Luke 2:1
Verse
Context
Sermons
Ralph Sexton
Chuck Smith
Erlo StegenChuck Smith
David Guzik
Aaron Hurst
Brian GuerinSummary
Commentary
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Caesar Augustus - This was Caius Caesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died a.d. 14. That all the world should be taxed - Πασαν την οικουμενην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. Οικουμενη signifies properly the inhabited part of the earth, from οικεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general Census of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions. But as there is no general census mentioned in any historian as having taken place at this time, the meaning of οικουμενη must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, Luk 21:26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth, τῃ οικουμενῃ this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see Luk 21:21. Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, εν τῳ λαῳ τουτῳ, On This Very People, viz. the Jews, Luk 21:23. It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, Isa 13:11; Isa 14:26; Isa 24:1. And from this we may learn, that the word οικουμενη had been long used as a term by which the land of Judea was commonly expressed. Ἡ γη, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See Luk 4:25; Jos 2:3. It is probable that the reason why this enrolment, or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned Act 5:37, which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the insurrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3.
Matthew Henry Bible Commentary
The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law; and it was foretold that he should be born at Bethlehem. Now here we have an account of the time, place, and manner of it. I. The time when our Lord Jesus was born. Several things may be gathered out of these verses which intimate to us that it was the proper time. 1. He was born at the time when the fourth monarchy was in its height, just when it was become, more than any of the three before it, a universal monarchy. He was born in the days of Augustus Caesar, when the Roman empire extended itself further than ever before or since, including Parthia one way, and Britain another way; so that it was then called Terraram orbis imperium - The empire of the whole earth; and here that empire is called all the world (Luk 2:1), for there was scarcely any part of the civilized world, but what was dependent on it. Now this was the time when the Messiah was to be born, according to Daniel's prophecy (Dan 2:44): In the days of these kings, the kings of the fourth monarchy, shall the God of heaven set up a kingdom which shall never be destroyed. 2. He was born when Judea was become a province of the empire, and tributary to it; as appears evidently by this, that when all the Roman empire was taxed, the Jews were taxed among the rest. Jerusalem was taken by Pompey the Roman general, about sixty years before this, who granted the government of the church to Hyrcanus, but not the government of the state; by degrees it was more and more reduced, till now at length it was quite subdued; for Judea was ruled by Cyrenius the Roman governor of Syria (Luk 2:2): the Roman writers call him Sulpitius Quirinus. Now just at this juncture, the Messiah was to be born, for so was dying Jacob's prophecy, that Shiloh should come when the sceptre was departed from Judah, and the lawgiver from between his feet, Gen 49:10. This was the first taxing that was made in Judea, the first badge of their servitude; therefore now Shiloh must come, to set up his kingdom. 3. There is another circumstance, as to the time, implied in this general enrolment of all the subjects of the empire, which is, that there was now universal peace in the empire. The temple of Janus was now shut, which it never used to be if any wars were on foot; and now it was fit for the Prince of peace to be born, in whose days swords should be beaten into plough-shares. II. The place where our Lord Jesus was born is very observable. He was born at Bethlehem; so it was foretold (Mic 5:2), the scribes so understood it (Mat 2:5, Mat 2:6), so did the common people, Joh 7:42. The name of the place was significant. Bethlehem signifies the house of bread; a proper place for him to be born in who is the Bread of life, the Bread that came down from heaven. But that was not all; Bethlehem was the city of David, where he was born, and therefore there he must be born who was the Son of David. Zion was also called the city of David (Sa2 5:7), yet Christ was not born there; for Bethlehem was that city of David where he was born in meanness, to be a shepherd; and this our Saviour, when he humbled himself, chose for the place of his birth; not Zion, where he ruled in power and prosperity, that was to be a type of the church of Christ, that mount Zion. Now when the virgin Mary was with child, and near her time, Providence so ordered it that, by order from the emperor, all the subjects of the Roman empire were to be taxed; that is, they were to give in their names to the proper officers, and they were to be registered and enrolled, according to their families, which is the proper signification of the word here used; their being taxed was but secondary. It is supposed that they made profession of subjection to the Roman empire, either by some set form of words, or at least by payment of some small tribute, a penny suppose, in token of their allegiance, like a man's atturning tenant. Thus are they vassals upon record, and may thank themselves. According to this decree, the Jews (who were now nice in distinguishing their tribes and families) provided