Nativity II - Luke 2:1-38

Read/hear the portions: Luke 2:1-38

Summary

In NATIVITY part II, Joseph and Mary must travel to Bethlehem to take part in a census. Five miles from Jerusalem, Bethlehem serves as the birthplace of David and King Messiah. Close by at Migdal Eder, a group of shepherds is startled by an angel who announces the birth of the Messiah. The new family makes their first trip to the Temple in Jerusalem, where they encounter a holy man and a prophetess.

Videos

Luke 2:1-20:

Luke 2:21-38:

Bethlehem Supplement:

Following the Messiah:

Geographic Setting:

Luke 2 is our first encounter where geography plays a significant supporting role in our understanding of the Gospels. In just about every remaining chapter in the Gospels, we will want to pause to understand the geographic background.

This satellite photo shows two possible travel routes from Nazareth to Bethlehem¹. The more direct route would take them through Samaria along the Way of the Patriarchs. In other words, this is the same road that Abraham and Jacob traveled frequently. It’s about 70 miles to Jerusalem going this way. While we’re often taught that Jews and Samaritans avoided each other at all costs, it was not unheard of for Jews to use this road. Luke doesn’t tell us which way they traveled, but we know Jesus traveled the shorter route on at least one occasion in John 4.

The way around would take travelers from Galilee, through the Jezreel valley, around Mt. Gilboa, where they would follow the Jordan down to Jericho. At Jericho, they would hang a right to make the grueling climb along the Ascent of Adummim up to Jerusalem. The photo below shows the climb from 800-1200 feet below sea level at Jericho (depending on where you measure) to 2500 feet above at Jerusalem.² Going in this direction added an extra 20 miles to the journey and required fording the Jordan a couple of times. We know for sure Jesus traveled this way as He made His way up to Jerusalem for the final time of His earthly ministry after he met with Zacchaeus and Bartimaeus in Jericho.

There are several examples Luke paints a very different picture of “the Christmas story” than many of us have grown up with. We call these “Christmyth Busters.”

While Matthew gives us only a brief overview regarding Jesus' actual birth – remember his only mention was in Matthew 1:24; everything after that verse is AFTER his birth – Luke will give us a lot more detail. We said in Luke 1 that Luke’s intent is to give us an orderly account. Luke is focused on who Jesus was, so we’re going to get a lot of detail about the human side of Jesus.

Scholars and skeptics have a problem with Luke’s dating of the Quirinius census to AD 6, which would have been way too late to have occurred at the time of Jesus’ birth. King Herod died in 4 BC, so Jesus’ birth had to be before Herod’s death. The problem is we have no historical evidence of a census that occurred during the later stages of Herod’s life. We must remember that “absence of evidence is not evidence of absence.” This is the fallacy the skeptics are engaging in with their argument. They’re assuming Luke made an error, for which we similarly have no evidence.

From the Bible itself, Acts 5:37 tells us that Luke knew exactly when the AD6 census was because he references it directly. Again this is one of those instances where the Narrative would have been just fine with “Judas the Galilean rose up and drew away some of the people” but the Holy Spirit adds “in the days of the census.” This, in my opinion, is the Holy Spirit anticipating the Quirinius question and letting us know that Luke was referencing a different census in Luke 2.

While we don’t have any extrabiblical evidence to support a worldwide census around 5 BC, we do have some reasonable clues to suggest Luke is accurate. Of course, I and I presume most watching this video will start with our presupposition that the Bible is inerrant in its original manuscripts. We have no reason to doubt Luke, therefore we contend he’s telling the truth. To be fair, not every person (not even each who professes to be a Christian) has our presupposition; so, it doesn’t hurt to dig deeper to be educated on plausible explanations in case we are asked.

Luke mentions Caesar Augustus. Caesar Augustus (63 BC-AD 14) was the first Roman emperor. He reigned as emperor from 27 BC to AD 14.³ One theme of Luke is that in many places, he appears to be “pro-roman.” Centurions are often the “good guys” in Luke’s narrative. In Acts, Luke is careful to say it’s not the Romans causing trouble, but the religious establishment. This gives support to the speculation that Luke wrote Luke and Acts as affidavits for Paul’s trial at Rome.

As an executive, Augustus was among the greatest of all the emperors. Although there are no records of him ever ordering a worldwide census, it is not unlikely that he did. We presume this census must have served a needed function in the administration of the Roman Empire. In God’s providence, it was used to bring Joseph and Mary from Nazareth to Bethlehem in order to fulfill the prophecy of the Messiah’s birth in Micah 5:2.

