Luke 2:2 Kommentar

In this chapter, we have an account of the birth and infancy of our Lord Jesus: having had notice of his conception, and of the birth and infancy of his forerunner, in the former chapter. The First-begotten is here brought into the world; let us go meet him with our hosannas, blessed is he that cometh. Here is, I. The place and other circumstances of his birth, which proved him to be the true Messiah, and such a one as we needed, but not such a one as the Jews expected (Luk 2:1-7). II. The notifying of his birth to the shepherds in that neighbourhood by an angel, the song of praise which the angels sung upon that occasion, and the spreading of the report of it by the shepherds (Luk 2:8-20). III. The circumcision of Christ, and the naming of him (Luk 2:21). IV. The presenting of him in the temple (Luk 2:22-24). V. The testimonies of Simeon, and Anna the prophetess, concerning him (Luk 2:25-39). VI. Christ's growth and capacity (Luk 2:40-52). VIII. His observing the passover at twelve years old, and his disputing with the doctors in the temple (Luk 2:41-51). And this, with what we have met with (Mt. 1 and 2), is all we have concerning our Lord Jesus, till he entered upon his public work in the thirtieth year of his age.

And it came to pass in those days,.... When John the Baptist was born, and Christ was conceived, and his mother pregnant with him, and the time of his birth drew on. The Ethiopic version reads, "in that day"; as if it was the same day in which John was circumcised, and Zacharias delivered the above song of praise: that there went out a decree from Caesar Augustus; second emperor of Rome; the name Caesar was common to all the emperors, as Pharaoh to the Egyptians, and afterwards Ptolemy. His name Augustus, was not his original surname, but Thurinus; and was given him, after he became Caesar, to express his grandeur, majesty, and reverence; and that by the advice of Munatius Plancus, when others would have had him called Romulus, as if he was the founder of the city of Rome (z): by him a decree was made and published, that all the world should be taxed; or "registered", or "enrolled"; for this was not levying a tax, or imposing tribute upon them, but a taking an account of the names of persons, and of their estates; and which might be, in order to lay a tax upon them, as afterwards was: for the payment of a tax, there was no need of the appearance of women and children; and so the Arabic version renders it, "that the names the whole habitable world might be described, or written down": such an enrolment had been determined on by Augustus, when at Tarracon in Spain, twenty seven years before; but he was diverted from it by some disturbances in the empire, so that it was deferred to this time, in which there was a remarkable interposition of divine providence; for had this enrolment been made then, in all likelihood it had not been done now, and Joseph and Mary would not have had occasion to have come to Bethlehem: but so it must be; and thus were things ordered by an infinite, and all wise providence to effect it: nor did this enrolment reach to all the parts of the known world, but only to the Roman empire; which, because it was so very large as it was, and in the boasting language of the Romans was so called, as, Ptolemy Evergetes (a) calls his kingdom, "the world". Though some think only the land of Judea is meant, which is called the earth, in Luk 21:26 and "all the world", in Act 11:28 but the other sense seems more agreeable; and so the Syriac version renders it, "that all the people of his empire might be enrolled": and the Persic version, "that they should enrol all the subjects of his kingdom"; and is justified by the use of the phrase for the Roman empire, in several passages of Scripture, Rom 1:8. Now at the time of this enrolment, and under this august emperor, and when the whole world was in a profound peace, was the Messiah born, the King of kings, and the only potentate; the Shiloh, the peaceable and prosperous, the Prince of Peace, and Lord of life and glory; and that, in order to redeem men from that worse subjection and bondage they were in to sin, Satan, the law, and death, than they were to the Roman emperor. The Jews say (b), the son of David shall not come, until the kingdom (of Edom, or Rome, as some copies read, in others it is erased) shall be extended over all Israel, nine months, according to Mic 5:3. The gloss on it is, that is, "all the world", in which the Israelites are scattered, (z) Suetonius in Vita Octav August. sect. 7. (a) Apud Fabricii Biblioth Gr. Tom. 2. p. 608. (b) T. Bab. Sanhedrin, fol. 98. 2.

