Lesson: Luke 2:1-17
Golden Text: “And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn” (Luke 2:7).
INTRODUCTION. As Christians, it’s easy to get bored listening to the Christmas story every year. We’ve seen some Christmas TV specials countless times. We may think that we know it all and wonder why we are studying it once again. The birth of Jesus is foundational to our faith. Without the birth of Jesus, there is no life. Without the life of Jesus, there is no death. Without the death of Jesus there is no resurrection. Without the resurrection of Jesus we have no faith, no forgiveness, no eternal life, and no hope. The historical life of God’ Son on earth: His birth, ministry, death, and resurrection is in fact essential to the gospel message we proclaim. In this week’s lesson, we will focus our attention specifically on the facts surrounding our Saviour’s birth.
BACKGROUND FOR THE LESSON. When we last saw Mary, she had spent three months visiting her relative Elisabeth (see Luke 1:56) who was at that time six months pregnant with John the Baptist (see Luke 1:13, 36). When Mary returned to Nazareth, Elisabeth was ready to give birth, she was in her ninth month (see Luke 1:56-57). When the child was born, he was circumcised on the eighth day and their neighbors thought the child should be named Zacharias after his father. However, Elisabeth objected and said his name will be John (see Luke 1:58-60). Since there was no one in their family named John, the neighbors made signs to Zacharias to see what he thought their son should be named (see Luke 1:61-62). Of course Zacharias was still mute as a result of doubting Gabriel’s announcement that they would have a son in their old age (see Luke 1:18-22). Zacharias asked for a pad to write on. He wrote that the child should be named John and immediately he was able to speak once again (see Luke 1:63-64) causing him to praise God with what is known as the “Benedictus” (see Luke 1:67-79). Chapter 1 ends with the statement that John grew and became strong and was in the desert until he presented himself to Israel (see Luke 1:80). This is where our lesson begins.
III. THE JOURNEY TO BETHLEHEM (Luke 2:1-5)
A. The decree of Augustus (Luke 2:1). Our first verses say “And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.” Luke was careful to place the birth of Jesus in its historical context. The words “in those days” takes us back to the events of chapter 1, which ended in the birth of John the Baptist. The “decree (or proclamation) from Caesar Augustus” coincided with John’s birth, for he was only six months old when Jesus was born (see Luke 1:26). The “decree” or proclamation issued by Caesar Augustus was “that all the world should be taxed.” Here, “the world” of course was not the entire earth but the Roman Empire. The word translated “taxed” means that the people enrolled, or registered for the purpose of taxation.
B. The census of Quirinius (Luke 2:2-3).
1. (vs. 2). To further add to the historical setting, Luke parenthetically wrote “(And this taxing was first made when Cyrenius was governor of Syria.)” This “taxing” or registration to be taxed happened when “Cyrenius was governor of Syria.” The real name of this Roman governor of Syria was Publius Sulpicius Quirinius. “Cyrenius” is a variant spelling of Quirinius. In 6 AD, Quirinius was appointed legate governor of Syria, to which the province of Judea belonged for the purpose of a census.
2. (vs. 3). Luke continues to write “And all went to be taxed, every one into his own city.” The census required each man to go “into his own city” meaning the home city of his ancestors to be registered for taxation. The usual Roman practice was for persons to register at their place of residence. Tax obligations were determined by the census, which required each head of household to appear before the presiding official and provide a head count of his household, as well as an accounting of property he owned that was suitable for agriculture or habitation. Registering in one’s ancestral city was not unknown to the Romans, however in this case we can see the hand of God putting everything into motion so that the Messiah would be born at the right time (see Galatians 4:4) and in the right place (see Micah 5:2).
C. The journey of Joseph and Mary (Luke 2:4-5).
1. (vs. 4). In response to the call to register to be taxed, Luke writes “And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)” In obedience to the decree, Joseph and Mary left their residence in Nazareth and headed south “into Judaea unto the city of David, which is called Bethlehem.” It may seem strange to us that Joseph “went up from Galilee” while heading south to Judaea. But this refers to going from the lower Galilean foothills to the Judean hill country. From any direction, Jews viewed going to Jerusalem as going up. Bethlehem was about five miles south of Jerusalem in the territory of Judah, called Judea. The journey was between 80 and 90 miles long. Luke tells us that Joseph had to go to Bethlehem to register “because he was of the house and lineage of David” meaning that Joseph was a descendent of David. Of course the main reason for going to Bethlehem to register was to fulfill Micah 5:2 “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” To refer to Bethlehem as the “city of David” is unusual because in the Old Testament this term always referred to Jerusalem, or the original fort of Zion there (see II Samuel 5:6-9; I Kings 8:1). However, Bethlehem was David’s original home (see I Samuel 16:1; 17:12) so it deserved to be recognized as the proper place for his descendants to register. It was also the right place for the Messiah, the Son of David to be born.
