Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ. 108-121

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 108-121)

2,22. Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωϋσέως, ἀνήγαγον αὐτὸν εἰς Ἰεροσόλυμα παραστῆσαι τῷ Κυρίῳ.
2:22 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.

  According to the Mosaic ritual, forty days after the birth of a male child and eighty days after the birth of a female child, the mother and her newborn were to present themselves in the temple and offer the appointed sacrifice for the mother’s legal purification (see Lev ch. 12). The Virgin Mary, of course, had no need of purification, because she conceived her son supernaturally by the Holy Spirit and gave birth to him without suffering the slightest bodily injury or change. However, she accepted the purification as her son who accepted the circumcision, so that she would not appear to be breaking the Mosaic law.
  Many fathers and scripture interpreters maintain that the Virgin gave birth to Jesus without pains. This is indeed very likely, both because the infant was of divine origin and because the mother was of exceptional holiness. The mother of the Son of God was not included in the curse that was heard for Eve when she sinned; "in sorrow you shall bring forth children" (Gen 3:16). In the 12th chapter of Revelation, of course, the "woman clothed with the sun", a symbol of the Most Holy Virgin and of the whole Church, appears to have childbirth pains (see Rev 12:1-2). But that is a symbolic expression; it indicates the pain which like a sword struck Virgin Mary’s heart according to Simeon’s prophecy (see v. 35), as well as the difficulties and problems which the enlisted faithful in the Church encounter in all ages.
  Along with the mother’s purification, the dedication of the firstborn boy to God took place. The verb to “present=παραστῆσαι” occurs very often in the Holy Bible as a term denoting the presentation of the sacrifices on the altar during the Levitical worship. It is also used for the presentation of slaves to masters, of workers to employers, of subjects to the king, of soldiers to the general, of the bride to the bridegroom; finally, for the complete surrender of believers to God (see Rom 12:1).

2,23. καθὼς γέγραπται ἐν νόμῳ Κυρίου ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ Κυρίῳ κληθήσεται.
2:23 as it is written in the Lord’s law that every male that opens the womb shall be called holy to the Lord.

  On the night of the exodus of the Israelites from Egypt, God smote the Egyptians’ firstborns. The Jews’ firstborns were saved by the blood of the lamb, which they spread on the doorposts of their houses. From then on, every firstborn son was "holy", dedicated to God’s service (see Ex 13:2). Because God chose the Levites to serve him instead of these firstborns (see Num 3:12), the Jews could redeem their firstborns by paying the price of 5 shekels to the temple (see Num 18:15-16). Not only first-born children were considered 'holy', but also the first-born of domestic animals and the first-fruit (see Ex 22:29-30) which were offered to the temple.

2,24. καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν νόμῳ Κυρίου, ζεῦγος τρυγόνων ἤ δύο νεοσσοὺς περιστερῶν.
2:24 and to offer a sacrifice according to that which is said in the Lord’s law, a pair of turtle doves or two young pigeons.

  On the day of the purification of the mother and the child’s dedication, the parents in addition to the sum of five shekels which they offered to the temple, sacrificed a one-year- old lamb and a young pigeon or a turtle dove. If they were poor, the law required them to offer a pair of turtle doves or two small pigeons (see Le 12:6.8). From the fact that only the second case is mentioned in this verse, we conclude that Joseph and Mary were poor.

2,25. Καὶ ἰδοὺ ἦν ἄνθρωπος ἐν Ἰεροσολύμοις ᾧ ὄνομα Συμεών, καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ, καὶ Πνεῦμα ἦν Ἅγιον ἐπ᾿ αὐτόν.
2:25 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 event of the legal purification of the Blessed Mother and Jesus’ dedication is connected to an encounter. Two people from the chosen remnant of Israel, Simeon and Anna, met the Messiah, whom they had been longing for. For this reason, the corresponding despotic feast which our Church has set forty days after Christmas is called "The Meeting of the Lord in the Temple" (υπαπαντή = meeting).
It has been suggested that Simeon was one of the Septuagint members who translated the Old Testament, that he was a high priest or rabbi, father of Gamaliel. This information, however, is inaccurate; it comes mainly from apocryphal texts. If Simeon had anything to do with the priesthood, Luke would have clearly stated it along with the other details of his identity. Simeon was a simple and faithful man, like the shepherds and the prophetess Anna.
  Besides his name and place of residence, we also learn that he was “righteous and devout”, which means that he was a God’s man. Some interpreters believe that the designation “devout” refers to his relationship with God, while “righteous” refers to his relationship with people. In the Bible, however, the pious and godly are also described "righteous" (see comments on 1:6). In other words, two words are used here which express the same meaning (the form "in twofold = ἕν διά δυοῖν").
  Simeon was a man of “waiting for”, looking forward with intense desire and deep longing, to “the consolation of Israel” i.e., the Messiah. The verb "παρακαλῶ" means "to comfort, to support". In general, it denotes the work of spiritual support and spiritual cultivation. Simeon waited for God to send the Paraklitos (= Comforter) Messiah, to strengthen and cultivate the nation of Israel, to fulfill its expectations.
  Finally, it is emphasized that “the Holy Spirit was upon him”, so that Simeon's prophetic character could be seen. He, after Elizabeth (1:42-45) and Zechariah (1:68-79), proclaimed that the Messiah had come.

2,26. καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος τοῦ Ἁγίου μὴ ἰδεῖν θάνατον πρὶν ἢ ἴδῃ τὸν Χριστὸν Κυρίου.
2:26 and it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Anointed One.

