Down to Earth But Heavenly Minded

What does Luke Chapter 2 mean?

Luke’s account connects Jesus’ birth to historical events. Augustus was Emperor sometime between 27 BC and AD 14. However, Quirinius’ governorship would have been around AD 6 or 7, which results in questions about what Luke really means here. One possibility involves Luke’s use of the Greek term prōtos, which may mean this census was commanded “before” Quirinius’ term. Another option is that the census was announced by Augustus prior to Jesus’ birth, but not fully implemented until later, i.e., during Quirinius’ governorship. As with any government count, this census was meant to calculate taxes and military resources. Mary’s soon-to-be-husband, Joseph, is a descendant of David, so they go to Bethlehem to participate (Luke 2:1–5).

It would have been unusual for an unmarried couple to travel together, but the circumstances of Mary’s pregnancy are hardly normal (Luke 1:34–35). The family likely realized it would be better for her to be with Joseph when she gave birth. That Mary is in Bethlehem when Jesus is born corresponds to Messianic prophecy (Micah 5:2). A common assumption about the night of Jesus’ birth is that Mary and Joseph were coldly turned away from lodging by callous businessmen, so she was forced to give birth in a barn. What’s more likely is that there was no room for childbirth in the main living area of the place where they had already arranged to stay. That Mary rests while Jesus lays in a feeding trough is certainly part of His humble beginnings, but it does not mean ancient hospitality somehow skipped them over (Luke 2:6–7).

Throughout history, God has made it clear that human effort and human prestige are nothing when He is not at the center of events. He routinely uses those the world deems unimportant to accomplish great things (1 Corinthians 1:27–28). In keeping with that theme, the first people to hear about Jesus’ birth are not kings and scholars. Rather, they are common herdsmen. These ordinary folks are treated to the sight of an angelic choir praising God. Though the angel does not command the shepherds to seek out the newborn King, he does explain how they can find Him (Luke 2:8–14).

When the angels leave, the shepherds naturally react by going to see Jesus in person. There, they explain what has happened. In many cultures, families will set out a series of miniature figures representing the night of Jesus’ birth. These nativity scenes almost always include Jesus, Mary, Joseph, shepherd, and angels. However, they are also often seen with barnyard animals and the wise men from the east (Matthew 2:1–2). Scripture does not indicate there were literal animals surrounding Christ on that night, and the wise men almost certainly met with Him much later and in a different place. Mary makes a conscious effort to consider all that happens. She knows these events are important (Luke 2:15–20).

Mary and Joseph raised Jesus in obedience to the traditional laws of the Old Testament. This included circumcision (Genesis 17:10–12). It also meant following the Mosaic requirements for ritual purity. The rules in Leviticus 12 require a lamb for this rite, but allow a poor person to offer two birds, instead. This seems to be the choice made by Joseph and Mary (Luke 2:21–24).

While in the temple, Joseph and Mary encounter Simeon. We know little about him other than his profound connection to the Holy Spirit. That influence gave him a divine promise: that he would live to see the Messiah. This has led many to assume Simeon was very old when he saw Jesus. However, Scripture never mentions Simeon’s age. His reaction is to hold the infant Messiah and offer praises to God. These amaze Mary and Joseph, as Simeon highlights Jesus’ role as the Savior of not just Israel, but the entire world (Luke 2:25–32).

Not everything Simeon has to say is happy news. He points out that Jesus’ ministry will be a point of division. Even the people of Israel will be sharply divided: between those who do and those who do not accept Him as their Savior. Mary, for her part, will also suffer intense emotional pain, like a sword stabbing into her heart. The most vivid example of this will be her presence at Jesus’ crucifixion (John 19:25–27). How people respond to Jesus will reveal the intentions of their hearts (Luke 2:33–35).

Another notable person in the temple on this day is Anna. Scripture does not tell us exactly how she came to be identified as a prophetess (Exodus 15:20; Judges 4:4). She seems to have been known as such prior to her description here. Aged eighty-four, she spends most of her time in prayer and worship. This passage seems to imply that she was led to come to the temple at the very moment Simeon was holding Jesus and responded by telling everyone who would listen about the Messiah (Luke 2:36–38).

Luke often reminds readers that Jesus’ experience was fully human. That includes being raised by His family, in Mary’s hometown. Nazareth was not held in high esteem by Jews of that era. It was not only considered backwards and low-class, but it was also the site of a Roman garrison. That Jesus will be known as a “Nazarene” is no compliment (John 1:46). And yet, it is there where Jesus will experience a relatively normal childhood (Luke 2:39–40).

Part of Jesus’ God-honoring upbringing is participation in required feasts (Deuteronomy 16:16). What happens during the Passover festival is often taken drastically out of context. Jesus is nearly the age of adulthood in His culture, making a trip His family performed yearly, among a large group of relatives and neighbors. It’s awkward that Mary and Joseph don’t realize Jesus didn’t leave the city with the group until the end of the day, but not negligent. A days’ journey out, a day to return, and then finding Him is summarized as “after three days.” Jesus is discovered in the temple, amazing people with His depth of wisdom (Luke 2:41–47).

Mary is unhappy about how these events have happened. She seems to think Jesus has mistreated her and Joseph, Jesus’ adoptive and legal father. Jesus’ answer, however, implies that the temple is exactly where she should have expected Him to be. He also refers to it as “[His] Father’s house.” This implies self-awareness about His divinity and status as the Son of God. Mary doesn’t fully understand this series of events, at first (Luke 2:48–50).

Though she doesn’t see the full picture yet, Mary continues to trust God. She makes a deliberate effort, once again, to keep all these things in her memory. Luke’s comment here doesn’t suggest that Jesus only now began to submit to His earthly parents. Rather, this clarifies that Jesus continued to act in submission. He didn’t use this moment as an excuse to ignore their authority. This deference, from God Incarnate to His earthly family, clarifies that a call to submission is not a sign of inferiority (Luke 2:51).

Luke also reminds the reader, once again, that Jesus’ humanity was entirely complete. He grew, physically and mentally, as he aged into adulthood. Other than a lack of sin (Hebrews 4:15, 1 Peter 2:22), He was entirely human (Luke 2:52).

Next, Luke’s account will leap forward around eighteen years, to the public ministry of John the Baptist. This lack of details about Jesus’ early life is both efficient and kind. It keeps Scripture from being packed with irrelevant detail (John 21:25). It also prevents well-meaning parents from constantly comparing their child’s growth milestones to those of the Messiah.

Chapter Context
Luke began his well-organized account by explaining the conceptions of Jesus Christ and John the Baptist, in chapter 1. In chapter 2, he briefly summarizes Jesus’ birth and the arrival of shepherds directed by angels. Prophecies and prayers celebrate His dedication at the temple. After briefly losing track of a twelve-year-old Jesus in the temple, Jesus’ parents take Him home to Nazareth. There, He grows up relatively normally. Chapter 3 leaps forward many years to the beginning of John the Baptist’s preaching. This is followed by Jesus’ genealogy. Chapter 4 relates Jesus’ temptations by Satan and the start of His public ministry.

Verse by Verse

Verse 1. In those days a decree went out from Caesar Augustus that all the world should be registered.

As part of his “orderly account,” Luke establishes a timeframe for the events of Jesus’ birth. He ties this to the general time of the birth of John the Baptist (Luke 1:57). This begins by referring to Augustus, the Roman Emperor from 27 BC to AD 14. The order is a census: a counting of people. As in modern times, this was used for taxes, military conscription, and other government purposes. This verse uses the common metaphorical sense of “the earth,” in this case meaning the entire Roman Empire.

The following verse will refer to Quirinius, governing Syria, leading to some questions about the best interpretation of Luke’s Greek phrasing.

Readers of Scripture should keep in mind that the BC / AD dating system is not directly taken from the Bible. Although it is based on the birth of Christ, the year “AD 1” was originally placed using inaccurate information. Most likely, Jesus was born several years prior to then. Ironically, that would mean Jesus was born in a year secular calendars label as “before Christ.”

