Note to parents: If you paused this video back in lesson one, resume now at 2:49.
Historical Background
The events in chapters 1-2 of Luke’s gospel take place after many tumultuous decades, unrecorded in Scripture. Between the end of Malachi 4 and the beginning of Matthew 1, some 400 years have elapsed, and Israel’s political circumstances are vastly changed in some ways, but very similar in others.
For example, Israel is no longer self-ruled, even by a Jewish governor, as in the early years of the postexilic period. Rather, a foreigner named Herod is called “king of Judea” (Luke 1:5). Israel is no longer a province in the Persian Empire, but part of the province of Syria under Roman rule (Luke 2:1-2).
But, as the French say, plus ça change, plus c’est la même chose (“the more things change, the more they stay the same”). Israel was still dominated by a foreign power, being passed along like a disliked but unavoidable heirloom from Persia to the Greeks, then from the Greeks to the Romans. Yes, they had enjoyed some measure of political autonomy for many decades after the Maccabbean revolt in the 160s BC, but then the Romans came and subjugated them 100 years later.
When Luke’s Gospel begins, Judea was a land in ferment. Groups in support of the Romans (the Sadducees) and groups that desired pure, uncompromised religion (the Pharisees) battled for political influence. Some Jews battled for political freedom (the Zealots). But none expected that the turning-point of the ages had arrived in the birth of a little baby in the backwater town of Bethlehem—or that the deliverance this Messiah brought would be spiritual, not political.
Details in the Text
Read Isaiah 9:1-7 to see several “parallels” with this passage: “light in the midst of darkness (2:8–9; Isa. 9:2); joy (2:10; Isa. 9:3); birth of a child (2:11; Isa. 9:6); Davidic messiah (2:11; Isa. 9:7); eschatological era of peace (2:14; Isa. 9:6–7)”; and the fact that “this eschatological era will involve the nations/Gentiles, as they too will witness the glory of the Lord (2:10; Isa. 9:1).”(1)
v.8
“There were shepherds” - Shepherds were ordinary people, not wealthy or important. They weren’t staying awake wondering how to spend the millions of dollars in their bank account, and whether they should buy another Aston Martin or another vacation home in Hawaii, but because they worked the night shift, as it were. They were humble, lowly, a daily sight on the hills around Bethlehem. Surely God could have chosen more important people to receive the first announcement of the birth of the perfect and ultimate King of Israel!
Calvin points out that even though it was necessary that Christ’s birth be proclaimed, God’s method of doing so “appears to the view of men very unsuitable”; however, it is perfectly fitting with the nature of God. He explains:
First, Christ is revealed but to a few witnesses, and that too amidst the darkness of night. Again, though God had, at his command, many honorable and distinguished witnesses, he passed by them, and chose shepherds, persons of humble rank, and of no account among men. Here the reason and wisdom of the flesh must prove to be foolishness; and we must acknowledge, that “the foolishness of God” (1 Cor 1:25) excels all the wisdom that exists, or appears to exist, in the world. But this too was a part of the “emptying of himself,” (Phil. 2:6:) not that any part of Christ’s glory should be taken away by it, but that it should lie in concealment for a time.(2)
This is also fitting in the context of Jesus’ birth narrative in Luke 1-2, since Mary sang that God “has brought down the mighty from their thrones and exalted those of humble estate” (Luke 1:52). The whole section of Luke 2:1-20 moves from “Augustus the Emperor and Quirinius,” who are mere tools in God’s hands for the fulfillment of prophecy, to the shepherds, who are “lifted up” to receive the good news of God’s visitation in Christ.(3)
Not only were shepherds lowly, but after the Babylonian Exile, Jewish “rabbis brought about a striking devaluation of the occupation of shepherd. In a time of poor pay, shepherds were suspected, perhaps often rightly, of dishonesty. The pious were forbidden to buy wool, milk, or meat from shepherds. Civic privileges (the functions of judge and witness) were withdrawn from them as from the tax collectors.”(4) Again, how fitting for the message of God’s gift of a Savior to be given first to those who were known as sinners!
v.9
“An angel of the Lord” - We’ve already seen the same format of the angel’s announcement earlier in Luke, in the first two lessons, when an angel spoke to Zechariah and to Mary (1:13-20; 28-37). Notice the pattern: “Here we again have (1) the angel’s appearance (2:9a), (2) a response of fear (2:9b), (3) a word of reassurance (2:10), (4) the divine message (2:11), and (5) the giving of a sign (2:12).” However, unlike Zechariah, there is no “objection and request for a sign.”(5) Unlike Mary, they don’t even ask, “How can this be?”