And this taxing was first made,.... Or "this was the first enrolment, or taxing" in the Jewish nation; for there was another afterwards, when Judas the Galilean arose, and drew many after him, Act 5:38. When Cyrenius was governor of Syria; or "of Cyrenius" "governor of Syria"; that is, it was the first that he was, concerned in; who not now, but afterwards was governor of Syria; and because he had been so before Luke wrote this history, and this being a title of honour, and what might distinguish him from others of that name, it is given him; for as Tertullian says (c), Sentius Saturninus was now governor of Syria, when Cyrenius was sent into Judea, to make this register, or taxing; and which is manifestly distinguished from that, which was made during his being governor of Syria, when Archelaus was banished from Judea, ten or eleven years after Herod's death; which Josephus (d) gives an account of, and Luke refers to, in Act 5:37. Moreover, the words will bear to be rendered thus, "and this tax, or enrolment, was made before Cyrenius was governor of Syria"; being used for as in Joh 1:15. This Cyrenius is the same whom the Romans call Quirinius, and Quirinus; a governor of Syria had great power in Judea, to which it was annexed, when Cyrenius was governor there. It is reported of R. Gamaliel, that he went to take a licence, , "from a governor of Syria" (e); i.e. to intercalate the year: and Syria was in many things like to the land of Judea, particularly as to tithes, and the keeping of the seventh year (f), (c) Contr. Marcion, l. 4. c. 19. (d) Antiqu. l. 18. c. 1. (e) Misn. Ediot. c. 7. sect. 7. (f) T. Bab. Gittin. fol. 8. 1.

It was the forty second year of the reign of Augustus and twenty-eight years after the oppression of Egypt and the death of Antony and Cleopatra when Jesus was born in Bethlehem according to the prophecies concerning him. Flavius Josephus mentions this census in the time of Quirinius, adding another account about the sect of Galileans that arose at about the same time. Luke, among our writers, mentions this sect in Acts, saying, “After him Judas the Galilean arose in the days of the census and drew some people after him. He also perished, and all who followed him were scattered.”

He has rightly added the name of the governor, to mark the course of time. For if the names of the Consuls are affixed to the tables of prices, how much more ought the time to be noted down, of that event which was the redemption of all men? There is described a secular registration, implied a spiritual, to be laid before the King not of earth but of Heaven; a registering of faith: a census of souls. For the old census of the Synagogue was abolished, a new census of the Church was preparing. And to decide that the census was not of Augustus, but of Christ, the whole world is ordered to be registered. For who could demand the registration of the whole world but He who had dominion over it, for the earth is not of Augustus, but the earth is the Lord's? (Ps. 24:1.) This was then the first public enrolment of souls to the Lord, to Whom all enrol themselves not at the voice of the crier, but of the Prophet, who says, O clap your hands, all ye people. (Ps. 47:1.)

(in diem natal. Christi.) It was the Lord who directed Augustus to give this edict, that he might minister unto the coming of the Only-begotten; for it was this edict that brought Christ's mother into her country as the prophets had foretold, namely, to Bethlehem of Judæa, according to the word, to a city of David, which is called Bethlehem.

