Mysteries of Christmas by Bruce Gerig, Page 2

Mysteries of Christmas, continued

6. Angels announce Christ's birth to nearby shepherds (Luke 2:8-20) – In first-century Palestine, shepherds were often poor peasants who hired themselves out to work for wages (what a contrast they are to Augustus and Quirinius).41 A shepherd lived a lonely, demanding and dangerous life (and it was accepted that he might not return alive). However, at night they would often gather together to guard their sheep collectively (each flock usually included about a hundred animals, all of whom had been given names and who knew their shepherd).42 The rabbis generally looked down on shepherds as ceremonially "unclean," because they could not follow all of the purity laws out in the field. Yet, one of the earliest names given to God (by Jacob) was "the Shepherd, the Rock of Israel" (Gen 49:24, NIV); and Jesus also described himself as the "good shepherd [who even] gives His life for the sheep" (John 10:11). Unlike goats, sheep were totally helpless left on their own and were dependent upon their shepherd for everything: pasture, water, shelter, and medication. That the great angelic proclamation here appeared to shepherds may signal the fact that it will be (primarily) ordinary folk who joyfully receive Jesus and who "spread the word" (v. 17, NIV), as these shepherds did, becoming Jesus' first missionaries.43

The "cloths" (v. 12) refer to long strips that were wrapped around a baby in ancient times, to provide warmth, a sense of security, and protection of arms and legs. The "sign" here was that the baby would be found in a stable manger.44 The shepherds are not to search for the Lord wrapped in royal purple, but in common "rough pieces of cloth" – for He has taken on "our lowly mortality" and "the clothing of the poor."45 Yet this birth brings "good news" of "great joy" (v. 10, NIV).46 Some point to the fact that the angelic host "said" rather than "sang" the Gloria (v. 13-14) – yet we need not quibble here. A number of angel stories report the hearing of angels singing – "incredible music," with "amazing voices," and sometimes with words clearly understood.47

7. Eight days old, Jesus is circumcised and named (Luke 2:21) – When Jesus is eight days old, Joseph and Mary bring him from Bethlehem to Jerusalem, for his circumcision and naming. The angel had instructed both Mary and Joseph what to name the child. While the English name "Jesus" derives from the Greek NT form Iesous, what Yoseph (Joseph) and Miryam (Mary) actually called Jesus was closer to "Joshua" – in Hebrew, Yehoshua ("Yahweh saves") or the shorter Yeshua ("Saviour").48 For Jews and others in ancient times, a person's name was not just an identity tag, but was believed to reveal that person's character, personality, and even destiny.49 Jewish sons were circumcised on the eighth day (not at puberty or before marriage as in most other ancient cultures). In this they followed the direct command that God had given to Abraham for himself, all males born in his household or bought for service, and his descendents – as an ongoing sign of God's gracious covenant given to Israel (Gen 17:19-13).

Through Joseph's obedience to God – the taking of Mary as his wife and the naming of Jesus – Jesus becomes the legal son of Joseph and connected to his ancestry.50 Matthew's genealogy (1:1-17) traces Joseph's ancestry, as the legal guardian of Jesus and head of the family, back through the spiritual line of Abraham and the royal line of David.51 Since Mary's genealogy is nowhere given in the NT, Jews in the first century probably considered Jesus a legitimate member of Joseph's family and lineage by the "right of adoption."52 Perhaps Mary had a Davidic ancestry as well as Joseph – or more likely, she had a Levitical ancestry, as a relative of Elizabeth, descendent of Aaron, the first high priest (Luke 1:5). If so, then Jesus descended both from royal and priestly lines in Israel.53 Luke's genealogy for Jesus (3:23-38) traces Joseph's lineage back to Adam, specially emphasizing Jesus' human identity and universal ministry.54

