December 25, 2011

 

A Child is Born

Scripture:

SLuke 2:1-20

The author of Luke was not a modern historian, focused on accuracy of dates and names and places. Instead, the details chosen here focus on making a point, establishing a context that makes sense to his audience. The author is trying to communicate truth or meaning, rather than focusing on fact. The truth he wants to get across is that Jesus fulfills ancient promises of a messiah to come and is the true bringer of peace to oppressed people.

Emperor Augustus. When Augustus was born, the Roman senate was told that the ruler of the world had been born. Augustus’ legend was that his father was the god of war, Mars. He was famed as bringing peace through military might. By placing this story in the context of Augustus, the author of Luke suggests the true bringer of peace is not a Roman emperor, but Jesus, and the path to peace is love, not war.

The census journey. Trying to approach the census situation from a modern historical perspective leads to many problems.

• A Roman census probably didn’t happen in Judea until after Herod the Great’s son was deposed and Judea was incorporated into the Roman system—after Jesus was born. As a “client king” Herod could manage his land without a lot of Roman bureaucracy.
• The Roman census method involved recording people where they lived, rather than in the town of the origin of their lineage.
• Mary would not have to accompany Joseph, even if they did have to travel for a census.
• Quirinus became governor of Syria, with jurisdiction over this area, in about CE 6. Herod died in 4 BCE.

So why does the author of Luke tell of the family traveling to Bethlehem?

• Bethlehem was the city of David, and the messiah was to be descended from David.
• “Inn” could be translated “guest room” rather than a hotel; it’s a space to receive company, like the room for the Last Supper. There was apparently no room available, so Jesus was born in a stable. This underscored the humble situation Jesus was born in. Travel to fulfill responsibilities was inconvenient. Jesus did not come in the comfort of home or in a pampered setting, but as an urgent need in the middle of life’s requirements.

The shepherds. After the Babylonian exile, the shepherd profession lost its prestige. Shepherds were considered lazy people who took their flocks to graze on land they didn’t own. However, shepherding was connected to King David, who was called away from his sheep to Bethlehem to be anointed king by Samuel (1 Samuel 16:11). The author of Luke begins the story of Jesus’ life by including the marginalized; part of a larger pattern of inclusion.

Isaiah. Details and phrases all through the account echo back to Samuel, Isaiah, Judges, Kings, and Psalms. The author wants to ground this story in the promises of the past, interpreted in a new way. Here are some echoes from Isaiah alone:

• Isaiah 1:3. “The ox knows its owner, and the donkey its master’s crib; but Israel does not know, my people do not understand.” In context, Israel has rebelled and does not acknowledge God as master, in the context of covenant and long relationship. (Look at Luke 2:7.)
• Isaiah 6:3. In Isaiah’s vision, angels sing “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” Angels sing this about the Temple in Isaiah, and now they are singing about Jesus (Luke 2:13–14).
• Isaiah 9:6. This passage was probably for an enthronement ceremony for a crown prince. The author of Luke expands its meaning. (Look at Luke 11 for what that would have meant to the audience.)

 

Site last updated December 21, 2011

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