It really does matter to whom and in what order some things are made known. When Emily and I were engaged, I learned that lesson the hard way. The same, I have since learned, is true of any number of important public announcements, such as births, deaths, moves, and job changes. Feelings can be hurt. The order of contact implies a hierarchy of intimacy. Those who are most important to us are supposed to get told first.

Similarly, when Mother Teresa came to Washington, D.C. in February 1994, she insisted on being driven straight from the airport to the D.C. ghetto in order to encourage Christian work among the poor. She didn’t go first to the Capitol building, or to the White House, or to the Pentagon. She went to the inner city. She was making a statement. She went to the poor.

That God announced the birth of Jesus not to the people of rank, not to kings or high priests or governors or judges, but to shepherds, is highly significant. God was making a statement. Normally the birth of a king’s son would be an occasion of public celebration. That word of Messiah’s birth comes not publicly but privately, not in the daylight but late at night, not at the palace or the temple but in the open fields, is fraught with meaning. The angelic messenger and the subsequent angelic choir put on their spectacular displays for an audience of shepherds. This tells us a great deal about what kind of Messiah Jesus will be. Let us then examine Luke’s narrative in detail.

The lowly

And in the same region there were some shepherds staying out in the fields, and keeping watch over their flock by night. (Lk 2:8)

The “same region” refers to the rural areas around Bethlehem which, we should remember, had “no room” for Jesus, and represents a people who will make no room for Jesus (“his own received Him not”), and a world who will make no room for Him. Yet there, “shepherds . . . were keeping watch over their flocks by night.” They were doing what shepherds do, guarding and supervising their sheep.

And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. (Lk 2:9)

“Before them,” the same lowly shepherds, the “angel of the Lord suddenly stood.” The “glory of the Lord shone around them.” This is surprising. “As a class shepherds had a bad reputation,” says Morris.[1] Their occupation kept them from observing the ceremonial law. They had a reputation for confusing what belonged to them with what belonged to others. “They were considered unreliable and were not allowed to give testimony to the law-courts,” Morris continues.[2] Green calls them “peasants, located toward the bottom of the scale of power and privilege.”[3] The shepherds, Marshall adds, “represent the humble, possibly even the despised people of the land.”[4] Yet this heavenly being, an angel of the Lord who ministers in the presence of God, brings with him the glory of God shining all around the shepherds. Normally the glory of God is associated with the temple. Here it is “manifest on a farm,” as Green puts it.[5] Understandably the appearance of the angel was terrifying to the shepherds. They were “terribly frightened,” or “sore afraid” (KJV).

And the angel said to them, “Do not be afraid; for behold, I bring you good news of a great joy which shall be for all the people; (Lk 2:10)

They have to be told this is not an occasion for fear, but joy. The angel is there to announce the birth of the Messiah, which means “good news” (euaggelizomai) of a “great joy.” For whom? “For all the people.” The first reference of the “the people” would be to the people of Israel, all of them, from the most humble to the greatest. Yet it also looks beyond Israel to the realms of Caesar and “all the inhabited earth” (Lk 2:1). The gospel announced by the angel is good news for all people. A new state of affairs is being ushered in by the birth of this child. No room in Bethlehem, the City of David? Then God goes to the “highways and byways” to gather a people (Lk 14:21,23). The lowly of the earth are the special objects of God’s favor.

That this announcement is made to poor shepherds and not to leisurely people of wealth is good news to ordinary people, and particularly the poor. The universal inclination of humanity is to assume that if one is wealthy he must be one of God’s favorites. This sense of things is far more deeply rooted than one might have assumed. Still today we hear it asked of the “successful,” not infrequently, “why is God blessing them?” One’s wealth, success, or power are considered not just signs of God’s blessing (which they are), but of His approval (which they may not be). Conversely one’s poverty, failure, and powerlessness are thought to be signs of God’s disfavor and disapproval. Consequently, if God is going to announce the arrival of His Son the King, one would think it would be through His favorites and primarily for His favorites. The announcement to shepherds overthrows this expectation. The gospel is for all. It is for the poor. It is for the middle class. It is for the ordinary people. Lack of money is no bar to the gospel. Lack of recognition is no bar to the gospel. God shows no preference for the great ones of the earth. He is not partial to the powerful. He is as likely to save the President’s cook as the President. He is as likely to save the King’s maid as the King. The ordinariness of the ordinary is no bar to their salvation.

