We know the Christmas story, as it is reported in Matthew 1 and Luke 2, quite well. But there is a problem. Not so much with the story, but with our reading, hearing, and understanding of that story. Here, it seems, the more familiar we are with the story, the more difficult it becomes to erase certain elements that have influenced our interpretation and understanding of the story.

Some of these misinterpretations may be the result of cultural differences: we hear this story of old with modern ears, and therefore miss some of the textual nuances. (The following textual explanations are based on the observations of Kenneth Bailey author, theologian, and expert in Middle Eastern New Testament studies.)

For instance, the word manger makes us think of a stable or barn. After all, this is where we expect to find a feeding trough for the cattle. At the time of Jesus' birth, Palestinian peasants commonly lived in a one-room home. (Sometimes, they had a separate, second [upper] room for guests.) They usually kept their live-stock in their homes during the night. This shows in the living arrangements. The homes were often constructed with an upper level to be used as the family living room. The ground-level slightly below was reserved for the animals. Built into the floor were wooden or stone feeding troughs (mangers) with sturdy sloping sides that could serve as a cradle.

When Jesus was born, Mary "wrapped him in cloths and placed him in a manger" (Luke 2:7). Remember, the manger was a part of the home. We can thus conclude that Mary gave birth to Jesus in a private home (and not in a barn). But if Jesus was placed in the manger in that home, how are we then to understand the word inn in Luke 2:7? The text explains that Jesus was laid in a manger "because there was no room for them in the inn." This sounds as if the holy family had been rejected by the people in Bethlehem. However, the Greek text uses a particular word here: katalyma. Literally, it means a "place to stay." This place can be an inn (although the typical Greek term for a commercial inn is pandocheion [as it is used in the parable of the good Samaritan]), a house, or an "upper room," which served as a guest room in a private home. Seen in this light, it means that Mary and Joseph could not lodge in the guest room because it was occupied by other guests. Instead, they joined their hosts in their regular living quarters. There, and in the midst of the members of the household, Mary gave birth to Jesus. Once the baby was cleaned and well swaddled, he was placed in the safety of a secure manger, enabling Mary to get some much needed rest. (Well, if only, if only the shepherds had not shown up to disturb her rest)

Speaking of the shepherds. According to Luke 2:8-14, they were the first ones to hear the message of Jesus' birth. The angel told them that "a Savior has been born to you." Despite our rather romanticized view of shepherds (maybe due to Psalm 23), they belonged to the bottom of the social order in their society. Because of their low status they were regarded as unclean. When the angel appeared to them, they were afraid in more than one way.

They were not just afraid of the angel; they were also afraid that if the child was truly the Messiah they would be rejected by the parents. And yet, the angel told them the lowly, the poor, the unclean, the outcasts to visit this Savior-child. Based on their social standing, how could the shepherds be convinced that this invitation was sincere? The text gives some clues. When they heard that the baby was swaddled and placed in a manger, they understood that they would find the child in the humble environment of a peasant's home, not in the palace or mansion of a wealthy person. Truly, there was no reason for these lowly shepherds to be afraid. The birth of Jesus was indeed good news to them. He was born for them! And later on, when Jesus proclaimed the the good news of the Kingdom of God as an adult, the common people continued to hear him gladly. (That Jesus was born for everyone, including the rich and the wise, can be seen in the passage of the magi who appeared later with gifts of gold, frankincense, and myrrh.)

As we ready ourselves for this much anticipated season of Christmas, there is a simple way that we can emphasize the lowly and humble beginnings of Jesus' life. Although, it would mean going against the currents of today's society and secularized Christmas culture. At a time and age when the birth of Jesus has been claimed for economic exploits, and the greeting "Merry Christmas" has been largely replaced by "Happy holidays," we have a striking opportunity to be true to the nature (and origins) of our faith. I agree with Kenneth Bailey who suggests that we should greet each other in the following manner: when a person tells you, "The Savior is born" your reply will be, "He is born in a manger."

In Christ's name, Bjoern E. Meinhardt, Pastor