  Simeon was informed by the Holy Spirit, “it had been revealed to him by the Holy Spirit” -whether by an angel or by a vision-, that he would not see death, he would not die, before he had seen the Messiah.
  “Lord's Anointed One” is called the one anointed by God the Father, he is the one sent to bring salvation to the race of men (see 2:11). Jesus is, indeed, the one sent by God the Father, but at the same time he is also the Lord and God himself.

2,27-28. Καὶ ἦλθεν ἐν τῷ Πνεύματι εἰς τὸ ἱερόν· καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ, καὶ αὐτὸς ἐδέξατο αὐτὸν εἰς τὰς ἀγκάλας αὐτοῦ καὶ εὐλόγησε τὸν Θεὸν καὶ εἶπε.
2:27-28 And he came by 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, he took him up in his arms and blessed God and said.

  Simeon came “by the Spirit”, by the exhortation of the Holy Spirit, into the temple. At that moment the holy family came there to fulfill what the Mosaic law prescribed. Luke does not hesitate to use the word "parents" for the virgin Mary and Joseph. They appeared and acted, according to the divine counsel, in this capacity at that time.
  The elder Simeon is called "God holder = θεοδόχος" because he held the divine infant in his arms. He touched God himself in his heart, which overflowing with love and happiness burst out in hymn and praise.

2,29-32. νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.
2:29-32 Lord, now let your servant depart in peace, according to your word, for my eyes have seen your salvation, which you have prepared in view of all peoples, a light for revelation to the Gentiles and for the glory of Israel, your people.

  The verb "depart (= ἀπολύω)" (cf. Ge 15:2; Num 20:29) is synonymous with "ἀναλύω" (see Phil 1:23; 2 Tim 4:6). The verb "ἀναλύω" is used literally of soldiers and travellers, who "ἀναλύουν" unload their cargo, when they reach their destination. The "ἀπολύω" is literally used of ships tied up in port; they "ἀπολύουν" them, untie them to leave the port and open out to sea. Death is an unloading and a departure. The soul unloads the burden of the body and freely departs from this earth for the port of heaven.
  Simeon called himself a “servant” and addressed God by calling him “Lord”. The status of a captive servant was surely the most terrible and degrading thing for man who was created to be free. But for the believers it is a title of honor to be called "Lord’s servants". The apostles refer to this title with modest boasting (see Rom 1:1; Phil 1:1; Tit 1:1; Jas 1:1; Jude 1; Rev 1:1).
  The venerable old man succeeded in receiving into his arms the redeemer whom the ages had been waiting for. “According to” the Lord's “word”, according to the divine promise, the strongest desire of his life was fulfilled. He saw not by faith nor by desire and hope, but with his own eyes Messiah’s coming. That is why he departs this world “in peace”.
  The word “salvation”, which is often mentioned in the Old Testament, means the Lord’s saving and redeeming work in general, but especially the Savior Himself. Simeon managed to see in Jesus’ person the one all the prophets expected and longed to see.
  God planned and prepared salvation for all the peoples of the earth. Simeon referred to the universality of salvation by saying that was “prepared in view of all peoples”. Furthermore, in the prophecies of the Old Testament despite the narrow nationalistic spirit of that time, there is clear reference to universal salvation, too. The prophet Isaiah clearly declares: "The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God" (52:10).
  The “salvation” is clarified by the “light” and “glory”, and the “peoples” by the “Gentiles” and “Israel”. It is appropriately said about the Gentiles, who were deprived of the true knowledge of God and divine revelation, that they will be given the light that will dispel the darkness of error and ignorance, so that the truth may shine in their eyes. Messianic salvation and the Messiah were already announced by the prophets as "the light of the Gentiles" (Is 42:6; 49:6; 51:4). The Messiah is glory for Israel, God's people, for "salvation is of the Jews" (Jn 4:22).
  Simeon’s hymn possesses a special place in the worship of our Church. It is heard by the priest at the end of the Vespers service. In this solemn service, which reminds us that as the day ends, so will our lives, Simeon’s hymn is an exhortation; to be ready at any moment to surrender ourselves into the Lord’s arms and to be with him in the land of the living.

2,33. Καὶ ἦν Ἰωσὴφ καὶ ἡ μήτηρ αὐτοῦ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ αὐτοῦ.
2:33 And Joseph and his mother marveled at what was said about him.

  Joseph and the child’s mother listened with admiration to Simeon’s prophetic words (cf. Lk 2:18).

2,34. Καὶ εὐλόγησεν αὐτοὺς Συμεὼν καὶ εἶπε πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ· ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον.
2:34 And Simeon blessed them and said to Mary his mother; behold, this child is set for the fall and uprising of many in Israel and for a sign which shall be spoken against.

  The old man Simeon, by the right which his age gave him, “blessed” Joseph and Mary, and invoked for them God’s grace and blessing. Then he turned only “to Mary”, because enlightened by the Holy Spirit he knew that she was the child’s mother while Joseph was only their caretaker.
  The best commentary for Simeon's prophecy, “behold, this child is set for the fall and uprising of many in Israel and for a sign which shall be spoken against”, is the History itself. The Lord was rightly described as "a stumbling stone and a rock of offence" (Rom 9:33; cf. Is 8:14); those who stumbled upon him, either tumbled into the abyss, or were hurled into the heights of divine grace. Apostle Paul wrote accurately: “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." (1 Cor 1:18). Those who were scandalized by the humiliation of the cross and rejected Christ, were cut off from salvation. But those who embraced Lord’s cross became partakers of his resurrection. He himself said that he came into the world as light. Those who do evil works hate the light and shun it. On the contrary, those who are connected to the truth approach him fearfully and in love (see Jn 3:19-21). It is a fact that no name has been fought with such cruelty, with such terrible fury, with vicious slanders and with abysmal malice as Jesus’ name. But also, no name was loved with more power and touching devotion than Jesus’. The presence of the God-Man, as it divided history in the B.C. and A.D. eras, in the same way it divided mankind into two factions - those who hated and fought him and those who believed and loved him.

