2:8–10 It is often said that the shepherds were despised in Jewish culture, but the evidence for this is post-NT and thus not compelling. Instead the revelation to the shepherds stands out because shepherds were considered insignificant in Israelite society. In the darkness of the night, an angel appears to the shepherds (cf. Luke 1:11; 24:4; Acts 12:7), and the Lord’s glory and splendor illumine the night; his glory “is associated with the restoration of Israel” (cf. Isa. 40:3–5).35 The supernatural appearance fills the shepherds with an intense dread, as is often the case in the NT when human beings encounter a divine or angelic figure (Matt. 28:5; Mark 6:49; Luke 1:12; Rev. 1:16; cf. Dan. 10:19). In such encounters those receiving the revelation are comforted and told not to be afraid (cf. Luke 1:13; Mark 6:50; Rev. 1:17). Instead of being fearful, they are summoned to rejoice, for the Lord is fulfilling his eschatological promises. The angel brings “good news” to them, and in Isaiah the good news is restoration from exile (Isa. 40:9; 52:7). The good news here is for “all the people.” Some think this is limited to the Jews, but in Isaiah itself the good news includes Gentiles (cf. Isaiah 2:2–4; 11:10; 19:16–25; 42:6–7; 45:22; 49:6; 52:15; 55:4–5). We have an anticipation here of Acts, in which the gospel goes to the ends of the earth (Acts 1:8).

2:11–12 The good news is that a savior has been born, and this savior is the Lord and Christ. “This day” (or “today”) is important in Luke, reflecting salvation-historical fulfillment. Jesus proclaims that the great promises found in Isaiah are fulfilled “today” in his ministry (Luke 4:21). Jesus’ healing and exorcisms are performed “today” (13:32–33), and he also proclaims to Zacchaeus that “today” he must stay at his house because “today” salvation has come to him (19:5, 9). Similarly, the thief on the cross will be with Jesus “today” in paradise (23:43).

A “Savior” is born (cf. 1:47; Acts 5:31; 13:23), one who will deliver Israel from its oppressors, just as the judges delivered Israel (Judg. 1:1–21:25)—though Jesus’ deliverance is greater since he frees his people once for all time and from sin, their greatest enemy. This baby who is the deliverer is also the Christ, the anointed King of Israel, the one who fulfills the covenant promises made to David (e.g., Isa. 9:2–7; 11:1–10; 55:3; Jer. 23:5–6; 30:9; 33:15–26; Ezek. 34:23–24; 37:24–25; Hos. 3:5; Amos 9:11). His messianic status is confirmed because he is born in David’s city, Bethlehem (cf. 1 Sam. 17:12; Mic. 5:2). But Jesus is born not only as the Messiah but also as the Lord. He is not installed at God’s right hand as Lord and Christ until he is raised from the dead (Acts 2:36), but he is Lord and Christ from his birth; his lordship signals his deity, his sharing the same status and identity as God (Luke 1:43; 6:46; 10:17; 20:42–44). We have a surprising juxtaposition here, for the sign that the shepherds have found Christ, the Lord, the Savior of Israel, is that he will be lying in a feeding trough and wrapped with swaddling cloths. The prince and King of Israel comes into this world in a remarkably humble way.

2:13–14 The astonishing words spoken to the shepherds are confirmed by the angels of heaven, the armies of heaven, who suddenly appear and praise God (cf. 1 Kings 22:19; Luke 2:20; 18:43; 19:37). The knowledge of the Christ child at this time is limited on earth to a small circle, but the mighty armies of heaven know all about it. The angelic armies give glory to God in the heavenly realm, and eschatological peace, the peace promised in the Lord’s covenant with Israel, is now being realized (Ezek. 34:25; 37:26; cf. Isa. 9:6; Mic. 5:4). But this peace is not for all people everywhere; it belongs only to those who are the recipients of God’s gracious and kind pleasure (cf. Pss. 51:18; 89:17; 106:4; Matt. 11:25–26; Luke 3:22; 10:21; 12:32; Eph. 1:5, 9; Phil. 2:13), those who receive his electing grace.

2:15–17 Upon the angels’ departure, the shepherds make plans to go to Bethlehem, recognizing that the Lord has made known to them the amazing news of the birth of the Christ, the Lord, the Savior. They depart as quickly as possible and find Mary and Joseph, with Jesus lying in the feeding trough, where the angels said they would (Luke 2:12). They proceed to tell Joseph and Mary and others present what the angels have told them concerning the child.

2:18–20 Apparently the report of the shepherds is not confined to Mary and Joseph, since we see in verse 18 that others hear about the appearance and words of the angels as well. They “wondered” (Gk. thaumazō) about these matters, a term that does not necessarily indicate faith in Luke-Acts; people are amazed when Zechariah lingers in the temple (Luke 1:21), when the Baptist is named John (1:63), when Jesus commands the wind and the waves (8:25), when Jesus casts out a demon (11:14), when Jesus does not wash his hands before eating (11:38), at Jesus’ answers (20:26), when viewing Jesus’ grave clothes (24:12), at Jesus’ resurrection (24:41), when the disciples speak in other tongues (Acts 2:7), at Peter’s miracle (Acts 3:12), and upon seeing Peter and John’s boldness even though they are not educated in the law (Acts 4:13). We see from these examples that the wondering of those who hear these things does not necessarily indicate belief. The marveling does in some instances, however, create the possibility for faith. Mary, on the other hand, does not forget these momentous words, reflecting on them and considering their significance (cf. Gen. 37:11; Dan. 7:28; Luke 1:66; 2:51). It is likely that Mary herself told Luke about her reaction, or alternatively someone who knew Mary well communicated her response to Luke. Meanwhile, the shepherds return to their work, full of praise and thanksgiving for the revelation given them about the Christ (cf. 1:64; 5:25; 19:37).