RSV ~ Luke 2 Notes

Lk 2:1 | ISB Notes

Caesar Augustus: The Roman emperor from 27 B.C. to A.D. 14. He was famous for establishing peace in the empire, the noted Pax Romana (“Roman Peace”), and was hailed as a “god” and “savior” by his subjects. Luke indicates that Caesar’s decree was caught up into God’s plan, since it brought Mary and Joseph to Bethlehem to fulfill the prophecy about the Messiah’s birthplace (Mic 5:2; Mt 2:3-6).

be enrolled: i.e., registered by a census. In Judea, custom required families to be enlisted in their ancestral hometowns (2:3-4).

Historical Notes

Caesar’s decree has long been a problematic detail in Luke’s narrative (Lk 2:1). There is clear evidence that Augustus initiated registrations of Roman citizens at different points during his career, but there is said to be no indication that any was taken in the closing years of the first century B.C. or that such a census would have embraced the entire empire. Since most registrations in the Roman world were taken for taxing purposes, it is further argued that Caesar would never have taken a census of Palestine while Herod the Great ruled the region as king and collected taxes of his own. These commonly accepted views are currently coming under fire. The Jewish historian Josephus recounts that during the last years of Herod’s rule, Judea was required to swear an oath of loyalty to Caesar. Archeological evidence confirms that the same type of oath was sworn elsewhere in the empire around 3 B.C. This might well mean that the registration described in Lk 2:1 involved an oath of allegiance sworn to the emperor, not a census taken for the purpose of taxation. A later Christian historian named Orosius (fifth century A.D.) says explicitly that Augustus required every person in every Roman province to be enrolled with a public oath. His description of the event strongly suggests that this oath was required in the years just prior to 2 B.C., when the Roman people hailed Augustus as the first of all men. Even Caesar Augustus tells us in his personal writings that the whole Roman world had professed him to be the “Father” of the empire by the time this title was officially given to him in 2 B.C. These converging lines of evidence make it possible that the census of Luke 2 was not a registration of residents to be taxed but a public enrollment of subjects expressing their loyalty to the reigning emperor.

A majority of scholars believe that Herod the Great, the ruler of Palestine, died in the spring of 4 B.C., soon after a lunar eclipse in March of that year. Widespread agreement on this date has led modern interpreters to place Jesus’ birth a year or two earlier, between 6 and 4 B.C.—after all, Herod was still alive at the time of the Nativity (Mt 2:1-18). Objections are now being raised against this view. In fact, several scholars are favoring a date for Herod’s death in the early spring of 1 B.C., soon after a lunar eclipse in January of that year. Interestingly, this alternative chronology would push the date of Christ’s birth into full agreement with the testimony of the early Christians. By calculating the Nativity according to the years of Caesar Augustus’ reign, several Church Fathers, such as Irenaeus, Clement of Alexandria, Tertullian, Origen, Hippolytus of Rome, Eusebius, and Epiphanius, fix a date for Christ’s birth between 3 and 2 B.C. If accepted, this chronological revision moves the Nativity closer to the end of the first century B.C. and opens new possibilities for understanding the circumstances described by Luke.

The role of Quirinius is perhaps the most difficult detail to interpret in Luke’s narrative (Lk 2:2). It is well established that he initiated a taxation census soon after he was appointed the provincial legate of Syria in A.D. 6. Yet evidence is lacking that he held this position more than once or that he ever conducted more than one census. How, then, can Luke associate Quirinius with a census that occurred many years earlier, when Jesus was born? The most helpful clue might be found in Luke’s own words. The Greek expression that he uses in Lk 2:2 for the governing role of Quirinius is the exact description he uses for Pontius Pilate’s governing role in Lk 3:1. Since Pilate “governed” as a regional procurator and was not the legate of an entire Roman province (like Syria), it leaves open the possibility that Luke is referring to an administrative role assumed by Quirinius that had nothing to do with his later position as an imperial legate. This possibility is strengthened by the Church Father Justin Martyr, who states that Quirinius was a “procurator” in Judea (not Syria) at the time of Jesus’ birth! It likewise enables us to make greater sense of the testimony of another early Christian writer, Tertullian, who says that Saturninus (not Quirinius) was the official legate of Syria at the time of the Nativity. It may be that Quirinius was an administrator of a Judean census (i.e., the 3 B.C. oath-registration) several years before conducting another census for taxation in A.D. 6.