2,35. Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.
2:35 And a sword will pierce through your own soul also, that the thoughts of many hearts may be revealed.

  Some interpreters, taking the word “sword” literally, have argued that the Virgin Mary died a martyr's death. But this is not attested by tradition. Simeon did not refer to martyrdom of the body but of the soul. He used a very characteristic expression to prophesy the pain of Jesus' mother at the death of her son. This prophecy was fulfilled when the virgin Mary saw Jesus on the cross. Simeon implicitly prophesied that the Messiah was vulnerable. As sinless, of course, he was immortal. But he willingly endured crucifixion and burial, in order to redeem man from death and sin. Through Simeon’s prophecy, the Virgin was also prepared for the tribulation that would pierce her heart.
  According to Simeon's prophecy, the Lord's death on the cross indeed manifested the thoughts of many, “that the thoughts of many hearts may be revealed”. The different attitude which the two thieves took towards the Crucified One (see Lk 23:39-43), the centurion’s confession (see Mt 27:54; Mk 15:39; Lk 23:47), the courage of Joseph's from Arimathea (Mt 27:57; Mk 15:43; Lk 23:50; Jn 19:38), and the betrayal of Judas (Mt 26:47-51; Mk 14:43-46; Lk 22:47-48; Jn 18:3-5), were some of the fulfillments of this prophecy.

2,36-37. Καὶ ἦν Ἄννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ἀσήρ· αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα ἔτη μετὰ ἀνδρὸς ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς, καὶ αὐτὴ χήρα ὡς ἐτῶν ὀγδοήκοντα τεσσάρων, ἣ οὐκ ἀφίστατο ἀπὸ τοῦ ἱεροῦ νηστείαις καὶ δεήσεσι λατρεύουσα νύκτα καὶ ἡμέραν.
2:36-37 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher; she was of a great age, and had lived with her husband seven years from her virginity, and then being a widow of eighty-four years. She did not depart from the temple, worshiping with fasts and prayers night and day.

  To the prophets’ line, who prophesied of Jesus, a venerable widow was added. St Ambrose observed that "Simeon prophesied, the Virgin had prophesied, the married (Elizabeth) had prophesied, the widow should also prophesy, so that no condition of life and no sex is left out".
  The evangelist Luke gives us the clues to the identity of this widow. Her name was Anna, a Hebrew name meaning "grace", and she was described as a prophetess. A "prophet" is one who, having the holy Spirit, comforts, edifies, supports and moreover often reveals secrets of the heart or prophesies the future (see 1 Cor 14:1-5). Anna was Phanuel’s daughter and belonged to the tribe of Asher. She was of advanced age. After seven years of marriage, she was widowed. “Eighty-four years” old may refer to the years of her widowhood, but it is more likely to indicate her age.
  The expression “she did not depart from the temple” does not certainly mean that she dwelt in the temple. Luke, using an exaggerated expression, shows that Anna persistently worshipped God by fasts and prayers; she did not miss any of the services held in the temple.
  Her venerable age, her pure widowhood and her great devotion to God made her worthy of the prophetic gift.

2,38. καὶ αὕτη αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ Κυρίῳ καὶ ἐλάλει περὶ αὐτοῦ πᾶσι τοῖς προσδεχομένοις λύτρωσιν ἐν Ἰερουσαλήμ.
2:38 and coming up just at that moment, she gave thanks to God, and spoke about him to all who were expecting the redemption in Jerusalem.

  While Simeon was prophesying, Anna “coming up”, standing near, as a second witness, joined with him in her prophecy and thanksgiving to the Lord. It is a scriptural saying; "at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established" (Deut 19:15).
  The preposition "ἀντί" in the verb “ἀνθωμολογεῖτο” includes the meaning of owing thanksgiving for a deed of benevolence. The evangelist does not save Anna's words. But it is possible that the pious old woman repeated Simeon's prophecy. After leaving the temple, she “spoke about him” about Jesus “to all who were expecting the redemption” who were eagerly waiting for what God had promised.
Jesus was born in a manger humbly and secretly, but heaven proclaimed the event by the star and the angels. Similarly, now Simeon and Anna revealed who this infant was to those who were eagerly awaiting the Messiah. He came to the temple, informally, like any Hebrew child. They assured that this is the one who during Solomon’s time, like a bright cloud covered the newly built temple. Now his inaccessible majesty was hidden under the poor swaddling-clothes in a humble mother’s arms. For what human eyes could bear to face his divine glory and the company of his angels?

2,39. Καὶ ὡς ἐτέλεσαν ἅπαντα τὰ κατὰ τὸν νόμον Κυρίου, ὑπέστρεψαν εἰς τὴν Γαλιλαίαν εἰς τὴν πόλιν ἑαυτῶν Ναζαρέτ.
2:39 Then, as soon as they had accomplished everything according to the Lord’s law, they returned to Galilee to their own town Nazareth.

