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scripture

 

CHAPTER 2

The Birth of Jesus. 1* In those days a decree went out from Caesar Augustus* that the whole world should be enrolled. 2This was the first enrollment, when Quirinius was governor of Syria. 3So all went to be enrolled, each to his own town. 4And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David,a 5to be enrolled with Mary, his betrothed, who was with child.b 6While they were there, the time came for her to have her child, 7and she gave birth to her firstborn son.* She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.c

8* Now there were shepherds in that region living in the fields and keeping the night watch over their flock. 9The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear.d 10The angel said to them, “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. 11* e For today in the city of David a savior has been born for you who is Messiah and Lord. 12And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.” 13And suddenly there was a multitude of the heavenly host with the angel, praising God and saying:

14* “Glory to God in the highestf

and on earth peace to those on whom his favor rests.”

The Visit of the Shepherds. 15When the angels went away from them to heaven, the shepherds said to one another, “Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us.” 16So they went in haste and found Mary and Joseph, and the infant lying in the manger. 17When they saw this, they made known the message that had been told them about this child. 18All who heard it were amazed by what had been told them by the shepherds. 19And Mary kept all these things, reflecting on them in her heart. 20Then the shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told to them.

The Circumcision and Naming of Jesus. 21When eight days were completed for his circumcision,* he was named Jesus, the name given him by the angel before he was conceived in the womb.g

The Presentation in the Temple. 22* When the days were completed for their purification* according to the law of Moses, they took him up to Jerusalem to present him to the Lord,h 23just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,”i 24and to offer the sacrifice of “a pair of turtledoves or two young pigeons,” in accordance with the dictate in the law of the Lord.

25Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel,* and the holy Spirit was upon him. 26It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord. 27He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, 28he took him into his arms and blessed God, saying:

29“Now, Master, you may let your servant go

in peace, according to your word,

30for my eyes have seen your salvation,j

31which you prepared in sight of all the peoples,

32a light for revelation to the Gentiles,

and glory for your people Israel.”k

33The child’s father and mother were amazed at what was said about him; 34and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradictedl 35(and you yourself a sword will pierce)* so that the thoughts of many hearts may be revealed.” 36There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, 37and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. 38And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.m

The Return to Nazareth. 39When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth.n 40The child grew and became strong, filled with wisdom; and the favor of God was upon him.o

The Boy Jesus in the Temple.* 41Each year his parents went to Jerusalem for the feast of Passover,p 42and when he was twelve years old, they went up according to festival custom. 43After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it. 44Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances, 45but not finding him, they returned to Jerusalem to look for him. 46After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions, 47and all who heard him were astounded at his understanding and his answers. 48When his parents saw him, they were astonished, and his mother said to him, “Son, why have you done this to us? Your father and I have been looking for you with great anxiety.” 49And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?”* 50But they did not understand what he said to them. 51He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart.q 52And Jesus advanced [in] wisdom and age and favor before God and man.r

* [2:12] Although universal registrations of Roman citizens are attested in 28 B.C., 8 B.C., and A.D. 14 and enrollments in individual provinces of those who are not Roman citizens are also attested, such a universal census of the Roman world under Caesar Augustus is unknown outside the New Testament. Moreover, there are notorious historical problems connected with Luke’s dating the census when Quirinius was governor of Syria, and the various attempts to resolve the difficulties have proved unsuccessful. P. Sulpicius Quirinius became legate of the province of Syria in A.D. 6–7 when Judea was annexed to the province of Syria. At that time, a provincial census of Judea was taken up. If Quirinius had been legate of Syria previously, it would have to have been before 10 B.C. because the various legates of Syria from 10 B.C. to 4 B.C. (the death of Herod) are known, and such a dating for an earlier census under Quirinius would create additional problems for dating the beginning of Jesus’ ministry (Lk 3:1, 23). A previous legateship after 4 B.C. (and before A.D. 6) would not fit with the dating of Jesus’ birth in the days of Herod (Lk 1:5; Mt 2:1). Luke may simply be combining Jesus’ birth in Bethlehem with his vague recollection of a census under Quirinius (see also Acts 5:37) to underline the significance of this birth for the whole Roman world: through this child born in Bethlehem peace and salvation come to the empire.

* [2:1] Caesar Augustus: the reign of the Roman emperor Caesar Augustus is usually dated from 27 B.C. to his death in A.D. 14. According to Greek inscriptions, Augustus was regarded in the Roman Empire as “savior” and “god,” and he was credited with establishing a time of peace, the pax Augusta, throughout the Roman world during his long reign. It is not by chance that Luke relates the birth of Jesus to the time of Caesar Augustus: the real savior (Lk 2:11) and peace-bearer (Lk 2:14; see also Lk 19:38) is the child born in Bethlehem. The great emperor is simply God’s agent (like the Persian king Cyrus in Is 44:2845:1) who provides the occasion for God’s purposes to be accomplished. The whole world: that is, the whole Roman world: Rome, Italy, and the Roman provinces.