Context Summary
Luke 2:1–7 gives a brief explanation of Jesus’ unusual birth. Some traditional details of this event are just that: traditional, and not necessarily given in Scripture itself. Luke establishes a historical timeframe, when Joseph and Mary travel to Bethlehem to participate in a taxed census. Due to the number of travelers, lodgings are crowded. Mary gives birth and lays Jesus in an animal’s feeding trough.

Verse 2. This was the first registration when Quirinius was governor of Syria.

Luke strives for accuracy and clarity in his writing. That does not eliminate all possible questions about what he means, or how to interpret it. Here, he establishes the time frame of Jesus’ birth (Luke 2:1). The prior verse referred to the reign of a particular emperor. Augustus ruled from 27 BC to AD 14.

Here, Luke’s comment about Quirinius and his governorship of Syria creates a puzzle. So far as we know from history, Quirinius held his position around AD 6 or 7. That would be several years after the actual birth of Jesus. As commonly translated into English, this verse indicates Mary and Joseph are participating in the “first registration” under that ruler. However, the Greek word prōtos is translated elsewhere as “before,” as in John 15:18 and Matthew 27:64. Some translators suggest this might be better rendered to indicate this was a registration “before” Quirinius was governor.

Others note that a decree and a registration, themselves, are two separate events. This suggests that the decree went out, and people went to their ancestral hometowns to be recorded, but the formal “registration” itself did not happen until later, when Quirinius was governing. That might have been a delay partly caused by the death of Herod (Matthew 2:19). Still others believe, based on secular history, that Quirinius may have held his position twice.

Time and history take their toll on details, and this is one example. It’s not possible to establish a single, perfect, clear answer for Luke’s meaning here. Ultimately, it makes no difference; the various explanations are reasonable enough that this is simply a question of “what” Luke intended, not whether the events occurred.

Verse 3. And all went to be registered, each to his own town.

This passage establishes a time frame for Jesus’ birth, based on political events in the Roman Empire. Luke ties in two names. The first is Augustus, an emperor who ruled from 27 BC to 14 AD (Luke 2:1). The other is Quirinius, who governed Syria during part of that same period (Luke 2:2). The reference to Quirinius is less clear, so scholars are not in complete agreement on what dates Luke means in his second comment.

The driving event in this section is an order for the entire Roman Empire to be counted. To participate in this census, it seems, some people were required to arrive in their ancestral hometowns. In Joseph’s case, this is Bethlehem (Luke 2:4). He takes along Mary, who is engaged to be his wife (Luke 1:26–27) and pregnant via the Holy Spirit (Luke 1:30–33; 2:5). This will provide further opportunity to fulfill prophecy (Micah 5:2).

As many people were travelling into the area, lodgings are crowded. This is why Mary, after giving birth to Jesus, will find herself using a feeding trough as a cradle (Luke 2:7).

Verse 4. And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David,

Joseph is engaged to Mary (Luke 1:26–27), who is expecting a child conceived by the Holy Spirit (Luke 1:30–33). They are travelling due to a government-ordered census (Luke 2:1–2). In this case, the census required people go to their ancestral hometowns (Luke 2:3). Jesus will be born here, fulfilling prophecy (Luke 2:6).

Later, Luke will explain Jesus’ genealogy. The later reference to Joseph as the “son of Heli” likely means son-in-law (Luke 3:23), meaning Luke’s list seems to run the family line through Mary. This establishes Jesus as a biological member of David’s line. As Jesus’ earthly, adoptive father, Joseph would legally bring Jesus into the family line of David. Matthew’s tracing of Joseph’s genealogy confirms those details (Matthew 1:1–17).

Verse 5. to be registered with Mary, his betrothed, who was with child.

The registration required is one ordered by Augustus, then the Emperor of Rome (Luke 2:1). Part of this requirement is for people to go to their ancestral hometowns (Luke 2:3). Since Joseph’s lineage is through David, his destination is Bethlehem (1 Samuel 17:12; Luke 2:4). Scholars are divided on whether this travelling and registration happened when Quirinius was in control of Syria (Luke 2:2), or if the registration happened before an actual taxation was levied later, possibly after the death of Herod (Matthew 2:19).

Joseph’s relationship to Mary is “betrothal,” which is only vaguely like modern “engagement.” Betrothal in the ancient world was more like “pre-marriage.” It required a divorce to break, but the couple did not live together or consummate the relationship. Since Joseph and Mary are not truly married, it would have been unusual for them to travel together. In this case, however, Mary is already pregnant, with a baby miraculously conceived by the Holy Spirit (Luke 1:30–33). Since she was close to giving birth (Luke 2:6), it seems it made the most sense for her to be with her promised husband when it happened.

This will also fulfill the prophecy that Messiah would be born in Bethlehem (Micah 5:2).

Verse 6. And while they were there, the time came for her to give birth.

Mary and Joseph (Luke 1:26–27) arrived in Joseph’s ancestral hometown of Bethlehem (Luke 2:4). They came in obedience to a government order (Luke 2:1–3) while Mary is very near to giving birth. Despite the unusual circumstances, it’s likely Joseph, Mary, and their families thought it best for her to be with Joseph to deliver, even though this was not his child (Luke 1:30–35).

That Jesus’ birth occurs in Bethlehem is also a fulfillment of a prophecy about Messiah (Micah 5:2). Later, Jesus’ critics will misunderstand that He grew up in Nazareth but wasn’t born there (John 7:42).

Verse 7. And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.

Mary has travelled (Luke 2:1–5) with her soon-to-be husband, a man named Joseph (Luke 1:26–27). In that era, a betrothed couple was not fully married, so contact would have been limited. Travelling together would have been almost unheard of. Yet Mary was near giving birth, to a child conceived miraculously by God (Luke 1:30–33). Apparently, family members thought it best she be with Joseph when she delivered (Luke 2:6). Here, in the place predicted by prophecy (Micah 5:2), she bears the Messiah in the ancestral hometown of David.

A common misconception about Jesus’ birth is that Mary and Joseph looked for a place to sleep that night and were repeatedly turned away. Or, at least, that an innkeeper grudgingly let them stay in a stable rather than his overfilled place of business. In truth, this area of Judea probably did not have commercial “inns,” as we would think of them today. In addition, ancient middle eastern hospitality would have made the stereotypical scenario incredibly unlikely. The idea that a pregnant Mary was ignored to the point of giving birth in a barn is deeply ingrained in popular culture, but not described in the Bible.

The term translated “inn” in some English translations is the Greek kataluma, literally translated as a “guest room” (Mark 14:14; Luke 22:11). The most likely scenario is that Mary and Joseph arrived in Bethlehem, at whatever home or lodging they had arranged. There would have been other travelling families there, as well. But a place suitable for sleeping is not necessarily suited to delivering a baby. Mary may have had Jesus in a covered courtyard, or even an attached stable. Or, she might have given birth to Jesus inside, then taken him away from the other people to recover with a more privacy. Even by the standards of common people, Jesus’ birth was unquestionably humble. Still, it’s popular culture, not Scripture, which suggests Jesus was birthed on a hay bale surrounded by livestock.

A “manger” is a feeding trough. Despite the wooden cradle-like boxes seen in traditional artwork, and church plays, mangers were usually made of stone. Under the circumstances, a manger filled with hay or straw would have been a safe, convenient place to rest a newborn while the mother recovered from childbirth. To “swaddle” is to wrap tightly, something mothers often do to make newborns comfortable. That Mary immediately wraps Jesus and places Him in this manger factors into the reaction of later visitors: shepherds, sent by an angel to see Jesus (Luke 2:12).

Luke’s choice of the phrase “firstborn son” here is important. He has clearly established that Mary is a virgin (Luke 1:34), so there is no need to repeat the fact that she had no children prior to the birth of Christ. The Greek word prōtotokia, when not referring to literal birth order, implies a preeminence. In and of itself, it implies the most prominent example from a group. Were it Luke’s intent to imply that Jesus was the only child Mary ever bore, he could have done so. The choice to refer to Jesus as Mary’s “firstborn,” in this passage, strongly implies something like “the first of her children.” Combined with other context from the Gospels (Matthew 1:24–25; 12:46; 13:55; Luke 8:19; John 7:3) and the New Testament (Galatians 1:19), it’s clear that Mary went on to have other children.

