In those days a decree went out from Caesar Augustus that the whole world should be enrolled. 2 This was the first enrollment, when Quirinius was governor of Syria. 3 So all went to be enrolled, each to his own town. 4 And 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, 5 to be enrolled with Mary, his betrothed, who was with child. 6 While they were there, the time came for her to have her child, 7 and 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. 8 Now there were shepherds in that region living in the fields and keeping the night watch over their flock. 9 The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. 10 The 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 For today in the city of David a savior has been born for you who is Messiah and Lord. 12 And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.” 13 And suddenly there was a multitude of the heavenly host with the angel, praising God and saying: 14 “Glory to God in the highest and on earth peace to those on whom his favor rests.”’ 15 When 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.” 16 So they went in haste and found Mary and Joseph, and the infant lying in the manger. 17 When they saw this, they made known the message that had been told them about this child. 18 All who heard it were amazed by what had been told them by the shepherds. 19 And Mary kept all these things, reflecting on them in her heart. 20 Then the shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told to them.
Luke places the birth of Jesus within a fixed historical context reflecting his effort to root salvation history in real-world events, showing how divine providence operates within human history. Caesar Augustus, known for ushering in the Pax Romana, represents imperial power and contrasts sharply with the humility of the coming of Christ. Beyond the New Testament, there is no historical record of a worldwide census mandated by Caesar Augustus requiring universal registration. However, Roman censuses were typically localized, and Luke’s term for “the whole world” likely refers to the Roman Empire rather than a literal global census.
The mention of Quirinius is debated historically because, according to Roman records, Quirinius governed Syria around AD 6-7 not during the reign of Herod who ruled from 37 BC to 4 BC. Quirinius conducted a census in Judea to register the population for taxation purposes which led to a Jewish revolt (Acts 5:37). Luke uses the census as a literary device to explain Mary and Joseph going from Nazareth to Bethlehem, the “city of David”(Mic 5:1–3), linking Joseph to the line of King David.
The evangelist's intention is primarily theological, not historical. Luke emphasizes that even the might of the Roman Empire unknowingly serves God’s salvific plan, fulfilling divine prophecy and demonstrating God’s providence (cf. Rom 8:28). The mention of Bethlehem as the birthplace of Jesus (cf. Jn. 7:42) highlights its significance as the "city of David," fulfilling prophecy (Mic 5:2) and confirming Jesus’ Davidic lineage. Bethlehem, meaning "house of bread," also foreshadows Jesus’ role as the Bread of Life (Jn 6:35).
The mention of Mary as "with child" highlights her faith and obedience and the fulfillment of God’s will as revealed to her in the Annunciation (Lk 1:38). Joseph’s lineage ties Jesus to Davidic royalty (2 Sam 7:12–16; Is 9:6–7), fulfilling God’s promise of an eternal kingdom. The journey from Nazareth to Bethlehem (approximately 90 miles) is significant: its hardship underscores Mary and Joseph's willingness to cooperate with God's plan.
The term “firstborn” signifies Jesus’ preeminence as the firstborn of God (Col 1:15,18; Ex. 13:2), not necessarily implying siblings. Jesus entered the human world in a humble and lowly state, wrapped in thin pieces of cloth tied together (swaddling clothes) and placed in a feeding trough for cattle. Swaddling clothes symbolize care and humanity, emphasizing Jesus' full participation in human life (Heb 2:17). The manger (feeding trough) foreshadows Jesus as spiritual nourishment (Jn 6:51) and contrasts the humble circumstances of his birth with his divine mission. The lack of room at the inn prefigures the rejection Jesus will face (Jn 1:11).
Shepherds, considered lowly and untrustworthy by society, are the first to receive the news of the great joy of Jesus' birth, highlighting God’s preference for the humble (1 Cor 1:27–29). The angel of the Lord recalls divine messengers in the Old Testament, such as the angel appearing to Moses (Ex 3:2). The glory of the Lord indicates God’s presence, reminiscent of the Shekinah that accompanied Israel. The Shekinah is the cloud of glory that filled the Tabernacle upon its completion (Ex 40:34–35). It is a profound symbol of God’s presence.
The angel's “Do not be afraid” is reminiscent of divine reassurance given throughout salvation history (e.g., Gen 15:1, Lk 1:13). The “good news” heralds the fulfillment of Isaiah’s prophecy (Is 52:7) and the arrival of the Savior for all people, Jew and Gentile alike. The titles Messiah (anointed one) and Lord affirm Jesus’ divine mission and kingship, linking Him to the Old Testament Yahweh. The sign contrasts divine grandeur with human simplicity, underscoring God’s identification with the poor and marginalized. The manger signifies the humility of God made flesh (Phil 2:6–8).
To underline the significance of Jesus’ birth, an army of angels praised God for the shepherds to see a moment of divine glory. This brings to mind Old Testament imagery of angelic armies (Ps 103:20–21). Their song, the Gloria, connects to Isaiah 6:3 and celebrates the Incarnation, where heaven and earth meet. The peace announced is not mere absence of conflict but the shalom of God’s kingdom, encompassing reconciliation and salvation (Rom 5:1). The angel’s message of peace, joy, and glory to God reveals central themes of the Gospel.
After the angels had departed, the shepherds went quickly to Bethlehem and found the ‘sign’ exactly as the angel had described. The shepherds act as the first evangelists, sharing the good news of the Savior's birth. This aligns with the prophecies conveyed by the angel Gabriel to Mary (Luke 1:31-33) and the declarations uttered by both Mary and Zechariah under divine inspiration (Luke 1:68-79). This aligns with Luke’s broader theme of the marginalized being called to proclaim the Gospel. Those who heard the shepherd’s testimony about the Savior’s birth were astonished. Their testimony fulfills the role of witnesses in salvation history.
Mary did not fully understand the meaning of what was going to unfold and the significance of God’s action and reflected on the words and events surrounding her son’s birth. She pondered the events and words surrounding Jesus’ birth and sought to understand the deeper significance of what she witnessed. The shepherds left Bethlehem filled with joy glorifying God and proclaiming his greatness.
Almighty God, we thank You for the gift of Your Son, born in humility to bring salvation to the world. Like the shepherds, may we respond with faith, joy, and praise, sharing the good news of Christ’s love with all we meet. Help us to treasure these mysteries in our hearts, as Mary did, and to live each day transformed by Your presence. This we pray through Christ our Lord. Amen!
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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