* [2:7] Firstborn son: the description of Jesus as firstborn son does not necessarily mean that Mary had other sons. It is a legal description indicating that Jesus possessed the rights and privileges of the firstborn son (Gn 27; Ex 13:2; Nm 3:1213; 18:1516; Dt 21:1517). See notes on Mt 1:25; Mk 6:3. Wrapped him in swaddling clothes: there may be an allusion here to the birth of another descendant of David, his son Solomon, who though a great king was wrapped in swaddling clothes like any other infant (Wis 7:46). Laid him in a manger: a feeding trough for animals. A possible allusion to Is 1:3 LXX.

* [2:820] The announcement of Jesus’ birth to the shepherds is in keeping with Luke’s theme that the lowly are singled out as the recipients of God’s favors and blessings (see also Lk 1:48, 52).

* [2:11] The basic message of the infancy narrative is contained in the angel’s announcement: this child is savior, Messiah, and Lord. Luke is the only synoptic gospel writer to use the title savior for Jesus (Lk 2:11; Acts 5:31; 13:23; see also Lk 1:69; 19:9; Acts 4:12). As savior, Jesus is looked upon by Luke as the one who rescues humanity from sin and delivers humanity from the condition of alienation from God. The title christos, “Christ,” is the Greek equivalent of the Hebrew māśiâḥ, “Messiah,” “anointed one.” Among certain groups in first-century Palestinian Judaism, the title was applied to an expected royal leader from the line of David who would restore the kingdom to Israel (see Acts 1:6). The political overtones of the title are played down in Luke and instead the Messiah of the Lord (Lk 2:26) or the Lord’s anointed is the one who now brings salvation to all humanity, Jew and Gentile (Lk 2:2932). Lord is the most frequently used title for Jesus in Luke and Acts. In the New Testament it is also applied to Yahweh, as it is in the Old Testament. When used of Jesus it points to his transcendence and dominion over humanity.

* [2:14] On earth peace to those on whom his favor rests: the peace that results from the Christ event is for those whom God has favored with his grace. This reading is found in the oldest representatives of the Western and Alexandrian text traditions and is the preferred one; the Byzantine text tradition, on the other hand, reads: “on earth peace, good will toward men.” The peace of which Luke’s gospel speaks (Lk 2:14; 7:50; 8:48; 10:56; 19:38, 42; 24:36) is more than the absence of war of the pax Augusta; it also includes the security and well-being characteristic of peace in the Old Testament.

* [2:21] Just as John before him had been incorporated into the people of Israel through his circumcision, so too this child (see note on Lk 1:5766).

* [2:2240] The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Lk 2:2324, 39), i.e., the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Lk 1:6) and Simeon (Lk 2:25) and Anna (Lk 2:3637).

* [2:22] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read “his purification,” understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either “his” or “her.” According to the Mosaic law (Lv 12:28), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:2428, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:4748) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent.

* [2:25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God’s rule in Israel. The birth of Jesus brings these hopes to fulfillment.

* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:2728 and Lk 8:2021).

* [2:4152] This story’s concern with an incident from Jesus’ youth is unique in the canonical gospel tradition. It presents Jesus in the role of the faithful Jewish boy, raised in the traditions of Israel, and fulfilling all that the law requires. With this episode, the infancy narrative ends just as it began, in the setting of the Jerusalem temple.

* [2:49] I must be in my Father’s house: this phrase can also be translated, “I must be about my Father’s work.” In either translation, Jesus refers to God as his Father. His divine sonship, and his obedience to his heavenly Father’s will, take precedence over his ties to his family.

a. [2:4] Mi 5:2; Mt 2:6.

b. [2:5] 1:27; Mt 1:18.

c. [2:7] Mt 1:25.

d. [2:9] 1:11, 26.

e. [2:11] Mt 1:21; 16:16; Jn 4:42; Acts 2:36; 5:31; Phil 2:11.

f. [2:14] 19:38.

g. [2:21] 1:31; Gn 17:12; Mt 1:21.

h. [2:2224] Lv 12:28.

i. [2:23] Ex 13:2, 12.

j. [2:3031] 3:6; Is 40:5 LXX; 52:10.

k. [2:32] Is 42:6; 46:13; 49:6; Acts 13:47; 26:23.

l. [2:34] 12:51; Is 8:14; Jn 9:39; Rom 9:33; 1 Cor 1:23; 1 Pt 2:78.

m. [2:38] Is 52:9.

n. [2:39] Mt 2:23.

o. [2:40] 1:80; 2:52.

p. [2:41] Ex 12:2427; 23:15; Dt 16:18.

q. [2:51] 2:19.

r. [2:52] 1:80; 2:40; 1 Sm 2:26.

III. The Preparation for the Public Ministry






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