World Wide Study Bible
a Bible passage
7And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.
The Shepherds and the Angels
8 In that region there were shepherds living in the fields, keeping watch over their flock by night. 9Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. 10But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: 11to you is born this day in the city of David a Savior, who is the Messiah, the Lord. 12This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” 13And suddenly there was with the angel a multitude of the heavenly host, praising God and saying,
“Glory to God in the highest heaven,
and on earth peace among those whom he favors!”
7. first-born—So Mt 1:25; yet the law, in speaking of the first-born, regardeth not whether any were born after or no, but only that none were born before [Lightfoot].
wrapt him … laid him—The mother herself did so. Had she then none to help her? It would seem so (2Co 8:9).
a manger—the manger, the bench to which the horses' heads were tied, on which their food could rest [Webster and Wilkinson].
no room in the inn—a square erection, open inside, where travellers put up, and whose rear parts were used as stables. The ancient tradition, that our Lord was born in a grotto or cave, is quite consistent with this, the country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived, the inn would be fully occupied—affecting anticipation of the reception He was throughout to meet with (Joh 1:11).
Wrapt in His swaddling—bands,
And in His manger laid,
The hope and glory of all lands
Is come to the world's aid.
No peaceful home upon His cradle smiled,
Guests rudely went and came where slept the royal Child.
But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King.
Lu 2:8-20. Angelic Annunciation to the Shepherds—Their Visit to the Newborn Babe.
8. abiding in the fields—staying there, probably in huts or tents.
watch … by night—or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God's way. "No doubt, like Simeon (Lu 2:25), they were among the waiters for the Consolation of Israel" [Olshausen]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on Joh 1:48). So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man (Re 1:10, &c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom
In quiet ever and in shade
Shepherds and Sage may find—
They, who have bowed untaught to Nature's sway,
And they, who follow Truth along her star-pav'd way.
9. glory of the Lord—"the brightness or glory which is represented as encompassing all heavenly visions" [Olshausen].
sore afraid—So it ever was (Da 10:7, 8; Lu 1:12; Re 1:17). Men have never felt easy with the invisible world laid suddenly open to their gaze. It was never meant to be permanent; a momentary purpose was all it was intended to serve.
10. to all people—"to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on Lu 2:14).
11. unto you is born—you shepherds, Israel, mankind [Bengel]. Compare Isa 9:6, "Unto us a Child is born." It is a birth—"The Word is made flesh" (Joh 1:14). When? "This day." Where? "In the city of David"—in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory."
a Saviour—not One who shall be a Saviour, but "born a Saviour."
Christ the Lord—"magnificent appellation!" [Bengel]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew Jehovah" [Alford].
12. a sign—"the sign."
the babe—"a Babe."
a manger—"the manger." The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him—Him whose goings forth have been from of old, from everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord," lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth. (See 2Co 8:9.)
13. suddenly—as if only waiting till their fellow had done.
with the angel—who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought.
heavenly host—or "army," an army celebrating peace! [Bengel] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [Olshausen]; to let it be known how this event is regarded in heaven and should be regarded on earth.
14. Glory, &c.—brief but transporting hymn—not only in articulate human speech, for our benefit, but in tunable measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting "and." The "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn: to this answers, in the second clause, the "peace on earth," of which He was to be "the Prince" (Isa 9:6)—probably sung responsively by the celestial choir; while quickly follows the glad echo of this note, probably by a third detachment of the angelic choristers—"good will to men." "They say not, glory to God in heaven, where angels are, but, using a rare expression, "in the highest [heavens]," whither angels aspire not," (Heb 1:3, 4) [Bengel]. "Peace" with God is the grand necessity of a fallen world. To bring in this, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it, Heaven's whole "good will to men"—the divine complacency on a new footing—descends to rest upon men, as upon the Son Himself, in whom God is "well-pleased." (Mt 3:17, the same word as here.)