Luke 2:1-20

 

The significance of the Lucan reference to the Roman emperor:

...Luke, writing from a later period in the Roman age, associates the birth of Jesus with a famous Roman emperor [Augustus] and suggests that the real bearer of peace and salvation to the whole world is the one whose birth occurred in the town of David and was made known by angles of heaven.  By relating Jesus' birth to a world-wide census, Luke hints at the world-wide significance of that birth.  Jesus birth is recounted in terms of lowly circumstances to contrast with the majesty and renown of him whom the rest of the Roman world regarded as its savior. [1]

The birth in the city of David gives the story a Jewish atmosphere, but that is transformed by the larger reference to roman history.  The child thus born under Pax Augusta will eventually be hailed as "the King" the one who is to come in the name of the lord"--and the result will be, "peace in heaven and glory in the highest heaven" (Luke 19:38). [2]

 

Read through or listen to the Christmas story.   Read from a version you don't usually use and try to listen with fresh ears. Imagine yourself in the shoes of the individual characters of the story to gain a different angle of the events:

1) Context:

Joseph and Mary could not find a clean, safe place to have the baby. Furthermore, there was a question surrounding the birth of her baby, being out of wedlock. They weren't even married on the day of Jesus's birth. Humanly speaking, there was really nothing positive to be expected for Mary, Joseph, and the baby. And all of this was happening amidst a great political crisis in which an unwanted census was forced upon the already rebellious Jewish people by then super-power Rome.  We tend to romanticize the story; however, we need to keep in mind that the reality of it must have been dirty, smelly, painful, and frustrating...until God's glory appeared in a dirty old stable.

2) Joseph

Leading up to the story, and taking it at face value, you may want to think about Joseph for a while. What do you think went through his mind when he found out about Mary's pregnancy? Naturally, since he is not the father of the unborn child, he must have assumed the worst.  Had Joseph not possessed tremendous faith (there is no angelic vision reported in Luke), would he still have married Mary?

2) Mary

Think about the social and religious stigma since, according to the text, she were not yet married on the day of Jesus's birth. There was no medical care for the Mary or her baby, not even her mom or other female members of her extended family to help with the birth as was the custom.
What were some of Mary feelings that night?

• fear
• feeling dirty, smelly
• back-pain
• hopelessness
• loneliness
• homesickness
• sickness to the stomach
• mood-swings
• contractions
• birth pangs
• joy over the health of her baby
• what else?

3) Shepherds

What about the shepherds? Why were they privileged to hear the good news proclaimed in such a magnanimous manner?  What do shepherds stand for?  Are they supposed to represent humanity?  Or those who accept God's Messiah? the church? Were they the owners of the stable, thus graciously providing shelter when no-one else did?

4) Angels

Consider re-writing the Christmas story from the perspective of Gabriel or one of the angelic choir members.  How would Gabriel tell the story from a privileged position from behind the "stage"?  This may be a great way to introduce some theology into the Christmas story (you may draw on John 1:1-14 for this purpose). 

5) Inn-keeper

How would you have reacted as the inn-keeper on whose doors Mary and Joseph knocked (even though this detail is not given in the Lucan account).  Consider this excerpt form the Las Posadas service:

Inn-Keeper:
You look dirty and you smell. Will you please keep moving?! For you kind there is no place, for our inn is decent.
For your reasons I care not, can't you see we are full? There is no room left in here--especially not for your kind: foreigners and peasants. You are bad for business!

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Anchor Bible (Luke 2:1-20, p. 395)