Verse 8. And in the same region there were shepherds out in the field, keeping watch over their flock by night.

The region in question is Bethlehem. Mary and Joseph travelled there to comply with a government-ordered census (Luke 2:1–4). Mary made the trip expecting to give birth to Jesus very soon, and she delivers in humble circumstances (Luke 2:5–7).

For reasons the Bible does not specify, angels will arrive to tell these shepherds about Jesus’ birth. The fact that this is good news “for all the people” might be a partial explanation. Other Gospels note that Israel’s educated men ought to have recognized the signs of Messiah’s birth, but apparently made no effort to seek Him out (Matthew 2:3–6).

The shepherds are the only visitors whom the Bible records meeting Jesus on the actual night of His birth. Though popular culture often depicts Mary giving birth in a barn stall surrounded by livestock, the only detail found in Scripture is that she rests Jesus in a feeding trough, known as a manger. This is where the shepherds will find Him (Luke 2:12).

Context Summary
Luke 2:8–21 describes shepherds who are visited by numerous angels. These beings proclaim the birth of Christ and explain where He can be found. The men follow the angels’ directions and find Jesus, Joseph, and Mary just as predicted. Jesus’ family celebrates these events, as God continues to use simple people to proclaim His most important truths. When Jesus is eight days old, in accordance with Jewish tradition, he is circumcised and officially given His prophesied name.

Verse 9. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear.

The men visited here are shepherds in the middle of an otherwise ordinary night guarding sheep (Luke 2:8). Nearby, Mary has just given birth to the Messiah, Jesus (Luke 2:6–7). Why the angel delivers this message, the Bible does not explicitly say. The fact that Jesus’ arrival is meant as good news for all mankind, even the poor and lowly, might be highlighted by God’s choice to make common shepherds the first on earth to learn what has happened.

Scripture indicates that people who see angels in “spiritual” form often respond with fear (Luke 1:13; Matthew 28:4; Numbers 22:3). That’s not surprising when one considers how powerful these beings are (Genesis 19:12–13; 2 Kings 19:35). Even if someone recognized the being as a messenger of God, they would probably remember that angels do not always come with good news (2 Samuel 24:16). The appearance of this angel must be especially dramatic. The men are described using the Greek phrase ephobēthēsan phobon megan, literally meaning “frightened with massive fear.” They aren’t merely unnerved or startled: they are struck with terror.

Thankfully, the angel will quickly reassure them and go on to explain the reason for his visit (Luke 2:10–11). The initial fright will turn into wonder (Luke 2:13–14), then excitement (Luke 2:15–16), then triumph (Luke 2:20).

Verse 10. And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people.

Shortly after Mary gave birth to Jesus (Luke 2:6–7), an angel appeared to local shepherds (Luke 2:8–9). This terrified the men, at first, but here the angel speaks reassurance. What the prophets of the Old Testament predicted (Isaiah 7:14; 9:6–7; Micah 5:2) has come to pass.

The angel pointedly notes that this announcement is for “all the people.” God seems to be highlighting that fact by speaking first to common shepherds—not kings, scholars, or warlords. Those the world values least are often those whom God both speaks to and speaks through (1 Corinthians 1:26–29). When Jesus is circumcised and dedicated at the temple, the prophet Simeon will note that Christ’s ministry will extend beyond even the nation of Israel, to the entire world (Luke 2:32).

Verse 11. For unto you is born this day in the city of David a Savior, who is Christ the Lord.

This is one of the Bible’s most often-quoted verses. As part of the “nativity story” (Luke 2:1–16), these words are frequently read aloud during the Christmas season as the world celebrates the birth of Jesus. This message is spoken to common shepherds (Luke 2:8), shortly after Mary gave birth to Christ (Luke 2:6–7), in the very place predicted by prophecy (Micah 5:2). The One just born is the promised Savior (Isaiah 7:14; 9:6–7), whose arrival is truly good news for the entire world (Luke 2:9–10).

As part of this message, the angel will tell the shepherds where to find this newborn Jesus (Luke 2:12). The once-terrified men will then be treated to the sight and sound of numerous angels praising God (Luke 2:13–14).

Verse 12. And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.”

Mary gave birth to Jesus in Bethlehem (Luke 2:6–7). Shortly after, an angel appears to local shepherds to tell them the good news (Luke 2:8–11). That God chose to announce the birth of the Savior (Isaiah 9:6–7) to common men further emphasizes that this is a gospel for the entire world (Luke 2:32).

Scripture does not record the angel telling these men, “go and see the Messiah.” Yet his words seem to assume that’s what they will do. In fact, by offering a way to recognize Christ, the angel is both permitting and encouraging them to seek Him out. To identify Jesus, the angel tells them how Mary has swaddled her Son and placed Him in a feeding trough. Despite being the prophesied birthplace of the Christ, Bethlehem was never a large town (Micah 5:2). Telling these men to look for a swaddled newborn in a manger was more than enough to bring them to the right location.

Verse 13. And suddenly there was with the angel a multitude of the heavenly host praising God and saying,

After Jesus was born in Bethlehem (Luke 2:6–7), an angel appeared to proclaim the good news to common shepherds (Luke 2:8–12). The men were terrified before being comforted by the angel’s explanation. His appearance to them, most likely, was meant to emphasize God’s intent to spread to gospel to all people, and to value even the least-valued people of the world to do it (1 Corinthians 1:26–29). The message is extraordinarily important, and a fulfillment of prophecy (Isaiah 7:14; 9:6–7; Micah 5:2).

Now, the shepherds are privileged to see an enormous number of angels, all at once, praising God. The Greek root word used to describe this gathering is the same from which we derive the English word “plethora.” Their song (Luke 2:14) celebrates God’s glory and the peace which the Savior brings to those who believe (John 3:16–18).

Verse 14. “Glory to God in the highest,and on earth peace among those with whom he is pleased!”

The same group of shepherds initially terrified by the appearance of one angel (Luke 2:9) are now thrilled to see a massive collection of heavenly beings praising God (Luke 2:10–13). These angels sing to celebrate the recent birth of Jesus (Luke 2:6–7), now resting with Mary in nearby Bethlehem.

Most translations of this verse connect the “peace” being proclaimed to God’s pleasure with a certain group. This is alternately phrased as “those with whom he is pleased,” “those on whom his favor rests,” or “people He favors.” The King James translation inverts part of the phrase, indicating a broader “good will toward men.” While the gospel of Jesus Christ is a message of reconciliation and hope (John 3:16–17), that hope is only accessible to those who believe in Him (John 3:18, 36). Accurately translated, the angels are not declaring God’s benevolence to all humanity; they are celebrating His mercy to those who follow His will by accepting His Son (John 6:28–29; Hebrews 11:6).

When the angelic choir departs, these shepherds will hurry into Bethlehem to see the newborn Christ for themselves (Luke 2:15–16).

Verse 15. When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.”

Shortly after Mary gave birth to Jesus in Bethlehem (Luke 2:6–7), angels proclaimed the event to local shepherds (Luke 2:8–14). God’s reasons for this announcement are not clear. It’s possible this is meant to emphasize that the Messiah is for all people, and that He will work primarily through common and everyday persons. Other Gospels make it clear that religious leaders and kings were not especially interested in Jesus’ role as Messiah at the time He was born (Matthew 2:7, 16).

Though the angel didn’t demand the shepherds go to see Jesus, his announcement told them where Christ could be found (Luke 2:12). This assumed the men’s natural reaction would be to investigate this good news. Here, the men plan to do exactly that. They will go into the local town, Bethlehem, to see for themselves the infant Jesus.

Verse 16. And they went with haste and found Mary and Joseph, and the baby lying in a manger.