2. (vs. 5). This verse says that Joseph travelled to Bethlehem “To be taxed with Mary his espoused wife, being great with child.” Accompanying Joseph was “Mary his espoused wife.” She is not called Joseph’s “espoused wife” because they were not married because they were. Joseph had obeyed the angel’s instructions to marry her (see Matthew 1:24). Mary is called “espoused wife” because they were now engaged which was as legally binding as marriage. However, they had not consummated their marriage physically (see Matthew 1:25). Although married, they were still not sexually active. Mary was still a virgin and would continue to be so until after Jesus was born. The fact that Mary was “great with child” simply means that the time for the birth was near. This does not mean that she gave birth immediately upon arriving in Bethlehem. It could’ve been within hours or days.
IV. THE BIRTH IN
BETHLEHEM (Luke 2:6-7)
A. Days
accomplished for birth (Luke 2:6).
This verse says “And so it was, that, while they were there, the days
were accomplished that she should be delivered.”
There is no indication how
long the couple had been in Bethlehem before she actually delivered.
Luke only says “while they were there the days were accomplished
that she should be delivered.”
B. The swaddling clothes and the manger (Luke 2:7). At this point Luke writes “And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.” Mary gave birth to “her firstborn son” which indicates that she later had other children. Matthew records that Mary had at least 3 more sons. She also had daughters but we are not told how many (see Matthew 13:55-56). However, it remains clear that Jesus was virginally conceived and born (see Luke 1:34). Mary “wrapped him in swaddling clothes” that is long strips of cloth to keep Him warm and also to keep the limbs straight. Swaddling was not a sign of poverty but of loving care. Mary also “laid him in a manger” which was a feeding trough for animals. The swaddling clothes, and the manger would later be the signs given to the shepherds for indentifying the Messiah (see verse 12). Although no stable is mentioned in the text, the presence of a manger suggests that Jesus was born in a place that housed animals. This is reinforced by the comment that Jesus was placed in a manger “because there was no room for them in the inn.” Our modern idea of an inn with an innkeeper may not be accurate, since the word used here is not the usual one for an inn. It refers, instead to any lodging place, be it a guest room in a house or a public shelter. This same word “inn” here is translated “guest chamber” in Luke 22:11. In any case, no lodging place was available, and Jesus was born among the animals.The swaddling clothes, and the manger would later be the signs given to the shepherds for indentifying the Messiah (see verse 12).
V. THE APPEARANCE OF THE ANGELS (Luke 2:8-14)
A. The shepherds in the field (Luke 2:8). The scene now shifts from the austere environment in Bethlehem to the nearby fields. Luke writes “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.” These shepherds were out in the fields in the “same country” meaning the area around Bethlehem. Throughout the night they kept watch over their sheep, protecting them from attack by thieves and wild animals. Note: The shepherds’ presence in the fields has led some to believe that Jesus was born in the summertime and not the winter. However, it may be that these flocks were intended to be used for the temple sacrifices, so it was not uncommon to find such flocks in the fields around Bethlehem even in the winter months. This means that we cannot rule out the traditional date for the birth of the Saviour.
B. The angel with a message (Luke 2:9-10).
1. (vs. 9). This verse says “And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.” All of a sudden an angel of the Lord stood before the shepherds. The “angel of the Lord” is not named, but he cannot be the “Angel of the Lord” who appeared in the Old Testament (see Genesis 16:7-13; 22:15-16; Judges 13: 21-22). That Angel was the Lord Himself, a pre-incarnate appearance of Christ. He didn’t bring messages, He made promises that only God could make. The angel in our text was announcing Christ’s birth. When the angel appeared to the shepherds “the glory of the Lord shone round about them” meaning that God’s glory brightened the night around them. The “glory of the Lord” that spreaded its light around the shepherds perhaps could be compared to the glory Israel saw in Old Testament times (see Exodus 16:10; 24:16-17; 40: 34-35). In fact, this glory may have been God’s Shekinah glory that appeared over the tabernacle (see Exodus 40:34-38). If it was this glory, it had not been seen since Ezekiel’s day some five hundred years earlier, and interestingly, God chose to reveal it once again to humble shepherds. Upon seeing this sight the shepherds “were sore afraid” meaning they were gripped with fear or terrified. This was a normal human reaction to a display of divine glory.