  Joseph and the virgin Mary, after “they had accomplished everything according to the Lord’s law”, concerning the purification of the mother and the child’s dedication, returned “to Galilee to their own town Nazareth”, their permanent dwelling-place.
  This verse has been used by some as an argument against the reliability of the God-inspired Gospel text. They pointed out that the Gospel according to Luke was in an alleged disagreement with the Gospel according to Matthew, which narrates the worship of the Wise Men, the slaughter of infants and the flight to Egypt (see chapter 2). However, there is absolutely no such a disagreement or contradiction. A careful study of the two Gospels will help us to reconstruct the whole scene of Jesus’ birth. When Joseph was informed by God’s revelation about the divine plan and called to serve as the Messiah’s support, he decided to dedicate himself to this work. His forced travel to Bethlehem because of the census, gave him the opportunity to move away from the infamous village of Nazareth and from his children, who had already grown up and could live on their own. Joseph took with him the virgin Mary, who as a woman, was possibly not obliged to register.
  After Jesus’ birth, Joseph, as a "τέκτων" i.e., a craftsman, easily found work and settled in Bethlehem. From there, he set out with the infant and his mother to accomplish the purification and dedication in the Temple of Jerusalem (see Lk 2:22-38) and returned again to Bethlehem, to "the house", where, according to Matthew (2:11), the Wise Men found the newborn king. Of course, it took about six months or maybe even a year for the Wise Men to prepare and make their long journey "from the east" (Mt 2:1). Herod, who "according to the time which he had diligently enquired of the wise men” to be sure, ordered that the children to be slaughtered should be "from two years old and under". After the Wise Men’s worship Joseph, by God's command, received the child and his mother, left Bethlehem and departed for Egypt (see Mt 2:13-14).
  When there was not any danger for the life of the newborn child, since Herod had died, Joseph was again instructed to return (see Mt 2:19-21). He planned to settle in Bethlehem until God would direct him again, but he feared the new king of Judea, Archelaus, son of the slayer Herod. With divine prompting he headed for Galilee and settled in Nazareth. So, the prophecy was fulfilled "that the Messiah shall be called Nazarene" (see Mt 2:21-23). This was God's plan; that Jesus should be called Nazarene, thought to be Joseph’s son, "for a season" until the mystery of the divine economy would be revealed.
  Luke omits what Matthew writes and starts with the settlement of the holy family in Nazareth at the exact point where the story of Jesus’ birth closes. There Jesus would stay until the time came for his public ministry.

2,40. Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι πληρούμενον σοφίας, καὶ χάρις Θεοῦ ἦν ἐπ᾿ αὐτό.
2:40 And the child grew and became strong in spirit and full of wisdom, and the grace /favour of God rested upon him.

  In Luke's narrative we find expressions that characterize the various stages of Jesus' life, such as "fruit of your womb" (1:42); "infant" (2:12); "child" (2:40); "child" (2:43); "a man prophet" (24:19). These expressions indicate that the Lord did not appear in an adult’s stature, as Adam and Eve did. He followed as a perfect man the natural growth, sanctifying both infancy and childhood.
  The expression "the child grew and became strong in spirit” is used by Luke also for John the Baptist (see 1:80). It means the physical growth and spiritual maturity that a child shows as he grows up. The divinity, of course, which was united with the human nature, remained unaltered.
  The God-inspired writer adds “full of wisdom”, to indicate that over the years the wisdom that Jesus had as a man was being perfected. As his body showed a normal growth, so his intellect gradually received all Knowledge. At every age, of course, he had the perfect form of knowledge that no other man had to this degree. But he did not want to make use of his omniscience. He progressed in wisdom through the various experiences he had as a man and not through his divine power (cf. v. 52).
  The word “grace” denotes God’s favour, which comes from his complete satisfaction in the sinless Jesus, his beloved Son.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ. 106-107

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 106-107)

  After Jesus’ birth (2:1-20) the evangelist recounts some events of his infancy, which had to do with the observance of legal formalities. Jesus wanted to fulfil the Mosaic law precisely, as he explicitly told John the Baptist shortly before his baptism: “for thus it is fitting for us to fulfil all righteousness.” (Mt 3:15). The apostle Paul explains "... he had to be made like his brethren in every respect" (Heb 2:17). In the letter to Galatians, it is emphasized that the Lord submitted to the law in order to redeem us from its slavery, to free us from its restrictions and its curse, to give us the freedom that befits to God’s children (see Ga 3:13; 4:4-5).

2,21. Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι ὀκτὼ τοῦ περιτεμεῖν τὸ παιδίον, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλληφθῆναι αὐτὸν ἐν τῇ κοιλίᾳ.
2:21 And when eight days had passed and the time had come for the circumcising of the child, he was called Jesus, the name given by the angel before he was conceived in the womb.

  Jesus was circumcised eight days after his birth (see comments on 1:59). If he had not been circumcised, the Jews would have been able to question his descent from the line of Abraham and would have rejected him as an alien; then it would have been impossible for them to accept that he was the expected Messiah.
  Circumcision was undoubtedly a very humiliating and painful event for Jesus. The humiliation of the manger and the sacrifice of the cross meet in this event. God’s Son, the beloved God’s Son, is circumcised in order to be accepted by Israel! The one who gave us freedom appeared as a slave after the circumcision, a debtor to keep the whole law (see Gal 5:3)! He voluntarily sacrificed a part of himself, foreshadowing his complete offering by his sacrifice on the cross on Calvary.
  After the Lord’s redemptive sacrifice, circumcision, of course, is of no validity or benefit. It is not circumcision that secures salvation, but faith (see Rom 3:30; Gal 5:6-6:15). Moreover, circumcision was given to Abraham as a seal of this faith (see Rom 4:11; Gal 3:6-7). Believers as members of Christ’s Church, bear the Lord’s circumcision on themselves, since they have clothed his circumcised body with the sacrament of Baptism (Gal 3:27). They need, therefore, no other circumcision, but only the circumcision of the heart, that is, the circumcision of the passions (see Col 2:11).
The name “Jesus” was announced by the angel to the Virgin “before he was conceived in the womb”, on the day of the Annunciation (see Lk 1:31) and later to Joseph (Mt 1:21). The conception of Jesus took place on the day of the Annunciation, as I have explained, after the Virgin Mary’s unreserved consent (see Lk 1:38)

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ.100-106

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 100-106)

2,8. Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν.
2:8 And there were shepherds abiding out in the field in that region, keeping watch over their flock by night.

