The Way in the Manger

7/30/2019 The Way in the Manger

1/6

The events corresponding to theSaviors birth are momentous. The

Son of God entered humanity to reignover a kingdom he would die toliberate. Shepherds flocked to himand so should we. Shepherdsproclaimed the news of his birth andso should we.

The Way inthe MangerFinding the way through

doubt, despair, and

darkness

New Life Bible Fellowship


2/6

2012 Dr. Douglas A. Blanc, Sr

1

And in the same region there were shepherds out in the field, keeping watch over their flock by night. And an

angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with

great fear.And the angel said to them, Fear not, for behold, I bring you good news of great joy that will be for

all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord. And this willbe a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger. -Luke 2:8-12 ESV

INTRODUCTION

Everyone wants to hear good news. When circumstances are especially difficult, we want to know that a wayout is nearby. The time surrounding our Saviors birth was characteristically difficult for the Jews. Theirprophets foretold the spiritual condition of the nation at the time of the Messiah. For example, the prophet Isaiahseven centuries before the birth of Jesus spoke of his people sitting in darkness and having the shadow ofdeath upon them (see Isa 9:1-2 and Matt. 4:15-16). These are metaphorical expressions which describebondage to sin; a hopelessly irreversible human condition. At the time of Jesus birth (4 BC)1 the Jews weredominated politically by Rome and by 6 AD the Roman province of Judea was established. Yet, it is not the

political woes of the Jewish people that concerned the ancient prophet. The Jews had lost their way spiritually.Judaism at the time of Jesus2 was an admixture of sectarian beliefs (e.g. Sadducees, Pharisees and Essenes)Jesus summed up the spiritual condition of the people as heartless praise, referring also to Isaiah (see Isa 29:13Matt 15:8-9). It was in such spiritual darkness and spiritual death that Jesus entered humanity as a grealight that dawned upon the hopeless masses (Matt. 4:16). Jesus, Israels Messiah, is the self-proclaimedLight of the world and those who follow him are promised never to walk in darkness, but have the light oflife (John 8:12). This news of hope was expressed by Jesus in terms of kingdom which had arrived (Mark1:14-15). A kingdom demands allegiance. The politically oppressed Jews desired independence and freedomfrom Roman allegiance. This, however, was not the pathway to true freedom. Jesus offered true liberation;freedom from the oppression of sin (John 8:31-32).

Luke described the first Jews to hear the good news of hope. They were lowly shepherds, men who wereisolated from society and despised by their own people, but the recipients of an angelic visitation from God. It isinteresting that God was not interested in accommodating to the religious and cultural sensitivities of the JewsHe did not commission an army of angels to appear to the ruling religious authorities (who would haveexplained the phenomenon away by their sectarian prejudices), but to shepherds held in low esteem by thereligious authorities and their fellow countrymen.3

1 It seems strange to say that Jesus was born in 4BC, but a mathematical error in dating the death of Herod relative to the founding ofthe city of Rome threw our modern calendars off by 4-7 years. Herod the Greats reign coincides with the birth of Jesus (Matt 2:1).Herod died in 4 BC. Why is there a gap of this much time in our modern calendar? The Roman monk-mathematician-astronomer,Dionysius Exiguus (i.e. Dennis the Small, 470-544 AD), in the 6th century AD committed a numerical error as it relates to the

calendar. Endeavoring to reform the calendar from anno mundi (creation of the world) to anno domini (Jesus birth), he dated Jesusbirth in the year 753 from the founding of Rome (i.e. ab urbe condita) even though Herod died only 749 years afterthe founding ofthe city of Rome. Exiguus was attempting to forestall fears of an impending end of the world to occur in 6000 AM or 500 AD. Thecumulative error (existing in our present Gregorian-Western-Christian calendars) gives the correct traditional date for the founding ofRome, but the date of Jesus birth is at least 4 to 7 years off.2 See Dr. James E. Tabor, The Jewish World of Jesus athttp://goo.gl/QP1Tk.

