Luke 2:1-7

The Birth of Jesus (2:1-7).

Central to all the magnificent incidents in chapters 1 & 2 is the fact that Jesus will be born, and yet it is quite remarkable when we come to it how quietly the incident itself passes by. It is seen as occurring under the shadow of Rome, and without fanfare, as a historical event which can be dated. Apart from by the angels to the shepherds there is to be no earthly fanfare (the Magi arrive much later). He slips quietly into the world asleep in a manger. He is God’s still small voice (1 Kings 19:11-12), heard only by those who are chosen. Thus does His birth occur almost unnoticed by the world.

However, as in chapter 1 the birth is known by representatives of the godly. For here in chapter 2 there is a stirring among the godly, as first the shepherds, and then Simeon and Anna, bear their testimony to Him, the first as a result of angelic testimony, the remaining two as inspired by the Holy Spirit. But all He appears to be to mighty Rome is a baby of someone not very important who is swearing his allegiance, and of whom they know almost nothing. Yet before Luke has finished writing He will be shaking the very foundations of the Empire and will have broken the power of Satan and of death.

Note how much of these verses (5 out of 7) is about the enrolment and how little about the birth. Had we not had chapter 1 we might have thought that the enrolment was the really important thing, and the birth merely incidental. But in fact what it is doing is emphasising His Davidic descent. That comes central in the chiasmus below. Furthermore Luke wants us to contrast the enrolment brought about by Caesar making his decrees with what God is doing. God too, unknown to the world but known to His own, is also making His decrees.

The passage may be analysed as follows:

a Now it came about that in those days there went out a decree (‘dogma’ = decree, command) from Caesar Augustus, that all the world should be enrolled (Luke 2:1).

b This was the first enrolment made when Quirinius was governor of Syria. And all went to enrol themselves, every one to his own city (Luke 2:2-3).

c And Joseph also went up from Galilee, out of the city of Nazareth, to Judaea, to the city of David, which is called Bethlehem (Luke 2:4 a).

d Because he was of the house and family of David (Luke 2:4 b).

c To enrol himself with Mary, who was betrothed to him, being great with child (Luke 2:5).

b And it came about that while they were there, the days were fulfilled that she should be delivered, and she brought forth her firstborn son (Luke 2:6).

a And she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the guest chamber (Luke 2:7).

Note here how there are five verses for the enrolment and only two for the birth. In ‘a’ the lord of the world sends out his decree that all are to swear their loyalty, and in the parallel the real Lord of the world lies in a manger because there is no room for Him even in the guest room (although it is true that soon will come some who will swear their loyalty to Him). In ‘b’ the stress is on the fact that this is Quirinius ‘first’ enrolment, and that Rome will continue with its influence so that one day in the years to come there will be another second enrolment, and in the parallel the baby is the ‘first’-born (prototokos) of teen-age Mary. Here then are two ‘firsts’. In ‘c’ Joseph goes to Bethlehem (where according to prophecy the Messiah will be born) and in the parallel Mary goes with him because she is bearing the promised child. In ‘d’ focus is centrally placed on the Davidic lineage of Jesus’ adoptive father. This child is to be the Son of David. So quietly does Luke bring out the contrasts and yet centre on what is most important.