  The “country” here is the countryside of Bethlehem. In this area little David used to raise his sheep, to commune with God and sing his songs with the psaltery (harp), praising the divine greatness as he experienced and studied it in nature and in the history of his people. There he was inspired for the sweet and prophetic Psalm 22.
  The verb “ἀγραυλοῦντες” means “keeping out in the fields” i.e., to spend the night in the open air. At that time the night was divided into four shifts (6-9 p.m., 9-12 p.m., 12-3 a.m., 3-6 a.m.), which were called "watches". The shepherds stayed awake to protect their flock from thieves and carnivorous animals. We conclude that Christ was born at night from the fact that the angel appeared to the shepherds during their night shift.
  It has been suggested that Christ was not born on December 25, because it would have been impossible for the shepherds to keep night shifts during the winter. In Judea, however, even in winter the cold was not unbearable.
  The Church was not interested in the exact date of Christ's birth, nor did the apostles take the trouble to find out and record the exact date, because this did not concern the historical reliability of the event. What is certain is that on December 25, the pagans celebrated the sun god with many glorious events. The Church in the West, wishing to stop these celebrations, established the celebration of Christmas. In the 4th century, on the initiative of St. Chrysostom, this custom was transferred to the East. Until then, Christians had celebrated Epiphany, that is, Christ’s coming into the world: his birth, circumcision and baptism all together on the 6th of January.

2,9. Καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη αὐτοῖς καὶ δόξα Κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν.
2:9 And suddenly an angel of the Lord appeared in front of them, and the glory of the Lord shone around them, and they were filled with great fear.

  In the midst of poverty and humiliation that surrounded Christ’s birth, divine glory and splendor appeared. God was humbled and born as a man, but heaven with supernatural signs testified to his divinity; by angels to the pious Jewish shepherds (cf. Lk 2:13) and by the star to the Wise Men of the East, representatives of the Gentiles (cf. Mt 2:2). “Secretly you were born in a cave, but heaven proclaimed you to all”, chants the ecclesiastical poet.
  The sudden appearance of an angel, probably Gabriel (cf. Lk 1:19. 26), is vividly indicated by the evangelist Luke with the introductory “suddenly” and the verb “appeared”. The extraordinary radiance made the supernatural event all the more imposing. This “glory of the Lord”, which shone around them, surrounded them without creating any shadow whatsoever, so as to make it clear that it was a divine light. The shepherds before these amazing signs, as was natural, were in great fear (cf. Lk 1:12. 29).

2,10-12. Καὶ εἶπεν αὐτοῖς ὁ ἄγγελος· μὴ φοβεῖσθε· ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ, ὅτι ἐτέχθη ὑμῖν σήμερον σωτήρ, ὅς ἐστι Χριστὸς Κύριος, ἐν πόλει Δαυΐδ. Καὶ τοῦτο ὑμῖν τὸ σημεῖον· εὑρήσετε βρέφος ἐσπαργανωμένον, κείμενον ἐν φάτνῃ.
2:10-12 And the angel said to them, "Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; for to you is born this day a Savior, who is Christ the Lord, in the city of David. And this will be a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger."

  The angel first reassured the shepherds (cf. Lk 1:13. 30), so that they might understand better the joyful message he would announce to them. This message would give great joy “to all the people”, to all the people of Israel who were waiting for the Redeemer, but also to the whole world who were longing for a Saviour. The event which the angel announced, the cause of the great joy, was the Saviour’s birth long awaited by Israel and expected by the Gentiles; “for to you is born this day a Savior”. The time had come for Isaiah's prophecy to be fulfilled; "for unto us a child is born, unto us a son is given” (9:6). The pronoun “you” certainly does not refer only to the shepherds, but includes all the Jewish people and all mankind.
  Of particular interest is the phrase “Christ the Lord”. The prophets, kings and chief priests were called “anointed by the Lord”. Their anointing meant that they were chosen and blessed by God. Jesus was different from all the others anointed by the Lord. He is the preeminent Christ, the expected Messiah (cf. Jn 1:42), but at the same time the Lord Himself, Yahweh. The other anointed ones were anointed by the Holy Spirit; Jesus possessed all the Holy Spirit as his own, since "in him dwelleth all the fulness of the Godhead bodily” (Col 2:9). He would also announce this by applying Isaiah’s prophecy (61:1-2) to himself (see Lk 4:18-19).
  The depth of the divine condescension is truly fathomless! God did not send prophets or angels to save us (see Heb 2:16), because they could not bear the enormous burden of our sins and pay the price of our debt. For our salvation he sent his own only begotten Son to be born as a man like us!
  The expression “in the city of David”, which means Bethlehem, reminded the shepherds of Micah’s prophecy (5:1).
  The angel gave the shepherds a sign, a mark, which would help them to meet and recognize the Savior; “you will find a baby wrapped in swaddling clothes and lying in a manger”. They would find an infant wrapped in swaddling clothes in a manger. The shepherds’ faith was put to the test as the angel’s word clashed with all their expectations of the Messiah. Of course, they would not expect to find him as a poor and weak infant born in a stable.

2,13. Καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν Θεὸν καὶ λεγόντων.
2:13 And suddenly there with the angel a multitude of a heavenly army was praising God and saying.