3Jeremias cites Rabbinic sources to the effect that "most of the time they [shepherds] were dishonest and thieving; they led their herds

onto other people's land and pilfered the produce of the land." Because they were often months at a time without supervision, theywere often accused of stealing some of the increase of the flock. Consequently, the pious were warned not to buy wool, milk, or kidsfrom shepherds on the assumption that it was stolen property. Shepherds were not allowed to fulfill a judicial office or be admitted incourt as witnesses. A Midrash [i.e. interpretation] on Psalm 23:2 reads, "There is no more disreputable occupation than that of a
http://goo.gl/QP1Tkhttp://goo.gl/QP1Tkhttp://goo.gl/QP1Tkhttp://goo.gl/QP1Tk


3/6

The pathway to true freedom was announced to the shepherds as a person, a Savior, Christ the Lord ( Luke2:11). Readers of the New Testament are not surprised the metaphorical association of a pathway with Jesuswho referred to himself with such imagery (John 14:6). This Pathway of hope was of eternal origin anddescended to humanity through Bethlehem (Micah 5:2; John 1:1-3; Phil 2:5-11; Gal 4:4).

It is worth noting here that Luke, who recorded the advent of the good news heralded by angels to theshepherds, also thematically mentioned the ensuing Christian movement in terms of the Way (see Acts 9:218:25-26; 19:9, 23; 22:4; 24:14, 22; see also Matt 22:16 and Marks repeated use to way in Mark 8:27-10:52). The early followers of Jesus chose the Way as a designation for their Jesus-centered movement, not theterm Christian so commonly in use today. In fact, it was their opposition who maligned them as Christ-followers (or Christians), Acts 11:26. The term Christian is used only twice more in the entire NT (Acts 26:281 Pet 4:16). Use ofthe Way has deep OT roots. Again, the prophet Isaiah refers to a second Exodus experiencefor the people of God, an exodus from the wilderness of sin requiring a cleared path for the arrival of God (Isa40:3; 42:16; 43:16-19; 49:11-12). This theme featured heavily into Marks Gospel which gives prominentposition to John the Baptist heralding the fulfillment of Isaiahs prophecy in Jesus (Mark 1:1-8).

4

The liberating truth announced by the angel to the shepherds (and later proclaimed by them, see Luke 2:17) isconsidered in the following two parts:

PART 1: THE TRUTH ABOUT THE GOSPEL

What the Gospel Is

The consolation to the shepherds startled by the sudden and radiant appearance of the angel (vv. 8-9) wasFear not, for behold, I bring you good news (v. 10). Its almost certain that the pulsating hearts of theshepherds found it difficult to heed the angels almost dismissive appeal to stop being afraid. The reasongiven is an announcement of good news. Many announcements are received as mere information. So we candiscover here that the Gospel received as mere information is insufficient without a corresponding motivationon the part of the recipient. An announcement intended as good news may not be correspondingly received.There must be an earnest sense of need on the part of the recipient. That the announcement came at night (v.8) is not to be overlooked. That the announcement came to men reputed for their thievery is emblematic of thespiritual darkness permeating the age. Only those who come to terms with the darkness and death of their

spiritual condition (Jer 17:9; Isa 59:2; Rom 3:23; 5:12; 6:23) can receive the Gospel as good news (Mark4:20; Luke 8:16; 1 Thess 1:6). The invasive and sudden appearance of the angel (the verb appeared [ESVNIV, NET] is better rendered came upon suddenly) is much like the convincing role of the Holy Spirit whointersects the sinner mid-stride in life and cuts him/her to the heart (John 16:8; [Acts 9:1-6]; Acts 2:37). TheGospel is proclaimed, but the Spirit must ignite the (explosive) fire in the sinners heart (Rom 1:16).