that in their enrolments particular care should be had to preserve the memory of them. Thus foolishly are they solicitous to save the shadow, when they had lost the substance. That which Augustus designed was either to gratify his pride in knowing the numbers of his people, and proclaiming it to the world, or he did it in policy, to strengthen his interest, and make his government appear the more formidable; but Providence had another reach in it. All the world shall be at the trouble of being enrolled, only that Joseph and Mary may. This brought them up from Nazareth in Galilee to Bethlehem in Judea, because they were of the stock and lineage of David (Luk 2:4, Luk 2:5); and perhaps, being poor and low, they thought the royalty of their extraction rather than a burden and expense to them than a matter of pride. Because it is difficult to suppose that every Jew (women as well as men) was obliged to repair to the city of which their ancestors were, and there be enrolled, now, at a time when they kept not to the bounds of their tribes, as formerly, it may be offered as a conjecture that this great exactness was used only with the family of David, concerning which, it is probable, the emperor gave particular orders, it having been the royal family, and still talked of as designed to be so, that he might know its number and strength. Divers ends of Providence were served by this. 1. Hereby the virgin Mary was brought, great with child, to Bethlehem, to be delivered there, according to the prediction; whereas she had designed to lie in at Nazareth. See how man purposes and God disposes; and how Providence orders all things for the fulfilling of the scripture, and makes use of the projects men have for serving their own purposes, quite beyond their intention, to serve his. 2. Hereby it appeared that Jesus Christ was of the seed of David; for what brings his mother to Bethlehem now, but because she was of the stock and lineage of David? This was a material thing to be proved, and required such an authentic proof as this. Justin Martyr and Tertullian, two of the earliest advocates for the Christian religion, appeal to these rolls or records of the Roman empire, for the proof of Christ's being born of the house of David. 3. Hereby it appeared that he was made under the law; for he became a subject of the Roman empire as soon as he was born, a servant of rulers, Isa 49:7. Many suppose that, being born during the time of the taxing, he was enrolled as well as his father and mother, that it might appear how he made himself of no reputation, and took upon him the form of a servant. Instead of having kings tributaries to him, when he came into the world he was himself a tributary. III. The circumstances of his birth, which were very mean, and under all possible marks of contempt. He was indeed a first-born son; but it was a poor honour to be the first-born of such a poor woman as Mary was, who had no inheritance to which he might be entitled as first-born, but what was in nativity. 1. He was under some abasements in common with other children; he was wrapped in swaddling clothes, as other children are when they are new-born, as if he could be bound, or needed to be kept straight. He that makes darkness a swaddling band for the sea was himself wrapped in swaddling bands, Job 38:9. The everlasting Father became a child of time, and men said to him whose out-goings were of old from everlasting, We know this man, whence he is, Joh 7:27. The Ancient of days became an infant of a span long. 2. He was under some abasements peculiar to himself. (1.) He was born at an inn. That son of David that was the glory of his father's house had no inheritance that he could command, no not in the city of David, no nor a friend that would accommodate his mother in distress with lodgings to be brought to bed in. Christ was born in an inn, to intimate that he came into the world but to sojourn here for awhile, as in an inn, and to teach us to do likewise. An inn receives all comers, and so does Christ. He hangs out the banner of love for his sign, and whoever comes to him, he will in no wise cast out; only, unlike other inns, he welcomes those that come without money and without price. All is on free cost. (2.) He was born in a stable; so some think the word signifies which we translate a manger, a place for cattle to stand to be fed in. Because there was no room in the inn, and for want of conveniences, nay for want of necessaries, he was laid in a manger, instead of a cradle. The word which we render swaddling clothes some derive from a word that signifies to rend, or tear, and these infer that he was so far from having a good suit of child-bed linen, that his very swaddles were ragged and torn. His being born in a stable and laid in a manger was an instance, [1.] Of the poverty of his parents. Had they been rich, room would have been made for them; but, being poor, they must shift as they could. [2.] Of the corruption and degeneracy of manners in that age; that a woman in reputation for virtue and honour should be used so barbarously. If there had been any common humanity among them, they would not have turned a woman in travail into a stable. [3.] It was an instance of the humiliation of our Lord Jesus. We were become by sin like an out-cast infant, helpless and forlorn; and such a one Christ was. Thus he would answer the type of Moses, the great prophet and lawgiver of the Old Testament, who was in his infancy cast out in an ark of bulrushes, as Christ in a manger. Christ would hereby put a contempt upon all worldly glory, and teach us to slight it. Since his own received him not, let us not think it strange if they receive us not.
