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§4 The Birth of Jesus (Luke 2:1–52)

2:1–7 / The primary purpose of this first paragraph is to set the stage for the angelic anthem (vv. 13–14) and the visit of the shepherds (vv. 15–20). Another purpose, however, is to place the birth of Jesus in the context of Rome’s greatest emperor, Caesar Augustus (see note below). Just as the edict of the Persian king Cyrus to rebuild Jerusalem and the temple accomplished God’s plans (see 2 Chron. 36:22–23; Ezra 1:1–4; Isa. 44:28–45:1), so Augustus’ order that a census should be taken played an important part in God’s redemptive plan. The census was to ascertain the income, property, and wealth of the inhabitants for purposes of taxation. Since everyone was to register in his own town (v. 3), Joseph went to Bethlehem (v. 4). For Luke, the significance of the trip to Bethlehem (see Mic. 5:2), and the visit of the shepherds as well (Ezek. 34:23; 37:24), is to be found in its Davidic background. Luke has framed his account in such a way that during the reign of the earth’s greatest king, Caesar Augustus, the son of Joseph—a man from the line of David (v. 4), Israel’s greatest king and father of the Messiah—was born. Bethlehem was the town of David (v. 4), so it was only appropriate that David’s messianic descendant also be born there. Why Mary would have accompanied Joseph (v. 5) has puzzled some commentators, since her presence for the registration was not necessary. In view of her pregnancy’s full term, however, and in view of the criticism which might have been directed against her for being pregnant before her marriage, it is not surprising that she accompanied Joseph (see note below). Of course, for the purposes of Luke’s narrative the two must be kept together, for although only Joseph himself really has to go to Bethlehem, it is the birth of Jesus that must take place in the city of David and occasion the angelic anthem and the visit of the shepherds. That Jesus was born in a stable (or cave) and laid in a manger (i.e., a feeding trough, v. 7) reflects Luke’s concern for the poor and the humble, but it also paves the way for the shepherds’ visit.

2:8–20 / The story of the shepherds supplies the occasion for yet another heavenly witness (i.e., the angelic anthem, vv. 13–14) and strengthens the connection between Jesus and King David. David, it is to be remembered, was himself a shepherd (1 Sam. 16:11), and in some of the psalms, many of which are attributed to him, he refers to God as a shepherd and to God’s people as sheep (Ps. 23:1; 28:9; 100:3). Moreover, the prophets promised that God would someday raise a new David to act as Israel’s shepherd (Ezek. 34:23). In first-century Palestine shepherds did not have the reputation for being overly circumspect with regard to the property of others. They were often held in contempt and considered as nothing more than roving vagabonds and thieves. Whether Luke had this idea in mind is not certain, but if he did, then the lowly shepherds anticipate the blessings many other such persons of low estate will receive from Jesus during his ministry (see Talbert, pp. 33–34). (If Luke viewed the shepherds as thieves, then ironically we have both Jesus’ birth and death in the company of criminals [see Luke 23:32–43].) One night while the shepherds were tending their flocks (v. 8) an angel of the Lord appeared to them (v. 9). This angel is probably Gabriel (see 1:19, 26; see note on 1:11 above), who has on other occasions appeared to make important announcements. The angel’s appearance is not a cause for alarm (vv. 9–10), for he has not come in judgment, as is sometimes the case (e.g., 2 Kings 19:35). But he has come bringing a message of good news of great joy that will be for all the people (v. 10). The good news is stated simply in v. 11: Today in the town of David a Savior has been born to you; he is Christ the Lord. Often Luke uses the word “today” in the sense of the arrival of the day of salvation (see note below). Town of David refers, of course, to Bethlehem; appropriately, the first time Luke uses the word “today” it is in connection with the birth of the messianic son of David. The angel calls the newborn infant “Savior,” “Christ,” and “Lord.” These titles call for some discussion.

