and given the title Caesar from 27bc until 14ad. As was with Nebuchadnezzar and Cyrus, Augustus was seen in the early church as a divine agent bringing about God’s purpose – God has used many government figures to bring about His plan, with and without their knowledge.

Decree that all the world should be taxed – More accurately translated as “a census should be taken” – Census was used for either military enrollment or for the collection of taxes. In this case, the census was called for taxation, as the Jewish people exempted from the prior.

There are no historical records of Augustus declaring a law for a census to be taken, however, he did recognize Roman administration which did record census data in a number of places. In addition, the Egyptian people took a census ever fourteen years, and this may be unlikely to have differed too much from their Syrian neighbors.

When Caesar died, he left hand written notes of statistics from taxes for direct and indirect.

“all the world” – This is, the entire Roman world, or all that belongs to the Roman empire.

This “first enrollment” is different from the one Luke discusses in Acts 5:37 in which took place in 6ad

Verse 3

“Everyone to his own city” – In Roman tradition, this was to the city in which you abode. This is different, however, from the Jewish tradition of which Joseph and Mary followed, which is to return to your ancestorial city.

Some commentators have suggested that Josephs return the Bethlehem must mean that he owned property there – But if such were the case, his search for a room at an inn would have been needless.

Verse 4

“Nazareth to Judea, which is called Bethlehem” – This journey would have been eight-five to ninety-five miles on foot. It is accurate and true to call both Jerusalem and Bethlehem the city of David because David’s ancestral home was Bethlehem.

“Went Up” – This is, quite literally. Nazareth is 1,830 feet below sea level, whereas Bethlehem is nearly 2,564 feet above sea level.

---- Notice in a earlier version of this document, I got the elevations backwards and in the wrong directions. I noted that Nazareth was 2500 feet below sea level and Bethlehem was 2,000 feet above. That was incorrect and came from reading a wrong line in my resources. I apologize for that goof.

“Because he belonged to the house of David” – This is part of the divine plan, in which Messianic prophecies have said Christ would be a descendant of David.

Matthew Chapter 2 takes place shortly after these events take place – Matthew emphasizes the point that Christ is the King of the Jews whereas Luke emphasizes Christ royal lineage as the Son of David.

Verse 5

Mary went with Joseph, who she was espoused to– This is suggesting what was already stated in Matt 1:25, that Joseph took Mary, but knew her not until Christ was born.

Matt 1:25 “And knew her not till she had brought forth her firstborn son: and he called his name JESUS.[1]”

Mary would not have been required, under law, to return for the census – As only heads of household were required. But her participation was part of divine plan and brought about the fulfilment of prophecy.

“expecting child” – Mary was with child, as in pregnant, not “with a child”.

Verse 6

“Time came for the baby to be born” – Luke does not describe whether or not this happened some time after they arrived or immediately upon arrival. Of note, should Mary have waited a little longer in Nazareth, this prophecy would have failed. But by the divine will of God, Caesar issued a decree at the right appointed time which brought Mary to the correct place for the birth of Christ.

We should perhaps reflect that it was the combination of a decree by the emperor in distant Rome and the gossiping tongues of Nazareth that brought Mary to Bethlehem at just the time to fulfil the prophecy about the birthplace of the Christ (Mic. 5:2). God works through all kinds of people to effect his purposes.[2]

Verse 7

“Firstborn Son” – This is not only Marys firstborn son, but her firstborn child. This does not mean Mary and Joseph would not have Children later, but it does fulfil the virgin birth. We do know of at least four other sons of Mary and Joseph, James the Less, Joseph, Jude, and Simon.

“Swaddles in cloths” – Wrapped with strips of clothes, this was a was the normal way of which they sought to keep the limbs of a child straight for proper growth.

“Manger” – Isn’t it ironic how the most important birth of all was in a manger? We should not lose sight of the conditions surrounding the Lords birth. Lukes account shows how God has rejected the proud and mighty of the world and elevated the humble and meek.

Based on archaeological evidence, many of the mangers in the ancient world were carved from stone and found in the living quarters of livestock, which were often attached to human living quarters. As Gruber explains, “Every Israelite site from the eleventh century to the Babylonian conquest of Judah in 586 suggests that one or more of the ground-floor rooms may have been used as a shelter for livestock” (Gruber, “Private Life,” 634–35). First Samuel 28:24 confirms this statement with its narrative, in which the witch of Endor kills and prepares a fattened calf she has “in the house” to serve Saul after his consultation with the spirit of Samuel.[3]

Angels announce Jesus to the Shepherds - 8-14

Verse 8

Shepherds – Christ has always favored the humble and meek prior to the rich and proud. Notice that first the shepherds, the dirty and the social outcasts heard the news and visited with Christ first, and then the wise men, the rich and educated. Lukes gospel is one of the poor and lowly. Further meaning as the shepherds represented the unclean sinners in which Christ came to save.