8. Jesus is consecrated and his mission is prophesied (Luke 2:22-39a) – By the Law of Moses, giving birth made a woman ceremonially unclean, which she remained for 41 days in the case of a son and for 80 days in the case of a daughter. At the end of this period, she was to offer the sacrifice of a lamb or, if poor, two doves or young pigeons (Lev 12:1-8). The fact that Joseph and Mary come with only two birds (Luke 2:24) shows that they are a poor family, even though they devoutly keep everything required by the Law (Luke 2:39a). Growing up in such circumstances, the family probably had to live frugally and even go without sometimes; and this experience may have added to Jesus' close identity with the poor, needy, and downtrodden.55 Before the family leaves the Temple after sacrificing, however, a total stranger named Simeon appears and begins prophesying, rejoicing that Jesus will bring "salvation" for "all peoples" – but warning also of a piercing "sword" (great pain) that will come to Mary. Anna, who also has been praying and waiting for the Messiah, feels especially rewarded. (NOTE now that a considerable time gap occurs in Luke's narrative, between 2:39a and 2:39b.)

Fulfilled prophecy played an important role in the Evangelists' telling of the Nativity story and also in the Jews' expectation that a special Messiah ("Anointed One") was to come. Matthew sees the Virgin birth (1:22-23) as a fulfillment of Isaiah 7:14, Jesus' birth in Bethlehem (2:5-6) as a fulfillment of Micah 5:2, the taking of Jesus to Egypt (2:14-15) a fulfillment of Hosea 11:1, and Herod's massacre of the infants (2:17-18) as a fulfillment of Jeremiah 31:15. Although many interpretations have been given for "virgin" (almah) in Isa 7:14, this probably applied to a young unmarried woman in the royal family in Israel, who would soon marry and bear a son who would be named Immanuel ("God is with us"); and this would provide a sign that Israel's enemies (Syria and Assyria) would be divinely destroyed before this child was even old enough to eat solid food (curds and honey) or reach the age of accountability (Isa 7:10-17).56 Luke's OT references are fewer, although the coming of John the Baptist as Jesus' forerunner (1:17) would have recalled Malachi 4:5-6 and Simeon's prophecy about light coming to the Gentiles (2:32) would have recalled Isaiah 42:6. Luke probably also recognized the significance of going to Bethlehem, the town of David, (Micah 5:2) and perhaps of the Jewish "star" and "scepter" that Balaam had predicted (Num 24:17). Both Evangelists emphasize the authority and importance of Scripture,57 as Jesus and his disciples (the apostles) will continue to do in their public ministries.

9. Astrologers arrive from the East to worship Jesus (Matt 2:1-12) – Derived from the Medes who became a tribe of priests in Persia (like the Levites in Israel), the Magi (Greek magoi) were men of holiness and wisdom who also studied astronomy to foretell the future.58 After the Persian Empire fell to Alexander the Great (332 B.C.) and Greek rule, it was not until 250 B.C. that the Parthians (from the Parni tribe of Persians) freed themselves from Greek domination; and later they greatly expanded their kingdom (160-140 B.C.) to stretch from the Euphrates (and Babylon) to Herat (Afghanistan).59 Astronomical records have survived from Babylon going back two thousand years B.C., although the same cannot be said for Persia.60 But the Parthians, not establishing a significant civilization of their own, took most of their culture from the Greeks, Persians, and Babylonians;61 so they could have learned from Babylonian astronomy and astrology as well. Early Church fathers, such as Justin Martyr (160) and Tertullian (210), saw the Magi as "kings" coming from Sheba (Seba) in SW Arabia, recalling prophecies in Psalm 72:10,15 and Isaiah 60:3,6,62 that speak of "kings" and gifts of "gold and [frank]incense" coming from Sheba to honor a future Jewish king – although these prophecies, as a whole, more suitably apply to Christ's worldwide Millennial kingdom, still to come. Other fathers, such as Ephraem Syrus (4th cent.) held that the Magi came from Persia; and the Arabic Gospel of the Infancy says that these Magi came from the east to Jerusalem, "according to the prediction of Zoroaster," referring to the founder of Zoroastrianism, the ancient Persian religion.63 Many scholars think that the Magi came from Babylon (and this may be the most likely source), where there was a large Jewish settlement remaining after the Jewish Exile there (in the 6th century B.C.).64 Yet, strangely, the Magi in Jerusalem show no awareness of Jewish Messianic prophecy – so could their clues have all been astrological? Anyway, these Eastern astrologers would have come to Jerusalem with a caravan large enough to have sustained them in comfort and safety on their desert journey (including servants and soldiers) – and they certainly would have caused no small stir parading into Jerusalem.65