Note also the contrast between the “humble, everyday character” of the earthly scene with “the activity of heaven in praise and adoration.”(6) We get a glimpse of the constant heavenly delight in and worship of the triune God. Here “Heaven addresses earth about Jesus’ significance.”(7)
OT Background: “The glory of the Lord” - This phrase signifies more than just a blindingly bright light. God’s glory “is the manifestation of [His] presence among his people.”(8) When God descended on Mt. Sinai to meet with Moses, “the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel” (Ex. 24:17). Later, when the tabernacle was finally completed – the meeting place of God with sinful man – Exodus 40:34 says “the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.” In fact, “Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the Lord filled the tabernacle” (Ex. 40:35). This bright glory signifies that God was present at this moment, at this epochal event in redemptive history. And the appearance of God’s glory to the shepherds implies the same thing: this is a hugely significant moment in God’s story of redemption!
It is amazing that this appearance of God’s glory doesn’t come to a mountain in fire, or to the Temple, God’s meeting-place with mankind. Rather, as Green points out, his glory “is now manifest on a farm!”(9) Luke is thus informing us “that the new world coming is of radically different shape than the former one,” where the worship of God will look very different than it did under the Old Covenant.(10)
“They were filled with great fear” - It is normal for sinful human beings to feel terror in the presence of God. When Job considered God, he said, “I am in dread of him” (Job 23:15). When God came to Mount Sinai in fire and smoke and thunder, the people of Israel saw it and “were afraid and trembled, and they stood far off” (Ex 20:18). According to John, the prophet Isaiah saw Jesus’ “glory” (John 12:41) in Isaiah 6, and when he did, he cried out, “Woe is me! For I am lost” (Is 6:5). Ezekiel saw “the appearance of the likeness of the glory of the Lord,” and he fell on his face in fear and awe (Ezek 1:28). And when John saw the resurrected and glorified Christ, he “fell at his feet as though dead” (Rev 1:17).
v.10
“Fear not” - Just like it is normal for sinful people to tremble at God’s presence, so it is normal for God to reassure them in his grace and provision of forgiveness for their sin. Moses told Israel, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin” (Ex 20:20). An angel came to Isaiah, touched his lips with a burning coal from the altar, and said, “Your guilt is taken away, and your sin atoned for” (Is 6:7). God told Ezekiel, “Son of man, stand on your feet, and I will speak with you” (Ezek 2:1). And Christ told his beloved disciple, “Fear not, I am the first and the last, and the living one” (Rev 1:17-18).
OT Background: “For I bring you good news” - This is a translation of the Greek verb εὐαγγελίζομαι (evangelizomai). Silva explains that, in the OT, this verb “is used to herald Yahweh’s universal victory over the world and his kingly rule.”(11) When Yahweh is enthroned in Zion, “a new era begins.”(12) See Psalm 40:9; 68:11; 96:2. Evans asserts that “[t]he good news or evangelism of the New Testament ... is rooted in the proclamation of Isaiah.”(13) See Is 40:9; 41:27; 52:7; 61:1.
When compared with the OT use of this verb, Luke’s use of it reveals that “[t]he good news foretold by Isaiah has now come to pass in the birth of the son of David, the Son of God.”(14) And Luke loved this verb: out of all its NT uses, nearly half of them are found in Luke’s writings.(15) See Luke 1:19; 2:10; 4:18; 4:43; Acts 5:42; 8:40; 10:36 for a small sample.
Notice also the use of the word “for.” The angel gave the shepherds a reason why they shouldn’t be afraid. He said, “Don’t be afraid, because I bring joyful good news for everyone.” The shepherds would be overjoyed if they understood the message the angel was bringing.(16) Imagine that you are living under the rule of a cruel enemy nation, who has invaded your country and taken over. One day you are in church when suddenly the loud sound of bombs and explosions and bright light startles you. Naturally, you are all terrified! But then the back door bursts open and a green beret comes in and says, “Don’t be afraid, for those are our planes, and they are bombing the enemy. You are about to be liberated!” Wouldn’t that wash away your fear and fill you with joy?