2. (vs. 10). At this point the angel says to the shepherds “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.” The angel began his announcement by calming the shepherds’ fear with the command “Fear not.” The fear was understandable, but it had to be overcome if they were to understand and appreciate God’s good news. He then gave the reason why they need not be afraid: “for, behold, I bring you good tidings of great joy.” The spectacular display that the shepherds had witnessed signified good news not doom. The term “good tidings” comes from a Greek word that is often translated “gospel.” The gospel is “good tidings” or “good news.” The joy brought by the “good tidings” that the angel was announcing was “great joy” not merely one of the simple pleasures of life. The angel also said that the good tidings of great joy “shall be to all people.” This expression referred primarily to the people of Israel, although we learn from other Scriptures that Christ’s blessings have brought joy to countless Gentiles as well.
C. The Saviour and a sign (Luke 2:11-12).
1. (vs. 11). In this verse, the angel gave the reason for the good news. He said “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” The cause for joy was the birth of a “Saviour.” The word “Saviour” speaks of someone who rescues or delivers from either physical or spiritual calamities. As “Saviour” Jesus would deliver His people from the penalty and power of sin (see Matthew 1:21). In the phrase “unto you,” the pronoun “you” is plural meaning it could include all Israelites. However, at the very least it included the shepherds, the ones many would expect God to overlook. The Messiah belonged to them, not just to the religious and political elite. In a very real sense, by application “unto you” refers to the entire human race. This Saviour was also identified as “Christ the Lord.” The term “Christ” is the Greek equivalent of the Hebrew word “Messiah” which means “anointed One.” The shepherds would understand that the newborn child was the promised King of David’s lineage. From the word “Lord” they also would know that this King would be divine. Note: Although the unsaved don’t recognize the lordship of Jesus Christ right now, one day they will (see Philippians 2:10-11). At the end of the tribulation, the Son of God will return to earth in great power and glory. He will then be recognized as King of kings and Lord of lords (see Revelations 19:16). The angel added one more detail as evidence to the shepherds of the Babe’s credentials. The child “is born this day in the city of David.” Already that day a Deliverer had been born. He was not the military captain coming to free them from Rome that many of the Jews expected. He came as a baby lying in a manger. Many of the upper crust of society wouldn’t have believed this message anyway, so it was fitting that it was given to shepherds. When they were told that this birth had taken place in “the city of David” they immediately knew the angel was referring to Bethlehem. What wonderful news! It was happening right there in the nearest town!
2. (vs. 12). The angel continued to say “And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.” Just in case the shepherds had any doubts about the angel’s message, they could verify it through a “sign” which would also help them identify the right child. The “sign” would be finding “the babe wrapped in swaddling clothes, lying in a manger.” Perhaps other babies had been born in Bethlehem that night, but none of them would be found in this situation. Lying in a feeding trough was the least likely place the shepherds would expect to find the Messiah. But here was a foretaste of Jesus’ entire earthly life. He was so majestic in His Person, yet so humble in His message. Jesus would identify with the lowly (see Luke 1:50-53) and no one was beneath the reach of His grace.
D. The choir of angels (Luke 2:13-14).
1. (vs. 13). Now at this point Luke says “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying.” Suddenly and unexpectedly, there appeared with the angel “a multitude of the heavenly host.” The term “host” means “army” referring to a large number. Huge numbers of angels serve God continually (see Hebrews 12:22; Revelation 5:11), and it appears that He sent a sizeable contingent of them to add their praises to those of the chief angelic messenger sent on this special night. This celestial chorus of angels were “praising God” for providing His Son.
