SECTION IV.

HISTORY OF THE BIRTH AND EARLY LIFE OF JESUS.

(Luke ii. 1-40.)

The history of the birth of Jesus was connected in a truly human manner with the greatest changes in the political history of the world.

In those days the Emperor Augustus confirmed the political supremacy of Rome, by ordering the levy of a tax in all parts of the Roman empire. This tax was now also to be imposed on Judea (see above, i. 297), the territory of king Herod, and already a dependency of Rome. It showed that the independence of the kingdom of Israel existed no longer. But just this conclusive sign of the humiliation of the political Israel¹ was for the advantage of the Israel of the theocracy. The imperial decree became the occasion of Jesus being born in Bethlehem, the ancestral city of the house of David.

But this honour put on Jesus was also accompanied with abasement. Joseph and Mary repaired to Bethlehem in order to be taxed. Here Mary is delivered of her son. And thus is Jesus born of a poor pilgrim on her journey, and is first laid in a manger; a circumstance by which we incidentally learn that He was born in a stable, or in the meanest hut. (See above, vol. i. 298.)

The circumstances of His birth proclaim Him thus as the King of poor human pilgrims. But just this lowliness of His birth becomes the occasion of immediately spreading the good tidings of great joy among those of little account in the land — the shepherds. The revelations of Jehovah by His angel, which were wont to be given to the most distinguished men of the nation, the prophets, singly, are now imparted to an entire group of poor shepherds, who watch their flocks by night in the fields. They are shepherds who, surrounded by the bright radiance of the glory of the Lord, first hear from angelic mouth the announcement of the birth of Christ. 'Fear not '— thus sounds the heavenly message — 'for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David, a Saviour, which is Christ the Lord.' But not one angel alone brought them these tidings. The scene suddenly changed, and a multitude of the heavenly host joined in praising God, and singing, 'Glory to God in the highest, and on earth peace, good-will toward men.' This song of heavenly spirits finds its echo in the hearts of Israelitish shepherds, and through them becomes the possession of the world. It is the eternal reflection of the light of joy which Christ spreads upon earth — the expression of the fact, that in His very birth He enriches the poor. The shepherds hasten from the field, and find the child in the manger. They proclaim the things which they have heard. Mary keeps and ponders them in her heart — doubtless, above all things, the angelic song. On this the shepherds return, glorifying and praising God for all the things that they had heard and seen, accordant as they had found them to be with the announcement made unto them.

It had not stumbled the shepherds to find the child in a manger. Their report deeply moved the heart of Mary; but with equal power was their own heart moved by the appearance of Mary with the child. These are Israelitish shepherds — as they have been trained under the theocracy — Israelitish-Christian poor people!

The birth of Christ, in its lowly manifestation, enriches the poor. With this first feature of His humiliation there is connected a second. When eight days were accomplished, the child was circumcised, according to the law. Circumcision was indeed, from an Old Testament point of view, a high honour. The child was thereby consecrated, enrolled among the people of God, and separated from the uncircumcised. But from a New Testament point of view, it imposes a humbling subjection and bondage under the burdensome requirements of the Old Testament law. Thus also Christ was now made under the law. But in connection with that event, He was named Jesus — Deliverer, Redeemer, Saviour. And the name for Him was not merely a name. The angel had called Him so before He was conceived in His mother's womb. Thus, out of eternity and for eternity, He received the name: Jesus. This name is the sign-manual of His character. At the same time, therefore, in which by circumcision He became a Jew, He was also designated in the absolute sense of the word, Redeemer — Saviour of the world. From the act of circumcision went forth that name, which was to be for millions of men the watchword of their hope and everlasting salvation.

Lastly, at a third point in the history of His birth, light and joy in special measure were to spring forth. At the expiration of the time appointed by the law, Jesus was brought to Jerusalem, into the temple. His mother celebrated here the feast of her own purification, and the child, as a first-born, was, according to the prescribed ritual, dedicated to the Lord, and freed from the obligation of temple-service. On this festive occasion it was to become manifest that Christ was appointed to renew the youth of pious old age, and, in particular, to transform men and women of the school of the ancient law, hoary with years, and bowed down with painful longing for the promised deliverance, into youthful sons and daughters of the New Covenant, into joyful messengers of a salvation now displayed. This miracle was accomplished on the aged Simeon and on the aged Anna by the appearance of the child in the temple. Both are peaceful representatives of the prophetic spirit in Israel. Simeon has only prolonged his days through the promise, that he shall still see the Messiah. On the day of the presentation of the child, he is moved by the Holy Ghost to come into the temple. He recognizes the child, takes Him up in his arms, and in a song of praise proclaims the salvation that has appeared to Israel, and at the same time the end of his own pilgrimage. 'Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel.' The aged Anna was also a prophetess. She was fourscore and four years of age, and for long accustomed to spend her time in the temple in prayer. She also came in, saluted the child and praised God, and spake of Him to all them that looked for redemption in Jerusalem. The appearance of Christ had turned a lonely woman, stricken in years, into an evangelist, who in youthful freshness hastened with the tidings through the city.

Thus is Christ brought into the temple and presented before the Lord, without being recognized by the priesthood. The spirit of prophecy, which dwells in the simple-hearted Simeon, has taken its departure from them. The Holy One of Israel has been brought to the temple, but they know it not. The holy child has been again carried forth from it, but no voice has become audible in their heart. They remark nothing, notwithstanding the dying strains of the aged Simeon. To this mournful state of torpor the old man pointed, when he spoke to the mother of Jesus, before her departure, the words, 'Behold, this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against (yea, a sword shall pierce through thy own soul also), that the thoughts of many hearts may be revealed.'

Simeon went home, and laid himself down to die; Anna spread a dawning ray of joy amongst the devout of the holy city; the holy family repaired to Nazareth; but the temple which Christ had visited, in which His elect ones had celebrated together, in brotherly intimacy, the feast of His manifestation, remained dumb.

In Nazareth, however, grew up, in the holy, calm development of His assumed humanity, the Saviour of the world.

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