Connections with the Rest of Luke/Acts: “Great joy” - Stein points out that “[t]his joy was not just a personal feeling but the eschatological joy brought by the arrival of the messianic age.”(17) See Luke 10:17; 24:41, 52.
Connections with the Rest of Luke/Acts: “All the people” - Although the word “people” (in Greek, ἔθνος [ethnos]) throughout this whole book of Luke “refers … to the people of Israel,” there is perhaps a hint that the good news is meant for more than just the Jewish people.(18) In volume 2 of Luke’s writings, the book of Acts, it will be emphasized that “the gospel [is] for all people, including the Gentiles.”(19) See Acts 9:15; 10:35; 26:14.
v.11
OT Background: “Unto you” - There is an interesting echo here from Isaiah 9:6, “for to us a child is born, to us a son is given.” The angel directs these words in the second person plural to lowly shepherds, fitting representatives of those for whom Christ came to die (1 Cor 1:26-29). The prophecy of Isaiah 9 is individualized to the shepherds, as it is to us when we read verse 11.(20)
Connections with the Rest of Luke/Acts: “This day” - Luke uses “today” (Greek σήμερον [semeron]) a few times in his gospel to refer to a time of salvation (Luke 4:21; 19:9; 23:43).(21) A similar term is used in the Major Prophets as a term of emphasis (e.g. הַיּוֹם [ha yom] in Is 38:19; Jer 1:10; Ezek 20:31; כַּיּוֹם הַזֶּה [ka yom ha zeh] in Jer 11:5).
OT Background: “The city of David” - When this term occurs in the Old Testament, it usually refers to Jerusalem, the city David conquered and chose as his capital (2 Sam 5:6-7). Bethlehem was “the city of David” in that it was the city he was born in (1 Sam 17:12; 20:6).(22)
Why didn’t the angel simply say “in Bethlehem”? Because he “was drawing attention to the messianic role of Mary’s child.”(23) This baby was a descendant of David, and would rule on David’s throne (see esp. Luke 1:32-33). This description of Bethlehem, then, “strengthens the parallel between David and Jesus,” the one who would be called “son of David” (Luke 18:38-39).(24)
Connections with the Rest of Luke/Acts: “A Savior, … Christ the Lord” - Each of these terms has great significance.
a. First, the title “Savior” “was also applied to the Roman emperor and other Hellenistic rulers, and the title was employed in the mystery religions.”(25) For example, notice the significant terminology from this passage that comes from a “provincial assembly” who wanted to make Caesar Augustus’s birthday the beginning of the year:
[T]he providence which divinely ordered our lives created with zeal and munificence the most perfect good for our lives by producing Augustus…, sending us and those after us a Savior who put an end to war and established all things; and ... when he appeared exceeded the hopes of all who had anticipated good tidings … ; and … the birthday of the god marked for the world the beginning of good tidings through his coming.(26)
So Luke may have intended his use of “Savior” here to emphasize Jesus’ power as the true Savior.
But its greatest significance here is that it refers specifically to Christ, while in the Septuagint (the Greek translation of the OT current in Jesus’ day), it most frequently referred “to God himself (Deut 32:15; Ps. 23:5...; 24:5...; Isa. 12:2; 17:10; 45:15, 21).”(27) See also Luke 1:69.
But this title not only teaches us about the nature of Jesus, but also implies something about us. If you were enjoying perfect health, and someone came to you and said, “Good news – I’ve found the cure for your disease; I can save you from your disease!” what would be your response? Maybe a raised eyebrow and a quizzical expression, followed by a chuckle. “What disease? I’m perfectly fine!” But if you were lying in bed, racked with pain and coughing up blood, and someone came to your bed and whispered to you, “Good news: I’ve got the cure in a little vial in my hand, and I’m going to administer it to you right now so it will save your life. You’ll be fully recovered in a just a couple of days.” What would be your response then? Surely it would be great joy, a thrill of hope!
