Jewish, rather than the Roman, manner. Practically the two would, indeed, in this
instance, be very similar. According to the Roman law, all country-people were to be
registered in their 'own city' - meaning thereby the town to which the village or place,
where they were born, was attached. In so doing, the 'house and lineage' (the nomen and
cognomen) of each were marked.7 According to the Jewish mode o f registration, the
people would have been enrolled according to tribes (τψ+µ), families or clans (τωξπ#µ),
and the house of their fathers (τωβ) τψκ). But as the ten tribes had not returned to
Palestine, this could only take place to a very limited extent,8 while it would be easy for
each to be registered in 'his own city.' In the case of Joseph and Mary, whose descent
from David was not only known, but where, for the sake of the unborn Messiah, it was
most important that this should be distinctly noted, it was natural that, in accordance with
Jewish law, they should have gone to Bethlehem. Perhaps also, for many reasons which
will readily suggest themselves, Joseph and Mary might be glad to leave Nazareth, and
seek, if possible, a home in Bethlehem. Indeed, so strong was this feeling, that it
afterwards required special Divine direction to induce Joseph to relinquish this chosen
place of residence, and to return into Galilee.9 In these circumstances, Mary, now the
'wife' of Joseph, though standing to him only in the actual relationship of 'betrothed,'10
would, of course, accompany her husband to Bethlehem. Irrespective of this, every
feeling and hope in her must have prompted such a course, and there is no need to discuss
whether Roman or Jewish Census -usage required her presence - a question which, if put,
would have to be answered in the negative.
7. Comp. Huschke. Ueber d. z. Zeit d. Geb. J. C. gehalt. Census pp. 119, 120. Most critics
have written very confusedly on this point.
8. The reader will now be able to appreciate the value of Keim's objections against such a
Census, as involving a 'wahre Volkswanderung' (!), and being 'eine Sache der
Unmöglichkeit.'
9. St. Matt ii. 22.
10. St. Luke ii. 5.
The short winter's day was probably closing in,11 as the two travellers from Nazareth,
bringing with them the few necessaries of a poor Eastern household, neared their
journey's end. If we think of Jesus as the Messiah from heaven, the surroundings of
outward poverty, so far from detracting, seem most congruous to His Divine character.
Earthly splendor would here seem like tawdry tinsel, and the utmost simplicity like that
clothing of the lilies, which far surpassed all the glory of Solomon's court. But only in the
East would the most absolute simplicity be possible, and yet neither it, nor the poverty
from which it sprang, necessarily imply even the slightest taint of social inferiority. The
way had been long and weary - at the very least, three days' journey, whatever route had
been taken from Galilee. Most probably it would be that so commonly followed, from a
desire to avoid Samaria, along the eastern banks of the Jordan, and by the fords of
Jericho.12 Although passing through one of the warmest parts of the country, the season
of the year must, even in most favorable circumstances, have greatly increased the
difficulties of such a journey. A sense of rest and peace must, almost unconsciously, have
crept over the travellers when at last they reached the rich fields that surrounded the
ancient 'House of Bre ad,' and, passing through the valley which, like an amphitheatre,