These men are local shepherds, who moments before were visited by a large host of angels. The angels proclaimed the recent birth of Jesus. That included explaining where and how Jesus and His family could be found (Luke 2:8–14). Given how spectacular the announcement was, it’s not surprising the men are in a hurry.

Scripture does not explicitly say why this news was given to common herdsmen, rather than to some important ruler or politician. However, the choice fits with God’s use of “ordinary” people to accomplish His will. It also emphasizes the humble circumstances of Jesus’ earthly life, and the disinterest of His era’s leaders.

As expected, the men find Mary, Joseph, and Jesus, in exactly the state depicted by the angels (Luke 2:4–7). Bethlehem was never a large community, so there would not have been many newborns to see, let alone any resting in a feeding trough. When the shepherds arrive, they will explain the vision that brought them to witness Christ’s presence in the world (Luke 2:17).

Many cultures celebrate Christmas, in part, by setting out miniature figures representing the moment depicted in this verse. These “nativity” scenes usually include shepherds and Jesus’ family. Many include the wise men described in Matthew’s writing (Matthew 2:9–11). They almost always feature animals such as sheep and cattle. Those details are traditional, but not all of them are actually given in Scripture. The wise men, most certainly, did not meet Jesus until well after His birth.

Verse 17. And when they saw it, they made known the saying that had been told them concerning this child.

Mary has recently given birth to Jesus, in humble circumstances (Luke 2:1–7). Shortly afterwards, a throng of angels announced the birth—but not to kings and scholars. Instead, the angels presented their news to local shepherds. After overcoming their initial terror, these men quickly followed the angels’ description and found Jesus exactly as predicted (Luke 2:8–16).

Here, the shepherds explain how they came to find Mary and Joseph. “The saying” they relate would have included everything they were told by the angels, including the celebratory song. The next verse indicates that more people are present other than just Joseph and Mary (Luke 2:18). This probably means other people staying in the same location, or possibly local neighbors. It’s also entirely possible that the shepherds told others—perhaps even everyone they saw—as they made their way to Christ’s location.

Traditional “nativity scenes” set out during Christmas celebrations include many people and animals that aren’t included in the text of the Bible itself. All we know, for sure, is that this meeting involves Jesus’ immediate family and the arriving herdsmen.

Verse 18. And all who heard it wondered at what the shepherds told them.

Even though Jesus was born in humble circumstances, His arrival did not pass without announcement. Rather than taking the news to rich, powerful, or famous people, God informed common shepherds. Shortly after Mary and Joseph made their way to Bethlehem, Jesus was born and put into a feeding trough while Mary recovered (Luke 2:1–7). Angels appeared to local herdsmen, explaining where to find the newborn Christ and singing praises to God (Luke 2:8–14). The shepherds quickly came into the town and found Jesus and His family (Luke 2:15–17).

According to this verse, the shepherds’ story generates amazement. It also seems more people are hearing the story beyond just Mary and Joseph. The reference to “all who heard” suggests there are other people with Joseph and Mary. It may also mean the herdsmen told other people—perhaps everyone they met—about what had just happened.

Verse 19. But Mary treasured up all these things, pondering them in her heart.

When Mary was first approached by an angelic messenger, she responded with humility and submission to God (Luke 1:38). The angel told her how her Son would be the Messiah—including the great titles and accomplishments He would experience (Luke 1:30–33). After travelling to Bethlehem and giving birth, Mary is now surrounded by local shepherds and likely some other group of bystanders (Luke 2:1–18).

Here, as before, Mary reacts thoughtfully. We’re not told exactly what she is thinking. She doesn’t take the moment for granted, at least: she appreciates the importance of these events. As the shepherds explain their angelic encounter, she “treasures” and “ponders” what is happening. These ideas are expressed using the Greek root words suntereo and sumballo. The first implies protection and remembrance. The second implies preserving and observing. Mary makes a deliberate effort to remember all that she sees.

Verse 20. And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Many cultures celebrate Jesus’ birth: the Christmas holiday. A common tradition in those celebrations is a “nativity scene:” a set of miniature figures representing Jesus, Mary, Joseph, the shepherds, and others on the night of His birth. Most nativity scenes include sheep and cattle, as well as the wise men who came from the east (Matthew 2:9–11). However, the Bible itself only directly mentions Jesus, His family, and the shepherds. This passage certainly allows for others to be there (Luke 2:18), however.

The shepherds are heading back to their fields after visiting a newborn Jesus and His mother (Luke 2:16–19). They came in response to angelic messengers (Luke 2:8–15) who announced that Messiah had been born in Bethlehem (Luke 2:1–7). It’s fitting that God’s first public proclamation about Jesus was delivered to common people. Rather than announcing Christ’s birth to kings, scholars, or priests, the angels went to “ordinary” persons (1 Corinthians 1:26–30). The message of the gospel is universal, and accessible to all—a fact echoed in the way angels first carried it to everyday laborers in humble circumstances.

Verse 21. And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.

Jesus’ upbringing was faithful to God’s instructions as given to Israel in the Old Testament. That included circumcision (Leviticus 12:3). At this ceremony, it was traditional for male children to be “officially” given their name. The prior chapter depicted the controversy when John the Baptist was named (Luke 1:59–63). Jesus’ designation is no surprise to anyone. When an angel announced His impending birth, the news included a name (Luke 1:31). That moment is recalled in this verse.

Messiah’s given name is represented in English as Jesus. This is transliterated from the Greek Iēsous. That, in turn, is the Greek version of Yeshua or Yehashua, the same Hebrew name from which we derive Joshua. In Hebrew, the word literally means “Yahweh is salvation.” When Joseph had his own angelic encounter (Matthew 1:21), it was explained that this was a reference to Jesus’ role as Savior.

In the following verses, Jesus’ family will continue to follow traditional Hebrew practice. They will go to the temple for purification, and for a form of infant dedication (Luke 2:22).

Verse 22. And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord

Mosaic law provided Israel a series of commands relating to ceremonial purity. One of these regulations involved childbirth, and here Mary and Joseph are completing the required purification (Leviticus 12). This cleansing is not an atonement for sin, but a symbolic restoration of purity. By law, those who could afford a lamb were required to offer one, in addition to a bird, for the purification sacrifice. Those unable to afford a lamb could bring two birds, rather than just one.

According to this passage, Joseph and Mary are poor enough that they fall into the latter category; they offer a pair of birds to fulfill their requirement (Luke 2:24). Their act not only satisfies ceremonial purity, but it also obeys the instructions given at Israel’s exodus from Egypt: that firstborn were to be consecrated to God (Exodus 13:1–2).

Context Summary
Luke 2:22–38 contains several interesting events. The infant Jesus is brought to the temple for purification and dedication, as commanded in Mosaic law. There, a devout man speaks through the Holy Spirit to celebrate the arrival of Messiah. Luke also mentions a prophetess named Anna, who likewise praises God for fulfilling His promises.

Verse 23. (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”)

After Jesus’ birth (Luke 2:1–7), Mary and Joseph continue to follow the law of Moses. That includes purification for ceremonial cleanness (Luke 2:22; Leviticus 12:2). Presenting Jesus in the temple in Jerusalem also honors a command given to Israel at the exodus from Egypt: that all firstborn should be consecrated to God (Exodus 13:1–2). That reference is especially important, as the Passover lambs described in Exodus foreshadow the ministry of Christ as Passover Lamb for the entire world (John 1:29; 1 Corinthians 5:7; Exodus 12:3–10).

Part of the purification ritual was animal sacrifice. The intended offering was a lamb, but the Law made exceptions for those who were poor (Leviticus 12:8). According to this passage, Mary and Joseph offer two birds, corresponding to the offering allowed for poorer people (Luke 2:24).

Verse 24. and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.”

Israel was given a series of laws related to ceremonial purity. These were not necessarily matters of morality—meaning sins—but rather symbols of the holiness which God expects of His people. One of those laws involved childbirth and required purification rites (Leviticus 12:2). As faithful Israelites, Joseph and Mary follow these instructions after the birth of Jesus (Luke 2:1–7). In this case, that means going to the temple in Jerusalem to present their sacrifice (Luke 2:22).