And we do need a Savior from the disease of sin—actually, the sin that has not only made you sick but killed you. But Jesus has come to raise you from the dead! Jesus has come to be a Savior from sin!
b. Secondly, “Christ” is a transliteration of the Greek χριστός (christos), itself a translation of the Hebrew מָשִׁיחַ (mashiach), which meant “anointed.” In the OT, both the high priest and the king were described with this term, as those anointed with oil “as a legal act” to confer “the authority connected with the office.”(28) Christ would be the ultimate King of kings, and the priest who purified his people and enabled them to worship God acceptably.
c. Finally, “Lord” (Greek κύριος [kyrios]) could be used to refer to a ‘master,’ a ruler of some sort.(29) In the Septuagint, however, it was the most common translation of the Hebrew יהוה (yahweh), God’s covenant name. And before its occurrence here in Luke 2:11, it was used “most often used to refer to God himself (e.g., Luke 1:6, 9, 11, 15, 16, 17, 28, 32, 46, 76).”(30) Jesus Christ came as the Lord of lords, “the radiance of the glory of God and the exact imprint of his nature” (Heb 1:3).
Pao and Schnabel summarize the importance of these three terms used together:
The use of the three titles “Savior, Messiah, Lord” brought out both the active and the passive connotations of Jesus’ authority: the Savior and Messiah is one who delivers God’s people, while the Lord is one who is to be obeyed and honored.(31)
v.12
OT Background: “A sign” - The use of the word “sign” makes the angel’s words conform “with OT usage whereby God confirms what he is about to do by the provision of a confirmatory sign. The purpose here is not only to identify the child by indicating where he is to be found (cf. Mt. 2:9) but also in this way to authenticate the messianic proclamation.”(32) See Exodus 3:12; 2 Kings 20:9; Isaiah 38:7.
“Wrapped in swaddling cloths” - This is exactly what verse 7 says Mary did. We may assume that this was a common Jewish practice based on Ezek 16:4. However, for a baby to be laid to sleep in a “manger,” an animal’s stable or food-trough, was distinctly abnormal! Again we see the humility and grace of Jesus, who, “though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Cor 8:9).
The ‘No Vacancy’ signs over all the motels in Bethlehem were for your sake. … The Calvary road begins with a ‘No Vacancy’ sign in Bethlehem and ends with the spitting and scoffing of the cross in Jerusalem.”
-From No Detour from Calvary by John Piper
v.14
“Praising God and saying” - The joyful proclamation of the angels had two directions.
First, they said, “Glory to God in the highest.” The first direction is Heaven, where God dwells. And to Him was due glory and praise for bringing salvation to lost, sinful man.
Secondly, they said, “and on earth peace among those with whom he is pleased.” On earth, on the other hand, was peace and good will. What was “the effect for men on earth” because the Savior came?(33) The result was “peace” – “salvation,” in other words.(34) The result was that all “the blessings associated with the coming of the Messiah” had arrived; this baby will bring about “a new situation of peace between God and men,” so that “his blessings can be communicated to them.”(35) This is amazing, for God’s “good will” was extended to people who deserve only His fiery anger—and this is done only in Christ.
“Among those with whom he is pleased” - You may be familiar with the KJV’s rendering of this phrase, “good will toward men” (which the NKJV followed). This is based on a textual variant, where “good will” (Greek εὐδοκία [evdokia]) is coordinate in function with “peace” (it is in the nominative case, for those of you who know Greek). But modern textual critics are confident that the correct reading has εὐδοκία in the genitive case, modifying “men.” Thus this “phrase means ‘those upon whom God’s will/favor rests’, and expresses the thought of God’s free choice of those whom he wills to favor and save.”(36) In the context of Luke 1-2, these favored people are “those who fear him” in Luke 1:50, “those who will respond to Jesus’ coming.”(37)
v.18
Connections with the rest of Luke/Acts: “Wondered” - This is the third occurrence of this Greek word in Luke. Luke uses this word to describe people’s astonishment at the events surrounding Christ’s coming (1:21, 63; 2:18, 33), his words and miracles (4:22; 8:25; 9:43; 11:14; 20:26), and his resurrection (24:12, 41). In Acts, where Luke wrote about the continuing work of the risen Christ through his apostles (see Acts 1:1 - “began to do and teach”), he uses it to describe people’s amazement at the apostles’ teaching (2:7; 4:13; 13:12) and miracles (3:12).
v.19
“Treasured up… pondering” - Like the people who marveled at the events surrounding the birth of John the Baptist (1:66), and like Jacob with the dreams of Joseph (Gen 37:11), Mary pondered the meaning of the report of the shepherds, no doubt in conjunction with the promise of Gabriel in Luke 1:31-33.
Resources
Luke, by Robert H. Stein, vol. 24 of The New American Commentary