Luke 2:11
Verse
Context
The Shepherds and the Angels
10But the angel said to them, “Do not be afraid! For behold, I bring you good news of great joy that will be for all the people:11Today in the city of David a Savior has been born to you. He is Christ the Lord!12And this will be a sign to you: You will find a baby wrapped in swaddling cloths and lying in a manger.”
Sermons





Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A Savior, which is Christ the Lord - A Savior, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah, to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under Σωτηρ: "The word properly denotes such a Savior as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see Joh 1:29 (note). Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah, from משח mashach. This name points out the Savior of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings. It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of The Messiah, or the Anointed of God: This does, and ever will, belong exclusively to Jesus the Christ. The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος. This Hebrew word, from היה hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah, as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Savior, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
For unto you is born this day,.... Day is here put for a natural day, consisting both of night and day; for it was night when Christ was born, and the angels brought the tidings of it to the shepherds. The particular day, and it may be, month and year, in which Christ was born, cannot be certainly known; but this we may be sure of, it was in the fulness of time, and at the exact, season fixed upon between God and Christ in the council and covenant of peace; and that he was born, not unto, or for the good of angels; for the good angels stand in no need of his incarnation, sufferings, and death, having never fell; and as for the evil angels, a Saviour was never designed and provided for them; nor did Christ take on him their nature, nor suffer in their stead: wherefore the angel does not say, "unto us", but "unto you", unto you men; for he means not merely, and only the shepherds, or the Jews only, but the Gentiles also; all the children, all the spiritual seed of Abraham, all elect men; for their sakes, and on their account, and for their good, he assumed human nature; see Isa 9:6. in the city of David; that is, Bethlehem, as in Luk 2:4 where the Messiah was to be born, as being, according to the flesh, of the seed of David, his son and offspring; as he is, according to his divine nature, his Lord and root. The characters of this new born child follow, and which prove the tidings of his birth to be good, and matter of joy: a Saviour; whom God had provided and appointed from all eternity; and had been long promised and much expected as such in time, even from the beginning of the world; and is a great one, being God as well as man, and so able to work out a great salvation for great sinners, which he has done; and he is as willing to save as he is able, and is a complete Saviour, and an only, and an everlasting one: hence his name is called Jesus, because he saves from sin, from Satan, from the law, from the world, from death, and hell, and wrath to come, and from every enemy, Which is Christ the Lord; the Messiah spoken of by the prophets; the anointed of the Lord, with the Holy Ghost without measure, to be a prophet, priest, and king in his church; and who is the true Jehovah, the Lord our righteousness, the Lord of all creatures, the Lord of angels, good and bad, the Lord of all men, as Creator, the Prince of the kings of the earth, the Lord of lords, and King of kings; and who is particularly the Lord of saints by his Father's gift, his own purchase, the espousal of them to himself, and by the power of his grace upon them: and the birth of such a person must needs be joyful, and is to be accounted good news, and glad tidings.
Tyndale Open Study Notes
2:11 The Messiah (Greek Christos, a translation of Hebrew mashiakh) means “Anointed One” and refers to the coming savior from David’s line (see study note on 1:32-33). As the Good News moved from a Jewish context to the Gentile world, Christians began to use Christos less as a title and more as a name.
Luke 2:11
The Shepherds and the Angels
10But the angel said to them, “Do not be afraid! For behold, I bring you good news of great joy that will be for all the people:11Today in the city of David a Savior has been born to you. He is Christ the Lord!12And this will be a sign to you: You will find a baby wrapped in swaddling cloths and lying in a manger.”
- Scripture
- Sermons
- Commentary
K-542 Defining Apostolic Sending (1 of 2)
By Art Katz2.1K58:06ApostolicEXO 2:11EXO 3:1MAT 6:33LUK 2:11ACT 7:25ACT 7:30In this sermon, the speaker discusses the importance of being willing to serve in ordinary and unglorious ways in order to be faithful in greater tasks. He criticizes the hype and inflated nature of many Christian conferences and events, emphasizing the need for steadfastness and patience in small and unprepossessing tasks. The speaker uses the example of Moses, who spent 40 years in the wilderness before being called by God to lead the Israelites out of Egypt. He highlights the paradox of God's timing and the necessity of serving an apprenticeship in the ordinary before being entrusted with greater responsibilities.
A Promise Kept
By Ralph Sexton1.6K31:18GEN 3:15MIC 5:2MAT 6:33LUK 2:11In this sermon, the speaker discusses how our society has cheapened our promises and the value of life. He highlights the violence portrayed in television shows and movies, as well as the availability of rental videos and DVDs that showcase real deaths for entertainment. The speaker also mentions the prevalence of violence and murder in the world of abortion. He emphasizes that our children are being exposed to immoral and violent themes through video games, which is polluting their minds. The speaker calls for parents and grandparents to take responsibility for loving and guiding the younger generation.
