Angelic Activities and Appearances
Angels at Christ's Birth
Heralds of the Nativity
Description
The incarnation—that stupendous mystery wherein the eternal Word became flesh and dwelt among us—occasioned the most dramatic angelic manifestation recorded in Scripture outside apocalyptic visions. Luke's Gospel preserves the account of angels announcing Christ's birth to shepherds keeping watch over their flocks by night near Bethlehem. This event demonstrates several profound truths: angels' interest in redemption's unfolding, God's pattern of revealing great things to humble recipients, and the heavenly celebration attending the Savior's advent.
The narrative begins with pastoral simplicity: 'And there were in the same country shepherds abiding in the field, keeping watch over their flock by night' (Luke 2:8). These shepherds—likely outcasts in Jewish society, their occupation rendering them ceremonially unclean and preventing regular temple worship—received heaven's first birth announcement. God bypassed priests, scribes, Pharisees, and the powerful, choosing instead to reveal His Son's birth to those whom society marginalized. This divine preference for the lowly establishes a pattern throughout Christ's ministry and demonstrates that God's ways transcend human social hierarchies.
Suddenly, cosmic glory invaded pastoral normalcy: 'And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid' (Luke 2:9). The appearance proved terrifying—'sore afraid' translates φόβον μέγαν (phobon megan, 'great fear'). When heaven's glory breaks into earth's darkness, human response naturally involves fear. The shepherds' terror demonstrates proper recognition of the vast gulf between Creator and creature, holy and profane, celestial and terrestrial.The phrase 'angel of the Lord' might refer to a specific angel (possibly Gabriel, given his role in announcing to Mary and Zacharias) or function as a general designation for an angelic messenger. The 'glory of the Lord' shining around suggests a theophanic element—God's presence manifested visibly, mediated through angelic agency. This glory recalls the Shekinah that filled the tabernacle and Solomon's temple, now appearing to announce the One who would tabernacle among men.
The angel's message addresses their fear with the greatest news ever proclaimed: 'Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord' (Luke 2:10-11). The announcement's structure proves significant: 'good tidings' (εὐαγγελίζομαι, euangelizomai) is the verb form of 'gospel'—this represents the gospel's first proclamation. The joy announced isn't merely individual or ethnic but universal—'to all people' (παντὶ τῷ λαῷ, panti to lao), breaking beyond Israel's boundaries to embrace all nations.
Three titles identify the newborn: Savior, Christ, and Lord. 'Savior' (Σωτήρ, Soter) addresses humanity's fundamental need—deliverance from sin and death. 'Christ' (Χριστός, Christos, 'Anointed One') identifies Him as the long-awaited Messiah, fulfilling Old Testament prophecy. 'Lord' (Κύριος, Kyrios) ascribes deity, the very title the Septuagint uses for YHWH. In three words, the angel proclaimed Jesus's mission (Savior), office (Christ), and nature (Lord).
The angel provided a sign to authenticate the message: 'And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger' (Luke 2:12). The sign's humility astounds—the Lord of glory lying in an animal's feeding trough, wrapped in strips of cloth. This paradox of divine condescension introduces a theme pervading Christ's entire earthly ministry: the King comes in poverty, the Creator as creature, the Eternal entering time, the Infinite becoming finite.
Then heaven's worship burst forth: 'And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men' (Luke 2:13-14). The 'multitude of the heavenly host' (πλῆθος στρατιᾶς οὐρανίου, plethos stratias ouraniou, 'a multitude of the celestial army') suggests vast numbers—possibly thousands or myriads of angels—assembled to celebrate the incarnation. Their doxology balances heavenly and earthly dimensions: 'Glory to God in the highest' acknowledges that Christ's birth supremely glorifies the Father, while 'on earth peace' announces the reconciliation His advent will accomplish.The phrase 'good will toward men' (εὐδοκίας, eudokias) more accurately translates as 'among men of good pleasure' or 'to men on whom His favor rests.' This isn't universal peace irrespective of response but peace bestowed on those who receive Christ in faith. The angels' song doesn't promise world peace (which Christ Himself denied would immediately result—Matthew 10:34) but announces peace with God available through the gospel to all who believe.
After delivering their message, the angels departed: 'And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us' (Luke 2:15). The shepherds' response models proper reaction to divine revelation—immediate, obedient action. They didn't debate, delay, or doubt; they went with haste and found the infant exactly as described.
The angelic announcement to shepherds establishes several enduring truths: First, God reveals Himself to the humble and lowly rather than the proud and powerful. Second, angels rejoice in human redemption, demonstrating that salvation's benefits, though not extending to fallen angels, nevertheless bring joy to elect angels who witness God's grace. Third, proper worship balances vertical (glory to God) and horizontal (peace among men) dimensions. Fourth, the incarnation represents heaven's supreme occasion for celebration—when the eternal Son assumed human nature to accomplish redemption.