In this case, archaeology may help us resolve the conundrum. This tombstone doesn’t mention Quirinius by name but it mentions someone who was TWICE legate of Syria and Phoenicia during the time of Augustus.⁴ This presents a couple of reasonable explanations. 1. Quirinus conducted at least two censuses: one in AD 6 for which we have extrabiblical confirmation, and one at the time of Jesus for which we do not. 2. Formen suggests Quirinius may have completed a census in AD 6 that was started much earlier.⁵ 3. The Greek word “proto” can mean first, but it can also mean before. A prototype is an early model before the final version. This could be the census BEFORE Quirinius. Critics and skeptics like to point to apparent discrepancies in an attempt to cast doubt on the text, but usually all it takes is a little digging to develop alternate plausible theories.

One aspect that would be good for us to be more comfortable with is certain tensions in the biblical text. They are nothing to be afraid of. When the Jewish sages encountered such matters in the Hebrew Bible, they often write “this is a difficulty,” then go on to postulate on what may be going on. Often there is not agreement between sages on how to interpret.

Patrick Lencioni wrote a business book called the “five dysfunctions of a team.” A fear of conflict and artificial harmony is one of those disfunctions. Lencioni says that open, candid dialogue and constructive conflict is how teams grow; and I would add it’s how disciples grow too. We don’t fully grow by being spoon-fed a bunch of facts. We grow by challenging and being challenged by the text so that we resolve all conflicts as best we can, and in so doing we thoroughly own and understand the text and make it our own. Discipleship is not always comfortable (ask Peter); following Jesus is not a spectator sport.

For forty-five years continuously, I have devoted myself to one great study of the Old Testament, in all of its languages, in all of its archaeology in all of its translations. The critics of the Bible who go to in order to find fault claim themselves as all knowledge, all virtue, all love of the truth…I can affirm that there is not a page of the Old Testament concerning which you need have any doubt.

Robert D. Wilson, Ph.D (1856-1930).

I would add that the New Testament is equally reliable. Whenever you think you’ve found an error, rejoice. There are no errors. What follows will likely be an exciting journey into deeper understanding that draws you closer to the Author of the Bible.

In the “Genealogies” lesson, we discussed the theory that Matthew presents Jesus’ line through Joseph and Luke presents His line through Mary. This enables Jesus also to be of the “house” and “Lineage” of David but without the curse on the bloodline documented in Jeconiah 22.

As we mentioned earlier, it was common for Jews in Galilee who were traveling to Jerusalem to bypass Samaria by traveling south through the Jordan Rift. Luke 17:11 mentions that Jesus traveled between Samaria and Galilee on His way to Jerusalem. Mount Gilboa is the northernmost of the mountains of Samaria. Joseph and Mary may have skirted these mountains by passing past Jezreel and through the Harod Valley.⁶ This is one of my more favorite locations in Israel. I have many favorite locations.

Jerusalem is only six miles north of Bethlehem.

The Cave tradition

Early church tradition places Jesus birth in a cave. One fact about history is the next occupying force was tended not to respect previous folk’s holy places. The fact that the people were able to be conquered was taken as a sign that their gods were weak. In approximately 135, the wicked Emperor Hadrian (yes the same guy with the wall in England) thought he would stamp out Judaism and this weird offshoot that came to be called Christianity by converting all of their holy places to pagan roman shrines. He did this with the Temple and the church of Holy Sepulchre in Jerusalem and he did this with a certain Cave in Bethlehem. In other words, he wouldn’t have tried to erase these locations if they weren’t significant; it shows these sites were revered long before Hadrian came along. So far from erasing this history, he actually marked and preserved these locations for posterity. Thank you Hadrian!

Luke 2:8-15 The Shepherds

From here and verse 15 we know that the shepherds were some distance away from Bethlehem⁷. In other words they could not have been there at the moment of Jesus’ birth.

Another strike against a December birth is that it probably would have been far too cold to keep flocks out by night. In fact, it suggests the opposite. When it was warmer, the sheep would pasture by night; when it was cooler, they pasture during the day.

Stern notes, “shepherding was and is a despised occupation in the Middle East,” and stands in stark contrast with the Magi of Matthew 2, who were at the opposite end of the social scale. “Both came to honor the messiah (because he is the) Messiah of high and low alike.”⁸

This is already the third “fear not” in Luke (to Zechariah, Mary, and now the Shepherds).

“City of David” is a term that is used interchanably for Jerusalem and Bethlehem. Both cities claim King David the way both Abilene, Kansas and Dennison Texas claim Eisenhower.

Remember Yeshua is connected for the words for salvation and savior. In Luke 1:47 Mary’s “spirit rejoices in God (her) Savior.” Here it is clear that the Savior is the Messiah, Yeshua and therefore Messiah = God of Israel. This is one of the dots that Luke is connecting for us gentiles. Think of this the next time you ask whether someone is “saved”? You are REALLY asking “Are you Jesus’d?” Do you have joy in being Jesus’d? Do people look at you and say “he or she is Jesus’d!”