In the fields – The shepherds were usually in the fields between the months of march and November. While this does give us a wide time frame for the Birth of Christ, there is nothing in any of the accounts that point to a specific date.

Verse 9

“Sore Afraid” – Men have never felt comfortable with the sudden presence of the invisible realm suddenly appearing into vision.

“To all people” – While Luke envisioned his gospel as the gospel to the gentiles and includes the most favor to the gentiles, he has in mind here the Jewish people. All other mentions of the word “people” in singular form has only the people of Israel in mind.

Verse 11

A Savior… Christ the Lord – Christ, meaning the anointed one, and Lord “capitalized” meaning God. In no other place do these two words come together. This is a nice parallel to John 1:1,14

John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God. [4]”

John 1:14 “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.[5]”

Verse 12

A sign – This sign was perfect, as the odds of finding another baby in a manger were pretty small. Here, the shepherds are told what to look for and how to identify the newborn King – Look for a child in a manger, wrapped in swaddling clothes. Bethlehem was not a big town, this task would be easily accomplished.

Not only would this sign assist the shepherds in identifying Christ, it would also attest to the truthfulness of the angels words.

Verse 13

Company of heavenly host… Praising God – Praise is the proper response, not only of humans, but of all of Gods creation. Here, they are praising the birth of the Lord and the peace that shall be brought to men through His atoning work.

Verse 14

Glory to God in the highest – They sing out glory to God, in the highest – Highest here refers not to the highest degree, but to the God whom dwells in the highest heavens. The focus of the praise here, and in the statement peace, goodwill, is on God, and not on man.

Peace on Earth, goodwill to men – Peace refers to the fulness of the blessings in which Christ will bring to the men who follow Him. The peace, is a peace between God and people – a peace in which we are no longer standing in shame and judgment before God.

Shepherds visit Jesus - 15-20

Verse 15

Let us go – The shepherds acted on faith immediately upon the revelation from the angels. They did not debate nor consider, but acted and said, “let us go.”

Verse 16

With Haste, They hurried off – The Greek presents this in a way the English could not. There is a real urgency here to find the Lord. No time was wasted, no preparation was done. They got up, and as if they were trying to escape a spreading and gaping gash in the ground, they hurried off with haste.

Lying in a manger – Just as the angels had promised, the shepherds found Christ lying in a manger.

Verse 19

Mary treasured up… and pondered – Mary did not fully understand all that has happened to here. There is a biblical history of people not understanding what is going on, but keeps it in mind to understand through divine assistance. Mary ponders here, not just the encounter with the shepherds and their account of what has happened in the field – but of all that has happened to her since the revelation she would be with Gods child.

Ponder, as presented, suggests that Mary is bringing all the facts of what’s transpired the last year together. Comparing and weighing the facts in her heart.

In her heart – Mary treasures and retains all that is happening in her innermost recesses of her being. She holds these things close and hold on to the miracles taking place around her.

Verse 20

Returned.. Glorify God – As the angels first did in the encounter with the shepherds, they now do. They return singing and glorifying and praising God. The basis for all this energy is all the things they had heard and seen.

As they have been told – This is the completion and fulfillment of the prophecies given from the angelic host to the shepherds.

Christ is circumcised - 21-24

Verse 21

Eight day… Circumcise – In accordance with Jewish law (Gen 17:12, Lev 12:3), Christ was circumcised the eight day after his birth. Although Christ came to save us from under the law in which we were accursed, He was born under the law and subjected to the law. It was His ultimate fulfillment of the law and His sin free live that enabled His death to pay for our sins.

Gen 17:12 “ And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.[6]”

Lev 12:3 “And in the eighth day the flesh of his foreskin shall be circumcised. [7]”

This verse also shows that Joseph and Mary are devoted followers of the law.

He was named Jesus – As with John, the focus in verse 21 is not the circumcision, but on the naming of the child. While Luke does not mention the meaning as Matthew does, Jesus means Yahweh saves.

Verse 22

Purification – Purification contained three steps in Jewish culture. Of which, the mother would be purified (Lev 12: 6-8), the firstborn son would be redeemed (Num 3:47-48) and the firstborn son would be consecrated (1 Sam 1:11,22)

Lev 12:6-8 “ And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: 7 Who shall offer it before the Lord, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. 8 And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.[8]”

Num 3:47-48 “ Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:) 48 And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons.[9]”

1 Sam 1:11, 22 “11 And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no rasor come upon his head.[10] ….. But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever.[11]”

The Levitical law required that a women was unclean for seven days following the birth of a child and should remain thirty-three days further from holy things. She then would offer a lamb, and a dove or pigeon as a offering to God. Whereas, if a person was too poor to offer a lamb, a second dove or pigeon could be offered in place. Verse 24 indicates that they were poor and Mary chose a sacrifice of two young pigeons.