  God’s angels are called “a multitude of a heavenly army” (see 1 Kings 22:19). The word "army" indirectly indicates the sovereignty of the newborn infant. It differs, of course, from the other armies that bring war; this one proclaims peace. At the creation of the world, "when the stars were born" (Job 38:7), the angels burst out in praise; how could they remain silent before the miracle of re-creation that took place that night in Bethlehem?

2,14. δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.
2:14 Glory to God in the highest, and on earth peace, good will toward men.

  Briefly and powerfully, the angelic hymn announced that Christ’s birth revealed the glory of the Most High God, brought peace on earth and his good will to mankind.
  “Glory to God in the highest”: The Most high God was revealed to the world with Christ’s birth. The natural creation and the history of the chosen people of Israel had, of course, given evidence of his power, wisdom and greatness (cf. Rom 1:20). But never before had his glory been so displayed as in the cave of Bethlehem, for never before had his love been so expressed. This revelation was in itself God’s glory. As the glory of a diamond is its brilliance, as a king’s glory is his office when it is exercised rightly, so God’s glory is his own appearance.
  “And on earth peace”: By the word "peace" the prophets express all the sublime Messianic good things (see Is 26:12). Lord’s coming to earth signified the return of peace, which was lost when man broke that first covenant with God in paradise. As the Creator revisited his mankind to renew their first agreement, peace returned to earth, not in an abstract sense as a condition, but specifically as a person; "For he is our peace, who has made us both one, and has broken down the dividing wall of hostility" (Eph 2:14; cf. Is 9:6). Christ became man's essential link with his fellow man, as he united believers as members in his body, in the community of peace, the Church.
  “Good will toward men”: Jesus’ birth revealed the triune God’s "good will", that is, his favor, the amnesty which he bestowed on the apostate man. This is appropriated only by the ones who accept the Lord Jesus Christ as a personal savior.
  The angelic hymn is corresponding to the first three requests of the Sunday prayer (see Mt 6:9-10; Lk 11:2). The glory to the Most High God is the sanctification of his name. Peace dwells on earth when God’s kingdom is established in men’s hearts. Finally, God’s favor is felt when men implement his will. Indeed, through the application of the divine will, having as a prototype God’s beloved Son (cf. Mt 3:17; 17:5; Mk 1:11; Lk 3:22), we become men of divine’s favor, in whom God rests and dwells; only then peace is spread over the earth and Lord’s name is glorified as he makes us, his creatures, partakers of his glory and holiness.

2,15-16. Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ᾿ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες εἶπον πρὸς ἀλλήλους· διέλθωμεν δὴ ἕως Βηθλεὲμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονός, ὃ ὁ Κύριος ἐγνώρισεν ἡμῖν. Καὶ ἦλθον σπεύσαντες, καὶ ἀνεῦρον τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ.
2:15-16 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." And they came with haste, and found Mary and Joseph, and the baby lying in a manger.

  The great event of Jesus’ birth involves the earth and heaven. The angels of heaven announced the joyful event and praised God. The people of the earth, with complete confidence in the angelic message, decided to go to Bethlehem to see “this thing that has happened”. They believed that what the angel had told them was already a fact. For the meaning of the word "ῥῆμα" in the Bible, see comments on 1:65.
  The joy which the angel’s words caused to the shepherds was manifested in the diligence with which they carried out his command. They hastened to seek the infant, “they came with haste” and succeeded in finding it “lying in the manger”, as the angel had told them (see v. 12).

2,17-18. Ἰδόντες δὲ διεγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου· καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς.
2:17-18 And when they saw it they made known the saying which had been told them concerning this child; and all who heard it wondered at what the shepherds told them.

  The shepherds “made known”, they told in detail what the angel had said to them. Seeing the divine child, they wanted to proclaim to all the joy of salvation (see vv. 10-11).
  The narrative about the angels’ appearance moved the admiration of those who heard it; “all who heard it wondered”. But it was not known beyond the boundaries of Bethlehem. The people of Jerusalem were informed of Jesus’ birth by the Wise Men much later and were disturbed (see Mt 2:3).

2,19. Ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.
2:19 But Mary kept all these things, pondering them in her heart.

  The virgin Mary treasured up in her heart what the shepherds told her and “pondering them” (cf. Lk 2:51), she kept them all in secret, “συμβάλλουσα”, comparing the events they told her with the revelations she had received up to that time. When the time came, the virgin told the evangelist Luke in detail and with simplicity all that she had “kept”. That is why he gives the fullest description of the events of the birth in his Gospel. Even the calm style and the soft tone of the narration support the assumption that he had heard it from the holy mother’s mouth. The evangelist faithfully recorded God’s Mother plain narrative without any additions.

2,20. Καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνοῦντες τὸν Θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἶδον καθὼς ἐλαλήθη πρὸς αὐτούς.
2:20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

  The shepherds returned again to their daily life. But they did not fail to praise God for what they had heard from the angels and seen fulfilled in the manger where they worshipped the divine child.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Ἑλένης Βασιλείου

 17 χριστουγεννιάτικα καί 16 πρωτοχρονιάτικα διηγήματα, σελίδες 192.

Ζητῆστε το στό Βιβλιοπωλεῖο "Ἀπολύτρωσις", τηλ. 2310 274518.

 Ἑλένης Βασιλείου

 24 συναρπαστικά διηγήματα, πού προσφέρουν μία ζεστή καί τρυφερή προσέγγιση στό μεγάλο μήνυμα τῶν Χριστουγέννων.

Σελίδες 164, ἔκδοση Στ΄

 ISBN 960-88866-0-0

Ζητῆστε το στό Βιβλιοπωλεῖο "Ἀπολύτρωσις", τηλ. 2310 274518.