Tyndale Open Study Notes
2:1-7 Having described John’s birth, Luke gives a parallel account of Jesus’ birth, with emphasis on its lowliness. Although he was the glorious Messiah, Jesus entered the world in humble circumstances. 2:1 Caesar Augustus, whose given name was Octavian, ruled the Roman Empire from 27 BC to AD 14. Prior to his time, Rome was a republic ruled by a senate. The Roman senate gave Augustus supreme authority as emperor, and the republic became an empire. Augustus secured the empire’s borders and established the Pax Romana (“Roman Peace”), a period of unprecedented stability and prosperity in the Mediterranean world. • A census registered the people for tax purposes.
Luke 2:1
The Birth of Jesus
1Now in those days a decree went out from Caesar Augustus that a census should be taken of the whole empire. 2This was the first census to take place while Quirinius was governor of Syria.
- Scripture
- Sermons
- Commentary
Christmas in Crisis
By Ralph Sexton1.2K44:08LUK 2:1In this sermon, the preacher emphasizes the significance of the birth of Jesus Christ and the hope that it brings to a hopeless world. He expresses concern about the attack on Christmas in our culture and society, seeing it as a struggle between good and evil. The preacher encourages Christians to take action by praying, displaying nativity scenes, sending Christmas cards, having a Christmas tree, speaking out, and wishing people Merry Christmas. He believes that the crisis of Christmas is a reflection of the crisis in the church, and that Christians need to prioritize their faith and stand up for the celebration of Christmas as a reminder of God's existence and the coming of Jesus to earth.
The Blessing of Righteousness
By Chuck Smith1.1K25:04RighteousnessEXO 14:13EXO 20:3EXO 20:12LUK 2:1In this sermon, Pastor Chuck Smith focuses on Psalm 112, which is an acrostic Psalm that praises the righteous man who fears the Lord and delights in His commandments. Pastor Chuck emphasizes the importance of righteousness and how it leads to blessings and favor from God. He highlights Jesus as the perfect example of righteousness, always doing what pleases the Father. The sermon also emphasizes the generosity and discretion of a good man, who lends and guides his affairs wisely. The righteous may face temporary trials, but they will ultimately be remembered and not be moved forever.
What Counts!
By Erlo Stegen1.0K1:17:38Eternal RewardLUK 2:1In this sermon, the preacher emphasizes the importance of being aware that one day we will be held accountable for our thoughts, deeds, and entire lives. He acknowledges that we are all sinners and weak, but reminds us that God will judge us based on his expectations and his word. The preacher uses the example of Balcheza, who was intoxicated, to illustrate how we can also be under the influence of other negative emotions like jealousy and anger, leading us to say things we shouldn't. He warns that God records everything and judgment will come quickly upon those who repeatedly ignore his warnings. The sermon concludes with a call to prepare for the day of judgment by living according to God's standards and being obedient to his word.
How the Wicked Seem to Prosper
By Chuck Smith99125:04WickedJOB 21:7PSA 34:19PRO 22:6LUK 2:1ROM 8:37EPH 3:161PE 5:7In this sermon, Pastor Chuck Smith discusses the common struggle of believers when they see the wicked prospering while the righteous suffer. He emphasizes the importance of maintaining an eternal perspective and not being swayed by the apparent unfairness of life. Pastor Chuck reminds the listeners that God sees and knows all, and that the wicked will ultimately face judgment. He encourages believers to find strength and power through the ministry of the Holy Spirit, trusting in God's eternal plans for their lives.