“Christ” is not His last name. It is His title in Greek. His title in Hebrew is “Messiah” – Jesus the Messiah and Jesus Christ both mean the same thing. Since He ministered to a Jewish culture, we encourage saying Jesus the Messiah. If you’re slightly more daring, you can even call him Yeshua HaMashiach! On a related note some people have websites telling others that Jesus is a pagan name related to Zeus. This is internet folklore. Yeshua to Ieasus to Jesus is a logical progression from Hebrew/Aramaic to Greek/Latin to English.

Verse 14 is known as the Gloria, which is short for Gloria in Excelsis Deo et in terra pax homínibus bonae voluntátis. In Latin or English, Luke 2:14 is a prominent fixture in both Catholic and Protestant liturgies, as well as a U2 single from 1981.

Earthly choirs honored the emperor, and the current emperor Agustus is known for instituting the famous pax romana. Luke is certainly contrasting the worldly king with all his pomp and circumstance with the true king in a lowly manger.

The shepherds travelled some unstated distance to Bethlehem. Bolen: The traditional location of Shepherds’ Fields to the east of the village of Bethlehem is logical because sheep would graze beyond the area cultivated by farmers. As one goes to the east, the amount of rainfall quickly drops off, making it unproductive for agriculture.”⁹¹⁰

Keener notes, “Bethlehem was not a large town. The shepherds probably checked the animal stables one by one until they found the one with the baby.”¹¹

As we reviewed at the end of Matthew 1, circumcisions were on the 8^th day as specified in the Torah, and this is when the newborn child was named. Luke 2:21 corresponds with Matthew 1:25. Note the shepherds' story comes BEFORE Luke 2:21 and the Magi story comes AFTER Matthew 1:25. Our next Christmyth buster is that the Magi were not there with the shepherds, but came after, apparently as late as two years after, Jesus’ birth. We’ll unpack this more in the next lesson.

Luke 2:22-38: Jesus Presented at the Temple

Jesus’ parents fulfill the Jewish Law properly. Jesus had to perfectly keep the law in order to be the Messiah. Even when He is physically unable to do so by His own means, his parents do what is required.

There are two different rituals going on here at the same time: the offering of the firstborn and the required ritual purification of a mother after she gives birth.

The offering for the firstborn was done after the 30^th day (traditionally the 31^st day), while the purification was done after 40 days. They either did both at the same time or stayed in Jerusalem between the 31^st and 41^st days. If Luke is being fully precise in his chronology, it appears that both offerings may have been on the same day.

Although the text mentions both, it’s curious that the recorded offering in verses 22-24 deals ONLY with the purification procedure, not the firstborn redemption.

Purification of Mary

While giving birth is not a sin, according to the Torah, it rendered a woman in an unclean state. Being unclean is a temporary status and is not the same as sinning. Many times, an unclean status was not avoidable. Mary and Joseph followed the required offering to purify Mary from her unclean status. Offering two pigeons or two turledoves the provision for those who couldn’t afford a lamb, according to Leviticus 12:1-8. This indicates they were poor.

Redemption of the Firstborn Son

The redemption of the firstborn is directly tied to the Levitical priesthood. The father typically handed the baby boy to a priest, and say, “This is my firstborn son, and the Holy One, blessed be He, has commanded me to redeem him.” The priest then says, “Which do you prefer, to give away your firstborn son to me, or to redeem him for five shekels as you are required by the Torah?” The father then typically replies, “I wish to redeem my son; I present you with the cost of his redemption.” The father pays, then the priest takes the child in his arms, blesses him, then hands the child back to the father.¹²

It’s reasonable to conclude Joseph paid the five shekels (or some equivalent provision for the poor), but Luke doesn’t mention this. Another way to look at it is that the Holy Spirit edited that out. During the Genealogies lessons, we learned we want to ask “why” whenever the Holy Spirit includes a seemingly unnecessary detail. Here we need to ask the same question when the Holy Spirit omits a seemingly critical detail. When we dig a little we are rewarded with insight.

In Luke’s case, if we look ahead to the end of the story, there are any number of reasonable applications as to why the five shekels “wasn’t paid.”

• Jesus lived His life in service of God, just as if He had been handed to the temple priest for lifetime service.

• Jesus WILL pay the price to be the “Firstborn of All creation.”

• Jesus is the one who will redeem us; He is not the One who needs to be redeemed.

• Jesus is a priest in the order of Melchizedek, not Levi. Heb 7:11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron?