Σελίδες 164, ἔκδοση Α΄

ISBN 978-960-6805-13-4

Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ. 96-99

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 96-99)

2,6-7. Ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν, καὶ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
2:6-7 But while they were there, the time came for her to deliver and she gave birth to her first-born son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no place for them in the inn.

  When Joseph and the virgin Mary arrived at Bethlehem to take the census, “the time came for her to deliver” the days of her pregnancy were fulfilled, and she bore her firstborn son. The first son was called the firstborn, whether other children followed or not. If other boys were born after him, he was distinguished from them by the term 'elder'.
  Evangelist Luke, with unparalleled simplicity and in few words, tells the story of Jesus’ birth. This style of writing, which the other evangelists also follow, is in perfect contrast to the false gospels, the so-called apocryphal writings. The greatest proof of the reliability of the Gospels is the total lack of exaggerated and detailed descriptions which characterize the various irresponsible traditions that circulated from the earliest times concerning the Lord’s life.
  As soon as Jesus was born, his mother “wrapped Him in swaddling clothes, and laid Him in a manger”. She put him in a manger, in the place where they put the animal straw, because there was no other cleaner place. The Lord condescended to be born in a stable; it was perhaps the most expressive image of humanity he was coming to save.
In those days all the inns had a stable so that the animals, the transportation means of that time, could find food and rest there. The place where people could stay, was a large one without beds or even mattresses. The people crowded into large rooms and, if it was possible, they would lie down on the floor next to each other. Therefore, in the inn it was impossible to find a private corner, quiet and isolated, that would facilitate the expected childbirth. That is why Joseph and the virgin Mary preferred to spend that night at the stable.
  In the Byzantine iconography of the Nativity, the stable is represented as a natural cave; this tradition is also attested to by ancient writers. In Palestine, natural caves formed on the slopes of its clay hills abound. Sometimes, with a few changes, they were transformed into inns or stables for inns and even into residences. One such cave was the stable of the inn where Joseph and Mary spent their night.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ.91-96

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 91-96)

  The evangelist Luke, in the second chapter of his Gospel, records certain historical events connected with the mystery of the incarnation of God’s Son. This is inexplicable to the human mind and incomprehensible to human reason. The study of these events helps us to approach the fact of the incarnation, to delve in its meaning, to reap its great gifts.

2,1. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθε δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην.
2:1 It came to pass in those days that a decree went out from Caesar Augustus that all the world should be enrolled.

  In the synoptic evangelists the verb "ἐγένετο" at the beginning of a paragraph means an introduction to a new cycle of narratives, which are not connected in time and place with those that preceded it.
  "The fullness of the time" (Ga 4:4) had come “in those days”. The days prescribed in Daniel’s prophecy (9:21-27) had been fulfilled. The various religions were literally bankrupt, philosophy was unable to offer redemption and political power was corrupt. There was no longer any time for postponement or waiting; the world was as much in need of salvation as ever but at the same time was as ready as ever; the world was hosting in those days the most distinguished woman of all the ages (see comments on 1:28). Moreover, after Octavian's victory over Marc Antony at Actium in September 31 BC, which marked the end of the civil wars in Rome and the beginning of the imperial period, the famous Roman peace (Pax Romana) prevailed everywhere. In this historical context, during the monarchy of Octavian (31 BC - 14 AD), God found the most suitable conditions for the realization of his plan: a unified administration, the Roman one; a suitable language, Greek; a true religion, Judaism. It is aptly chanted in the doxastic of the (stichera) verses of the Christmas Eve Vespers; “When Augustus became supreme ruler of the world, the many kingdoms among the people came to an end. Likewise, when You became Incarnate of the Immaculate One, the worship of many gods had to cease. The cities came under a universal power, and the Gentiles believed in one supreme Divinity. Nations were registered in the name of Caesar Augustus, and we, the faithful, were registered in your divine name, O Incarnate One. O Lord, great is your mercy; glory to You!”
  The expression “a decree went out” means "an edict was issued". This particular decree (Latin indictio) stipulated the beginning of the census. The Romans, as an organized state, took a census every five years. When they conquered many peoples and became a vast empire, for practical reasons they tripled the interval and made it fifteen years.
  The decree demanded a census of the whole world i.e., it ordered a world census. The first world censuses took place during the reign of Octavian Augustus, because he was the first monarch of the entire known world, which stretched around the Mediterranean. The Roman emperors were often titled as "rulers of the world" in inscriptions.
  The name-title Caesar indicates Octavian's descent from the famous ancient Roman family known by that name. Augustus means "Respected"; it was attributed to Octavian as an exceptional title of honour and subsequently prevailed as his first name.

2,2. Αὕτη ἡ ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου.
2:2 This was the first census, when Quirinius was governor of Syria.

  The Roman state was divided into large geographical divisions; Syria was one such division, which included Palestine.
  The census mentioned here was taken when Sentius Saturninus was ruler of Syria. However, it was connected with the name of Quirinius, because it was under his supervision as a military ruler. The verb "ἡγεμονεύοντος" generally means any office held (cf. Lk 3:1). The census was described as the first “when Quirinius was governor of Syria”, because it was followed by a second, which Luke mentions in the book of Acts (5:37), when Quirinius had succeeded Saturninus as ruler of Syria.

2,3. Καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἰδίαν πόλιν.
2:3 And all went to be enrolled, every one into his own city.

  The imperial decree was to be obeyed by “all”, all the subjects of the Roman empire. The Roman orders were strict. Any delay or indifference received an exemplary punishment. There were no exceptions.
  The Romans, in order to avoid administrative difficulties and conflicts with the sensitivity of the peoples they had conquered, took advantage of some of their customs. Thus, among the Jews, who were careful to preserve their genealogies, the census was taken by line of descent. All the Jews left the cities, where they lived, and went to take their census in their “own city”, the place of origin of their ancestors.