What the Gospel Produces

The fear subsides to the extent that the announcement is received as good news, filling the heart broken byconviction with great joy at the prospect of deliverance (v. 10). Sin is like a great weight upon the soul; like ananvil tied to a balloon filled with helium. The filled balloon was intended to fly upward, even as the soul wascreated for communion with God. Sin has ruined mankinds ability to know his Maker, but Jesus made it

possible to have the burden of sin removed once-and-for-all. Forgiveness extended and experienced is the soulsrelease from its captivity and penalty to live again in the light of redemption. What is it like to have a heavyburdened removed?

shepherd." Philo, a Hellenistic Jewish philosopher of Alexandria (25 BC - 45 AD), wrote about looking after sheep and goats, "Suchpursuits are held mean and inglorious." Joachim Jeremias,Jerusalem in the Time of Jesus(SCM/Fortress Press, 1969), 304-11.Joachim Jeremias, , TDNT6:489.

4Kayle De Waal, The Way of theCross in Marks Gospel inMinistry (June 2011), 6-8. The Motif of way in Luke and Acts inMinistry (August 2011), 21-24. See also, Joel Marcus, The Way of the Lord: Christological Exegesis of the Old Testament in theGospel of Mark(Edinburgh: T&T Clark, 1992).


4/6


3

The angel tells us that it is great joy. Luke commonly associates joy with salvation in his Gospel (Luke10:17; 15:7, 10; 24:52; see also joy at the announcement of the John the Baptists birth in Luke 1:14).5 Thetheme of Pauls letter to the believers in Philippi is joy (Phil 4:4). James called the suffering Jews of diaspora

to joy (Jas 1:2). Nehemiah comforted the grieving children of Israel by calling them to God-based joy (Neh8:10). It is noteworthy that the angel included the word greatto describejoy. Thisjoy was of great moment andsignificance. The Gospel is transformative and life-changing news that is of great moment and significance. It isnot to be taken lightly or neglected. To the burdened soul longing for rest, the Gospel is a penetrating light tothe deepest recesses of our being and brings a soothing balm and a sweet release. Nothing of this world or inthis world can provide such solace for the soul (Jer 8:22). Joyless Christianity is a misnomer, yet for some itexists. Many Christians weigh themselves down with burdens they were not intended to bear ( Ps 42:5; 55:22; 1Pet 5:7). Jesus came to liberate captive souls (Luke 4:18-19; John 8:36)!

A man was lame from his birth. His friends brought him day to the Temple so he could sit pitifully by theentrance and beg for money to buy food. When the disciples of Jesus entered the Temple the man petitionedthem for money. Silver or gold I do not have,said Peter, but what I do have I give you: In the name of Jesus

Christ of Nazareth, walk (Acts 3:6 TNIV). Suddenly, the weight of lifetime fell from the man; he obeyed thecommand of Peter and rising to his feet, entered the Temple walkingand jumping, and praising God (Acts3:8 TNIV). We wonder sometimes at the dispassionate way some Christians speak of their salvation experienceThe witnesses in the book of Acts we emboldened in their insistence on the momentous nature of Gospelproclamation (Acts 4:12, 20; 8:4). The apostle Paul agonized for his own people, the Jews and desired to cursedby God for them (Rom 10:1). Paul agonized over the privilege and awesome responsibility of preaching theGospel (1 Cor 9:16).

Who the Gospel is for

Perhaps the greatest joy-inducing consolation in the angels announcement was found in the words, for alpeople (v. 10). The universality of the Gospel is a powerful truth (John 3:16; Rom 10:13; Rev 22:17). Truly

