Commentary on Luke 2:1-14 [15-20]

While narrating Jesus’ birth in Luke 2:1–14, Luke simultaneously emphasizes Jesus’ royalty and the surprisingly humble circumstances that surround him.

King Jesus

When the angel Gabriel announces to Mary that Jesus will be born, he indicates that the baby will ascend to David’s throne (1:32–33; see also Acts 17:7). Jesus will serve as Israel’s eternal king, thereby fulfilling God’s promise to David in 2 Samuel 7:13.

Jesus is far greater than all other human rulers. When narrating Jesus’ birth, Luke mentions Caesar Augustus (2:1) and King David (1:27; 2:4, 7), the two most celebrated leaders of their respective peoples. Yet, in 2:1–14, both Augustus and David function as footnotes in God’s grand story about the birth of Jesus.

Whereas Old Testament kings are sometimes referred to as “sons of God,” Jesus is the ultimate Son of the Most High God (1:32). Unlike David and others, however, Jesus will resist every temptation (4:13) and remain faithful to God.

When children were born to Roman emperors, the “good news” (or “gospel”) was heralded throughout the empire. Luke, however, points to Jesus’ birth as the source of truly “good news” (2:10).

Whereas Caesar Augustus quelled the Roman civil wars by military force, established the “peace of Rome” (Pax Romana), and was praised as the “savior” of the Roman civilization, Luke proclaims that Jesus is the ultimate Savior (1:69, 71, 77; 2:11) who brings authentic peace (2:14). Far beyond Roman borders, Jesus’ kingdom and rescue will be for all peoples (2:14). Later in Luke, at the triumphal entry, Jesus’ disciples will echo these words and declare that Jesus’ birth establishes not only peace on earth but also peace in heaven (19:38).

In Luke 1–2, Luke compares John and Jesus. Luke mentions John’ miraculous birth, noting that neighbors and relatives rejoice when formerly barren Elizabeth bears a child (1:57–58). Yet, Luke revels in Jesus’ miraculous birth (2:1–20). Whereas God had opened barren wombs in the past (for example, Genesis 18:9–15; 21:1–7), God does something altogether new and grander through Jesus’ virgin birth (1:34–35). Beyond neighbors and relatives, a multitude of angels (2:13) and strangers (2:20) participate in the celebration.¹

Humble circumstances

Luke accentuates the humble circumstances of Jesus’ birth. At his circumcision, Joseph and Mary offer sacrifices typically given by poor families—two pigeons (2:24; see also Leviticus 12:6–8). Their actions suggest that King Jesus was born into a family of limited means.

When Joseph travels to his hometown and seeks to stay with relatives, the house is already overflowing with guests. So, Mary gives birth in an animal shelter and lays her baby in an animal’s feeding trough (2:12). The absurdity of seeing a newborn king lying in a manger helps the shepherds know they have found the correct infant.

Shepherds were often considered antisocial and unkempt because they lived isolated lives in the fields with their sheep. In general, they were not highly esteemed by the broader society. Yet God selects them, not foreign dignitaries, to be King Jesus’ first official visitors (2:8–18).

Theological themes and modern applications

Savior

Besides a single reference in John 4:42, Luke is the only gospel writer who refers to Jesus as “savior” (soter in Greek), a title commonly used for Roman emperors, generals, and gods during the first century CE. Here, he contrasts Jesus with all other “saviors.” Luke is telling his readers, many of whom were Gentiles, that Jesus is the only true “Savior.”

During Mary’s Magnificat (1:46–55), she refers to God as “Savior” (1:47) and defines the term by referencing God’s saving acts throughout history (for example, the exodus). Jesus, the newborn king, will now rightly be referred to as “Savior” as well (Luke 2:11; Acts 5:31; 13:23; see also Luke 1:69, 71, 77). Jesus’ saving actions will mirror the saving actions of God, not those of the leaders of his day. The one whose name means “The Lord saves” (Jesus) will usher in God’s ultimate rescue in all its forms for all peoples. Though people today seek rescue, deliverance, and restoration from many sources, Jesus remains the ultimate Savior.

Power and victory

Many of those living in the Mediterranean basin in the first century CE may have thought the Roman military was the most significant military force the world would ever see. It is tempting for people of every generation to believe that the principalities and powers of their day are unrivaled and undefeatable. Yet, Luke points his readers to God’s surpassing triumph, even if most people failed to realize it at the time.

Mary sings about how God’s intervention in the world through the birth of Jesus is akin to God scattering the proud, bringing down the powerful from their thrones, and sending the rich away empty (1:51–53). God’s army of angels praises God for the triumphal arrival of King Jesus (2:13–14). God, through Jesus, defeats seemingly undefeatable powers and overturns the unstoppable principalities of this world.

Unexpected people and circumstances

Luke seems to suggest that challenging circumstances may, at times, sharpen our vision, enabling us to see the Lord’s intervention and salvation more clearly. The shepherds, far from the elite of their day, are away from the comforts of life and engulfed in the night’s darkness (2:8). Yet, amid their humble circumstances, God enables them to perceive God’s inbreaking into the world. Christmas reminds us that God has broken into and is breaking into our world, but God’s most profound work may be manifest among people and in circumstances that surprise us.

Notes

1. Andrew E. Arterbury, Reading Luke: A Literary and Theological Commentary (Reading the New Testament, 2^nd series (Smyth & Helwys, 2019), 17–22.

PRAYER OF THE DAY

Holy Father,

We celebrate with you the birth of your son, and together we sing, “Glory to God in the highest heaven, and on earth peace, goodwill among people!” Amen.

HYMNS

Silent night, holy night   ELW 281, H82 111, UMH 239, NCH 134
Away in a manger   ELW 277, 278, H82 101, UMH 217, NCH 124
Joy to the world   ELW 267, H82 100, UMH 246

CHORAL

While by my sheep, (trad. Ger.)