The angels' nativity appearance reminds believers that invisible celestial witnesses observe redemption's unfolding drama with intense interest. First Peter 1:12 declares that angels long to look into the gospel's mysteries. When Christ was born, they couldn't contain their joy, bursting forth in visible, audible worship. Their celebration invites believers to share their wonder—if angels who receive no personal benefit from redemption nevertheless rejoice at Christ's advent, how much more should redeemed sinners worship the Savior who became incarnate for their salvation?
The narrative begins with pastoral simplicity: 'And there were in the same country shepherds abiding in the field, keeping watch over their flock by night' (Luke 2:8). These shepherds—likely outcasts in Jewish society, their occupation rendering them ceremonially unclean and preventing regular temple worship—received heaven's first birth announcement. God bypassed priests, scribes, Pharisees, and the powerful, choosing instead to reveal His Son's birth to those whom society marginalized. This divine preference for the lowly establishes a pattern throughout Christ's ministry and demonstrates that God's ways transcend human social hierarchies.
Suddenly, cosmic glory invaded pastoral normalcy: 'And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid' (Luke 2:9). The appearance proved terrifying—'sore afraid' translates φόβον μέγαν (phobon megan, 'great fear'). When heaven's glory breaks into earth's darkness, human response naturally involves fear. The shepherds' terror demonstrates proper recognition of the vast gulf between Creator and creature, holy and profane, celestial and terrestrial.The phrase 'angel of the Lord' might refer to a specific angel (possibly Gabriel, given his role in announcing to Mary and Zacharias) or function as a general designation for an angelic messenger. The 'glory of the Lord' shining around suggests a theophanic element—God's presence manifested visibly, mediated through angelic agency. This glory recalls the Shekinah that filled the tabernacle and Solomon's temple, now appearing to announce the One who would tabernacle among men.
The angel's message addresses their fear with the greatest news ever proclaimed: 'Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord' (Luke 2:10-11). The announcement's structure proves significant: 'good tidings' (εὐαγγελίζομαι, euangelizomai) is the verb form of 'gospel'—this represents the gospel's first proclamation. The joy announced isn't merely individual or ethnic but universal—'to all people' (παντὶ τῷ λαῷ, panti to lao), breaking beyond Israel's boundaries to embrace all nations.
Three titles identify the newborn: Savior, Christ, and Lord. 'Savior' (Σωτήρ, Soter) addresses humanity's fundamental need—deliverance from sin and death. 'Christ' (Χριστός, Christos, 'Anointed One') identifies Him as the long-awaited Messiah, fulfilling Old Testament prophecy. 'Lord' (Κύριος, Kyrios) ascribes deity, the very title the Septuagint uses for YHWH. In three words, the angel proclaimed Jesus's mission (Savior), office (Christ), and nature (Lord).
The angel provided a sign to authenticate the message: 'And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger' (Luke 2:12). The sign's humility astounds—the Lord of glory lying in an animal's feeding trough, wrapped in strips of cloth. This paradox of divine condescension introduces a theme pervading Christ's entire earthly ministry: the King comes in poverty, the Creator as creature, the Eternal entering time, the Infinite becoming finite.
Then heaven's worship burst forth: 'And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men' (Luke 2:13-14). The 'multitude of the heavenly host' (πλῆθος στρατιᾶς οὐρανίου, plethos stratias ouraniou, 'a multitude of the celestial army') suggests vast numbers—possibly thousands or myriads of angels—assembled to celebrate the incarnation. Their doxology balances heavenly and earthly dimensions: 'Glory to God in the highest' acknowledges that Christ's birth supremely glorifies the Father, while 'on earth peace' announces the reconciliation His advent will accomplish.The phrase 'good will toward men' (εὐδοκίας, eudokias) more accurately translates as 'among men of good pleasure' or 'to men on whom His favor rests.' This isn't universal peace irrespective of response but peace bestowed on those who receive Christ in faith. The angels' song doesn't promise world peace (which Christ Himself denied would immediately result—Matthew 10:34) but announces peace with God available through the gospel to all who believe.
After delivering their message, the angels departed: 'And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us' (Luke 2:15). The shepherds' response models proper reaction to divine revelation—immediate, obedient action. They didn't debate, delay, or doubt; they went with haste and found the infant exactly as described.
The angelic announcement to shepherds establishes several enduring truths: First, God reveals Himself to the humble and lowly rather than the proud and powerful. Second, angels rejoice in human redemption, demonstrating that salvation's benefits, though not extending to fallen angels, nevertheless bring joy to elect angels who witness God's grace. Third, proper worship balances vertical (glory to God) and horizontal (peace among men) dimensions. Fourth, the incarnation represents heaven's supreme occasion for celebration—when the eternal Son assumed human nature to accomplish redemption.
The angels' nativity appearance reminds believers that invisible celestial witnesses observe redemption's unfolding drama with intense interest. First Peter 1:12 declares that angels long to look into the gospel's mysteries. When Christ was born, they couldn't contain their joy, bursting forth in visible, audible worship. Their celebration invites believers to share their wonder—if angels who receive no personal benefit from redemption nevertheless rejoice at Christ's advent, how much more should redeemed sinners worship the Savior who became incarnate for their salvation?
Key Verses
And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.
And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.