Such

begins to creep over us, let us think of the manger at Bethlehem, and of Him who was laid in it. thoughts may deliver us from much harm.

NOTES. LUKE II. 1-7.

1.-[Cæsar Augustus.] This is that Octavius who, after the defeat of Antony and Cleopatra at Actium, took the government of the Roman Empire into his own hands, and was, properly speaking, the first Cæsar, or Roman Emperor.

[The world.] Some think that the Greek word so translated, is specially applied in the New Testament, to Judæa and the countries surrounding it. There is no sufficient proof of this. It cannot be taken in this limited sense in Acts xvii. 31, and Rev. xii. 9, and need not be so taken here.

[Taxed.] The word so translated, might be equally well rendered "enrolled." It is so in the margin. In the only other place in the New Testament, where it is used, it is translated "written." Heb. xii. 23.

2-[This taxing was first made, &c.] There is a well-known difficulty connected with this verse, which calls for a few remarks. According to uninspired writers, Cyrenius or Quirinius, as he is called by Latin authors, was not governor of Syria, until eight or ten years after Christ was born. How can this be reconciled with St. Luke's statement? The following explanations have been given.

Some say that the name of Cyrenius has got into the text by mistake, and that we ought to read instead of it, either Quintilius or Saturninus, who were the two governors preceding Cyrenius. But it is a most unsatisfactory proceeding to alter texts, in order to meet difficulties. In the present case there is no warrant for the alteration.

Some say that the explanation is to be found in the word translated, "was made," and that it ought to be rendered, "took effect." The sense would then be, that "this enrolling, or taxing, though ordered now, only first took effect when Cyrenius was governor."

Some say that the word translated, "first," should have been translated, "prior to," or "before." The sense would then be, "this taxing was before that made under Cyrenius." For such a translation there is authority in John i. 15 and 30. Some say that there were two taxings, in both of which Cyrenius was officially concerned, though not exactly in the same capacity on both occasions, and that St. Luke was aware of this, and expressly inserts the word "first," to show

which of the two taxings he meant. In favour of this view, it must be remembered that St. Luke was infinitely more likely to be correct about a matter of fact, than any uninspired historians, and that we have no right to assume, where he differs from them, that they are correct, and he incorrect. Moreover, it is a striking fact, that Justin Martyr, who lived in the second century, distinctly asserts three times that Christ was born under Cyrenius. Wordsworth says that, "the researches of Zumpt have enhanced the probability that Quirinius, who was governor of Cilicia, was also governor of Syria at the time of the nativity.” 3.-[All went to be taxed.] Quesnel remarks, "Augustus imagines that he is busied in advancing the glory of his name, and the lustre of his reign. And yet his orders, by means of others more powerful and absolute than his, become subservient to the accomplishment of prophecies, of which he is altogether ignorant, -to the birth of a king whom he will never know,-and to the establishment of a monarchy, which will subject his and all others to itself. This is what happens in all ages, and men take no notice of it."

Watson

On this taxing being a fulfilment of Genesis xlix. 10, observes, "Nothing can be more strikingly in proof, that the sceptre was departing from Judah, and the government of Herod was rather nominal than real. Julian the apostate objected to Christ's claim, that He was by virtue of this very enrolment born one of Cæsar's subjects, not knowing how truly this illustrated the ancient prophecy of Jacob, that his birth and the departing of the sceptre from Judah should be coincident." 4.-[Lineage.] The word so translated is rendered in the only other places where it is used, "kindred," or "family." Acts iii. 25. Ephes. iii. 15.

7.-[Her first-born Son.] The words so translated are more emphatic in the Greek language, They would be rendered more literally, "her Son, the first-born one."

[Wrapped Him in swaddling clothes.] On this expression, the Fathers, and most Romish writers, have built the idea that our Lord's birth was a childbirth without labour or pain. Such an idea is, to say the least, an unprofitable conjecture. There is nothing mentioned here which a mother, in Mary's position, in an Eastern climate, might not have done for herself without aid. There is no need of imagining and inventing miraculous circumstances in our Lord's incarnation, beside those which are fully revealed.

