The good news that calls for a response (Luke 2:8-20)

Browsing among Christmas cards recently, I was struck again by how few options exist that have anything to do with the meaning of Christmas. ‘Merry Christmas’ is increasingly replaced by ‘Happy Holidays’ and ‘Seasons’ Greetings’. The odd card with angels and shepherds, a baby in the manger or three kings visiting disappears under a mountain of others with Santas, Christmas trees and baubles and atmospheric images of sleighs and snow. While I love the trappings of the festivities, the decorations, the music, the smell of pine and mince pies, I find it sad when these replace the heart of Christmas. The very things that people long for like a deep peace and wellbeing offered to all in Jesus Christ is missed entirely in the craze for presents and Boxing Day sales. What is happening today, however, is not unique to our times. People have always looked for the right things in all the wrong places and, admittedly, God’s ways often hold an element of surprise.

God’s good news

For Israel, waiting for the arrival of their Messianic King, the unfolding of God’s plans would have likewise come as a surprise and the tone of Luke’s account is one of amazement. Thus, the news of Messiah’s birth is announced not to the spiritual leaders and those in authority but to poor and uneducated shepherds, not in the religious and political centre of the province (Jerusalem), but near the small town of Bethlehem (Luke 2:8).[1] Thus Luke continues the theme that God comes not to the mighty and powerful but to the afflicted and poor (Luke 1:52-53).

Not only do they receive an angelic visitation like Zechariah and Mary before, but the glory of the Lord shines around them (Luke 2:9), a phenomenon that is associated with the Temple where God dwells. That the glory shone in the night also resonates with the prophetic metaphor of God’s light shining on those who are in darkness (Isa 9:2; Luke 1:78-79). The mention of ‘good news’, the threefold title of Saviour, Messiah (i.e. Anointed King) and Lord (Luke 2:10-11) and the promise of peace (Luke 2:14) would have recalled for an ancient audience the Isaianic prophecies of good news that God is here, that He reigns and brings peace and salvation, healing and freedom for the afflicted (Isa 40:9; 52:7; 61:1). It would have also contrasted with the good news touted by the emperor that he was the saviour who brought universal peace throughout the Roman world (see my post How God’s power really works).

However, lowly shepherds may have wondered whether they could be admitted into the presence of an exalted figure like Messiah. The sign was to reassure them (Luke 2:12). Peasants swaddled their babies in strips of cloths and using the manger as a crib would again have suggested humble surroundings, the kind of place that shepherds would have known and could access.[2] How amazing that the good news and peace is really for all because of God’s favour (Luke 2:10, 14)![3]

Responses: what is ours?

Luke concludes the story of Jesus’ birth with three responses from the shepherds, onlookers and Mary. The shepherds hurry to see the child, testify to God’s message to them and then praise God (Luke 2:15-17, 20). Others who witness the happenings wonder, while Mary treasures and ponders what all this means (Luke 2:18-19). Though not mentioned, there is also the silence from those who missed these momentous events altogether. As we approach Christmas, what is our response? In the busyness of the holiday season, in the cooking and baking and hunting for presents, we can fail to let the good news of Christmas sink in. Many are oblivious that the peace and joy they crave in their family relations, in their jobs and life are available through Christ and look instead to things that do not satisfy the hunger within. Others may marvel but what they encounter at Christmas leaves only a passing impression. Yet others ponder the miracle that God has come among us and treasure its reality. Then there are those whose heart is so full of the joy and wonder that God has made Himself accessible that they cannot help but talk about it and praise Him for His amazing grace.

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[1] Rabbinic literature post-New Testament reflects a rather negative view of shepherds as ‘unclean’ and generally despised. As outsiders living a nomadic life, they were at times suspected of morally questionable behaviour (theft or robbery). How much this was present in people’s thinking in the first century is hard to know. Both testaments are positive about shepherds. Shepherd is a royal metaphor in the Old Testament as well as in the ancient Near East and Jesus calls Himself the Good Shepherd (John 10:11). What seems to be in view in Luke is their lowly status as economically poor.  

[2] Kenneth E. Bailey, Jesus through Middle Eastern Eyes: Cultural Studies in the Gospels (London: SPCK, 2008), 35.

[3] The phrase in Luke 2:14 is a little difficult to understand. It literally reads ‘peace among men [i.e. people] of good pleasure/will’. This is not a narrowing of the recipients to a chosen group but describes all as having God’s favour demonstrated in His giving of peace. It could be paraphrased as ‘peace among humanity, favoured by God.

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