Various explanations have been given for the Star of Bethlehem: Some early Christian interpreters saw it as something supernatural like God's "pillar of fire" and "pillar of cloud" that led the Israelites in the wilderness (Ex 13:21-22). Even today, D. Allison (1993) views it as an angelic appearance, noting the connection between angels and stars in the OT (e.g. Job 38:7, Isa 14:12, Rev 1:20).66 Origen of Alexandria (c.185–c.254) thought that it was a comet67 – and after Halley's comet was discovered and named (1705), reappearing every 77 years or so, it became a likely candidate; in fact, Chinese astronomical records note that it made an appearance in 12 B.C.68 J. Kepler the astronomer (1571-1630) suggested that the Star related to planetary conjunctions (close pairings) between Jupiter and Saturn in the constellation of Pisces, which he calculated to have occurred in 7-6 B.C., followed probably by a supernova (like the one he actually observed in 1604).69 Jupiter was a royal planet (a king is born?), Pisces related to the Jews (his birthplace?), and Saturn was an evil planet (a tyrannical ruler will perish?). Recently, M. Molnar (1999) argued that the Star related to a lunar eclipse of Jupiter on April 17, 6 B.C., that signified the birth of a great conqueror in the East (Palestine).70 Yet, most interest today is directed toward a bright nova (hui-hsing) that was observed and recorded by Chinese astronomers, appearing sometime between March 10–April 7, 5 B.C. and remaining in the sky for "over 70 days." Further, as M. Kidger (1999) suggests, this "new star" would have been made extremely special by all of the significant heavenly signs that preceded it.71 (See link below: "Have Astronomers Found the Star of Bethlehem?")

10. Joseph takes his family to Egypt, Herod massacres the infants, and finally Joseph is directed to return to Palestine (Matt 2:13-23), where Jesus grows up in Nazareth (Luke 2:39b-40) – The Maji present gifts of worship, treasures that are given to Jesus, and what the Magi would have had at hand to give that was valuable.72 In practical terms, these gifts provided Joseph with the cash he needed to flee to Egypt in haste. That the Magi were three in number derives from the number of gifts (plausible), although Chrysostom in the 4th century claimed that there were 14 and others that there were 2, 3, 4, 8, and 12 Magi.73 Taking Mary and Jesus to Egypt would have been a good move, since first-century Egypt contained a large Jewish population, including perhaps one-third of the city of Alexandria on the coast.74 Upon returning to Palestine, Joseph perhaps would have liked to raise Jesus in Bethlehem, the city of David; but hearing that Archelaus, the son of Herod, who succeeded him as ruler over Judea, was as cruel as his father, he no doubt thought it safer to take Jesus back to Nazareth, even though this town had a despised reputation. (This may explain Matthew's reference to "Nazarene" in 2:23, connecting this name and awareness to many OT prophecies that speak of a coming despised Messiah, e.g. Ps 22:6-7, Isa 53:2-3, etc.).75

The Massacre of the Innocents is not noted by Josephus or elsewhere outside of Scripture (neither is the Exodus nor the Crucifixion), but this should not be surprising – nor misinterpreted as meaning that this incident was "another fabrication" by Biblical writers. Massacres were commonplace with Oriental rulers, and Herod stood out as one of the most bloodthirsty tyrants of antiquity.76 Becoming "King of the Jews" in 37 B.C., Herod slaughtered 45 Sadducees (many members of the Sanhedrin), as well as his Hasmonean wife Mariamne and Alexandria her mother. When he got wind of a conspiracy against him in 25 B.C., he tortured and killed the ringleaders, along with their wives and children. In 7 B.C., he had his sons Alexander and Aristobulus (by Mariamne) strangled on charges of high treason. He liquidated a group of 300 soldiers and also massacred many Pharisees and members of his court who opposed his bloody rule. Even his handsome personal page, Carus, fell victim to his rage. Three years later, already fatally ill, he still had the strength to suppress another Pharisee coup with a blood bath and to execute his son Antipater. Finally, at the end, Herod ordered that leading Jews be gathered and held captive in the hippodrome at Jericho, with secret orders to kill them at his death, so that there would be mourning (fortunately this last order was not carried out).77 Who, then, would ever notice the slaughter of a mere twenty or so infants in and around Bethlehem?78

