Christmas Eve 2022 - Glory to God in the highest and on Earth

Luke 2:1-14

The virginal conception … is the divinely ordered method of the incarnation of God in Jesus Christ.… It is possible, of course, that God could have chosen and effectuated another method, but it is difficult to conjecture a more appropriate method for the incarnation. To be the Redeemer of humankind, Jesus must identify himself with human beings and at the same time transcend the human race. Thus he was fittingly begotten of the Holy Spirit and born of a woman.”

J. Leo Garrett1

1 Trent C. Butler, Luke, vol. 3, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 26.

Luke (II. Commentary: The Savior’s Earthly Birth and Heavenly Mission)

MAIN IDEA: Jesus is the promised Messiah, Savior and King. Jesus is God in human form and He comes to us as a lowly baby, bringing salvation to people from all classes, races, and nations of the world.

there was no room in the inn does not imply a rejection by the innkeeper or no vacancy in the hotel…it simply implies that there was not a suitable place to have a baby.

once again luke begins with facts, history---he orients his readers in a time and a place…details.

Seen through everyday logic, Joseph and Mary were insignificant nobodies from a nothing town. They were peasants. They were poor, un-educated, of no account.

Joseph and Mary capsulized the mystery of grace—the King does not come to the proud and powerful but to the poor and powerless.

Luke 2:6–7 (PtW Lk 1): We are all familiar with the haunting simplicity of Luke’s description of the birth: “While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son” (vv. 6–7a).

Luke Comments

And placed him in a manger. The manger was no doubt a feeding trough for animals. One should probably not see here any allusion to Isa 1:3; Jer 14:8; Wis 7:4–5.

Because there was no room for them in the inn. This does not refer to a lack of a “hotel room” but lack of a suitable “place” for Mary to give birth to her son. It does not imply any rejection on the part of the much maligned innkeeper.

Luke Explanation of the Text

At birth, a baby was normally wrapped in bandage-like strips to keep the legs and arms still. It provided some warmth and may have been presumed to provide the newborn a sense of security. Since it is mentioned three times, what is its significance? First, it reveals parental care for the child (see Ezek 16:4–5). Second, though Jesus has been divinely conceived, it reveals that he shares the lot of all mortals. Solomon says: “I was nursed with care in swaddling cloths. For no king has had a different beginning of existence; there is for all one entrance into life, and one way out” (Wis 7:4–6). At the end of his life, Jesus will be wrapped in a linen death shroud (23:53).

I translate the familiar “manger” (φάτνῃ) as “feeding trough.” The word could refer to a stall (13:15), but it makes more sense that Mary wrapped her baby and “laid” him in something that can function as a crib. The trough would be in a stall. The point is, “the child lies outside the human dwelling in an unusual place where there are only animals.” The “manger” has been sanctified and glorified over the many years of Christmas celebrations, and this stark translation deliberately diminishes that aura of dignity. No one sings “Away in a feeding trough,” which is just the point. The Savior who dies on a shameful cross was placed in a lowly trough for barn animals when he was born: “his head rests where cattle have fed.”23

there was not conspiracy or harsh rejection…but this was a very lowly beginning. one of common people, not kings and certainly not God.

Luke Explanation of the Text

This view is confirmed by the chronological note in 2:6. They were already in Judea and “while they were there” Mary gave birth. They did not arrive late at night so that they had to accept whatever emergency shelter might be available. Joseph would have made arrangements by then for lodging his pregnant wife, even if it meant going to the home of her cousin, Elizabeth, in the Judean hill country (1:39). The fiction of a heartless innkeeper who turns them away is not only a fantasy, it leads away from Luke’s point.

Finding the child wrapped in bands of cloth and lying in a feeding trough is to be a sign for the shepherds (2:12). Since every baby was wrapped in bands of cloth, this detail is incidental as part of the sign. What is primary is that this baby’s crib is a feeding trough

the feeding trough....were lowly animals come and feed.