2. (vs. 14). The praise this heavenly chorus was giving God was “Glory to God in the highest, and on earth peace, good will toward men.” These words spoken by the angelic host express two facts made possible by Christ’s birth. The first fact is “Glory to God in the highest.” Glory is the high esteem that goes to God through His attributes and works. Glory belongs to Him because He is God, but here it is acknowledged and publicly declared by the angels as they see God’s glory manifested in Jesus’ birth. Although God Himself is the “highest,” in this verse the word “highest” refers to the heavenly realm in which He dwells. The angels also declared “and on earth peace, good will toward men.” The One whom God had sent into the world would provide peace, not through the acts of war but through the internal transformation power of His gospel. Through Jesus’ death He would both reconcile men to God and reconcile men to their brothers (II Corinthians 5:18; Ephesians 2:11-18; Colossians 1:20). Some choose not to accept His peace, but that does not change the fact that peace has come to the earth. The phrase “good will toward men” simply means that in the birth of Jesus, God not only offers His peace to all, but also offers His goodness.
VI. THE SHEPHERDS’ RESPONSE (Luke 2:15-17)
A. The shepherds’ investigation (Luke 2: 15-16).
1. (vs. 15). Here Luke says “And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.” The phrase “And it came to pass” does not necessarily mean that it was a long while before the angels left the shepherds and returned to heaven, although I’m sure they were in no hurry to end their praises to God. This phrase “And it came to pass” is used over three hundred times in the Old Testament to present the beginning of what was about to take place. It is a Hebraic idiom used for beginning a narrative of events. After the angels left, the “shepherds said one to another, Let us now go even unto Bethlehem.” The shepherds were clearly men of faith, for they agreed among themselves to go straight to Bethlehem. The shepherds didn’t go to Bethlehem to see if God’s word was true. They went because they were eager to “see this thing which is come to pass, which the Lord hath made known unto us.” Their intention was to see for themselves what God had brought about. It was an event the Lord had been gracious enough to reveal to them. Note: God, in His infinite wisdom, chose lowly shepherds to be the first to hear of the Saviour’s birth. He didn’t choose highbrow philosophers, kings and princes of the palace court, or men of military might. He instead sought out lowly shepherds to hear the joyful words of Christ’s coming.
2. (vs. 16). We are told here that the shepherds “came with haste, and found Mary, and Joseph, and the babe lying in a manger.” In proper response to the messianic proclamation, the shepherds “came with haste” meaning they hurried off to Bethlehem. They eventually “found Mary, and Joseph, and the babe lying in a manger.” The word “found” implies discovering after searching. The shepherds found the scene just as the angel of the Lord had said (see verse 12). The unusual sight of a beloved baby being cradled in a feeding trough was the sign by which they knew this child was Saviour, Christ, and Lord. Note: The nature and length of their search are not given, but considering what they were looking for, it probably involved perseverance along with disappointment and ridicule. When they finally saw the Babe in the manger, their faith was rewarded.
B. The shepherds spread the news (Luke 2:17). Our final verse says “And when they had seen it, they made known abroad the saying which was told them concerning this child.” The shepherds now became the first public witnesses to Jesus’ birth. The phrase “And when they had seen it” refers to the entire manger scene. The shepherds’ response was to make “known abroad the saying which was told them concerning this child.” Their words were based on what they had seen and heard. They had first heard the message from the angel that this One was the Saviour, the Christ and the Lord. Then after seeing Him, they were ready to relate the angelic message to others. Note: This is a model for our witness today concerning Christ. The message of His salvation has been given to us in Scripture: but before we are qualified to share it, we must come to the Saviour ourselves, verifying the truth of the message personally. Only then are we able to share God’s salvation message boldly and without compromise. We must not focus merely on our experience when witnessing, but like the shepherds, we are to make known the saying told us concerning Him. Experience may verify facts, but it never replaces the revelation of God. Proper evangelism must be Bible-centered to be authoritative. If we don’t know it, we can’t share it!
VII. Conclusion. At God’s appointed time, His Son was born into the world. This was a glorious event in God’s program of redemption, duly announced by God’s shining ambassadors, the angels. Upon whom did God lavish this heavenly extravaganza? Lowly Judean shepherds were the direct beneficiaries of this great revelation. The result of the shepherds meeting the Baby Jesus was first to worship with great joy and then to tell others about what had happened. That’s what mission is really all about. As someone has said, evangelism is simply one beggar telling another beggar where to find bread.
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