So, how can the Nativity story be summed up? "Suddenly" in the shepherd-angel story (Luke 2:13) should remind us not to be surprised by the unexpected action of God – and the angels' doxology (v. 14) informs us of what Advent is all about: God providing fallen, sinful humankind with a new and efficacious means of divine reconciliation through his Son. "On earth [now will be offered] peace to all," peace between humankind and their Creator, even in a world that will be wracked with strife and war to the end (Matt 24). The Nativity story is filled with God's supernatural handiwork, and his grace and love; and it marks the beginning of a new age that will change everything.

But what about all the other residents of Bethlehem, to whom the shepherds told the good news, but no one came to see Jesus? Martin Luther, the Protestant Reformer, wrote: "There are some of us … who think to ourselves, 'If I had only been there! How quick I would have been to help the Baby. I would have washed His linen. How happy I would have been to go with the shepherds to see the Lord lying in the manger!' Yes, we would. We say that because we know how great Christ is, but if we had been there at that time, we would have done no better than the people of Bethlehem … Why don't we do it now? We have Christ in our neighbor [Matt 25:40]" – and why do we not go out and help?79

Have Astronomers Found the Star of Bethlehem?

FOOTNOTES: 1. Morris, p. 26,33. 2. Brown, p. 36. 3. Hager, p. 25-26,22. 4. Morris, p. 34,52. 5. Keener, p. 88. 6. Porter, S.E., "Joseph, Husband of Mary," ABD, III,974. 7. Harrison, R.K., "Disease," ISBE I(1979),959; Packer, p. 460,462. 8. Barclay, p. 22. 9. Brown, p. 123-24; Patai, p. 49-56. 10. Patai, p. 56-63; Keener, p. 90. 11. Witherington, B., "Elizabeth," ABD, II,474. 12. Brown, p. 71-72. 13. Cf. Carson, p. 66; MacArther, p. 30-35. 14. Liefeld, p. 834-35. 15. Keener, p. 92-93. 16. Kinnaman, p. 46-47,50-52,218-19. 17. Webber & Webber, p. 109-116. 18. Kinnaman, p. 62-78. 19. For other angel accounts, see His Mysterious Ways, vols. I-IV, from the editors of Guideposts, 1988-95. 20. Keener, p. 91-94. 21. Brown, p. 535. 22. Green, p. 126; MacArther, p. 79. 23. Bovon, p. 83-84. 24. Fitzmyer, p. 393-405; Potter, D.S., "Quirinius," ABD, V,588-89. 25. Bock, p. 202. 26. Brown, p. 395. 27. Fitzmyer, p. 401. 28. Blomberg, C.L. "Quirinius," ISBE, IV(1988),12. 29. Cf. Just, p. 104. 30. Cf. Brown, p. 395. 31. Stauffer, p. 21-32. 32. Cf. Bock, p. 203-04. 33. Barclay, p. 27-28. 34. Jung, K.J., "Bethlehem," ISBE I(1979),472. 35. Strong, #2646; Bovon, p. 86. 36. Bovon, p. 86. 37. Brown, p. 400. 38. Earle, R., "Inn; Lodge; Lodging Place," ISBE II(1982),826. 39. Barclay, p. 28. 40. Buehler, W.W., "Manger," ISBE III(1986),237. 41. Green, p. 131. 42. Garber, "Sheep; Shepherd," ISBE IV(1988),463-64. 43. Liefeld, p. 845. 44. Liefeld, p. 846. 45. Just, p. 108. 46. Green, p. 133. 47. Webber & Webber, p. 135-139. 48. Carson, p. 76; ISBE II(1982),1034,1133,1126; and III(1986),268. 49. Hawthorne, G.F., "Name," ISBE III(1986),481. 50. Hagner, p. 18,21. 51. Porter, "Joseph, Husband of Mary," ABD, III,975. 52. Liefeld, p. 830. 53. Keener, p. 85. 54. Johnson, M.D., "Genealogy of Jesus," ISBE II(1982),429-30. 55. Liefeld, p. 48-49. 56. Grogan, p. 62-64. 57. Keener, p. 96. 58. Barclay, p. 30. 59. Carpenter, E.E., "Parthians," ISBE III(1986),671; Hayden, R.E., "Persia," ISBE III(1986),779-80. 60. Kidger, p. 183-94. 61. Carpenter, E.F., "Parthians," ISBE III(1986),671. 62. Hughes, p. 38. 63. Hughes, p. 6,42; Kidger, p. 179. 64. Brown, p. 167-68; Hagner, p. 27. 65. Keener, p. 98. 66. Keener, p. 102,104. 67. Brown, p. 172. 68. Kidger, p. 91-93,229. 69. Hughes, p. 96-97. 70. Molnar, p. 85-123. 71. Kidger, p. 247-66. 72. Carter, p. 82,97. 73. Hughes, p. 25. 74. Keener, p. 106. 75. Morris, p. 48. 76. Stauffer, p. 37; Carson, p. 93-94. 77. Hoehner, H.W., "Herod," ISBE II(1982),690-93; Stauffer, p. 37-38. 78. Morris, p. 45. 79. The Incarnation: An Anthology, p. 2002.