Savior: Although John’s Gospel refers to Jesus as “Savior” (4:42), among the Synoptics only Luke calls Jesus Savior. Mary calls God “my Savior” in the Magnificat (1:47), while here in 2:11 the title is applied to Jesus. The only other Lucan references to Jesus as Savior are in Acts (5:31; 13:23). This title would have been meaningful to both Jews and Gentiles. The word “savior” occurs in the OT in reference to various individuals (Judg. 3:9, 15) and to God himself (1 Sam. 10:19; Isa. 45:15, 21). All of these verses in the LXX use the word “savior” that Luke uses in 2:11. In the Greek and Roman worlds the word “savior” (sōtēr) was often applied to the gods (such as Zeus) and to great military and political figures. One ancient inscription calls Julius Caesar “god manifest and common savior of human life” (Fitzmyer, p. 204). Thus, the reference to Jesus as “Savior” would be a title readily understood and appreciated among Jews and Gentiles.

Christ: The angel also attributes to Jesus the popular title of Christ (christos). The word “Christ” is the Greek translation of the Hebrew word “messiah.” Both words mean “anointed.” To be anointed means to be recognized and consecrated in some special capacity, usually as king, and usually as God’s agent. This word, of course, was the common title applied to the person whom God would someday raise up as Israel’s deliverer. Therefore, to announce that the Messiah was born would be to announce the arrival of the day of Israel’s deliverance. Such “deliverance” was normally understood in a military sense. Usually the Messiah was viewed as conquering Israel’s enemies and exalting Israel (as is reflected to a certain extent in the Magnificat, see especially 1:51–52). Although there is no controversy in 2:11 over this type of messianic expectation, the next time that the word “today” appears announcing the arrival of the messianic era (4:21), such controversy will be at issue (see commentary on 4:14–30). But for now, Luke’s readers must wait in suspense, wondering (as does Mary in 2:19) what all these things mean.

Lord: Finally, the angel also calls Jesus the “Lord” (kyrios, see note below). This title is by far the most common title for Jesus in the Lucan writings. The word is used of both God himself and of Jesus. “Lord” sometimes translates the divine name Yahweh (“The One Who Is”; see Exod. 3:14) and probably is to be understood in 2:11 in terms of the incarnation; that is to say, the Lord is present in Jesus. This idea is found in early Christianity as is evidenced by the confession “Jesus is Lord” (1 Cor. 12:3; Rom. 10:9; see Fitzmyer, pp. 200–204).

As in the case of Zechariah (1:18–20) and Mary (1:36), the shepherds, too, are given a sign (i.e., corroborating evidence) confirming the angelic announcement: They will find a baby wrapped in cloth and lying in a manger (v. 12). This final statement brings the narrative to its climax when a great company of the heavenly host … praising God appears (v. 13). The phrases used by Luke in this verse are derived from his Greek Old Testament (see 1 Kings 22:19; Ps. 148:2). The angelic anthem consists of two parts: [May there be] glory to God in the highest, and [may there be] on earth peace to men on whom his favor rests (v. 14; see note below). The second part of the anthem probably reflects the idea of election, which appears often in the Lucan writings (in addition to those Gospel passages that will be discussed, see Acts 13:48). The anthem calls for “peace” (i.e., šālôm, or well-being) upon earth (i.e., upon the inhabitants of earth), for those whom God will show favor. Luke probably understands this favor in terms of the gospel of salvation which is made possible by the birth of the Messiah. Luke may see the reference to peace in contrast to the celebrated “peace of Augustus” (Pax Romana). The peace that the Messiah brings is the reconciling peace between humankind and God (see Isa. 9:6; Ellis, p. 82).

As abruptly as they appeared, the angels returned to heaven (v. 15), leaving the shepherds to hurry off to see Mary and Joseph, and the baby, who was lying in the manger (v. 16). When they had seen Jesus, they spread the word concerning what had been told them about this child (v. 17). To whom the all of v. 18 refers is not clear. Possibly Luke has in mind the guests of the inn; in any case, the people who heard it were amazed. The independent witness of the shepherds satisfies Luke’s concern that there be two witnesses to heavenly events, in keeping with the requirements of the law concerning the giving of testimony (Deut. 19:15; see Luke 24 where there are two on the road to Emmaus, as well as two separate resurrection appearances and two separate references to the witness and fulfillment of the Scriptures). Not only has the angel of the Lord appeared to Mary and Joseph announcing the birth of the Messiah, but he has also appeared to the shepherds. While the shepherds return, glorifying and praising God (v. 20), Mary treasured up all these things and pondered them in her heart (v. 19). Luke could be hinting that his source of information goes back to Mary herself (see also v. 51).