The purification of the child is 40 days in all, in which he is then presented before the Lord and a burnt offering is given.

Verse 23

The law of the firstborn required that every firstborn son is dedicated and set apart to God (Ex 13:1-2) – The main point in this passage is the consecration of the Savior rather than his or Marys redemption/purification.

Ex 13:2 “2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.[12]”

Ex 13:12 “12 That thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord’s.[13]”

Simeon's prophecy - 25-35

Verse 25

Simeon – Simeon is unknown apart from this passage. His personal history is not important as much as the role he played in Jesus story. What we do know about him is that he is upright in his moral character

Waiting for the consolation of Israel – This would be brought about by the inauguration of the messianic age. In verse 26, this is described as seeing the Lord’s Christ.

The people of Israel had hoped this would be a political conqueror who would set them free from the Roman occupation. They rejected the idea this would be God Himself and rejected the thought they needed a savior, not from Rome, but from their sins.

Consolation of Israel is a fancy way of saying “the coming of the Messiah”

The consolation of Israel is alluded to in Isaiah 49:13

“ Sing, O heavens; and be joyful, O earth;

And break forth into singing, O mountains”

For the Lord hath comforted his people,

And will have mercy upon his afflicted.[14]

The Holy Ghost was upon him – This statement shows us that what follows is an accurate and reliable testimony of the person and work of God and Jesus Christ. This is the second time we’ve seen the Holy Spirit, after Zacharias is overcome with the Spirit – In nearly 400 years of silence. God is once again speaking through the Spirit to quicken the church.

Verse 26

Should not die – The Holy Spirit promised Simeon that he should not taste death until he sees the appointed one, or the Messiah. This promise, was of effect, that he would see the consolation of Israel before his passing. This promise is fulfilled in these next coming verses.

Verse 27

He went into the Temple – This refers to the temple court, and not in the sanctuary. In the previous verse, Simeon was moved by the Holy Spirit, in other words, given guidance of the Spirit, to enter the temple at a specific time. This timing brought him to the temple at the same time the Lord would be in the temple, fulfilling the promise and prophecy in verse 26.

When the parents…custom the law required – When referring to parents, Luke of course means in the terms that Joseph is the legal father of Christ, not the physical father. Luke omits the details of the carrying out of presenting Christ to God, knowing his readers were aware of the customs.

Verse 28

Simeon immediately recognized the child for who He was, undoubtedly, the Messiah. His desire he long waited for, the consolation of Israel has been realized.

Verse 30

For my eyes have seen your salvation – In verse 29, he asks God to allow him to die, for His desires have been fulfilled. Many have looked upon Christ, as a child, and a grown man, and never seen the salvation of God in Him. The act of Simeon recognized Christ as the salvation of the Lord is a complete act of faith.

This verse is alluded to in Isaiah 40:5

And the glory of the Lord shall be revealed,

And all flesh shall see it together:

For the mouth of the Lord hath spoken it.[15]

And in Isaiah 52:10

The Lord hath made bare his holy arm in the eyes of all the nations;

And all the ends of the earth shall see the salvation of our God.[16]

Verse 32

A light for revelation to the Gentiles – In light here, this is referring to gentiles receiving salvation. This is not the only place in which light is a metaphor to describe Christ (John 1:4-5, 9)

John 1:4-5 “4 In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not.[17]”

John 1:9 “That was the true Light, which lighteth every man that cometh into the world.[18]”

And for glory to your people Israel – What we see here is that the gentiles receive light (revelation and salvation) whereas the people of Israel receive glory. Israel already had revelation, although misapplied. They have now been waiting for the manifestation of the glory of God, which was brought in the birth of Christ, a born Israelite.

These are alluded to in Isaiah 42:6

I the Lord have called thee in righteousness,

And will hold thine hand, and will keep thee,

And give thee for a covenant of the people, for a light of the Gentiles;[19]

Isaiah 46:13

I bring near my righteousness; it shall not be far off,

And my salvation shall not tarry:

And I will place salvation in Zion for Israel my glory.[20]

And Isaiah 49:6

And he said, qIt is a light thing that thou shouldest be my servant

To raise up the tribes of Jacob,

And to restore the rpreserved of Israel:

I will also give thee for a light to the Gentiles,

That thou mayest be my salvation unto the end of the earth.[21]

Today, they still deny Christ, but when Israel finally see’s Him for who He is, they will truly see glory.