With striking simplicity Luke describes Jesus’ birth (2:6–7). How differently we would have told the story surrounding the birth of the one said to be the Son of God, with pomp and luxury.

However ‘inn’ is not the usual meaning of the Greek word, and recent discussion suggests that Luke is saying that it is more likely that there was no available ‘guest room’ in a private home. Jesus would have been born in the large open living area of a peasant home that opened onto a lower space where cattle were brought in at night. There would have been a feeding trough (manger) at the edge of the living room floor.

Furthermore, such was the nature of hospitality in the village community that it is inconceivable that Mary and her baby would have been left outside the house to give birth.

To understand Luke 2:7 without the stable strengthens, not weakens, the symbolism surrounding Jesus’ birth. In fulfilment of the angelic promise, Jesus came and was found in the midst of men and women of humble origin in the course of their very ordinary lives. The simplicity and poverty of Jesus’ birth stands in stark contrast to the expectations normally associated with those who are born to greatness. Human values of power and prestige and self-interest are overturned.

think about it. Jesus is born and family surrounds him all enamored. ooing and awing. He already has everyone’s attention…a baby swelled by His mother and laying in a humble feeding trough, in the lower part of your average home for peasants…this is were christianity begins, with family in a lowly living room.

Luke (Comments)

2:8 And there were shepherds. The scene changes, and the “humble” of Luke 1:52 are visited (cf. 7:22). One should not romanticize the occupation of shepherds. In general shepherds were dishonest (Sanh. 25b) and unclean according to the standards of the law. They represent the outcasts and sinners for whom Jesus came. Such outcasts were the first recipients of the good news.

Shepherds at the time were often treated as outcasts of society. Most of them were poor and were treated with disdain.

Their poverty and humble state again pointed to the way that God used the lowly, rather than the powerful to fulfil his purposes.

The subsequent material follows the same announcement form we have encountered in 1:13–20, 28–37. 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). What is lacking is the objection and request for a sign. See comments on 1:13–20.

Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 108.

Luke Comments

I bring you good news. This translates the Greek verb euangelizō, which means to preach the good news. The noun (euangelion) is translated by the word “gospel.” This verb is found eleven times in the Gospels, and ten of these are found in Luke. See comments on 1:19.

Of great joy. See comments on 1:14.

That will be for all the people. Are Gentiles included here, or is this a reference only to the Jewish people? Luke envisioned the gospel as being for all people, including the Gentiles (Acts 15:1–29; 18:10); but here, as in 3:21; 7:29; 8:47, the people of Israel were primarily in Luke’s mind. The singular “people” refers everywhere else in Luke to the people of Israel.

Luke Comments

This Savior is also the Lord

Saviour in the Old Testament generally refers to God’s deliverer, who would rescue his people in their time of need (Psalm 25:5; Isaiah 25:9)

Luke has consistently stated that Mary’s son was of royal descent, being of David’s house and born in David’s town. The baby was born to be king, a king who would save or rescue his people and bring peace.

Luke Comments

We find a parallelism in the following two lines consisting of glory-peace; in the highest-on earth; to God-to men.

Glory to God in the highest. The verb “be” is understood. Here the “highest” refers to the highest heavens (cf. 19:38), not to the highest degree. For the glory of Jesus, cf. 9:26, 32; 21:27; 24:26; for his receiving glory from people, cf. 4:15.

And on earth peace to men on whom his favor rests. “Peace” refers here to the fullness of blessing which the Savior/Christ/Lord brings and is essentially a synonym for salvation (cf. Acts 10:36). The latter part of the hymn has been interpreted in several ways: goodwill to men (KJV); to men of good will (Douay); among men with whom he is pleased (RSV). The favor/goodwill referred to in the verse does not belong to men but to God. This is clear from Luke 10:21

It is not enough to simply hear about Jesus. The shepherds were compelled to go and see him for themselves to worship Him not just in thought but in action. And after encountering Jesus they couldn’t help but go and tell of what they had heard and seen.