2:1 Caesar Augustus (b. Gaius Octavius; r. 27 BC–14 AD) was perhaps the most famous of all the Roman emperors. Augustus decreed a census for the entire world, with all being registered. The census was designed for tax purposes, not military enlistment. The reference to “all the world” being registered may be an example of Lukan hyperbole. We should not envision one census taking place at the same time; evidence points to various censuses being conducted in different regions.28 This is an example of God’s secret sovereignty, by which the decisions of an emperor lead to the fulfillment of prophecy—to the birth of Jesus in Bethlehem (Mic. 5:1–2).

2:2 This verse places the census and registration in the rule of Quirinius. The mention of Quirinius raises a significant historical problem, and no clear solution exists. The difficulty of the problem does not mean the account is irreconcilable. Our historical sources are partial, and for those who believe in the inerrancy of Scripture, a more complete historical record would help us see how Luke’s account and Roman sources harmonize. This is not to say we cannot offer a possible solution to the difficulty.29

We know that a census took place under Quirinius in AD 6; that census cannot be the one Luke references here, because Jesus was born during the reign of Herod the Great, who died in 4 BC. Still, the historical problems are not insuperable. Augustus instituted not just one census but various censuses over time, and Luke may describe this in general terms as a worldwide census. It is not surprising that Jews would return to their home base (e.g., Joseph to Bethlehem) to be registered. We do not know why Mary is with Joseph; perhaps he wants her with him near the time of childbirth, or perhaps she is required to be with him. The most difficult problem relates to Quirinius and the census. Different solutions are proffered. Perhaps Quirinius governed the region twice, with the term for “governor” not to be interpreted rigidly but to be understood to include his exercising a general administrative authority. Bock suggests that the census may have begun under the rule of Varus and been completed under Quirinius; this makes sense since censuses took time to complete,30 although we cannot verify this proposal. It is also possible that the word “first” refers to a census that occurred before Quirinius became governor in AD 6.31

2:3–5 No other evidence exists of Jews’ being registered for a census in their ancestral home, but it is not surprising that such an event would take place. The trip from Nazareth to Bethlehem is around 100 miles (160 km). Luke emphasizes that Jesus is born in Bethlehem and is from the house of David. Even though Luke does not cite the prophecy that a ruler would come from Bethlehem (Mic. 5:2), he almost certainly has it in mind (cf. Luke 1:27; 2:11), especially since readers would naturally think that the city of David was Jerusalem.32 Unbeknownst to Augustus, his political decisions set the stage for the birth of the true King of the entire world in the city of Bethlehem, where Micah prophesied he would be born. Again, we do not know why Mary travels with Joseph; perhaps the trip is required at this particular time and they do not want to be separated in case a birth takes place. Luke is not necessarily stating that Mary is registering along with Joseph. The reference to betrothal may be included to emphasize that the marriage is not yet consummated (Matt. 1:25), even though Mary is pregnant with Jesus. In other words, this is further confirmation of the virginal conception.

2:6–7 God’s sovereignty manifests itself in Mary’s giving birth when they are in Bethlehem. From the decree of Augustus to the birth pangs of Mary, we see the Lord working out his plan. Jesus is identified as the “firstborn” son, and this could simply mean that the inheritance belongs to him as the firstborn. But the messianic character of Luke’s first two chapters suggests an allusion to Psalm 89:27, where the Lord says of David, “I will make him the firstborn, the highest of the kings of the earth.” What was true of the historical David is fulfilled in a more profound way in the greater David, Jesus. We see a typological relationship between the first David and Jesus, and such a relationship fits with the promise of the Davidic covenant that the Davidic dynasty will be everlasting. The reference to Psalm 89:27 suggests Jesus’ sovereignty over all kings—even Augustus.

At the same time, Jesus is a fully human baby boy, and he is wrapped in the strips of cloths used for babies in that day. Mary lays him “in a manger,” a feeding trough for animals.33 The King of the world is born in humble poverty, but Mary has already said that the Lord brings down the mighty from their rule and exalts the humble (Luke 1:52). Jesus may have been born in an “inn” (Gk. katalyma), but Luke uses a different word for “inn” in 10:34 (pandocheion). He may have in mind a “stall attached to a house” or a cave, but the former is more likely.34 In any case, the point is that the King of Israel, the King of the universe, is born in humble circumstances.