Purpose of His Coming - Part 2
By Chuck Smith1.5K34:56Second ComingNUM 6:24ISA 53:6MAT 11:28LUK 2:11LUK 19:1JHN 3:16REV 20:14In this sermon, the preacher emphasizes the importance of recognizing our sinful state and the need for salvation. He explains that sin is a destroyer and that Jesus came into the world to seek and save the lost. The preacher highlights that God seeks to get our attention in various ways, such as through unexpected deaths, to remind us of the brevity of life and the need to be ready to meet our Creator. He emphasizes that salvation from sin is only possible through Jesus Christ, who took our sins and sorrows upon himself. The preacher encourages listeners to respond to Jesus' invitation to come to him and find rest for their souls.
The Eternal Spirit Work Worldward Saintward Christward
By Willie Mullan86555:45Eternal SpiritISA 9:6MAT 6:33LUK 2:11JHN 1:14JHN 16:11TI 1:16HEB 1:1In this sermon, the preacher discusses the concept of immortality and the glory of God as the eternal King. He emphasizes the importance of understanding the work of the Holy Spirit and how it can help us remember and comprehend God's teachings. The preacher also highlights the faithfulness of God and how Jesus' sacrifice cleanses us from unrighteousness. The sermon concludes with a reflection on the vastness of the universe and the significance of God's creation. The preacher references 1 Timothy 1:16 and emphasizes the eternal life that believers can attain through faith in Jesus Christ.
Deceived by Sin
By Walter Chantry81333:32MAT 1:21MAT 5:3MAT 6:33MRK 5:7LUK 2:11LUK 19:10ROM 7:13In this sermon, the speaker focuses on a story from Mark chapter 5 that illustrates the concepts discussed in recent weeks in Romans. The story is about a man possessed by demons who encounters Jesus. The speaker emphasizes that sin and Satan deceive and destroy people, and that hesitation or refusal to come to Jesus is a deceit within the heart. The sermon highlights the contrast between the negative reaction of the possessed man and the seemingly rational people who reject Jesus, emphasizing the twisted and deceived state of their minds.
When the Unseen Becomes Visible
By Carter Conlon72637:26LUK 2:11ROM 7:15This sermon from Luke chapter 2 focuses on the transformative power of Jesus Christ in bringing the unseen into the visible realm. It emphasizes the birth of Jesus as a pivotal moment marked by the bursting force of the unseen into the visible, offering hope for change and peace in the hearts of all people. The message highlights the struggle of humankind to live according to God's ways and the need for surrender to Christ for true transformation and a life that brings glory to God.
The Savior Who Seeks You
By Stewart Ruch16119:45SalvationMAT 5:16MAT 6:33MAT 7:7MAT 10:34LUK 2:11LUK 19:10JHN 6:44In this sermon, the speaker recounts a story of a mysterious man who asks his friend to meet him at his office. The man insists on secrecy and provides specific instructions for the meeting. The speaker then poses two questions: how does Jesus seek us and how can we seek him? The short answer is that Jesus seeks us by disrupting our lives. The speaker explains that although the angel announced peace on earth at Jesus' birth, true peace can only be achieved through the disruption of the violence and anxiety in our lives. The speaker concludes by offering various ways to seek Jesus and inviting the audience to respond spiritually.
Matthew 27:54
By Chuck Smith0Salvation through FaithThe Divinity of ChristMAT 1:23LUK 2:11JHN 3:3JHN 11:25JHN 14:6Chuck Smith emphasizes the profound truth of Jesus as the Son of God, detailing His miraculous birth, marvelous life, and supernatural ministry. He highlights the significance of Jesus' atoning death, which was foretold by over 300 prophecies, and the miraculous events that accompanied it. Smith argues that if Jesus were not the Son of God, it would render all prophecies mere coincidence and Christianity a delusion. He stresses the necessity of being born again and the exclusive path to salvation through Christ, affirming that faith in Him is not in vain and leads to eternal life.
Luke 1:26
By Chuck Smith0Virgin BirthDivine FavorISA 7:14MAT 1:1MAT 1:20LUK 1:26LUK 2:11JHN 1:14ROM 8:3GAL 4:4PHP 2:7HEB 4:15Chuck Smith emphasizes the significance of the angel Gabriel's announcement to Mary in Nazareth, a city often looked down upon, highlighting God's choice of an ordinary girl to bear the Savior. He explains the importance of Mary's virginity and her lineage, connecting her to the house of David, fulfilling prophecies about the Messiah. The angel's greeting to Mary as 'highly favored' illustrates the grace of God, not based on her righteousness but as a divine gift. Smith also addresses Mary's question about how this could happen, affirming the miraculous nature of the virgin birth and God's omnipotence. Ultimately, he reassures that with God, nothing is impossible, emphasizing the miraculous nature of Jesus' conception and birth.
Luke 2:11
By Chuck Smith0SalvationThe Birth of ChristISA 9:6MAT 1:21LUK 2:11JHN 3:16ROM 5:8PHP 2:7Chuck Smith emphasizes the significance of the birth of Jesus as a Savior during a tumultuous time in history, marked by the decree of Caesar Augustus. He reflects on the political climate and the fulfillment of prophecy as Mary and Joseph arrive in Bethlehem, where Jesus is born in humble circumstances. The announcement to the shepherds highlights the divine intervention and the heavenly celebration of peace on earth through the Savior. Smith underscores that Jesus confronts the problem of sin, bringing hope and redemption to humanity.
