‘And the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which shall be to all the people, for there is born to you this day in the city of David a Saviour, who is Christ the Lord.” '
The angel assured them that they need not be afraid. Rather they should rejoice. For he had brought them good news indeed, ‘glad tidings of great joy' (for ‘joy' compare Luke 1:14; Luke 1:47; Luke 1:58). It was glad tiding which would be for ‘all people' (compare Isaiah 61:1). The shepherds would see this as meaning all classes of people in Israel, including themselves. Luke probably intends us to see its wider connections. And this good news was that on that very day, in the city of David (Bethlehem), was born ‘a Saviour Who is Christ the Lord'.
The words are expressed in the same kind of language that was used by kings and emperors when a new heir was born. It was the Birth Announcement of a King. The birth of Augustus was also said to have been heralded as ‘good tidings'. They were tidings of joy for all. In this case the words happened to be true. His birth really was good tidings
In Luke 2:1 Caesar Augustus had announced his decree. Now it was God's turn to issue a decree as He called these shepherds to enrol and pay allegiance to the Saviour. Caesar had called the mightiest in the Empire to submit to him. Here, symbolically, God also called the mightiest in His empire, those who were meek and lowly. Two empires were progressing side by side. But the empire of the meek and lowly would eventually come out on top.
It is possibly not without significance that ‘shepherd' was regularly a picture of God's servants and ministers of the word throughout both Old and New Testaments (Numbers 27:17; 1 Kings 22:17; Jeremiah 23:4; Ezekiel 34:23; Ezekiel 37:24; Zechariah 13:7; John 21:15-17) fellow-shepherds with God (Psalms 23:1; Psalms 80:1; Isaiah 40:11; John 10:11-14; Heb 13:20; 1 Peter 2:25; 1 Peter 5:4). Caesar wanted great leaders and men of wealth and position (Luke 22:25), God wanted the humble and poor to be His shepherds and through whom to do great things (Luke 22:24-27; 1 Corinthians 1:27).
‘A Saviour.' Compare Luke 1:47 where God is Mary's Saviour; John 4:42 where Jesus is called the Saviour of the world by the Samaritan woman; Acts 5:31 where Jesus is declared to be a Prince and a Saviour to bring repentance to Israel and forgiveness of sins; Luke 1:77; Acts 13:23 where Jesus is the Saviour Whom God has brought to Israel; Ephesians 5:23 where Christ is the Saviour of His body, the church; Philippians 3:20 where His people look for their Saviour to come from Heaven and totally transform them, making them like Himself; 2 Timothy 1:10 where our salvation has been revealed through the appearing of ‘our Saviour Christ Jesus', Who abolished death and brought light and immortality to light through the Good News; Titus 2:13 where we look for the glorious appearing ‘of our great God and Saviour Jesus Christ', Titus 3:6 where the goodness and lovingkindness of God our Saviour has appeared to bring us His merciful salvation through the work of the Holy Spirit ‘which He poured out on us richly through Jesus Christ our Saviour'; 2 Peter 1:2 where our standing is ‘in the righteousness of our God and Saviour Jesus Christ'; and so on. In Jewish terms the description links Him with God (2 Samuel 22:3; Psalms 106:21; Isaiah 43:3; Isaiah 43:11 (the only Saviour); Isaiah 45:15; Isaiah 45:21; Isaiah 49:26; Isaiah 60:16; Isaiah 63:8; Hosea 13:4 (the incomparable Saviour).
This idea of Jesus as the Saviour is prominent in Luke (see Luke 2:30; Luke 1:69; Luke 1:71; Luke 1:77). He has come to seek and to save that which was lost (Luke 19:9-10), as is evidenced by the parables (see especially chapter 15). And His work is regularly spoke of in terms of ‘saving' or ‘making whole'.
‘Christ the Lord.' He is also both Messiah and Lord. Compare Acts 2:36 where as the crucified and risen One He is made ‘both Lord and Messiah'. As Messiah He fulfils all the promises in the Old Testament of a great Deliverer from the house of David. As Lord He is superior to David as his Lord (Luke 20:41-44; Psalms 110:1), and Paul takes it further by seeing in the title the Name above every Name, the Name of YHWH (Philippians 2:9-11). So the three titles reveal His saving power, His fulfilment of prophecy, and His position as supreme Lord. The chapter began with Caesar Augustus, who was regularly called Saviour and Lord. Now we are introduced to the greater and more effective Saviour and Lord as pronounced from heaven.
‘In the city of David.' A clear indication that here was the promised coming ‘David', the everlasting King promised by the prophets.