Although there are gaps in this reconstruction, and much remains uncertain, the cumulative force of the evidence is significant. Herod’s death, Caesar’s decree, and the governing position of Quirinius are all historical factors that, when reconsidered, yield a more coherent portrait of the events surrounding the Nativity. This would mean that Jesus was born between 3 and 2 B.C., the enrollment of Joseph and Mary was a registration of their loyalty to the Roman Caesar, and the documentation of this oath was organized and implemented in Judea by Quirinius several years before he was made the official governor of Syria. This reconstruction not only eases the chronological tensions in Lk 2:1-2, it helps to confirm Luke’s reliability as a historian as well as the early Church’s reliability as a channel of historical traditions.

Lk 2:4 | ISB Notes

Bethlehem: A small Judean village about 90 miles south of Nazareth. It was known principally as the hometown of King David and the site of his royal anointing (1 Sam 16:1-13). See note on Mt 2:1.

Lk 2:7 | ISB Notes

first-born: A legal term linked with a son’s social standing and rights of inheritance (Deut 21:15-17). It does not imply that Mary had other children after Jesus, only that she had none before him (CCC 500). As the only begotten One, Jesus is also the first-born Son of the Father (Jn 1:18; Col 1:15). See note on Mt 12:46.

swaddling cloths: Newborns were wrapped with strips of cloth to prevent movement in their arms and legs.

• Luke’s description recalls King Solomon’s birth (Wis 7:4-6).

a manger: A feeding trough for horses, cattle, etc.

• Allegorically (St. Cyril of Alexandria, Catena of the Greek Fathers): the setting of Christ’s birth points us to the Eucharist. Since through sin man becomes like the beasts, Christ lies in the trough where animals feed, offering them, not hay, but his own body as life-giving bread.

Lk 2:8 | ISB Notes

shepherds: Religious Jews often frowned upon this occupation.

• As with these men, God favored numerous shepherds in the OT, including Abel (Gen 4:2-4), Jacob (Gen 31:3-13), Joseph (Gen 37:2-9), Moses (Ex 3:1-6), David (1 Sam 16:11-13), and Amos (Amos 1:1).

Lk 2:9 | ISB Notes

glory of the Lord: The bright and fiery cloud of God’s presence (Ex 40:35; Num 9:15-17; CCC 697).

Lk 2:11 | ISB Notes

Savior … Christ … Lord: Titles that encapsulate the mystery of Jesus and his mission. As Savior, Jesus rescues mankind from sin (Mt 1:21; Jn 4:42); as Christ, he is the awaited Messiah and king descended from David (1:32-33; Jn 1:49); as Lord, he sits enthroned at God’s right hand and rules over all nations (Acts 2:34-36; Phil 2:11).

See word study: at Mk 14:61.

Lk 2:13 | ISB Notes

heavenly host: An entire army of God’s angels (CCC 333). praising God: A joyous note ringing throughout Luke (2:20; 5:26; 7:

16; 13:13; 17:15; 18:43; 24:53).

Lk 2:14 | ISB Notes

Glory to God: A short hymn commonly known by its Latin title, Gloria in Excelsis Deo. peace: Not the mere absence of conflict but a peac

e rooted in one’s reconciliation with God. Jesus’ bestowal of peace is prominen

t in Luke (7:50; 8:48; 19:38; Jn 14:27). See note on Mt 5:9. with whom he is pleased: Similar words resurface at Jesus’ Baptism in Lk 3:22. This suggests a link between the two episodes: those baptized i

nto Christ are those who are pleasing and at peace with God (Acts 2:38-41; Rom 5:1; Eph 2:11-19) (CCC 537).

Lk 2:19 | ISB Notes

Mary … in her heart: Mary contemplates Jesus’ birth and childhood, not from a distance, but as a participant in the mystery (1:35, 43; 2:51). Luke’s insight suggests that Mary is either the direct or the indirect source of his information, since she alone could relate these hidden details of the story.

Lk 2:21 | ISB Notes

circumcised: Like John, Jesus is named at his circumcision (1:59-60). The event initiates his full solidarity with God’s covenant people, Israel (Gen 17:9-14; CCC 527).

Lk 2:22 | ISB Notes

purification: The birth of a male child disqualifies an Israelite woman from touching any holy object or approaching the Temple for 40 days, after which time she must offer sacrifice in Jeru

salem (Lev 12:1-8). Strictly speaking, these offerings cleanse women of legal impurity and have no connection with moral failures or guilt. Mary here gives the sacrifice of the poor: two “turtledoves”, or two “pigeons” (2:24; Lev 12:8).

• Several Church Fathers hold that Mary had no legal impurity to atone for. She nevertheless conformed herself to the Mosaic Law to avoid scandalizing others. Her submission

was similar to that of Jesus, who was sinless yet received John’s baptism of repentance (Mt 3:13-15).