Christmas Is Jesus (Christmas)
By Colin Peckham0ISA 7:14LUK 2:11LUK 2:13JHN 1:1JHN 3:5JHN 15:11COL 1:272PE 1:4Colin Peckham preaches about the significance of Christmas as a time of exultation, emphasizing the joy that transcends all barriers and centers in Jesus, the Light of the world. He also highlights Christmas as a time of re-affirmation, reaffirming the doctrines of the Virgin Birth and the Deity of Christ, showcasing the miraculous nature of Jesus' birth and His dual nature as fully God and fully man. Furthermore, Christmas is portrayed as a time of salvation, focusing on Jesus as the Savior who came to die for our sins and Emmanuel, God with us, who not only takes away our sins but also lives within us for our transformation.
The Savior Presented
By David Servant0ISA 9:6MAT 1:21MRK 10:45LUK 2:11GAL 4:41TI 1:15HEB 2:14HEB 4:151JN 3:5David Servant preaches about the significance of Christ's death, emphasizing how it was preordained, prefigured by sacrifices, and predicted by prophets. The birth of Jesus was the fulfillment of God's eternal plan, with Jesus becoming a man to redeem humanity and offer salvation through His sacrificial death. Jesus' baptism symbolized His identification with sinners and foreshadowed His ultimate purpose of dying for humanity's sins. His death was the primary reason for His incarnation, as He lived a sinless life to qualify as our substitute and fulfill God's plan for salvation.
Our Days, Alas! Our Mortal Days
By Isaac Watts0PSA 90:10MAT 2:10LUK 2:11LUK 2:252CO 4:17PHP 2:6Isaac Watts reflects on the brevity and challenges of mortal life, acknowledging the presence of pain and sin throughout our limited days on earth. He urges for a quick passage through the struggles of life, longing for Heavenly Love to prepare the soul for eternal salvation and glory. Watts then shifts the focus to the miraculous birth of Jesus, emphasizing the divine nature of the young Redeemer and the recognition of his significance by various individuals, including the eastern sages, Simeon, and Anna. Despite the blasphemy and scorn from others, believers are called to adore the eternal God who humbly entered the world as a child.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A Savior, which is Christ the Lord - A Savior, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah, to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under Σωτηρ: "The word properly denotes such a Savior as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see Joh 1:29 (note). Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah, from משח mashach. This name points out the Savior of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings. It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of The Messiah, or the Anointed of God: This does, and ever will, belong exclusively to Jesus the Christ. The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος. This Hebrew word, from היה hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah, as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Savior, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
For unto you is born this day,.... Day is here put for a natural day, consisting both of night and day; for it was night when Christ was born, and the angels brought the tidings of it to the shepherds. The particular day, and it may be, month and year, in which Christ was born, cannot be certainly known; but this we may be sure of, it was in the fulness of time, and at the exact, season fixed upon between God and Christ in the council and covenant of peace; and that he was born, not unto, or for the good of angels; for the good angels stand in no need of his incarnation, sufferings, and death, having never fell; and as for the evil angels, a Saviour was never designed and provided for them; nor did Christ take on him their nature, nor suffer in their stead: wherefore the angel does not say, "unto us", but "unto you", unto you men; for he means not merely, and only the shepherds, or the Jews only, but the Gentiles also; all the children, all the spiritual seed of Abraham, all elect men; for their sakes, and on their account, and for their good, he assumed human nature; see Isa 9:6. in the city of David; that is, Bethlehem, as in Luk 2:4 where the Messiah was to be born, as being, according to the flesh, of the seed of David, his son and offspring; as he is, according to his divine nature, his Lord and root. The characters of this new born child follow, and which prove the tidings of his birth to be good, and matter of joy: a Saviour; whom God had provided and appointed from all eternity; and had been long promised and much expected as such in time, even from the beginning of the world; and is a great one, being God as well as man, and so able to work out a great salvation for great sinners, which he has done; and he is as willing to save as he is able, and is a complete Saviour, and an only, and an everlasting one: hence his name is called Jesus, because he saves from sin, from Satan, from the law, from the world, from death, and hell, and wrath to come, and from every enemy, Which is Christ the Lord; the Messiah spoken of by the prophets; the anointed of the Lord, with the Holy Ghost without measure, to be a prophet, priest, and king in his church; and who is the true Jehovah, the Lord our righteousness, the Lord of all creatures, the Lord of angels, good and bad, the Lord of all men, as Creator, the Prince of the kings of the earth, the Lord of lords, and King of kings; and who is particularly the Lord of saints by his Father's gift, his own purchase, the espousal of them to himself, and by the power of his grace upon them: and the birth of such a person must needs be joyful, and is to be accounted good news, and glad tidings.
Tyndale Open Study Notes
2:11 The Messiah (Greek Christos, a translation of Hebrew mashiakh) means “Anointed One” and refers to the coming savior from David’s line (see study note on 1:32-33). As the Good News moved from a Jewish context to the Gentile world, Christians began to use Christos less as a title and more as a name.