Caesar and Jesus
By David Guzik78020:06ISA 9:6MIC 5:2MAT 6:33LUK 2:1ACT 5:37ROM 13:11TI 2:1In this sermon, the preacher discusses the state of the Roman Empire before the birth of Jesus. The historian Will Durant is quoted, describing the Italian peninsula as worn out from civil war, with neglected farms, sacked towns, and stolen wealth. The breakdown of administration and protection led to unsafe streets and roaming highwaymen. Octavian, who later became Caesar Augustus, came to power and brought peace and political skill to the empire. He issued a decree for a census, demonstrating his immense power and authority. The sermon emphasizes the historical accuracy of the Bible and the significance of these events in setting the stage for the birth of Jesus.
The Word Made Flesh
By Aaron Hurst20151:15IncarnationISA 7:14LUK 2:1JHN 1:1JHN 1:14In this sermon, the speaker reflects on the 400 years of silence between the closing of the prophet Malachi and the coming of Jesus Christ. The speaker emphasizes God's love for humanity and His decision to send His Son to save the world. The sermon highlights the humility and obedience of Jesus, who came in the likeness of sinful flesh and willingly died on the cross. The speaker also discusses the fulfillment of prophecy and the significance of Jesus experiencing the same temptations and struggles as humanity.
The Birthing of the Lord's Second Coming
By Brian Guerin691:39:45Humility and ServiceSecond Coming Of ChristHumilityLUK 2:1Brian Guerin delivers a powerful sermon titled 'The Birthing of the Lord's Second Coming,' emphasizing the parallels between Christ's first and second comings. He highlights the importance of finding one's 'there' in God's plan, starting family, and remaining steadfast in faith, while also wrapping the Lord in love and humility. Guerin encourages believers to embrace lowliness and humility, as the Lord will rest in those who are willing to be overlooked and serve others. He stresses that the glory of God will manifest through humble vessels, and that the local church will play a crucial role in the coming revival. Ultimately, the sermon calls for a return to genuine worship and service to God, ensuring that He receives all the glory.
The Incarnation Part 8 - "Luke's Genealogy of Messiah"
By Charles Alexander0MAT 1:1MAT 13:16LUK 1:3LUK 2:1LUK 3:23JHN 1:1ACT 17:311CO 15:47HEB 12:22Charles Alexander delves into Luke's detailed account of the birth of Jesus Christ, emphasizing Luke's unique perspective as a historian with perfect understanding of the events. Luke's genealogy traces Christ's lineage back to Adam, showcasing the divine providence and fulfillment of prophecies. The careful dating of events in Luke 2:1-2 highlights God's sovereignty over history, even using Caesar's decree for His divine purposes. The sermon explores the significance of Christ's birth in a humble stable, contrasting the truth of the incarnation with the world's skepticism and evolutionary theories.
God's Greatest Day
By Erlo Stegen0RedemptionThe Significance of ChristmasLUK 2:1Erlo Stegen emphasizes that Christmas is God's greatest day because it marks the reopening of the way back to Paradise through the birth of Jesus. He illustrates how God can use even ungodly figures like Caesar to fulfill His divine purposes, as seen in the census that brought Joseph and Mary to Bethlehem. The sermon reflects on the loss of Paradise due to Adam's sin and how Jesus, born in humble circumstances, offers redemption and access to eternal life. Stegen encourages listeners to accept God's gift of salvation through Christ, highlighting the transformation from being barred from Paradise to being welcomed back through faith. The message is a call to embrace the joy of Christmas by recognizing the significance of Jesus as the Tree of Life.
The Evidence of Early Gentile Writers
By F.F Bruce0MAT 27:45LUK 2:1JHN 20:30ACT 26:261PE 3:15F.F. Bruce delves into early Jewish and Gentile writings to explore references to Christianity in the first century, highlighting the attempts to refute Christian traditions with naturalistic interpretations. He discusses the disappearance of certain writings like those of Thallus and the intriguing letter from Mara Bar-Serapion mentioning Jesus. Bruce also touches on the lack of references to Christianity in classical literature due to its initial obscurity and disreputable nature in imperial Rome. He concludes by emphasizing the historical character of Jesus, supported by evidence from various non-Christian sources.