Lk 2:23 | ISB Notes

Every male … to the Lord: A paraphrase of Ex 13:2. It implies either that Jesus is consecrated as a priest or that he was purchased from the Levites by a re

demption price of five shekels (Num 18:15-16). Either way, Mary and Joseph fulfill the Law faithfully (2:22, 24, 27) and completely (2:39). called holy: This fulfills the angel’s announcement in 1:35.

• Jesus’ presentation parallels the OT dedication of Samuel, who was also taken by devout parents to the Temple (1 Sam 1:24-27). Since Samuel was offered to God to become a priest (1 Sam 1:11, 22), Luke may imply the same of Jesus’ dedication.

Lk 2:25 | ISB Notes

consolation of Israel: i.e., the time when many believed that Yahweh would rescue his people from Gentile rule (Romans) and reestablish the glorious kingdom of David in Jerusalem (1:71; 2:38). These hopes were linked with the coming Messiah (Mk 11:10; Acts 1:6).

• Simeon’s words evoke several Isaian promises along this line (Is 40:1; 52:9; 61:2-3). See note on Lk 4:43.

Lk 2:29-32 | ISB Notes

Simeon’s Nunc Dimittis (Latin for “now dismiss”) extols the Child as the crown of God’s covenant promises.

• The oracle is a tapestry of Isaian prophecy fulfilled in Jesus. First, Jesus embodies God’s salvation (2:30), recalling Is 40:5, 46:13, and 52:9-10. He is also a light shining to the Gentiles, evoking Is 42:6 and 49:6. As Messiah, Jesus is the covenant representative who takes Israel’s vocation upon himself and completes the mission that was left unfulfilled at his coming, i.e., to pour out blessings on all nations (CCC 529).

Lk 2:34 | ISB Notes

the fall and rising: Simeon’s second oracle casts a shadow over the Child’s future. He is the Messiah who will draw a line in the sand of Israel, causing the nation to divide itself by taking a stand for or against him (20:17-18; 1 Pet 2:6-8; CCC 587). Those who reject him stand self-condemned, while those who embrace him will be blessed (6:20-23, 4649).

Lk 2:35 | ISB Notes

a sword will pierce: An advance glimpse of Calvary, when the rejection of Jesus by sinners will bear heavily on his Mother. Attached to her vocation is a grim expectation of maternal suffering (CCC 618).

Lk 2:36 | ISB Notes

a prophetess: Like Miriam (Ex 15:20), Deborah (Judg 4:4), and Huldah (2 Kings 22:14) in the OT, Anna is a recognized interpreter of God’s will for Israel.Other NT prophetesses appear in Acts 21:9.

Lk 2:38 | ISB Notes

redemption of Jerusalem: Anna awaits God’s deliverance for Israel and the Holy City. Her expectations mirror that of Simeon. See note on Lk 2:25.

Lk 2:41-52 | ISB Notes

Luke alone records this episode of Jesus’ boyhood. It stands off from the rest of his story, surrounded by years of silence on both sides. In addition, it brings Luke’s Infancy Narrative full circle, so that his story begins and ends in the Temple (1:9; 2:46) (CCC 531-34).

Lk 2:41 | ISB Notes

Passover: Jewish males were expected to travel to Jerusalem for three feasts each year: Passover, Weeks, and Booths (Deut 16:16). The yearly participation of Mary and Joseph highlights their faithfulness to God’s Law.

Lk 2:46 | ISB Notes

After three days: A time of gre

at anxiety for Mary and Joseph. Thinking Jesus was with their caravan of Galilean pilgrims, they left the city without him. listening … asking: Jewish religious instruction often involved posing questions and wrestling with them in the light of Scripture. Jesus’ insights as a boy astonished even the learned rabbis (2:47).

• Allegorically (St. Ambrose, In Lucam): the discovery of Jesus in the Temple prefigures his Resurrection, when Christ will be three days absent in death, only to be found again in the flesh. The anxiety following his burial will likewise give way to joy and relief at his rising.

Lk 2:49 | ISB Notes

Did you not know: Jesus is not rebuking Mary and Joseph, as though they had done something wrong, but instructs them on how their parental role must be subordinate to the will of his divine Father. His parents do have an important part to play in his mission, as indicated in the subsequent context, where Jesus submits himself to their leadership and honors them with the faithful obedience of a son (2:51). my Father’s house: Literally, “in that of my Father”. This could refer to the Temple specifically or to his mission from the Father more generally.

Lk 2:52 | ISB Notes

Jesus increased: The human development of Jesus was a process of building character and acquiring experiential knowledge that kept pace with his physical and psychological growth (Prov 3:3-4). At the end of these developmental stages, Christ’s life as a man was a perfect reflection of his divine Sonship (CCC 472). .

• Luke’s description recalls young Samuel’s maturation in 1 Sam 2:26.