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If ever there was an opportunity for God to enact his plan with a majestic flourish, it was at Jesus' birth. But God did not presume upon humanity when he stepped in to redeem it. There was no pretense in this arrival. Rather, God chose to identify in the humblest way with those made in his image. The story of Jesus' birth in Luke mixes praise with simplicity. Its contrast to the birth of John the Baptist is remarkable. John's birth was announced in the capital, at the temple, in the center of the Jewish nation. But Jesus arrives in rural anonymity. John is the child of a priest and his righteous wife; Jesus belongs to Jews of average social status.
Yet it is Jesus' birth that draws an angelic host. Once again, appearances are deceiving. As humble as the setting is, his birth is accompanied by the attention of the heavenly host. The shepherds who are privileged to share in the moment become bearers of a story full of wonder. Jesus' birth is more than a cosmic event; it is the arrival of divine activity that should provoke joy, reflection and attentiveness. That is why Mary ponders these events and the shepherds return glorifying God.
A regional census leads Joseph and his betrothed, Mary, to the city of David, better known as the hamlet of Bethlehem. The decree comes from Caesar Augustus, better known as Octavian, who ruled alone from 27 B.C. to A.D. 14. The administrator of the census was Quirinius (Tacitus Annals 2.30; 3.22, 33, 48; Strabo Geography 12.6.5). This census probably sought to produce a registration list for taxes. A journey to the ancestral home would have fit Jewish practice, so that the custom was done in a culturally inoffensive manner (2 Sam 24). This was important, since the tax itself would have been a painful reminder of Israel's position before Rome. Nazareth to Bethlehem was about a ninety mile trip, assuming that Samaria was bypassed. Such a journey would have taken around three days.
That Bethlehem is the town of David indicates the birth's connection to promise (Mic 5:1-2; the Greek is literally "city of David"). Luke makes the connection less directly than Matthew 2:6 does, but the association of David with the birth sounds a regal note, even if the allusion is made subtlely. As the couple arrives in the city, the time comes for the child's arrival.
Many of the details supplied in Christmas tellings of this story do not come from Luke. There is no indication of a long search for a place to stay or of an insensitive innkeeper who made Mary and Joseph stay outdoors. The text merely describes the arrival in simple terms: She gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.
In all likelihood, the manger is an animal's feeding trough, which means the family is in a stable or in a cave where animals are housed (Hengel 1974:53-54). Swaddling clothes were cloth wrapped around the baby's arms and legs (see Ezek 16:4); they kept the limbs covered and protected. The contrast between the birth's commonness and the child's greatness could not be greater. The promised one of God enters creation among the creation. The profane decree of a census has put the child in the promised city of messianic origin. God is quietly at work, and a stable is Messiah's first throne room.
Jesus' birth sparks joy, surprise and wonder. All these emotions flow from the experience of the shepherds, who observe with amazement as heaven confesses the child's identity (vv. 10-11). The major offices of Jesus are confessed in one sentence: he is Savior, Lord and Christ--that is, deliverer, master and anointed king. As unbelievable as it may seem, the one with authority over salvation spends his first nights not in a palace but in the open air among simple people like the shepherds. Born in the ancient equivalent of a tent village, Jesus arrives to fulfill God's promise. All the imagery shows God's concern for people regardless of their social status or vocation. He cares for all and identifies with all.
Joy comes with an angelic proclamation of good news (euangelizomai). The message is for all the people. Though in the original context such a messianic announcement would have been understood as being for the people of Israel, the development of Jesus' ministry shows that Jesus' work reaches beyond such national boundaries. The two volumes of Luke-Acts tell the story of how Jesus, the Savior, Lord and Christ, brought salvation to all people regardless of nationality. They need only turn to him (Acts 10:34-43).
As with other incidents in the infancy material, the angel describes a sign: the shepherds will know this announcement is true when they see the child in a manger. The angelic announcement does not come in mystical isolation; it connects to concrete events.
The praise of the heavenly host offers honor to God and peace to men on whom his favor rests. This last phrase is not a declaration of universal salvation but refers to those who are the special objects of God's grace. They are like the God-fearers Mary mentioned in Luke 1:50-53, whom God will exalt with his blessing. They are the "saved" or the "elect," those on whom God has bestowed the favor of his grace.
In this account each set of characters plays a major role. The angels present the commentary of heaven on the events of Luke 2:1-7. They identify the child and reflect the heavens' excitement that this child has come to do God's work. The shepherds have the type of response any of us should have as we contemplate these events. Their curiosity leads them to go to Bethlehem and see this thing that has happened. As they see God's word honored in the presence of the sign, they come to testify to God's work and tell the story of the child. Mary depicts the wonder of experiencing the inbreaking of God in her life. She pondered these things in her heart. The audience to the shepherds' report were amazed. Their response exemplifies the awe that should fill anyone who hears Jesus' story.
In addition, there is the shepherds' glorifying and praising God for all the things they had heard and seen. This birth is no mere arrival of a new life, as poignant as each such event is. The story is not told so that hearers can identify with the new mother and father or enjoy a story of hope, of a touching birth in humble surroundings. This birth has value because of whose birth it is. The shepherds have found that the angel's words were true, that events have transpired just as they had been told. God's word is coming to pass; his plan is again strategically at work. They break out in praise to God because he has sent Jesus, the Savior, Lord and Christ.
Reflecting the piety of obedient Jewish parents, Joseph and Mary undertake to circumcise the child on the eighth day and give him the name the angel said he should possess, Jesus. In every action this couple is showing faithfulness. They are examples of faith. As devout Jewish parents, they follow the Mosaic law. Jesus has been born into a good family.