anyone who wants to be saved can be saved. For the shepherds, having been marginalized in their own society(much like the tax-collectors), now were included under the comprehensive terms of the Gospels invitation.Forgiveness like grace is not partial to the quantity of sins or the quality of the sinner. Since all have sinned, allare equally in need of grace and forgiveness (Rom 3:20). A man drove through a small town one night. Hedidnt see the speed limit sign and was stopped by a police officer. That night he appeared in the village courtbefore the judge. The man pled guilty to the charge and waited for the judge to give him a fine. Instead, thejudge reached into his pocket, pulled out his wallet, took out a $50 dollar bill and paid the fine. Was the manforgiven? Yes, of course! Was there an expense involved? Yes, of course! Was there a condition? Yes, ofcourse! The man was required to plead guilty, but someone else had covered the expense and paid the fine. SoJesus was offered by the Judge as payment for our crimes. The acquittal is not automatically applied. We mustplead guilty to be released (see Acts 16:31-34; notes especially thejoy of the forgiven jailer, v. 34).

PART 2: THE TRUTH ABOUT THE SAVIOR

The angels announcement ofgood news contains the promise of deliverance centered on a unrivaled figurewith a three-fold description (Savior, Christ-Messiah, the Lord, v. 11). This combination of titles is unique andappears only here in the NT.6 All three titles are of OT origin and contribute to the momentous import of themessage of good news. Before examining the titles individually, it is necessary to consider the angels remarks

5 Darrell Bock,Luke 1:1-9:50 BECNT(Grand Rapids: Baker Academic, 2006), 215.

6 Ibid., 216.


5/6

directed to the shepherds and introducing the one who is born in Bethlehem (the city of David). The angel isnot generalizing a vague message for the shepherds to proclaim. Far from being mere reporters of what othersmay experience, the shepherds themselves are benefactors of the message which they will ultimately bear. Theangels declaration included the phrase was born to you today, that is, to the shepherds. The momentousimport of the announced good news is represented in the word today. What was earlier anticipated (Luke1:31-35) as a future event has now arrived. The force of today stresses urgency of action and availabilityWhat has been eagerly anticipated is now available, to them! For Lukes use of today see also 4:21; 5:2613:32-33; 19:5, 9; 23:43.7 This use oftoday recalls the apostle Pauls motivational use of the term now

(see 2 Cor 6:2). The writer of the book of Hebrews also employed this term ( Heb 3:7, 15). Jesus similarlymentioned day as an impetus to action (John 9:4). The titles employed by the angel have OT mooringsfamiliar in Jesus time and describe the one born as follows:

His Purpose

There are many opinions about Jesus today. Some people would say that Jesus was a great teacher. Otherswould focus on his miracles. Still others would speak of his prophetic words. Many would speak of him as amoral leader and a profound example to be followed. This has not changed since Jesus himself posed thequestion to his disciples (see Luke 9:18-20). The angels declaration to the shepherds is heavens designation ofthe true identity of Jesus.

The angel used the title Savior. This title has the connotation of deliverance. In spite of his great teachings

his miraculous works and his prophetic predictions, Jesus came into this world for the exclusive purpose ofbringing deliverance. As we have stated, though the Jews may have longed for release from Roman oppressionJesus did not come to offer political deliverance. He came to deliver his people from their spiritual oppression;their bondage to sin. In the OT Savior was used to describe one who delivered from an enemy (e.g. a judge,see Judg 3:9, 15; 12:3; Neh 9:27). Its primary OT use refers to God who delivers from a variety of perils (e.gdestructive enemies and diseases, see Deut 20:4; Jos 22:22; Ps 24:5; 25:5; Isa 25:9).

Jesus is Gods deliverer who seeks to rescue his people from imminent destruction (John 3:17). Jesus himselfpersonally identified with this title and its purpose (Luke 4:18-19; 19:10). An angel of the Lord informedJoseph to name the Child born to Mary, Jesus, because he will saveHis people from their sins (Matt 1:21TNIV). Only through Jesus can mankind be delivered from the guilt of sin and its punishment, death. Jesus said

I am the good shepherd, the good shepherd lays down his life for the sheep (John 10:11 TNIV). Thus theimport of the announcementofgood news. Thus the import oftoday. This is not a message to be ignored.