That the announcement is made to those with a secular rather than a religious vocation is good news as well. The shepherds were working people who didn’t have the opportunity or wherewithal to fulfill all the ceremonial requirements of Judaism. They were regarded as outcasts, sinners, unclean. Yet to them the announcement is made, not to priests or Pharisees. This doesn’t mean that they weren’t devout. It does mean that they were disapproved according to the religious requirements of the day. Yet Jesus will die for them. They too can be justified by faith (Eph 2:8,9). They too can be saved. They too can have peace with God, not because of religious works done, or because of ceremonies participated in or rules complied with, but by faith in Christ (Rom 5:1).

Sinners

Verse 11 further explains why the angel’s appearance is an occasion of joy and not of fear.[6]

for today in the city of David there has been born for you a Savior, who is Christ the Lord. (Lk 2:11)

In the same “city of David” in which there was “no room” there was born “for you,” for you shepherds, a Savior.

Why rejoice? First, because Jesus Christ, the Child just born, is the “Savior.” He comes “for you.” He is the Savior from what? From the judgment of God upon sin. He comes to “save His people from their sins” (Mt 1:21). He is the Savior who delivers from the wrath of God, the curse of God, the day of reckoning. This Savior is “Christ.” What literally is said is that He is “Christ Lord,” normally rendered “Christ the Lord,” though it could be “Christ and Lord.”[7] “Christ” is Greek for “anointed One,” corresponding to “Messiah” in Hebrew. He is the Promised One, the Son of David who will establish an eternal throne (Lk 1:32,69). “Lord” (kurios) means “master,” and could be used of an earthly authority. It is also the term used to translate the divine name in the Old Testament (Jehovah or Yahweh). In addition it was a title given to Augustus, as also were Savior and Christ. Luke is identifying the true Lord and Savior, the true “anointed one,” the true “good news” for “all the people.” Jesus is Lord, the Messiah and Savior. He, no less, will save us from our sins. In His great condescension and love He comes to sinners.

Forgiveness, above all else, is what we all need. More than contentment, fulfillment, purpose, and satisfaction we need to be rescued from damnation. We need to be rescued from hell. We need pardon and forgiveness. We need reconciliation and peace with God. Jesus is all that for us and for all regardless of how degraded by sin they might be. Jesus comes to seek and save the lost (Lk 19:10). Jesus comes to call not the righteous but sinners to repentance (Lk 5:32). Jesus comes to heal not the well who need no physician but the sick (Mk 2:17). Jesus comes to save sinners, even the foremost of all (1 Tim 1:15). The announcement to the shepherds means good news for sinners.

Yet His identity, from the beginning, will be obscure. Shepherds: don’t be diverted by appearances. Over against the exalted titles will be the visible sign and the reality behind it, a reality which represents His “target audience,” as we might say. You’ll not find Him wrapped in silken robes and lying in a golden cradle. He’s in swaddling clothes and in a manger because He comes for the outcasts.

“And this will be a sign for you: you will find a baby wrapped in cloths, and lying in a manger.” (Lk 2:12)

“What kind of a joke is this,” asks Calvin, “for Him to be seen lying in a cradle, who is the King and only Savior sent from God?”[8] J. B. Green calls the sign an “oxymoron.”[9] At the very least it is a paradox. It would be unusual to find any baby in a feeding trough for animals. For the exalted Messiah to be found there would be contrary to all expectation. A second sign follows immediately, reinforcing the certainty that the infant in the manger is the Messiah.

And suddenly there appeared with the angel a multitude of the heavenly host praising God, and saying, “Glory to God in the highest, and on earth peace among men with whom He is pleased.” (Lk 2:13,14)

Given the identity of the Child, the angels are showing us the proper response: praise to God. The first line is an ascription of praise. Men and angels give glory to God by recognizing His essential glory and praising Him for it. We also glorify God by recognizing His great works, in this case, sending His Son.