Mosaic law presented two options for this purification. The ideal sacrifice was a lamb, but the Law made exceptions for those unable to afford that (Leviticus 12:8). According to this verse, Jesus’ family offers the two birds allowed for those too poor to offer a lamb. This corresponds to the humble nature of Jesus’ earthly life, and His lack of both wealth and property (Luke 9:58).

Verse 25. Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him.

The man mentioned here carries the same name as one of Israel’s tribal ancestors (Genesis 29:33). This passage is the only place in Scripture where he is mentioned; we know nothing else about his life. While it’s assumed he is old, nothing in the text says so. The Bible doesn’t describe him as a prophet or priest. However, this passage commends him as a deeply faithful man. The Greek text calls him dikaios, meaning “just, righteous, or virtuous.” He is also associated with the word eulabēs, meaning “pious or reverent.” Simeon is devoted to God, which includes expectation that God will fulfill His promises.

Old Testament prophets predicted an “Anointed One,” using the term Mashiyach, from which we get the English word “Messiah.” This was presented in Greek as Christos, from which we derive the English title “Christ.” This Promised One was to deliver Israel from her enemies and establish a reign of peace and security (Isaiah 9:6–7; Jeremiah 23:5). The same prophets referred to this coming as a comfort or “consolation” for Israel (Isaiah 40:1; 57:18). The exact timing of these events is not made clear in the Old Testament—however, the impending arrival of the Savior was. Men like Simeon were hopefully and faithfully waiting for this figure to appear.

Prior to Pentecost (Acts 2:1–3), the Holy Spirit came and went from God’s servants according to need. The Bible doesn’t say exactly how the Holy Spirit manifested in Simeon’s life, but this passage gives two examples. First is a divine promise that Simeon would live long enough to see the Messiah (Luke 2:26). When Joseph and Mary bring the infant Jesus to the temple for purification rites (Luke 2:22–24), his longing is fulfilled.

The other example of the Holy Spirit’s influence on Simeon is the prophecy which he delivers after meeting Jesus (Luke 2:29–35).

Verse 26. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord ‘s Christ.

The man mentioned here is named Simeon (Luke 2:25), the same as one of Israel’s tribal ancestors (Genesis 29:33). Over hundreds of years, Israel was given prophecies predicting the arrival of a Savior. This Mashiyach, or “Messiah,” was predicted to be the One to win a final victory over evil and to restore Israel for all eternity (Jeremiah 23:5; Isaiah 9:6–7; 40:1–5; 57:18). Simeon is one of the Israelites expectantly longing to see this figure arrive.

Scripture does not tell us anything else about Simeon, other than that he was devout and heavily influenced by the Holy Spirit. One result of that spiritual influence was the divine promise explained in this verse.

Readers and commentators often presume Simeon was very old when he finally saw Jesus (Luke 2:27)—however, the Bible says nothing about his age. He was given a promise that he would live long enough to see Messiah on earth, not that he would die immediately afterwards, or that fulfillment would not happen until he was old. It’s not unreasonable to conclude Simeon was elderly, but neither is it necessary.

Simeon’s relationship with the Holy Spirit will bring him to the temple as Joseph and Mary are presenting Jesus to fulfill cleanliness rites (Luke 2:22–24). Through the influence of the Spirit, he will recognize the infant Savior and praise God for sending “a light of revelation” (Luke 2:28–32). This is followed by a dire prediction for Mary, indicating that the controversy of Jesus’ ministry will result in her own personal, emotional pain (Luke 2:34–35).

Verse 27. And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law,

This man is named Simeon (Luke 2:25), which is one of the few details about him given in Scripture. We also know he is a sincere worshipper of God. He longs to see God’s promised Savior. We also know he is deeply influenced by the Holy Spirit, including a divine promise he would live to see the Messiah (Luke 2:26). That spiritual power is what leads him into the temple in Jerusalem, on the very day Mary and Joseph bring Jesus. Their visit is to fulfill ritual purification rites (Luke 2:22–24).

Luke’s account here is brief, so we’re not sure what conversation happened between Mary and Simeon (Luke 2:28). What we are told is that Simeon not only sees Jesus, but he is also able to hold Him. While doing so, Simeon will deliver a prophetic praise to God and a dire prediction to Mary.

Verse 28. he took him up in his arms and blessed God and said,

Jesus’ earthly family raised Him in obedience to Israel’s instructions as given in the law of Moses. That included rites for ceremonial purity (Luke 2:24). Since Joseph and Mary are poor, they are allowed to offer the less-expensive sacrifice of two birds (Leviticus 12:8). To do this, they go to the temple in Jerusalem. There, they meet a man under the influence of the Holy Spirit, whose name is Simeon (Luke 2:25–27). This man was promised, by God, that he would live to see the arrival of the Messiah.

In this moment, that prophecy is fulfilled. Simeon joyfully holds the infant Jesus Christ and begins to deliver praise to God (Luke 2:29–32). He will also deliver a prophecy to Mary, hinting at the emotional pain she will endure as Jesus’ mother (Luke 2:34–35).

Verse 29. “Lord, now you are letting your servant depart in peace,according to your word;

This begins a short passage spoken by Simeon: a devout man under the influence of the Holy Spirit (Luke 2:25–28). He is holding the infant Jesus Christ, after Mary and Joseph brought the baby to the temple for purification rites (Luke 2:22–24). Among the results of Simeon’s interaction with the Spirit is a divine promise: that he will live to see the arrival of the Messiah. That prophecy has now been fulfilled.

Simeon’s praise begins by thanking God for completing His promise. He is at peace, knowing that the greatest desire of his life has been achieved. This sense of peace resembles that of Jacob, who was ready to die in happiness after being reunited with his long-lost son, Joseph (Genesis 46:30).

As the song of praise continues, Simeon will refer to Jesus using terms like “light,” “salvation,” and “revelation.” He will note Jesus’ role in saving the world, including both the people of Israel and the Gentile nations (Luke 2:30–32).

Verse 30. for my eyes have seen your salvation

Here, a man filled with the Holy Spirit holds the infant Jesus, in the temple in Jerusalem. He is praising God for fulfilling promises to send the Messiah. Joseph and Mary have brought Jesus for purification rites. There, they meet Simeon, who was given divine assurance that he would live to see the arrival of the Promised One (Luke 2:22–29).

Simeon refers to Jesus here as “[God’s] salvation.” This echoes prophetic remarks from Isaiah (Isaiah 9:6–7; 52:10). Christ’s role on earth, in part, will be to accomplish the sacrifice needed to atone for all human sin (Philippians 2:8; Romans 5:6–8). This offer of redemption will be made available not only to Israel, but to all people of the world (Luke 2:31–32).

Verse 31. that you have prepared in the presence of all peoples,

Simeon is deeply influenced by the Holy Spirit. He has longed to see God’s Messiah (Luke 2:25–27). When Jesus’ family brought Him to the temple in Jerusalem, that desire was fulfilled. This statement is part of a short praise which Simeon delivers while holding the infant Christ (Luke 2:28–30).

The Old Testament predicted that the Promised One would rescue Israel and usher in unending peace and security (Isaiah 9:6–7). Prophecy also indicated Christ would be both visible to the entire world (Isaiah 52:10) and would offer salvation to all people of earth (Isaiah 49:6). That would include not only the people of Israel but those in “the nations” of the Gentile world.

Verse 32. a light for revelation to the Gentiles,and for glory to your people Israel.”

Israelites reading the Old Testament would have seen prophecies about Messiah, who would bring unending peace and security to Israel (Isaiah 9:6–7). Not all Israelites focused on The Promised One’s role in bringing salvation to those outside of Israel, as well (Isaiah 49:6; 52:10). One of the devout men waiting to see Christ was Simeon, who speaks these words while holding the infant Jesus in the temple (Luke 2:22–31).