Born to Save
By Erlo Stegen0Sovereignty Of GodSalvation through JesusLUK 2:1Erlo Stegen emphasizes the sovereignty of God in the birth of Jesus, illustrating how even a powerful ruler like Caesar Augustus was used to fulfill God's prophecy. Despite the difficult circumstances surrounding Jesus' birth in a stable, it highlights the humility and love of God in sending His Son to save humanity from sin. The sermon draws a parallel between the wild geese and mankind, showing how Jesus became human to lead us to salvation. Stegen challenges listeners to reflect on their response to Jesus, who was born to save us, and to consider the implications of continuing in sin after encountering Him. The message concludes with a reminder of God's desire to guide us into safety and eternal life.
The Writings of Luke
By F.F Bruce0LUK 2:1ACT 1:1ACT 18:12ACT 19:38ACT 28:7F.F. Bruce delves into the historical accuracy and reliability of Luke, the author of the third Gospel and Acts of the Apostles, highlighting Luke's meticulous attention to detail and accuracy in his writings. Luke's works provide a comprehensive historical account of Christian origins, bridging the gap between the time of John the Baptist and the early years of the Christian Church, offering valuable insights into the political and social contexts of the Roman Empire during that period. Through Luke's writings, we gain a deeper understanding of the significant figures, events, and locations mentioned in the New Testament, demonstrating Luke's commitment to presenting a factual and trustworthy narrative of the early Christian movement.
Why History Matters pt.2
By Ted Byfield0PSA 78:4PRO 22:6MAT 2:1LUK 2:11CO 1:23Ted Byfield preaches about the impact of the 'Sixties Revolution' on society, highlighting the cultural shifts, moral decline, and societal changes brought about by movements such as the Sexual Revolution, Feminist Revolution, and emphasis on 'love' and 'peace'. He discusses the consequences of John Dewey's educational philosophy, leading to an educational catastrophe and moral decay, emphasizing the need for a rediscovery of history, particularly Christian history, to restore values and understanding in society.
The Birth of Jesus the Prince of Peace Luke 2:1-20
By R.A. Torrey0The Birth of ChristReception of JesusLUK 2:1R.A. Torrey emphasizes the significance of Jesus' birth as the Prince of Peace, highlighting how He was despised by man yet honored by angels. The sermon reflects on the humble circumstances of His birth in Bethlehem, fulfilling prophecy, and the lack of room for Him in the hearts of many today. Torrey discusses the joy of the shepherds who received the angelic announcement and their eagerness to witness the Savior, contrasting their faith with the indifference of others. He encourages believers to respond to the good news of Jesus with joy and testimony, as exemplified by the shepherds. Ultimately, the message challenges listeners to consider their own reception of Christ in their lives.
The Gospel of Luke - Introduction
By Arno Clemens Gaebelein0LUK 1:1LUK 2:1LUK 6:12LUK 15:11LUK 23:39LUK 24:13LUK 24:50HEB 5:1Arno Clemens Gaebelein delves into the Gospel of Luke, highlighting its unique perspective on the life of Jesus as the perfect Man, emphasizing His humanity and moral perfections. The Gospel of Luke, written by the beloved physician Luke, showcases the tender sympathies of Jesus as the Savior of humanity, portraying Him in a way that reveals His true and perfect Manhood. Luke's Gospel includes exclusive events and circumstances not found in the other Gospels, shedding light on the ministry, prayers, and parables of Jesus, as well as His interactions with various individuals. Through a careful study of the Gospel of Luke, believers can gain a deeper understanding of Jesus' mission to seek and save the lost.
