Bible Studies for Life
Assistant Professor of Religion, Department of Religion, Samford University
REJOICE IN GOD’S GIFT
Luke 2:8–20
As he introduces the miraculous conceptions of John the Baptist and Jesus, Luke informs us that King Herod ruled over Judea (1:5). Likewise, when he recounts Jesus’ birth, Luke provides a broader perspective by mentioning the more powerful Caesar Augustus, who ruled over the Roman Empire and under whom Herod governed in Judea, as well as Quirinius in Syria (2:1–7). The trappings of these elite authorities stand in stark contrast to the lowly birth of Jesus, the newborn Davidic Messiah (Luke 1:69; 2:11).
Rejoice in Hearing (8–14)
Far away from positions of power, shepherds are in the fields near Bethlehem, watching sheep on another ordinary evening. Yet the Lord’s angel provides a terrifying interruption of their routine (8–9). As with Zechariah and Mary before (Luke 1:13, 30), the angel instructs the shepherds that this is not an occasion for fear but for joy because the angel has come to proclaim “good news of great joy that will be for all people” (2:10). Indeed God’s appointed Savior, the Messiah and Lord, has been born in Bethlehem (11).
The angel informs the shepherds that they will know they have found the King when they find a child wrapped in cloth bands and lying in a manger (12). Everything about this is contrary to reasonable expectations. A king is born but he is in a feeding trough for animals? Where are the dignitaries celebrating his birth? Obviously this king’s birth will go unrecognized by human authorities. In fact, the shepherds are the only humans who experience any fanfare about this event as an angelic army appears, praising God for the newborn Prince of Peace (13–14).
While this birth is not widely celebrated, its implications are certainly far-reaching. First Jesus’ birth is good news for all people (10, 14). This becomes even clearer as one proceeds through Luke’s Gospel and into its sequel in the Book of Acts, in which Jesus’ followers discern the gospel’s full extent (Acts 1:8; 15:1–21). Second Jesus has come to reverse the roles of the rich and the poor. Mary says God “has satisfied the hungry with good things and sent the rich away empty” (Luke 1:53). Her words anticipate what Jesus later declares in the Temple, “He has anointed me to preach good news to the poor. He has sent me to proclaim freedom to the captives and recovery of sight to the blind, to set free the oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18–19).
Rejoice in Going (15–17)
The shepherds follow the angel’s instructions and find Jesus, Mary and Joseph as promised. They respond by telling others what they know about Jesus. When Joseph and Mary take Jesus to the Temple, Simeon and Anna respond with joy and praise (Luke 2:25–38). Later, when Jesus heals a man with an unclean spirit, Luke reports, “And news about Him began to go out to every place in the vicinity” (4:37). Likewise, just as those who heard the shepherds were amazed, so, too, others respond in awe when they see Jesus performs miracles (Luke 5:25–26; 7:16–17; 8:38–39).
Rejoice in Treasuring (18–20)
Luke appears to portray three responses. There are those who seem to overhear and they are amazed. This description does not indicate a response of faith but simply awe. By contrast, Mary appears to avoid much of an outward expression. Luke says she treasured these things and meditated on them. Though she has already been described as believing what she has been told (Luke 1:26–56), perhaps this language indicates a degree of reflection on her part. Perhaps all these things are still quite a bit to process for her. For the shepherds, however, there is only joy and praise for the privilege of participation in these momentous events. Perhaps each response is appropriate given the circumstances. Perhaps we should allow for all. Sometimes one should contemplate and other times, one should celebrate.
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