Hebrew language used the concept of “light” as a metaphor for morality, truth, and goodness. The gospel of John directly identifies Jesus as “the light of the world” (John 1:4–9; 8:12). Jesus’ arrival presents God’s message to all people (John 3:16), as well as honor and glory for the Lord’s chosen people (Acts 13:17).

This completes Simeon’s praise of God as spoken when he meets Jesus, Joseph, and Mary. He will continue to speak with Jesus’ family (Luke 2:33–35), delivering prophecies about Jesus’ ministry bringing controversy and the emotional pain which Mary will suffer.

Verse 33. And his father and his mother marveled at what was said about him.

Joseph is Jesus’ adoptive father, and Mary is His earthly mother (Luke 1:34–35). The couple has brought the infant Jesus to the temple in Jerusalem for required purification rites (Luke 2:22–24). There, they encountered a devout man, Simeon (Luke 2:25–27), who held Jesus and praised God for the arrival of the Messiah (Luke 2:28–32).

Prior to this, both Mary (Luke 1:26–27) and Joseph (Matthew 1:20) had angelic encounters about Jesus. Still, they “marvel” at what Simeon says. This is from a Greek term which means being “amazed” or “astonished.” Some of that impression might be the messenger; Simeon is impressively influenced by the Holy Spirit (Luke 2:27).

Another reason for their amazement may be Simeon’s references to the scope of Jesus’ ministry. Simeon’s celebration included references to Jesus’ ministry influencing “all peoples” (Luke 2:31) and even “the Gentiles” (Luke 2:32). Old Testament prophecies about Christ’s role in rescuing Israel were well-known and often repeated (Isaiah 9:6–7). It was common for Jews to miss—or even be offended by—the idea that non-Jews would be saved, as well (Isaiah 49:6; 52:10; Acts 22:21–22). It’s possible Mary and Joseph hadn’t fully realized that Jesus would be the Savior of the entire world.

The encounter with Simeon won’t be all positive, however. Before leaving the temple, Simeon will predict the controversy associated with Jesus’ ministry. He will also warn Mary about the pain she will experience as she watches these events unfold (Luke 2:34–35).

Verse 34. And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed

After Jesus was born in Bethlehem (Luke 2:4–7), His family followed all the requirements of Mosaic law. This included circumcision (Luke 2:21) and rites for ceremonial purification (Luke 2:22–24). While in the temple in Jerusalem for purification, Mary and Joseph encounter Simeon, a man driven by the Holy Spirit (Luke 2:25–27). He celebrates God’s fulfillment of prophecy while holding the infant Jesus (Luke 2:28–32). This speech amazed Mary and Joseph (Luke 2:33).

Not all of Simeon’s prophecy is positive, however. Here, he notes that Jesus’ ministry will create a sharp division in the world (Matthew 10:34–38). This follows Old Testament predictions that even some among Israel would “stumble” over the Messiah (Isaiah 8:14). This division between those who accept Christ and those who reject Him will become a recurring theme in both Jesus’ preaching (John 9:39) and the ministry of the early church (1 Corinthians 1:23; 1 Peter 2:8).

Another dire aspect of Simeon’s prophecy is given in the next verse: Mary will suffer intense emotional pain as part of her role in Jesus’ life (Luke 2:35).

Verse 35. (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”

Mary is listening to a direct prophecy given by Simeon, a man possessed by the Holy Spirit (Luke 2:25–27). Simeon’s prediction is that Jesus’ ministry will result in sharp division between people, even among Israel (Luke 2:34). This corresponds to Old Testament prophecies which indicated that some of God’s chosen people would “stumble” in response to the Messiah (Isaiah 8:14). As Jesus preached, He noted this same effect (John 9:39). The intent of this division is to reveal whether each person is sincerely seeking God (1 Corinthians 1:23; 1 Peter 2:8; John 3:16–18).

Here, Simeon also notes that Mary will suffer intense personal pain as part of her role in Jesus’ life. Some of that will come in the form of confusion and uncertainty (Mark 3:21, 31). Mostly, it will involve the horror of watching her Son’s torture, crucifixion, and death (John 19:25–27).

Verse 36. And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin,

Joseph, Mary, and the infant Jesus have just encountered Simeon, a devout man, while in the temple in Jerusalem (Luke 2:22–35). Simeon was led into the temple by the Holy Spirit, specifically for that meeting with Christ and His family. This verse introduces another person who seems to have been called the same way: a woman named Anna.

Scripture gives no details about Anna other than what’s described in these verses. Depending on how one translates this passage, she is either eighty-four years old, or has lived eighty-four years since the death of her husband (Luke 2:37). The first option seems the most correct. Her life has been spent mostly in prayer and fasting. Her description as a “prophetess” comes before and separately from her declarations about Jesus. The Bible does not explain what, exactly, she did to earn this designation. Other women in the Old Testament, such as Miriam (Exodus 15:20) and Deborah (Judges 4:4) were called by the same title.

Anna, like Simeon, is devoted to God. When she sees Jesus—the Messiah—she begins proclaiming His arrival to everyone. Her understanding of Jesus’ role uses similar phrasing as that of Simeon. Jesus is referred to as “the redemption of Israel,” much as Simeon was looking forward to “the consolation of Israel” (Luke 2:25). Old Testament prophecy indicated that the Messiah would usher in an unending kingdom for Israel (Isaiah 9:6–7).

Verse 37. and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day.

Anna, described as a “prophetess” (Luke 2:36; Exodus 15:20; Judges 4:4), is an elderly woman long since widowed. She seems to have spent most of her life praying, fasting, and worshipping. According to this passage, she will notice the arrival of Jesus in the temple (Luke 2:22–24). Shortly after Simeon (Luke 2:25–32) praises God for sending the Messiah, Anna will echo those ideas as she tells everyone the good news (Luke 2:38).

Widows, in ancient culture, were especially vulnerable. It was more difficult for women to earn money independently, so most depended on their children for support. Anna’s marriage was in the typical time of youth (Luke 2:36), meaning she has lived most of her life as a widow. To what extent she has been supported by others, Scripture does not say.

Verse 38. And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.

When Jesus is brought to the temple as an infant, for purification rites (Luke 2:22–24), at least two people take special notice. One of these was Simeon, a man deeply influenced by the Holy Spirit, who praised God for sending Jesus as the Promised Messiah (Luke 2:25–32). The other is Anna, a “prophetess” (Luke 2:36; Exodus 15:20; Judges 4:4) who has lived most of her life as a widow (Luke 2:37). Most of Anna’s time is spent in prayer and worship.

Old Testament prophecies said that Messiah would come to rescue Israel and establish an unending era of peace and security (Isaiah 9:6–7). Anna recognizes Jesus—either on her own or when she hears Simeon’s praise—and begins to tell others about the good news. The phrase translated as “coming up at that very hour” seems to suggest Anna arrived at the temple just as Jesus had His encounter with Simeon. If so, she might have been guided by the Holy Spirit to participate in this event.

Verse 39. And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth.

Just prior to Jesus’ birth, His mother and adoptive father travelled to Bethlehem to comply with a government-ordered census (Luke 2:1–5). There, Mary gave birth and presumably stayed for some time while recovering. Joseph and Mary were careful to follow all the instructions given in the Law of Moses. This included having Jesus circumcised when He was eight days old (Luke 2:21). It also meant making sacrifices for ritual purification about a month later (Leviticus 12:4, 6). Purification was done at the temple in Jerusalem, not far from Bethlehem (Luke 2:22–24).

Based on this context, it seems that Joseph and Mary remained in Bethlehem from the time of Jesus’ birth until after these requirements had all been completed. Old Testament prophecy indicated that Messiah would be born in Bethlehem, of the line of David (Micah 5:2; Jeremiah 23:5). Jewish Scripture does not record an explicit statement that the Christ would be known as a resident of Nazareth. However, cultural prejudice of the time sneered at Nazareth as backwards and too closely connected to the Roman garrison stationed there (John 1:46). That Jesus will grow up in Nazareth corresponds to Old Testament predictions about Messiah being despised and looked down on by His peers (Psalm 22:6; Isaiah 49:7; 53:3). Further, Isaiah 11:1 uses the Hebrew term for “branch,” nē’ser, which implies something lowly or common. That the Messiah was raised in the despised town of Nazareth fulfilled those subtle prophecies in the eyes of other writers, such as Matthew (Matthew 2:23).