[A manger.] The word so translated is rendered, “ a stall," in the only other place where it is used in the New Testament. Luke xii. 15. It admits of considerable doubt whether the common idea that our Lord was laid in the trough out of which cattle feed, is

really correct. There is no certain proof that the expression means anything more than that he was "laid in the stable, because there was no room in the house." Some think that this manger was one of those hair cloths, out of which horses, in those countries, are fed. There is strong reason for supposing that the whole transaction took place in a cave, such as many which are to be found in Judæa.

[No room in the Inn.] One fact should be carefully noted here, which is often entirely overlooked. In the providence of God the birth of Christ was attended with as much publicity as a birth could possibly be attended with. It took place at an inn, and an inn crowded with strangers from all parts. Imposture was thus rendered impossible. The event was patent to many witnesses, and could never be denied. The Son of God was really incarnate, and literally and really born of a woman, like any of ourselves. Had the birth taken place quietly at Nazareth, or in some private house at Bethlehem, in thirty years time the whole event would probably have been denied.

LUKE II. 8-20.

8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

10 And the angel said unto them, Fear not for, behold, I bring you good tidings of great joy, which shall be to all people.

11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a man

on earth peace, good will toward men.

15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

17 And when they had seen it, they made known abroad the saying which was told them concerning this child.

18 And all they that heard it wondered at those things which were told them by the shepherds.

19 But Mary kept all these things, and pondered them in her heart.

20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

WE read, in these verses, how the birth of the Lord Jesus was first announced to the children of men. The birth of a king's son is generally made an occasion of

public revelling and rejoicing. The announcement of the birth of the Prince of Peace was made privately, at midnight, and without anything of worldly pomp and ostentation.

Let us mark who they were to first came that Christ was born.

whom the tidings They were "shep

herds abiding in the field near Bethlehem, keeping watch over their flocks by night." To shepherds—not to priests and rulers,-to shepherds-not to Scribes and Pharisees, an angel appeared, proclaiming, "unto you is born this day a Saviour, which is Christ the Lord."

The saying of St. James should come into our mind, as we read these words: "Hath not God chosen the poor of this world, rich in faith and heirs of the kingdom, which he hath promised to them that love him." (James ii. 5.) The want of money debars no one from spiritual privileges. The things of God's kingdom are often hid from the great and noble, and revealed to the poor. The busy labour of the hands need not prevent a man being favoured with special communion with God. Moses was keeping sheep,-Gideon was threshing wheat,-Elisha was ploughing, when they were severally honoured by direct calls and revelations from God. Let us resist the suggestion of Satan, that religion is not for the working man. The weak of the world are often called before the mighty. The last are often first, and the first last.

Let us mark, secondly, the language used by the angel in announcing Christ's birth to the shepherds. He said, "I bring you good tidings of great joy, which shall be to all people."

We need not wonder at these words. The spiritual

darkness which had covered the earth for four thousand years, was about to be rolled away. The way to pardon and peace with God was about to be thrown open to all mankind. The head of Satan was about to be bruised. Liberty was about to be proclaimed to the captives, and recovering of sight to the blind. The mighty truth was about to be proclaimed that God could be just, and yet, for Christ's sake, justify the ungodly. Salvation was no longer to be seen through types and figures, but openly, and face to face. The knowledge of God was no longer to be confined to the Jews, but to be offered to the whole Gentile world. The days of heathenism were numbered. The first stone of God's kingdom was about to be set up. If this was not "good tidings," there never were tidings that deserved the name.

Let us mark, thirdly, who they were that first praised God, when Christ was born. They were angels, and not men,-angels who had never sinned, and needed no Saviour,-angels who had not fallen, and required no redeemer, and no atoning blood. The first hymn to the honour of "God manifest in the flesh," was sung by "a multitude of the heavenly host."

Let us note this fact. It is full of deep spiritual lessons. It shows us what good servants the angels are. All that their heavenly Master does pleases and interests them.-It shows us what clear knowledge they have. They know what misery sin has brought into creation. They know the blessedness of heaven, and the privilege of an open door into it.-Above all, it shows us the deep love and compassion which the angels feel towards poor lost man. They rejoice in the glorious prospect of many