Again, why rejoice? Second, because Jesus is not only the Savior from sin, but the peacemaker. Jesus brings peace. This is a further aspect of the Child’s identity and work. “He brings a new situation of peace between God and men,” explains Marshall.[10] The peace is not peace among nations, an end of war and crime. One day the end of earthly conflict will come, but that is not in view here. This is no mere pax Romana. Because our sins are forgiven, we have peace. Still, His peace encompasses all aspects of peace – peace with God, peace in our hearts, and peace with others. All this is for those “with whom He is pleased.” There is considerable discussion of what is meant by this. According to Marshall, “the 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.” The old translation “men of goodwill,” based on the Latin Vulgate, is “unlikely on theological grounds with its suggestion of human merit,” Marshall continues, “and can be dropped from consideration.”[11] So also can the KJV’s “on earth peace, good will toward men,” given its universalism and its grammatical unlikeliness. The ESV renders the clause in question “on earth peace among those with whom He is pleased,” the NEB, “on earth His peace for men on whom His favor rests.” The angelic praise is “an affirmation of gracious election on God’s part,” says Green.[12] The blessing that Jesus brings is peace for His elect people. Because we have (objective) peace with God, we have a (subjective) “peace that passes understanding” (Phil 4:7). We are no longer God’s enemies. We know that our sins are forgiven. We have been reconciled with God (Rom 5:10). We have the gift of eternal life (Jn 3:16; Rom 6:23). These certainties in Christ Jesus provide for personal, experiential, unflappable peace in our hearts.

Responses

We are treated to several responses to the birth of Jesus, responses by which we are to evaluate our own.

First, the shepherds respond with immediate, even urgent action.

And it came about when the angels had gone away from them into heaven, that the shepherds began saying to one another, “Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us.” (Lk 2:15)

“Let us go straight to Bethlehem,” they say, without delay. Let nothing distract us. They receive the summons to see Christ, and they go, straightaway. They “came in haste” (v 16). This is how we all should respond to the call to Christ. Is Jesus the Christ, the Lord, the Savior who brings forgiveness and peace? Do not delay. Do not hesitate. Respond to the call immediately. Lay down your nets. Push aside whatever might obstruct your receiving His call. Release whatever hinders your response. Let it go. Hurry. Make haste. Move quickly.

Second, the shepherds tell others of all they saw.

And they came in haste and found their way to Mary and Joseph, and the baby as He lay in the manger. (Lk 2:16)

They find everything just as the angel said they would.[13] Nothing about the scene looks divine or royal or significant. Yet they not only believe, they tell others.

And when they had seen this, they made known the statement which had been told them about this Child. (Lk 2:17)

They do what we all do when we are excited about something, whether it’s a great meal at a new restaurant, a clever video on You Tube, or page-turner of a book: we tell others. There is nothing weird about this, or awkward. Do you like your church? Your Bible study? Your Sunday School class? You’ll tell people. Believe Jesus is the Savior of the world? Know your sins are forgiven and you have peace with God? No longer worrying about death and eternity? You’ll tell people. Our experience may not be as spectacular as the shepherds, but it is on the same plane. It has to do with the same things – Jesus, salvation, peace. They “made known the statement . . . about this Child.”

Third, Mary “treasures” and “ponders.”

But Mary treasured up all these things, pondering them in her heart. (Lk 2:19)

Mary contrasts with the other listeners. She takes a “deeper view of the situation,” says Marshall.[14] She “treasured up” (suntērēō), meaning she stored away “all these things” in her memory, and “pondered” (sumballō), drawing the events out of her memory to be considered again and again, perhaps especially in light of her knowledge of the Child’s destiny (cf. Lk 2:33). Think, think, think. Our civilization does not encourage deep thought. Ours is the era of the sound-bite, the bumper sticker. Media images change every few seconds. Text messages arrive by the minute. “And now this” following news, an announcement of the end of the world! Create space for contemplation. Meditate. Don’t rush out the door to move on to the next thing. Think deeply and profoundly about these things.

Fourth, the shepherds worship. We’ve seen already the response of praise by the angelic host. This also is the response of the shepherds.

And the shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them. (Lk 2:20)

The gospel should lead us to praise God: for His mercy and grace toward unworthy sinners, for His plan of salvation, for sending His beloved Son, for bearing our guilt as He endured the torments of the cross. Praise ought to flow from our hearts and ever be on our lips.

Fifth, and finally, the people who heard the testimony of the shepherds “wondered,” but apparently no more.

And all who heard it wondered at the things which were told them by the shepherds. (Lk 2:18)

This is the one thing we must not do. As we saw earlier (1:65,66), most people will sit on the fence. They will talk about things. They may “marvel.” They will wonder about them, but they don’t go and see for themselves. They don’t investigate. They just let it pass. They “wonder,” but fail to go beyond that. Many, many people destroy their souls through negligence and lethargy. Others do so through lazy skepticism. They’ve “heard” that science disproves Christianity. The “Da Vinci Code” silliness sways them. They don’t investigate. They don’t look into things. They just “wonder” and do nothing. Theirs is a skepticism of convenience. No, “let us go straight . . . and see,” that we, with the shepherds, might praise God and make Christ known.