1. Ancient inscriptions (e.g., Priene, 9 BC) describe Caesar Augustus as:
▫️”son of god”
▫️”Savior”
▫️”Lord” (kyrios)
▫️”who ends war”
▫️whose birth is “good news” (euangelion) for the whole world
▫️”son of god”
▫️”Savior”
▫️”Lord” (kyrios)
▫️”who ends war”
▫️whose birth is “good news” (euangelion) for the whole world
2. Luke’s narrative announce the newborn Jesus as:
▫️”Son of God” (1:35)
▫️”Savior” (2:11)
▫️Christ the “Lord” (2:11)
▫️who brings “peace” (2:14)
▫️whose birth is “good news” for all the people (2:10)
▫️”Son of God” (1:35)
▫️”Savior” (2:11)
▫️Christ the “Lord” (2:11)
▫️who brings “peace” (2:14)
▫️whose birth is “good news” for all the people (2:10)
3. The language used to describe the birth of Christ deliberately places Him “in religio-political opposition to the emperor” (J. Green).
Jesus is Lord; Caesar Augustus, named explicitly in Luke 2:1, is not. That is a religious claim; it is also a profoundly political one.
Jesus is Lord; Caesar Augustus, named explicitly in Luke 2:1, is not. That is a religious claim; it is also a profoundly political one.