Context Summary
Luke 2:39–52 relates Scripture’s only record of an event in Jesus’ life occurring between His infancy and adulthood. His family travels to Jerusalem for a feast. When returning, Mary and Joseph lose track of Jesus, assuming He is with others in their large group. Once they realize He’s missing, they find Him in the temple having a deep discussion with the teachers there. Jesus refers to the temple as His “Father’s house,” and the family returns to Nazareth. After this, Jesus grows and develops much the same as any other young boy.

Verse 40. And the child grew and became strong, filled with wisdom. And the favor of God was upon him.

Very little is told about Jesus’ childhood, between His birth and the beginning of His public ministry. The few stories which are recorded are here in the Gospel of Luke. One is the encounter between an infant Jesus, Mary, Joseph, and the devout Simeon in the temple (Luke 2:25–32). Another, on the same day, involves the prophetess Anna (Luke 2:36–38). Another is an incident, when Jesus is twelve, where his family loses track of Him only to find Him in the temple (Luke 2:46–49).

This verse comes with tremendous implications. Jesus Christ is the Son of God—God incarnate—and divinity in human form (Hebrews 1:3; John 1:1, 14). However, His humanity is complete. Jesus’ early life included almost everything universal to mankind while growing out of infancy, including physical and intellectual development. The only thing Jesus did not experience was sin (Hebrews 4:15; 1 Peter 2:22). After the incident at the temple, Luke will once again point out that Jesus’ youth included growing, learning, and developing (Luke 2:52).

A common point of controversy about these verses is rooted in the claim that Jesus was “perfect,” therefore He could not learn nor develop. This presumes that Jesus already knew everything, actively, and never gained information from anyone. It’s helpful to remember that not all “mistakes” are “sins.” A child who sincerely forgets the name of a carpentry tool, makes an arithmetic error, or trips while learning to walk is not committing sin. Nothing in Scripture suggests Jesus’ divine nature disqualified Him from the human experiences of learning and development.

Verse 41. Now his parents went to Jerusalem every year at the Feast of the Passover.

Here, again, we see Jesus’ earthly parents living in obedience to God’s commands. They raised Him according to requirements given in the Old Testament (Luke 2:21, 22). One mandate was for capable Jews to make a pilgrimage to Jerusalem, three times a year, for certain festivals (Deuteronomy 16:16). Mary and Joseph continue this obedience as Jesus matures (Luke 2:40). Since all eligible males are supposed to make this trip, it’s likely that Jesus’ family is travelling in a relatively large group. Group travel would have factored into this famous incident in Jesus’ life.

The Feast of Passover is Israel’s remembrance of deliverance from slavery in Egypt. This is described in Exodus 12:43–49.

Verse 42. And when he was twelve years old, they went up according to custom.

As Luke points out more than once, Jesus’ youth was fundamentally the same as any other child (Luke 2:40, 52), other than a lack of sin (Hebrews 4:15; 1 Peter 2:22).

Just two verses ago, Jesus was described in His infancy (Luke 2:39–40). Scripture records almost nothing about the time between Jesus’ birth and the beginning of His public ministry. This is partly a matter of efficiency; the Bible couldn’t record every detail of Christ’ life without becoming cumbersome (John 21:25). It also might be a question of distraction. As fallible people, we tend to obsess over details that aren’t all that important. Had Scripture depicted Jesus’ hair, eyes, or height, Christians would have to fight the temptation to treat those as a human ideal (Isaiah 53:2). Children would live under the intense pressure of parents who knew precisely when Jesus learned to walk, to read, and so forth.

The family is heading to Jerusalem as part of a required festival (Deuteronomy 16:16). Since these events were mandatory for all capable Jews, it’s likely Jesus, Joseph, and Mary were travelling with a relatively large group. At the age of twelve, Jesus would have been close to His era’s concept of adulthood. That His mother and adoptive father don’t realize He’s still in the temple until a day after they leave is awkward, but hardly negligent.

Verse 43. And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it,

Deuteronomy 16:16 lists the feasts during which all eligible males were required assemble. Jesus’ earthly family raised Him in obedience to the Law of Moses (Luke 2:21–22, 39). During one of these trips to Jerusalem, Jesus remains behind in the temple while his family’s large travelling group begins the trip back to Nazareth. This will result in some tense searching and an eventual reunion (Luke 2:46).

Modern readers may struggle to understand how Joseph and Mary could leave the city without Jesus, let alone not realize He is missing for an entire day (Luke 2:44). The fact that they travel in a party matters, since it’s likely children and family rambled around within the group. In ancient culture, children also matured much more quickly than in modern societies—Jesus is nearly the traditional Jewish age of adulthood. Lastly—and most importantly—the Child in question is the only one in history to have never sinned (Hebrews 4:15; 1 Peter 2:22). Adults in His family would have every reason to trust Him, even if they weren’t sure what He was doing at the time.

Scripture doesn’t say that Jesus lied or ran away to stay in the city. How, exactly, His family misunderstood what was happening is not made clear, either. Though Mary initially thought Jesus was in the wrong (Luke 2:48, 50), Jesus seems to have thought His presence in the temple was obvious (Luke 2:49).

Verse 44. but supposing him to be in the group they went a day ‘s journey, but then they began to search for him among their relatives and acquaintances,

In full context, Jesus is nearly His era’s age of adulthood (Luke 2:42), travelling with a large group of family on a trip they’ve made every year (Deuteronomy 16:16) according to Jewish law (Luke 2:41). Jesus, of course, is hardly a typical child—being entirely free from sin (Hebrews 4:15; 1 Peter 2:22); there would have been good reasons to trust His decision-making. The fact that Mary and Joseph don’t realize He’s remained in the temple in Jerusalem until the end of the day’s journey is awkward, but not a sign of negligence.

It makes sense that Joseph and Mary would start looking for Jesus when they stopped travelling for the night. With so many family members traveling, they likely assumed He was with others during the trip. When it becomes clear Jesus is not there, they will make the trip back to Jerusalem and eventually find Him in the temple (Luke 2:45-46).

Verse 45. and when they did not find him, they returned to Jerusalem, searching for him.

The older and more responsible a child is, the less meticulous parents need to be about keeping track of them. Jesus, in this event, is nearly what His culture would consider an adult (Luke 2:42), on a yearly family trip (Luke 2:41), and travelling with friends and relatives from his hometown (Luke 2:44). He’s also the only child in history to have ever lived a sinless life (Hebrews 4:15; 1 Peter 2:22). The thought of Mary and Joseph not tracking Him down until the end of a day of travel is not as negligent as it might seem at first.

As well, the time between when Jesus was left behind at the temple and His reunion with Joseph and Mary was not “a completely full three days,” as in “72 total hours.” The first day was the family’s travel away from the city, the second was the travel back, and during the third day His family found Him speaking to teachers in the temple (Luke 2:46).

Verse 46. After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions.

Jesus’ family left their yearly visit to Jerusalem (Luke 2:41-42) without realizing that He was still in the city (Luke 2:43). The Bible doesn’t explain exactly how things were miscommunicated—we only know that Mary and Joseph didn’t realize He was still in the city until they arrived at the end of a day’s travel (Luke 2:44). It would have taken another day’s travel to return to the city, and some time on the third day to locate Jesus. The reference to “after three days” here doesn’t mean a complete 72 hours.

In contrast to the concern of His family, Jesus is found calmly discussing Scripture with the teachers in the temple (Luke 2:47). At first, Mary seems upset, suggesting that Jesus has done something wrong (Luke 2:48). Jesus’ answer and Luke’s editorial comment indicate He did not, even if Mary did not entirely understand what was happening (Luke 2:49, 51).