2:21–40 / The next major section of the narrative concerns Jesus’ circumcision and presentation at the temple. As in the case of John (1:59–60), at the time of his circumcision Jesus is given the name that the angel told to his parents (v. 21). Also, just as the naming of John led to his presentation and to a prophetic utterance (1:64–79), the naming of Jesus is followed by his presentation and a prophetic utterance (2:22–32). The rituals performed by Joseph and Mary in vv. 22–24 show that the parents of Jesus are pious Jews who faithfully observe the requirements of the Law of the Lord (see Exod. 13:1–2; Lev. 12:4). Their offering of a pair of doves indicates that Joseph and Mary were people of humble means (see Lev. 12:8). The introduction of Simeon (v. 25) allows Luke to confirm further the previous announcement of Jesus’ messianic identity and destiny. This is seen in the description of Simeon as righteous and devout, a man waiting for the consolation of Israel (v. 25, see 2:38), and in what he says in vv. 29–32. Obviously, in beholding Jesus, Simeon recognizes that Israel’s consolation at long last is at hand. The reference to the Holy Spirit (vv. 25, 27) prepares for the proclamation of praise and thanksgiving (i.e., the Nunc Dimittis, vv. 29–32). As a watchman who now feels that his duty has been done (see Fitzmyer, p. 428), Simeon requests that the Lord let his servant go in peace (v. 29). In seeing Jesus he has beheld the salvation (v. 30) that God has prepared in the sight of all people (v. 31; see Isa. 52:10). The reference to the light for revelation to the Gentiles (v. 32; see Isa. 42:6; 49:6) further clarifies this idea and anticipates the universality of the gospel, a theme that finds its roots in the promises given to Abraham (see commentary on 1:55, 73). The second half of v. 32, however, must not be overlooked. This salvation of God will bring glory to God’s people Israel (see Isa. 46:13). Even though God’s mighty act of salvation will extend to all of the nations, Israel’s place of preeminence will not be lost. It is important to stress this point, for often in appreciating Luke’s emphasis that God’s salvation has been extended to the Gentiles it is assumed that Israel no longer has a role to play or no longer enjoys God’s favor. Israel will indeed reject Messiah and for this grievous error will suffer a catastrophe (see Luke 19:41–44); but if Gabriel’s words to Mary (1:30–33) mean anything, Israel is not set aside. Although it cannot be argued here (see the discussion in the Introduction), Luke sees much, if not most, of ethnic Israel in a state of obdurate disobedience, a condition that is neither permanent nor out of keeping with the prophetic Scriptures (see Luke 21:22; 24:25–27; Acts 13:40–41; 28:23–28; Rom. 11:25–32). This idea of a split in Israel is made explicit in vv. 34–35: This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too. The last part of v. 34 and the first part of v. 35 anticipate Jesus’ personal rejection (see Luke 22:66–23:5) and Jewish rejection of the apostolic preaching (see Acts 4:18; 5:17–18; 6:13–14; 8:1; 13:45; 14:2, 19; 17:5–6, 13; 21:27–28; 24:2–9; 25:2–3; 28:23–28). The last part of v. 35 refers to the sharp sword that will pierce Mary’s own soul. Down through the centuries numerous explanations have been offered for this statement. Perhaps the most popular interpretation is that Jesus’ rejection and death will cause terrible sorrow for Mary, as possibly depicted in John 19:25–27 (so Marshall, pp. 122–23). The problem with this interpretation is that it relies on John’s Gospel. Luke, however, does not depict Mary grieving at the foot of the cross. Another interpretation that has the advantage of being based upon Luke alone is that the sword refers to the division that Jesus will cause in Israel, of which Mary is a part (so Fitzmyer, pp. 429–30; see also Schweizer, p. 57). In Luke 12:51–53 Jesus warns that on account of him families will be divided. Understood this way, Simeon’s statement to Mary parallels the rest of the oracle. Just as Jesus will cause division in Israel in general, so his own mother in particular will experience anguish over her son’s message and ministry.