Another facet that is logical but isn’t obvious is that according to verse 27, Simeon was the priest officiating the firstborn ceremony. The Holy Family had entered the court of Women in the Temple looking for a priest to officiate. At the same time, Simeon’s eyes were drawn to the family and made himself available for service.

Here is another Jewish person described by Luke as righteous and devout. He also has the Holy Spirit upon him. Here is another Jew who lived in expectation of the coming of Messiah and recognized Him when He arrived. We all should be seeing how the actual words of the Bible are often in conflict with popular New Testament theology concerning the Jews.

We’ll come back to Acts 1:6 when we meet Anna, the prophetess.

Oracle #6 - Nunc Dimittis

Luke 2 has the last two of the seven oracles. We looked at the first five in Luke 1.

1. Annunciation of John - 1:13-17

2. Annunciation of Jesus to Mary - 1:30:37

3. The Blessings of Elizabeth - 1:42-45

4. The Magnificat - 1:46-55

5. The Benedictus - 1:68-80

6. Nunc Dimittis 2:29:32

7. Mary’s Sword - 2:34-25

Scholars believe the Nunc Dimittis became a part of early church liturgy along with the Magnificat and Benedictus.

Again, we see the deliberate pun on salvation and Yeshua. Simeon also revealed that Gentiles were included in the Messianic plan. In this respect, Simeon is possibly a foreshadow of Simon Peter, who, after some convincing, also proclaimed this message.

There are at least eight references to the Hebrew Bible in this short oracle.

Oracle #7 – Mary’s Sword

The blessing in verse 34 is likely the v’arevecha, the priestly benediction, from Numbers 6. We’re speculating but as this is directed to Mary, potentially, Simeon handed Jesus to Mary instead of Joseph as he spoke these words. This would have been unusual (the baby was supposed to be handed back to the father according to tradition) but this could be a hint that Simeon knew that Joseph was not the father in the usual sense and/or b) giving Jesus to Mary would have underscored the severity of Simeon’s words.

After six oracles promising joy and salvation, this seventh turns dark and unsettling.¹³ It is the first indication of pain in the Gospel story. Simeon prophecies the division Messiah will cause, leading to His death. Israel’s rejection of Messiah will be nearly overwhelming for Mary. A “sword piercing a soul” is a Talmudic idiom for “wish I were dead.”

We aren’t sure why, but Luke doesn’t record what she said. First, it’s interesting that Luke notes she is from the tribe of Asher. Asher was one of the ten northern tribes that was taken into captivity by the Assyrians in 721 BC. This has led to the so-called “ten lost tribes” myth. Apparently Anna was not lost. When we get to Revelation and the sealing of the 144,000, some wonder how we can take the “12,000” from each of the 12 tribes literally if ten of the tribes are supposedly lost. Luke is telling us that God knows exactly where His people are. If you’re feeling distant from God, God is not the one who moved.

Anna or channa in Hebrew, means “grace” or “favor,” so whatever she said likely provided some comfort after Simeon’s dark predictions. She was married for seven years, then became a widow. Rather than remarry, she elected to devote her remaining years to the service of the Lord. Her devotion foreshadows the earlier Jewish believers who will meet in the Temple every day to proclaim Jesus after His Ascension.

Note that Simeon, Anna and the Jewish apostles in Acts 1:6 who were expecting Jesus to redeem Israel and Jerusalem weren’t wrong. When we get to Acts 1, we are often taught by well-intended teachers something along the lines of, “those dense apostles. Even after all Jesus taught, they STILL didn’t understand how wrong they were. Once again, Jesus has to set them straight.” As we will be fond of pointing out, Acts 1:7 and 1:8 does not support any type of correction or rebuke. In fact, Jesus doesn’t even disagree with the assumptions behind their question. He merely says, “It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:7-8). The Redemption Simeon and Anna were waiting for will happen, but it will be on God’s timeline.

Next, in Luke’s narrative, the Holy Family returns to Nazareth. Matthew records that they had some other adventures first. We’ll look at those in the next lesson called “the Nazarene.”

References:

Bolen, Todd. “Luke 2.” PowerPoint handout, Santa Clarita, CA, 2018.

Formen, Perry G. “Luke’s Birth Narrative: Reconstructing the Real Story.” In Lexham Geographic Commentary on the Gospels, edited by Barry J Beitzel. Bellingham, WA: Lexham Press, 2017.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2nd edition (E-Sword). Downers Grove, Illinois: IVP Academic, 2014.

Lancaster, Daniel T. Chronicles of the Messiah. Edited by Boaz D. Michael and Stephen D. Lancaster. Second. Marshfield, MO: First Fruits of Zion, 2014.

Stern, David H. Jewish New Testament Commentary: A Companion Volume to the Jewish New Testament. E-Sword edition. Clarksville, Md.: Lederer Messianic Publications, 1992.