2,4-5. Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲτ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυΐδ, ἥτις καλεῖται Βηθλεέμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυΐδ, ἀπογράψασθαι σὺν Μαριὰμ τῇ μεμνηστευμένῃ αὐτῷ γυναικί, οὔσῃ ἐγκύῳ.
2:4-5 So Joseph went up from Galilee, from the town of Nazareth, to Judaea, to David's town which is called Bethlehem, because he was of the house and lineage of David, to be enrolled together with Mary, his fiancée who was pregnant.

  Joseph and the virgin Mary were among the multitude that set out for the census. They travelled from Nazareth of Galilee where they dwelt to Bethlehem of Judea, because they descended from Judah’s tribe and specifically from David’s line (cf. Lk 1:27). Bethlehem, a small pastoral district about two hours' walk from Jerusalem, is referred to as David’s city, because it was David’s birthplace (cf. 1 Sam 16:1, 18). Its name means "house of bread". It is very expressive and gives a chance for preaching about the place where the "bread of life" was offered to mankind (Jn 6:35). Divine providence took care that, on the occasion of the census, Mary and Joseph should find themselves in Bethlehem at the time of childbirth, where according to the explicit prophecy of Micah (5:1), the Messiah would be born.
  Although Judea extended south of Galilee, in the Bible the verb "went up" was used for the journey from Galilee to Judea, because the latter was at a higher altitude.
  For the expression "his fiancée" see comments on 1:27.
  Lord’s incarnation is connected with a series of successive humiliations and persecutions. Jesus had not yet been born and was about to undergo the first humiliation, the humiliation of the census. To understand the deep meaning of this humiliation, we must be aware of the political and civil status of those days. For free peoples, the census was not simply a count of the population of a country. Its purpose was purely economic. The ancient rulers, in order to be informed about the taxes they could collect from each subject, occasionally appointed special rulers surrounded by hired people who recorded all the property and annual income of their subjects. In this way they calculated what taxes each person had to pay.
  But for enslaved peoples, such as the Israelites at the time of Christ's birth, the census had a very humiliating meaning. The enslaved were considered the property of their conquerors. The sovereign ruler or emperor recorded them down, along with their houses, their fields, their animals, as objects of his personal property. However, because he could not manage all these, so he forced them to buy themselves and the members of their families, paying for each person (per head) a slave’s price and then required them to rent their own fields and animals, so that they could work with them as if they were their own. The price of their head was the so-called body tax or the head tax; the rent they paid for their land was the land tax. In addition, they paid all the taxes of the free citizens.
  The census ordered by Augustus Caesar took place at the same time with Christ’s birth. The incarnated God was born as a slave, while the counting of the slaves was still going on. His first obligation in his life was to buy himself for one year. What a humiliation! While he was the king of the kings of the world, apparently Augustus held that position; and he was born as a possession and part of Augustus' property. Although Jesus was the true king of Israel as David’s son; The genuineness of his descent from David was evident from the census’ records which forced him to take his census in David’s city, Bethlehem; yet another person as a tyrant sat at the helm of Israel, Herod the Edomite. He was neither David’s son nor even an Israelite. When the true king of the world was born, Augustus recorded him as his possession, and Herod hunted him as his victim, wanting to slay him.
  The fact of the Lord's census recording is particularly moving to the hymn writers of our Church. Behind the census of the Roman Empire, they see another side, a spiritual one. Through the wonderful contrasts and rich juxtapositions, the Christmas hymns approach its deeper meaning: "Nations were recorded in the name of Caesar Augustus, and we, the faithful, were registered in your divine name, O Incarnate One...". Christ, the world ruler, was recorded as Augustus’ slave, to write us down in the book of life, and even under his own name as Christians!
  Miserable were those who were recorded as Caesar Augustus’ servants; blessed are those who are recorded as Jesus Christ’s servants. Wretched were those who paid body-tax to the monarch Augustus; great happiness bestowed those who were redeemed at a high price by the eternal monarch Jesus’ blood and pay him a tribute of faith through repentance and obedience to his holy will.

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The Liturgy of the Faithful

   In ancient times, before Christ, the Jews offered as sacrifices “the first-fruits” at the sacrificial altars which they had built for God’s worship. They sacrificed the first and the best born sheep, calves and crops of the earth. We Christians following Christ’s commandment, offer bread and wine. These are given by God but man’s cooperation is essential. The basis for the bread is the wheat but man plants, harvests, makes flour and bakes it. The same is true for the wine as grapes must be gathered and then the juice of them will become wine.

  God, who gives us the bread and wine, commands us to offer them as gifts. He is the provider and law-giver and is ready instead of these to give us his spiritual, infinitely superior gifts. He promised to the rich man, whom he invited to sell his possessions and give his money to the poor, that he would give him spiritual riches, the kingdom of Heaven. The rich man would have given gravel and would have received diamonds. To the Apostles, whom he called to leave their jobs, he promised that instead of fishing for fish in the lake, they would become fishers of men. In the Divine Liturgy in order to receive the real, the everlasting, the living, the heavenly bread, which is Christ Himself, we offer earthly bread.
  The bread and wine which are on the holy prothesis are not yet sanctified, they have not yet changed into the Body and Blood of Christ. They are going to be transferred during the Great Entrance to the holy altar where the great miracle will take place.
  For our salvation, our own collaboration is also required. God wants us to be saved and offers everything for our salvation. Provided we also desire it and make every effort towards it. This is the least we can do.