Possibly in keeping with his desire to present two witnesses, Luke next depicts the response of the prophetess, Anna (v. 36). “Anna” is the same as the OT name Hannah and might be intended to recall Samuel’s mother (1 Sam. 1–2), especially in light of the similarity between the temple presentations of the infants Samuel (1 Sam. 1:22–24) and Jesus (Luke 2:22). There are other Samuel/Jesus parallels as well, the basic points of which have been laid out as follows:

	Samuel		Jesus
1 Sam.		Luke
1:22	presentation of child to the Lord	2:22	presentation of child to the Lord
2:1–10	Hannah sings praises of thanksgiving	2:36–38	Anna praises God and gives thanks
2:20	Eli blesses Samuel’s parents	2:34	Simeon blesses Jesus’ parents
2:26	Refrain A: “Now the boy Samuel continued to grow both in stature and in favor with the LORD and with men” (RSV; see also 2:21).	2:40	Refrain A′: “And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him” (see also Luke 1:80).
3:1–18	ministry in the temple (without parents) and a message to Eli the priest	2:41–51	visit to the temple (without parents) and discussion with religious teachers
3:19	Refrain B: “And Samuel grew, and the LORD was with him and let none of his words fall to the ground” (RSV).	2:52	Refrain B′: “And Jesus increased in wisdom and in stature, and in favor with God and man” (RSV).

In some ways Anna parallels the boy Samuel. Just as Samuel does not actually enter the temple (i.e., the tabernacle) permanently until he is weaned (1 Sam. 1:22–24), so Anna does not, apparently, attach herself to the temple continually until her widowhood (Luke 2:36–37). As Samuel remained in the temple communing with God, so Anna for many years worshiped God night and day, fasting and praying (v. 37). Although Luke does not record a single word of what Anna spoke, he does tell us that she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem (v. 38). Even this aspect of Anna’s activity recalls Samuel’s ministry in bringing Israel relief from oppression by the Philistines (see 1 Sam. 7:3–13).

Verses 39–40 bring the presentation narrative to a close. When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth (v. 39). Just as John “grew and became strong in spirit” (1:80), so in a similar way Luke describes Jesus (see the Samuel parallels above).

2:41–52 / Although this is not exactly an infancy story, it is apparent that Luke intends this episode of the finding of Jesus in the temple to be part of his larger narrative. This episode concludes with a refrain (v. 52) similar to those closing other episodes within the infancy narratives (1:80; 2:40). This incident serves as a transition from the infancy to the adulthood of Jesus. It also illustrates Jesus’ growth and wisdom (2:40). The opening verse not only sets the stage for the episode itself, but once again underscores the faithfulness and piety of Joseph and Mary. Seen against the Passover celebration, Jesus’ teaching in the temple may very well anticipate his final teaching in the temple at Passover time during Passion Week (see Luke 21:37).

The whole incident raises a number of difficult questions if scrutinized primarily from a historical and psychological perspective. For example, how could the boy Jesus be overlooked for an entire day (v. 44); and where did Jesus sleep for the three nights that he was alone (v. 46)? Furthermore, with his great wisdom, why did he not have more consideration for his parents? But Luke has no interest in answering these questions, since they have nothing to do with the point of this narrative. The point of the narrative has to do with Jesus’ sense of mission and his preparation for it. This is most evident in the questions he asks his relieved (and possibly perturbed) parents: “Why were you searching for me?… Didn’t you know I had to be in my Father’s house?” (v. 49). This incident, like the visit of the shepherds (vv. 16–20), was treasured by Mary in her heart (v. 51). With the refrain of v. 52 (see the Samuel parallels above) the narrative of Jesus’ infancy, as did that of John’s (1:80), draws to a close. When Jesus next appears on the scene it will be as an adult ready to begin his public ministry.