Gods Perfect Planning
By Erlo Stegen0Faithfulness in AdversityGod's SovereigntyLUK 2:1Erlo Stegen emphasizes God's perfect planning in the birth of Jesus, illustrating how even a powerful ruler like Caesar Augustus was used to fulfill divine prophecy. He highlights the significance of Jesus being born in Bethlehem, a humble town, rather than the royal city of Jerusalem, symbolizing His role as the Good Shepherd and the Bread of Life. Stegen warns against being like the chief priests and Pharisees, who knew the truth but did not act upon it, urging believers to fully surrender to God's will. He shares a story of a Christian woman who stood firm in her faith despite threats, exemplifying true commitment to Christ. The sermon calls for discernment and active faith in following God's plan.
1 John 2:2
By John Gill0AtonementFaith in ChristLUK 2:1JHN 3:16JHN 17:9ROM 3:25EPH 2:8HEB 9:261JN 2:11JN 4:101JN 5:19John Gill expounds on 1 John 2:2, emphasizing that Jesus is the propitiation for the sins of believers, Old Testament saints, and Gentiles, thus highlighting the universal scope of Christ's atonement. He clarifies that the term 'whole world' does not imply universal redemption for every individual but rather signifies a broader inclusion beyond the Jewish community. Gill argues that the comfort of Christ's advocacy and propitiation is specifically for those who believe, as the benefits of His sacrifice are received through faith. He addresses misconceptions about atonement in Jewish thought, contrasting it with the Christian understanding of Christ's role as the ultimate sacrifice. The sermon reassures believers of their justification and glorification through faith in Christ's sacrifice.
Luke 2
By John Nelson Darby0Humility in ChristGod's SovereigntyLUK 2:1John Nelson Darby emphasizes the contrast between God's divine plan and human actions, illustrating how the decree of Caesar Augustus, though seemingly significant, was merely a tool for fulfilling God's prophecy of Jesus' birth in Bethlehem. He highlights the humble circumstances of Christ's birth, noting that while the world was oblivious, God was orchestrating His purposes through the lowly manger. Darby points out that true wisdom comes from God's revelation, not human reasoning, and that those who are humble and obedient, like the shepherds, are the ones who receive God's blessings. He concludes by reflecting on Simeon's joy in recognizing Jesus as the fulfillment of God's promises, emphasizing that Christ's presence reveals the hearts of many and brings both joy and sorrow. Ultimately, Darby calls for believers to find their identity and satisfaction in Christ, who embodies God's love and purpose.
Demonstration 5 (Of Wars)
By Aphraates0GEN 27:40GEN 49:10DEU 4:2DEU 32:21ISA 5:1DAN 2:44DAN 7:27HOS 8:10MAT 19:28LUK 2:1Aphraates preaches about the prophetic visions in the book of Daniel, highlighting the rise and fall of kingdoms, the humbling of the proud, and the ultimate victory of God's Kingdom. He emphasizes the importance of humility, as seen in historical events where those who exalted themselves were eventually humbled by God. Aphraates encourages believers to trust in God's sovereignty, even in times of turmoil and conflict, knowing that God's Kingdom will prevail in the end.
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Caesar Augustus - This was Caius Caesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died a.d. 14. That all the world should be taxed - Πασαν την οικουμενην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. Οικουμενη signifies properly the inhabited part of the earth, from οικεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general Census of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions. But as there is no general census mentioned in any historian as having taken place at this time, the meaning of οικουμενη must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, Luk 21:26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth, τῃ οικουμενῃ this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see Luk 21:21. Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, εν τῳ λαῳ τουτῳ, On This Very People, viz. the Jews, Luk 21:23. It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, Isa 13:11; Isa 14:26; Isa 24:1. And from this we may learn, that the word οικουμενη had been long used as a term by which the land of Judea was commonly expressed. Ἡ γη, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See Luk 4:25; Jos 2:3. It is probable that the reason why this enrolment, or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned Act 5:37, which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the insurrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3.