This first census was made when Cyrenius was governor of Syria. And all went to be registered, each to his own city. This census taken during the time of Cyrenius is also mentioned by the illustrious Hebrew historian Josephus, in the eighteenth book of Antiquities, as follows: "Cyrenius, a man who through the consent of the Roman Senate ascended through various magistracies to the rank of consul, distinguished in other respects, came to Syria with a few companions, sent by Caesar to give law to the nations and also to be the censor of patrimonies." Therefore, the phrase: "This first census was made when Cyrenius was governor of Syria," indicates that this census was either the first of those which encompassed the entire world, because many parts of the lands are often recorded to have been described, or certainly the first it began then, when Cyrenius was sent to Syria. And as then, under the reign of Augustus and governance of Cyrenius, everyone went to be enrolled, each to his own city, so now under the rule of the Church presiders, that is, the teachers, indeed persuaded and promised rewards by Christ, let us all go, no one being excluded from the census of justice. Let us come to Him, who toil and burdened, and He will give us rest. Let us take His yoke upon us, and learn from Him for He is gentle and humble in heart, and we will find rest for our souls (Matt. XI). For this is our city and fatherland, namely the blessed and heavenly rest of souls, to which we were created by God Christ at the beginning of this nascent age, and to which we have been re-created by the man Christ at the end of the ages. To which, indeed, the city of peace and quietness we strive to go and offer treasures to our King, growing daily in the progress of virtue and faith, to behold the eternal joys of the heavenly light, and to despise both the prosperous and adverse things of the world for acquiring these, and having acquired them, to offer to God as a precious gift, cleansed from all defilement of flesh and Spirit (II Cor. VII). But if we more diligently inspect the type of coin that was paid to Caesar, we will also prove ourselves not lacking in devotion to purify it, which we can better search for and find from the Gospel itself, where, being tested about rendering tribute to Caesar, the Lord said: Show me the coin for the tribute. And they brought him a denarius. And Jesus said to them: Whose is this image and inscription? They said to him, Caesar's. Then he said to them: Render therefore to Caesar the things that are Caesar's, and to God the things that are God's (Luke XX). First, it must be noted that the denarius, which had ten coins, was paid to Caesar, titled with his image and inscription, which is even evident from the name. Next, it must be inferred that, by the Lord's command, things that are Caesar's should be rendered to Caesar, and things that are God's to God, diligently showing us also that we must offer to God our King the decalogue of the law in the likeness of the royal denarius, that is, with an entire heart to keep the love of God and neighbor, of which one, perceived by three, encompasses the other seven. In this sacred denarius of Scripture, marked with the ten heavenly commandments like gold coins, whoever knows to gaze upon the face and name of the eternal King, that is, the recognition of the divine will, will find it. Whatever one perfectly believes, hopes for, loves in the tablets of one's heart, is inscribed by the pen of diligent correction. And we carry this denarius with us, as if closed in a purse on the way, knowing how to say with the Psalmist: The light of your face is signed upon us, O Lord, you have given gladness in my heart (Psalm IV), yet we preserve that seal of faith and joy of hope and charity in our hidden meditation of conscience stored with God as witness. But arriving in the homeland to our King whose vision we thirst for, to behold him in his beauty with all the effort of virtue and the entire intention of the mind, we hasten to bring forth the good gifts of our good conversation, which were hidden on earth and shall be crowned in heaven, when what we said in the dark shall be spoken in the light, and what we spoke in the ear in closets shall be proclaimed on the housetops (Matt. X).

But this enrollment of the whole world that is recalled as having been done by an earthly king also clearly designates the works of the heavenly king. Undoubtedly the reason he appeared in the world was so that from all the countries throughout the world he might gather the elect into the unity of his faith, just as he himself promised that he would write down their names forever in heaven. Also, the fact that all were going, in response to the edict of Augustus, each to report to his own city, signifies what we must do spiritually as a service to our king. Indeed, our city is the holy church, which in part already reigns with the Lord in heaven. And after the end of this age the whole church will reign in a perfected state with him forever. We must all, then, go into this city, and there must be no excuse from such a salutary journey. We must pay the census [tax] which is due to the king who has been born—that is, we must comply with divine commands in the unity of the church now present and hasten by the tireless course of good works to our entry into the heavenly fatherland.

St. Luke points out, that this taxing was either the first of those which comprehended the whole world, for before this very many parts of the earth are often mentioned as having been taxed; or first began at that time when Cyrinus was sent into Syria.

(Metaphrastes et Alexander ander Monachus.) Christ is born also at a time when the princes of Judah had failed, and the kingdom was transferred to Roman governors, to whom the Jews paid tribute; and then was fulfilled the prophecy, saying, There shall not fail a leader from Judah, nor a prince from between his feet, until he shall come who is to be sent. (Gen. 49:10.) And now when Cæsar Augustus was in the 42d year of his reign, there went forth an edict from him that all the world should be taxed for the payment of tribute, the management of which he committed to a certain Cyrinus, whom he made governor of Judæa and Syria; and so it follows, This taxing was first made, &c.