Verse 33

It seems to me that it is only natural for Joseph and Mary to marvel and be amazed when receiving divine revelation and have such close encounters with the Spirit. Another sense in which they may be in marvel is the cost of which this salvation will be purchased with (verse 35)

The Greek construction of this verbs denotes that they marvel continuously has Simeon speaks.

Verse 34

Said unto Mary – Simeons words are addressed specifically to Mary, rather than to Mary and Joseph.

There are two differing ideas of why this may be. One, may be that Simeon has in mind the special relationship Mary has with Christ as His literal mother, whereas Joseph has only adopted Him. And another idea is that, where it is widely believed that Joseph dies before the crucifixion, the sword may not pierce his soul (verse 35)

Destined to cause the falling and rising of many in Israel – This is a parallel of the prophecies given of John the Baptist at his birth. It seems as if Simeon is foretelling of two groups of people, one of which would fall, and the other which would rise. In the case of the first, this would be a negative consequence and bring with it the judgement. For the humble and poor, it would be the receiving of salvation. This prophecy is found elsewhere in both the old and new testaments (Isaiah 8:14, Rom 9:33, 1 Peter 2:6-8)

Isaiah 8:14 “ And he shall be for a sanctuary;

But for a stone of stumbling and for a rock of offence to both the houses of Israel,

For a gin and for a snare to the inhabitants of Jerusalem.[22]”

Rom 9:33 “33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and xwhosoever believeth on him shall not be ashamed.[23]”

1 Peter 2:6-8 “Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.[24]”

Which shall be spoken against – As Isaiah and his kids were rejected, so shall the Son of Man be rejected. This, however, is spoken in present terms, and not of a future prophecy. The Christ will be spoken against as an inherent trait of all He represents.

Verse 35

Sword will pierce… Your own soul also – There are two common interpretations of what is meant by the sword will pierce your own soul also. We will speak of them both. It could refer to the trials and stumbling that Mary will experience in her Sons mission, or it could refer to her suffering when He is on the cross.

So that the thoughts of many hearts will be revealed – The sin and corruption of peoples hearts will be exposed. In every time this phrase is used in the new testament, it is in used in a negative pretext. Through Christs ministry, it has been revealed time and again that people have set out for their own gain. The Pharisees despised Him because He presented a perceived threat to their power. Pilot condemned Him because he feared for His relationship with Caesar. Others mocked Him because “can anything good come from Nazareth?”

Simeon’s final words point to the revelatory function of Jesus’ work. People declare themselves by their attitude to him. We cannot ultimately be neutral. When people see Christ suffer‚ their reaction shows on which side they stand.[25]

[1] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Mt 1:25). Bellingham, WA: Logos Research Systems, Inc.

[2] Morris, L. (1988). Luke: an introduction and commentary (Vol. 3, p. 101). Downers Grove, IL: InterVarsity Press.

[3] Parrott, C. J. (2016). Manger. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

[4] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Jn 1:1). Bellingham, WA: Logos Research Systems, Inc.

[5] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Jn 1:14). Bellingham, WA: Logos Research Systems, Inc.

[6] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ge 17:12). Bellingham, WA: Logos Research Systems, Inc.

[7] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Le 12:3). Bellingham, WA: Logos Research Systems, Inc.

[8] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Le 12:6–8). Bellingham, WA: Logos Research Systems, Inc.

[9] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Nu 3:47–48). Bellingham, WA: Logos Research Systems, Inc.

[10] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., 1 Sa 1:11). Bellingham, WA: Logos Research Systems, Inc.

[11] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., 1 Sa 1:22). Bellingham, WA: Logos Research Systems, Inc.

[12] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ex 13:2). Bellingham, WA: Logos Research Systems, Inc.

[13] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ex 13:12). Bellingham, WA: Logos Research Systems, Inc.

[14] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Is 49:13). Bellingham, WA: Logos Research Systems, Inc.

[15] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Is 40:5). Bellingham, WA: Logos Research Systems, Inc.

[16] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Is 52:10). Bellingham, WA: Logos Research Systems, Inc.

[17] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Jn 1:4–5). Bellingham, WA: Logos Research Systems, Inc.

[18] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Jn 1:9). Bellingham, WA: Logos Research Systems, Inc.

[19] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Is 42:6). Bellingham, WA: Logos Research Systems, Inc.

[20] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Is 46:13). Bellingham, WA: Logos Research Systems, Inc.

[21] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Is 49:6). Bellingham, WA: Logos Research Systems, Inc.

[22] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Is 8:14). Bellingham, WA: Logos Research Systems, Inc.

[23] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ro 9:33). Bellingham, WA: Logos Research Systems, Inc.

[24] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., 1 Pe 2:6–8). Bellingham, WA: Logos Research Systems, Inc.

[25] Morris, L. (1988). Luke: an introduction and commentary (Vol. 3, p. 106). Downers Grove, IL: InterVarsity Press.