Matthew Henry Bible Commentary
The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law; and it was foretold that he should be born at Bethlehem. Now here we have an account of the time, place, and manner of it. I. The time when our Lord Jesus was born. Several things may be gathered out of these verses which intimate to us that it was the proper time. 1. He was born at the time when the fourth monarchy was in its height, just when it was become, more than any of the three before it, a universal monarchy. He was born in the days of Augustus Caesar, when the Roman empire extended itself further than ever before or since, including Parthia one way, and Britain another way; so that it was then called Terraram orbis imperium - The empire of the whole earth; and here that empire is called all the world (Luk 2:1), for there was scarcely any part of the civilized world, but what was dependent on it. Now this was the time when the Messiah was to be born, according to Daniel's prophecy (Dan 2:44): In the days of these kings, the kings of the fourth monarchy, shall the God of heaven set up a kingdom which shall never be destroyed. 2. He was born when Judea was become a province of the empire, and tributary to it; as appears evidently by this, that when all the Roman empire was taxed, the Jews were taxed among the rest. Jerusalem was taken by Pompey the Roman general, about sixty years before this, who granted the government of the church to Hyrcanus, but not the government of the state; by degrees it was more and more reduced, till now at length it was quite subdued; for Judea was ruled by Cyrenius the Roman governor of Syria (Luk 2:2): the Roman writers call him Sulpitius Quirinus. Now just at this juncture, the Messiah was to be born, for so was dying Jacob's prophecy, that Shiloh should come when the sceptre was departed from Judah, and the lawgiver from between his feet, Gen 49:10. This was the first taxing that was made in Judea, the first badge of their servitude; therefore now Shiloh must come, to set up his kingdom. 3. There is another circumstance, as to the time, implied in this general enrolment of all the subjects of the empire, which is, that there was now universal peace in the empire. The temple of Janus was now shut, which it never used to be if any wars were on foot; and now it was fit for the Prince of peace to be born, in whose days swords should be beaten into plough-shares. II. The place where our Lord Jesus was born is very observable. He was born at Bethlehem; so it was foretold (Mic 5:2), the scribes so understood it (Mat 2:5, Mat 2:6), so did the common people, Joh 7:42. The name of the place was significant. Bethlehem signifies the house of bread; a proper place for him to be born in who is the Bread of life, the Bread that came down from heaven. But that was not all; Bethlehem was the city of David, where he was born, and therefore there he must be born who was the Son of David. Zion was also called the city of David (Sa2 5:7), yet Christ was not born there; for Bethlehem was that city of David where he was born in meanness, to be a shepherd; and this our Saviour, when he humbled himself, chose for the place of his birth; not Zion, where he ruled in power and prosperity, that was to be a type of the church of Christ, that mount Zion. Now when the virgin Mary was with child, and near her time, Providence so ordered it that, by order from the emperor, all the subjects of the Roman empire were to be taxed; that is, they were to give in their names to the proper officers, and they were to be registered and enrolled, according to their families, which is the proper signification of the word here used; their being taxed was but secondary. It is supposed that they made profession of subjection to the Roman empire, either by some set form of words, or at least by payment of some small tribute, a penny suppose, in token of their allegiance, like a man's atturning tenant. Thus are they vassals upon record, and may thank themselves. According to this decree, the Jews (who were now nice in distinguishing their tribes and families) provided that in their enrolments particular care should be had to preserve the memory of them. Thus foolishly are they solicitous to save the shadow, when they had lost the substance. That which Augustus designed was either to gratify his pride in knowing the numbers of his people, and proclaiming it to the world, or he did it in policy, to strengthen his interest, and make his government appear the more formidable; but Providence had another reach in it. All the world shall be at the trouble of being enrolled, only that Joseph and Mary may. This brought them up from Nazareth in Galilee to Bethlehem in Judea, because they were of the stock and lineage of David (Luk 2:4, Luk 2:5); and perhaps, being poor and low, they thought the royalty of their extraction rather than a burden and expense to them than a matter of pride. Because it is difficult to suppose that every Jew (women as well as men) was obliged to repair to the city of which their ancestors were, and there be enrolled, now, at a time when they kept not to the bounds of their tribes, as formerly, it may be offered as a conjecture that this great exactness was used only