A surgeon met with a group of former patients who had been cured through his surgical efforts. One by one,each patient rose to their feet and spoke of how sick they had been, how they put their lives in the hands of thesurgeon, and of their present healed condition. The Bible calls sin a terminal disease of the soul (Jer 17:9). Noamount of church-going or good deed doing can cure us. Theres only One who can help us, but we must placeour lives in his hands in order to be delivered-healed (Acts 16:31).

His Work

The angel also used the title Christ-Messiah/Lord. In the original Greek language of the NT, Christ andLord appear as a single expression (there is no definite article attached to Lord). A single concept is

represented in Christ-Lord. In the OT Christ or Messiah had regal overtones and referred to theanointing-choosing of a ruler. In Lukes infancy narratives, he identified Jesus as heir to the Davidic office ofregal deliverer (Luke 1:27, 31-35, 68-72; 2:4, 11). The one piercing this temporal realm of man from eternity is

to be a ruler (Micah 5:2; Isa 9:6-7). Of the 9,000 occasions where the Greekkurios-(Lord) appears inthe LXX (the notation is for the Septuagint, the Greek translation of the Hebrew OT), around 6,150 representthe divine name YHWH (Yahweh-Jehovah-LORD).8

7 E. Schweizer, The Good News according to Luke (Atlanta: John Knox, 1984), 50-51.

8 Bock,Luke, 218.


6/6


5

Luke will use Lord as the key expression to define the character and function of Jesus (see Luke 20:41-44Acts 2:33-36). In other words, the one who brings deliverance, the one who came to rescue his people is noneother than God. This is an amazing detail when it is discovered that the deliverance provided is a gift to

mankind (John 3:16). Gifts are free to the recipient, but are given at the expense of the giver. So it is withdeliverance from sin. God gave his Son at the greatest expense of all, his life ( 2 Cor 8:9). God overcame thehumanly insurmountable gulf of time and space to rescue and not to repair mankind. His deliverance is not torestore peace on earth, but to provide peace between the offenders and the one offended (Luke 2:14; Rom 5:1)The world has seldom, if ever, known a time of protracted peace. Jesus could have been a gifted diplomat. Hecould have driven Roman occupation from Jerusalem and its surrounding towns. He could have declared akingdom on earth. How would that have benefitted corrupt human hearts? These subjects would have soonrebelled against their king. God is most concerned with the status of our souls. So concerned, that he paid thegreatest price to freely redeem us (Rom 3:24).

CONCLUSION

What is most startling perhaps is that the shepherds are given a sign in order to find the Savior/Messiah-King/God(v. 12). Signs were not uncommon in the OT (e.g. Exod 3:12; 1 Sam 2:34; 14:10; Isa 37:30; 38:7)The startling nature of this sign, however, is not that the shepherds were to seek a wrapped up newly born child(v. 7), but that this babe, the Savior/Messiah-King/Godwould not be found in a palace. This child would befound in animal housing and resting in a feeding trough! Such humble accommodations for such a regalpersonality! Such modest accoutrements for one whose arrival had altered the course of history (and not just byaltering the calendar)!

We must once again hear the words of the angel, to youas echoing Isaiahs words seven-centuries past (seeIsa 9:6). There isjoy-inspiring blessing in an offer of such extreme import! Yet, there is also a cautionary tone.What if the offer goes unheeded? What then? Humanity runs its course and destruction is imminent. We may

either continue on in sin, experience its consequence, death, or we may accept the invitation to be rescued andexperience complete release.

The grace of God is the means by which our deliverance has been provided, no cost for us to pay and no goodworks performed to qualify (Eph 2:8-9). God demands faith. We must take him at his word. We are to believein Jesus in the sense that he is who the angel declared him to be, Savior/Messiah-King/God. Our belief is not ingeneral and abstract theoretical concepts, but by earnestly admitting our own sin-caused darkness and death weturn to the only one who can rescue and cling (Acts 16:31).

The Way in the Manger

Documents

Transcript of The Way in the Manger