Lk. 2:1 And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered.
The meaning of the term “all the world” will play a significant role in future verses. Does this term mean all the world as we know it today? No, of course not! It means the known world at that time, principally the Roman Empire (see Acts 2:5, 9-11; 11:28; Romans 1:8; 10:18; 16:25,26; Colossians 1:5,6). When the Jews used this term it meant the Land of Israel. Taking this term out of context has created a lot of confusion today, especially in prophetic teaching.
Sources: Acts 2:5, 9-11; 11:28; Romans 1:8; 10:18; 16:25, 26; Colossians 1:5, 6
Lk. 2:2 This first took place while Quirinius was governing Syria.
Quirinius, a Roman senator who passed through all the other magistracies until he became consul, and one who in other respects was very distinguished, came at this time to Syria, with a few others, having been sent by Caesar to the governor of that nation and to make assessment of their property. Coponius, a man of the equestrian order, was sent with him to have supreme authority over the Jews. Quirinius came himself to Judea, which had now been added to the province of Syria, to make an assessment of their property and to dispose of Archelaus’s estate. Although the Jews first took the report of a taxation angrily, they gradually left off any further opposition to it by the persuasion of the High Priest Joazar, son of Boethus. Persuaded by Joazar’s words, they gave an account of their estates without any descent. But there was one man, Judas a Galilean from the city of Gernais, who, taking with him, Saddok, a Pharisee, became zealous to draw them into revolt. They both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty.
The discrepancy between Luke and Josephus (Ant. 18.1.1.1)on this famous registration or assessment, has caused many scholarly attempts to reconcile the two. None of these attempts have been accepted as successful. Josephus’ story, which is supported by various evidences in Roman historians, clearly places Quirinius’ beginning tenure and assessment in 6 C.E., ten years after the death of Herod the Great. Yet Luke places this event during the time of Herod. From everything that we know, Luke is mistaken. The theory that Luke used Josephus for historical events has difficulty dealing with this discrepancy. Thus it is either proof that Luke worked from a poor summary, or preliminary version of the Antiquities, or that he had a separate source, possibly an oral tradition among some of the Yeshua followers who were not consulted by the other Gospel writers.
Source: Jos. Ant. 18.1.1 1; Eusebius History, Bk. 1, Ch. 5
The census of Quirinius was the immediate cause of the rise of Judas the Galilean and the Fourth Philosophy (Zealots). This philosophy would, sixty years later, lead to a war with Rome that would destroy the Temple and weaken the attraction of Judaism that many non-Jews had throughout the empire. It also contributed to the suspicion the authorities had of popular leaders, particularly those with new philosophies and origins in Galilee. This was quite likely an important factor in Yeshua’s arrest. In some sense, then, the census of Quirinius gave birth to the “spirit of the revolution” and the destruction of the Temple. Could it be that certain revolutionaries saw Yeshua as their hoped for leader, and even after His death felt He was the mystical embodiment of the spirit of the revolution. Then the association of Yeshua’s birth with the birth of the Fourth Philosophy (Zealots) would have come naturally to this strand of Yeshua’s followers. It might also at least be a partial explanation why one of Yeshua’s disciples was Simon the Zealot.
Lk. 2:3 So all went to be registered, everyone to his own city.
More than likely the Romans took advantage of the Pilgrimage Festivals (Shalosh Regalim) in order to get the people to go to their home towns. Passover (Pesach), Pentecost (Shavuot) and Tabernacles (Sukkoth) were the three festivals involved in this custom which required every adult male to travel to Jerusalem (Deut. 16:16; Exod. 23:14-17; 34:23).
Sources: Deut. 16:16; Exod. 23:14-17; 34:23
Lk. 2:4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David.
The registration was a Roman law, but exercised under Jewish custom. The practical Romans normally had a census taken for taxation in one’s own city of residence. To keep peace with the Jews, however, the Romans allowed the Jews to return to their tribal cities to enroll and make payment of taxes. As descendants of David, Joseph and Miriam were required to return to Bethlehem. When viewed from a human perspective, Joseph and Miriam came to Bethlehem because it was required by Roman law. From the divine perspective, however, God was acting providentially to bring them to the place where Micah had prophesied that the Messiah would be born (Micah 5:2-5).
Source: Micah 5:2
Lk. 2:5 To be registered with Miriam, his betrothed wife, who was with child.
At the birth of Yeshua, Miriam is still noted as Joseph’s espoused wife because they still had not consummated the marriage ritual. This would not only include the Jewish marriage ceremony, but also the final act of engaging in sexual intercourse. Without all this, the marriage was still not official.
Lk. 2:6 So it was, that while they were there, the days were completed for her to be delivered.
Lk. 2:7 And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, because there was no room for them in the inn.
This is as good a time as any to discuss the time of the year and the year of Yeshua’s birth. This is very simple to make a determination of. Josephus tells us that King Herod died late in the fall in the year 4 B.C.E. King Herod was alive when Yeshua was born, but died shortly afterwards while the family was in Egypt. This bit of history tells us very plainly that Yeshua was born in the year 4 B.C.E. There is one fact that could be somewhat misleading, and that is, King Herod moved his official residence to Jericho and remained there until his death. A possible explanation for this is that he undoubtedly made some trips back and forth from Jericho to Jerusalem to take care of official business as long as his health permitted. Since Jerusalem was still the capital of the country, some official business naturally had to be taken care of there. Also, remember that King Herod was so obsessed with the idea, even to the point of paranoia, that someone was trying to take his kingship away from him that it is very unlikely that he would stay away from Jerusalem for any long period of time and relinquish personal control of things there.
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