REFERENCES:
Anchor Bible Dictionary, 6 vols., 1992.
Barclay, William, The Gospel of Matthew, vol. 1, 1975, 2001.
Bock, Darrell, Luke 1:1-9:50, 1994.
Bovon, Francois, Luke 1 [Luke 1:1–9:50], 2002.
Brown, Raymond E., Birth of the Messiah, 1977.
Carson. D.A. "Matthew," Expositor's Bible Commentary, VIII, 1984:1-599.
Carter, Warren, Matthew and the Margins: A Sociopolitical Religious Reading, 2000.
Fitzmyer, Joseph, The Gospel According to Luke, I-IX, 1981.
Green, Joel B., The Gospel of Luke, 1997.
Grogan, G.W., "Isaiah," Expositor's Bible Commentary, VI, 1986:3-354.
Hagner, Donald A., Matthew 1-13, 1993.
Hughes, David W., The Star of Bethlehem, 1979.
Incarnation, The: An Anthology, Thomas Nelson Publishers, 2002.
International Standard Bible Encyclopedia, 4 vols., 1979-86.
Just, Arthur A., Jr., Luke 1:1–9:50, 1996.
Keener, Craig S., A Commentary on the Gospel of Matthew, 1999.
Kidger, Mark, The Star of Bethlehem, 1999.
Kinnaman, Gary, Angels: Dark and Light, 1994.
Liefeld, Walter L., "Luke," Expositor's Bible Commentary, VIII, 1984:795-1059.
MacArther, John F., Jr., The Miracle of Christmas, 1989.
Molnar, Michael R., The Star of Bethlehem, 1999.
Morris, Leon, The Gospel According to Matthew, 1992.
Packer, J.I., et al., The Bible Almanac, 1980.
Patai, Raphael, Family, Love and the Bible, 1960.
Stauffer, Ethelbert, Jesus and His Story, 1959.
Strong, James, Exhaustive Concordance of the Bible…, 1890.
Webber, M.C., and W.D. Webber, A Rustle of Angels, 1994.

TRANSLATIONS: New King James Version, 1982 (used throughout this article, unless otherwise noted). New English Bible, 1970. New International Version, 1978. New Revised Standard Version, 1989.

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