Though Jesus was entirely free from sin (Hebrews 4:15; 1 Peter 2:22), being fully human meant growing and learning (Luke 2:40, 52). As an adult, He seemed fond of asking rhetorical questions (Matthew 21:24; Luke 18:19); yet He would also have posed questions to find out information, as would anyone else (Mark 9:21; John 11:34). The queries of this twelve-year-old clearly impress others, specifically as they reveal Jesus’ depth of knowledge (Luke 2:47).

Verse 47. And all who heard him were amazed at his understanding and his answers.

Luke makes it clear that Jesus’ mental and physical development occurred in the same natural way as would any other child (Luke 2:40, 52). His life was entirely free from sin (Hebrews 4:15; 1 Peter 2:22), but it was also fully human. This means Jesus grew and learned over the course of His life. That He would ask questions, for the purpose of learning (Luke 2:46), is entirely consistent with His incarnate divinity and sinless nature.

At the time of this incident, Jesus is twelve years old, yet His depth of wisdom is noteworthy. This profound insight will continue into His adult ministry—to the frustration of Jerusalem’s religious leaders (Mark 1:22; 12:34). In the moment, however, His mother, Mary, will be more frustrated than impressed (Luke 2:48).

Verse 48. And when his parents saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.”

Jesus has been found after a brief search by Joseph and Mary. When the family left Jerusalem after a yearly Passover visit, they assumed Jesus was with others in their travelling group. After a day’s travel out and back, the married couple located Jesus in the temple. There, He was impressing everyone with the depth of His wisdom (Luke 2:41–47).

Translations such as the NIV, ESV, NLT, and CSB use the term “parents” here to refer to Joseph and Mary. Strictly speaking, the original Greek only contains the word for “they saw.” In context, this is correct. Adoptive parents are still parents, so the fact that Jesus is Joseph’s adopted stepson (Matthew 1:20–21) is no reason to dispute the use of this word.

The same logic applies to Mary’s use of the word “father” in reference to Joseph. Scholars debate whether Mary had explicitly told Jesus about the circumstances of His birth at this time. His own comment about the temple being “[His] Father’s house” suggests awareness (Luke 2:49). Regardless of who knew what and when, Joseph was most certainly Jesus’ adoptive father. There would have been no reason for Mary to use any other title.

Scripture doesn’t explain exactly how Jesus came to be separated from His family, leading to a multiple-day search including two days of travel (Luke 2:44–46). Mary’s comment blames Jesus for their distress. Jesus, for His part, seems to think His presence at the temple was obvious. A subtext to His reply is something like “where else did you think I would be?” (Luke 2:49). Whether this satisfies Mary, or not (Luke 2:50), she continues to pay careful attention to these events (Luke 2:51).

Verse 49. And he said to them, “Why were you looking for me? Did you not know that I must be in my Father ‘s house?”

The Bible offers few details about Jesus’ early life, other than some of the events captured here in the gospel of Luke (Luke 1:1–4). One subject left unaddressed is how Mary’s neighbors reacted to her unusual pregnancy (Luke 1:34–35; Matthew 1:18–21). Even as an adult, rumors seem to have swirled about Jesus’ conception (John 8:19, 41). Since Jesus experienced the growth and learning normal to a child (Luke 2:40, 52), some speculate that Mary did not immediately tell Him about His birth. The comment He makes here, however, at least hints that Jesus knows who His Father truly is.

Mary referred to Joseph as Jesus’ “father” (Luke 2:48), which is entirely appropriate given their adoptive relationship. She is frustrated to have found Jesus calmly dialoguing in the temple, after being discovered missing a full day after the family left Jerusalem (Luke 2:41–46). Jesus’ reference to His Father is much more significant. The temple is the “house” of God (1 Kings 8:17, 20). That Jesus identifies God as His “Father” implies an awareness of His divine nature (John 1:34; 2:16; 1 John 4:15). These are the earliest spoken words recorded from Jesus, and they reflect the most important aspect of His identity.

Jesus is not asking why Mary and Joseph were looking for Him, in general. Rather, He is suggesting that the temple is the only place they should have expected Him to be. In that context, they didn’t need to “search” for Him, they should have gone directly to where He naturally would have been.

Verse 50. And they did not understand the saying that he spoke to them.

Jesus has just explained to his flustered family that they should not have needed to “search” for Him. When He came up missing a day after the family left Jerusalem (Luke 2:41–45), they should have assumed that He would be in the temple (Luke 2:46–47). His mother was clearly upset about the situation (Luke 2:48), while Jesus responded that He would obviously have been in “[His] Father’s house” (Luke 2:49). By saying this, Jesus alludes to His divine nature and His identity as the very Son of God (Luke 1:34–35; Matthew 1:18–21; John 1:34).

Hindsight is more powerful than we realize. Modern readers benefit from a perspective unavailable to Mary and Joseph: we can know in advance all that will happen, and all Jesus will do. That they don’t understand the meaning of Jesus’ comment is not worthy of condemnation. The same is true of the many times Jesus’ disciples seem—again, in hindsight—to be slow to grasp concepts we now see as obvious (John 10:6; 12:16; Mark 6:52).

Whether or not Mary completely understands, she still displays a humble and open-minded approach. She once again (Luke 1:38; 2:19) is said to pay special attention, making a conscious effort to remember all that is happening (Luke 2:51).

Verse 51. And he went down with them and came to Nazareth and was submissive to them. And his mother treasured up all these things in her heart.

Mary does not understand everything which happens to her with perfect knowledge. Like anyone else, she would have had moments of doubt, confusion, or misunderstanding. One such incident is her frustration when a twelve-year-old Jesus is accidentally left behind in Jerusalem, only to be found three days later in the temple (Luke 2:41–47). Though Mary is upset that He “mistreated” her (Luke 2:48), He reassures her that the temple is the only place she should have expected Him to be.

In response to this, Mary once again is said to pay special attention. That she “treasures” what is happening implies that she deliberately chooses to remember it—holding it in her mind as something worth maintaining. This is the same way she reacted when shepherds arrived to see the newborn Jesus (Luke 2:19). Though she does not understand, at first (Luke 2:50), she remains open to the work of God in her life (Luke 1:38).

Luke’s comment here about Jesus’ submission resolves several interesting debates about the Bible and Jesus’ early life. His remark does not suggest that Jesus was, only now, after the incident in the temple, being submissive to His parents. Rather, it seems Luke is clarifying that Jesus’ attitude continued to be submissive. His remaining in the temple wasn’t an act of rebellion. It was not careless. When His family arrived and wanted Him to leave, He did so, as part of a pattern of godly obedience (Exodus 20:12).

This remark also helps to clarify that submission in no sense implies inferiority. Jesus is God incarnate (John 1:1, 14)—He is literally the divine Creator and Master of the very parents to whom He submits. When Scripture speaks of submission between any two persons, such as within a marriage (Ephesians 5:22–24; Titus 2:9; 3:1; Hebrews 13:17), it allows no condescension from one to the other.

Verse 52. And Jesus increased in wisdom and in stature and in favor with God and man.

This is another reminder from Luke that Jesus’ humanity was legitimate—it was complete (Luke 2:19). Like any other human being, He matured both physically and mentally. That included growing in physical ways, as well as learning and increasing His earthly knowledge. Jesus’ experience of life on earth was the same as for any other man, other than His complete lack of sin (Hebrews 4:15. 1 Peter 2:22). He was not born with an instant ability to walk, speak, or build furniture. He learned as children learn. He grew as children grow.

Scripture provides very few details about Jesus’ upbringing or His childhood. This is likely for the same reason the Bible gives no specifics about His appearance. As fallible people, we tend to obsess over irrelevant details. One can only imagine what would happen if parents were comparing their child’s first steps, first words, or eye color to that of the Savior. Not only are those facts meaningless, spiritually speaking (Isaiah 53:2), but they would also have made God’s Word cumbersome (John 21:25).

In keeping with that efficiency, the next passage of Luke’s writing will leap ahead about eighteen years. This will move the story to the public ministry of John the Baptist. He will preach to great effect, preparing people for the official revealing of the Messiah (Luke 3:1–4).

End of Chapter 2.

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