Luke 2:8-20 recounts the opening of heaven to shepherds “keeping watch over their flock by night.” Myriads of angels appearing above singing “Glory to God in the highest, and on earth peace among those with whom he is pleased” (Lk. 2:14). Responding to what they have received, they make their way to Bethlehem, and witness the miraculous. Having seen this sight they return to their flock “glorifying and praising God for all they had heard and seen, as it had been told to them” (Lk. 2:20).

If you or I were to write an account of the birth of the Savior of humanity, we would not set it in unflattering, and desperate surroundings. Born in temporary accommodations, as there was no room in the house, Yeshua/Jesus is laid in a feeding trough. Choirs of angels do not appear over the newborn Child, kings, religious and civil leaders did not come to greet Him, and the magi would arrive much later.

The newborn Lord appeared to the lowest: a teenaged couple, unnamed attendants, and to shepherds. Authors of the times would hesitate to include the detail of shepherds. They were socially ungraceful, smelly, and rough around the edges: yet, heaven announces the birth of the Son of God to these social outsiders.

In the classic Christmas hymn What Child is This, in the second verse we read: Why lies He in such mean estate, where ox and lamb are feeding? Good Christians fear, for sinners here the silent Word is pleading.

The phrase “mean estate” beautifully captures the scene, while it may seem strange to modern ears. This is an Old English manner of referring to the insulting, unflattering, uncomfortable circumstance that Messiah was born into:

He wasn’t born in a mansion, He would grow to build one.

He wasn’t born to kings or governors, He was born for them.

He was born among and for those who recognize their poverty, and their own “mean estate” in sin.

In Luke 2:10 the angel announces, “Do not be afraid! For behold, I proclaim Good News to you, which will be great joy to all the people.” “Do not be afraid,” why? When angels appear it was a terrifying event, but not here. How do the Gospel authors affirm this announcement of good news “to all the people”?

In Matthew 1:1-17, he gives an account of the forbearers of Yeshua, His genealogy. In doing so, he includes many of the great names in Israel’s history, and he traces Yeshua back to Abraham. He is clearly writing this account for Jewish ears. Yet, he includes the names of three women: 1) Tamar, who tricks her father in law in order to press her right; 2) Rahab, a wealthy prostitute in Jericho; and 3) Ruth, a faithful Moabitess, a people excluded from inclusion in Israel. While these women would have been known to Jewish audiences, Matthew is pointing to something.

In Luke 3:23-38, the physician and historian Luke includes a genealogical record of Yeshua as well, but unlike Matthew who traces Yeshua back to Abraham, and the calling of a chosen people, Luke traces Yeshua back to Adam, as Yeshua will be the second or final Adam as Paul teaches.

Matthew for the Jews is laying a missiological statement of the coming Messiah in fulfillment of Abrahamic promise, showing the catching up of the faithful from the nations as well – lowly women, in this instance. For Gentiles, Luke is showing that Messiah was not only born as the greater promised Son and Lamb for Abraham, but also as the Savior for all people as the final Adam.

Can you find yourself in any of these people? The faithful among Israel? Rejected or outcast women? A fallen sinful man? Then recognize that Messiah was born in that “mean estate” for you, for me, and for all people. He became as the lowly in order to reach the lowly, in order that in Him, the Savior – the Risen Lord – we might become overcomers seated with Him in heavenly places.

For those celebrating: Hag Molag Sameach. Merry Christmas.

Be Well. Shalom.