with the family of David, concerning which, it is probable, the emperor gave particular orders, it having been the royal family, and still talked of as designed to be so, that he might know its number and strength. Divers ends of Providence were served by this. 1. Hereby the virgin Mary was brought, great with child, to Bethlehem, to be delivered there, according to the prediction; whereas she had designed to lie in at Nazareth. See how man purposes and God disposes; and how Providence orders all things for the fulfilling of the scripture, and makes use of the projects men have for serving their own purposes, quite beyond their intention, to serve his. 2. Hereby it appeared that Jesus Christ was of the seed of David; for what brings his mother to Bethlehem now, but because she was of the stock and lineage of David? This was a material thing to be proved, and required such an authentic proof as this. Justin Martyr and Tertullian, two of the earliest advocates for the Christian religion, appeal to these rolls or records of the Roman empire, for the proof of Christ's being born of the house of David. 3. Hereby it appeared that he was made under the law; for he became a subject of the Roman empire as soon as he was born, a servant of rulers, Isa 49:7. Many suppose that, being born during the time of the taxing, he was enrolled as well as his father and mother, that it might appear how he made himself of no reputation, and took upon him the form of a servant. Instead of having kings tributaries to him, when he came into the world he was himself a tributary. III. The circumstances of his birth, which were very mean, and under all possible marks of contempt. He was indeed a first-born son; but it was a poor honour to be the first-born of such a poor woman as Mary was, who had no inheritance to which he might be entitled as first-born, but what was in nativity. 1. He was under some abasements in common with other children; he was wrapped in swaddling clothes, as other children are when they are new-born, as if he could be bound, or needed to be kept straight. He that makes darkness a swaddling band for the sea was himself wrapped in swaddling bands, Job 38:9. The everlasting Father became a child of time, and men said to him whose out-goings were of old from everlasting, We know this man, whence he is, Joh 7:27. The Ancient of days became an infant of a span long. 2. He was under some abasements peculiar to himself. (1.) He was born at an inn. That son of David that was the glory of his father's house had no inheritance that he could command, no not in the city of David, no nor a friend that would accommodate his mother in distress with lodgings to be brought to bed in. Christ was born in an inn, to intimate that he came into the world but to sojourn here for awhile, as in an inn, and to teach us to do likewise. An inn receives all comers, and so does Christ. He hangs out the banner of love for his sign, and whoever comes to him, he will in no wise cast out; only, unlike other inns, he welcomes those that come without money and without price. All is on free cost. (2.) He was born in a stable; so some think the word signifies which we translate a manger, a place for cattle to stand to be fed in. Because there was no room in the inn, and for want of conveniences, nay for want of necessaries, he was laid in a manger, instead of a cradle. The word which we render swaddling clothes some derive from a word that signifies to rend, or tear, and these infer that he was so far from having a good suit of child-bed linen, that his very swaddles were ragged and torn. His being born in a stable and laid in a manger was an instance, [1.] Of the poverty of his parents. Had they been rich, room would have been made for them; but, being poor, they must shift as they could. [2.] Of the corruption and degeneracy of manners in that age; that a woman in reputation for virtue and honour should be used so barbarously. If there had been any common humanity among them, they would not have turned a woman in travail into a stable. [3.] It was an instance of the humiliation of our Lord Jesus. We were become by sin like an out-cast infant, helpless and forlorn; and such a one Christ was. Thus he would answer the type of Moses, the great prophet and lawgiver of the Old Testament, who was in his infancy cast out in an ark of bulrushes, as Christ in a manger. Christ would hereby put a contempt upon all worldly glory, and teach us to slight it. Since his own received him not, let us not think it strange if they receive us not.
Tyndale Open Study Notes
2:1-7 Having described John’s birth, Luke gives a parallel account of Jesus’ birth, with emphasis on its lowliness. Although he was the glorious Messiah, Jesus entered the world in humble circumstances. 2:1 Caesar Augustus, whose given name was Octavian, ruled the Roman Empire from 27 BC to AD 14. Prior to his time, Rome was a republic ruled by a senate. The Roman senate gave Augustus supreme authority as emperor, and the republic became an empire. Augustus secured the empire’s borders and established the Pax Romana (“Roman Peace”), a period of unprecedented stability and prosperity in the Mediterranean world. • A census registered the people for tax purposes.