The decree of Augustus to enroll all the Roman empire, Luk 2:1, Luk 2:2. Joseph and Mary go to their own city to be enrolled, Luk 2:3-5. Christ is born, Luk 2:6, Luk 2:7. His birth is announced to the shepherds, Luk 2:8-14. They go to Bethlehem, and find Joseph, Mary, and Christ, Luk 2:15-20. Christ is circumcised, Luk 2:21. His parents go to present him in the temple, Luk 2:22-24. Simeon receives him: his song, Luk 2:25-35. Anna the prophetess, Luk 2:36-38. The holy family return to Nazareth, Luk 2:39, Luk 2:40. They go to Jerusalem at the feast of the passover, and leave Jesus behind in Jerusalem, Luk 2:41-44. They return seeking him, and find him in the midst of the doctors, Luk 2:45-47. His mother chides him, Luk 2:48. His defense of his conduct, Luk 2:49, Luk 2:50. They all return to Nazareth, Luk 2:51, Luk 2:52.

This taxing was first made when Cyrenius, etc. - The next difficulty in this text is found in this verse, which may be translated, Now this first enrolment was made when Quirinus was governor of Syria. It is easily proved, and has been proved often, that Caius Sulpicius Quirinus, the person mentioned in the text, was not governor of Syria, till ten or twelve years after the birth of our Lord. St. Matthew says that our Lord was born in the reign of Herod, Luk 2:1, at which time Quintilius Varus was president of Syria, (Joseph. Ant. book xvii. c. 5, sect. 2), who was preceded in that office by Sentius Saturninus. Cyrenius, or Quirinus, was not sent into Syria till Archelaus was removed from the government of Judea; and Archelaus had reigned there between nine and ten years after the death of Herod; so that it is impossible that the census mentioned by the evangelist could have been made in the presidency of Quirinus. Several learned men have produced solutions of this difficulty; and, indeed, there are various ways of solving it, which may be seen at length in Lardner, vol. i. p. 248-329. One or other of the two following appears to me to be the true meaning of the text. 1. When Augustus published this decree, it is supposed that Quirinus, who was a very active man, and a person in whom the emperor confided, was sent into Syria and Judea with extraordinary powers, to make the census here mentioned; though, at that time, he was not governor of Syria, for Quintilius Varus was then president; and that when he came, ten or twelve years after, into the presidency of Syria, there was another census made, to both of which St. Luke alludes, when he says, This was the first assessment of Cyrenius, governor of Syria; for so Dr. Lardner translates the words. The passage, thus translated, does not say that this assessment was made when Cyrenius was governor of Syria, which would not have been the truth, but that this was the first assessment which Cyrenius, who was (i.e. afterwards) governor of Syria, made; for after he became governor, he made a second. Lardner defends this opinion in a very satisfactory and masterly manner. See vol. i. p. 317. etc. 2. The second way of solving this difficulty is by translating the words thus: This enrolment was made Before Cyrenius was governor of Syria; or, before that of Cyrenius. This sense the word πρωτος appears to have, Joh 1:30 : ὁτι πρωτος μου ην, for he was Before me. Joh 15:18 : The world hated me Before (πρωτον) it hated you. See also Sa2 19:43. Instead of πρωτη, some critics read προ της, This enrolment was made Before That of Cyrenius. Michaelis; and some other eminent and learned men, have been of this opinion: but their conjecture is not supported by any MS. yet discovered; nor, indeed, is there any occasion for it. As the words in the evangelist are very ambiguous, the second solution appears to me to be the best.

BIRTH OF CHRIST. (Luk 2:1-7) CÃ&brvbrsar Augustus--the first of the Roman emperors. all the world--so the vast Roman Empire was termed. taxed--enrolled, or register themselves.

first . . . when Cyrenius, &c.--a very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the "taxing" under his administration was what led to the insurrection mentioned in Act 5:37. That there was a taxing, however, of the whole Roman Empire under Augustus, is now admitted by all; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in the statement of our Evangelist. Many superior scholars would render the words thus, "This registration was previous to Cyrenius being governor of Syria"--as the word "first" is rendered in Joh 1:15; Joh 15:18. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, that the registration may have been ordered with a view to the taxation, about the time of our Lord's birth, though the taxing itself--an obnoxious measure in Palestine--was not carried out till the time of Quirinus.