As the story of the incarnation unfolds in Luke 2, we are introduced to the shepherds, living out in the fields, who were keeping watch over their flock by night (v. 8). Isn’t it strange that the Lord went to this group of people, the shepherds, considered outcasts, and used them as witnesses to the coming of the Messiah? Strange, because at that time, in a court of law, their testimony would not even be considered valid. In one Midrash on Psalm 23, it is written that you will find no more contemptible occupation in the world than that of the shepherd; yet the Lord did not go to the religious ones but to these despised ones (Midrash Psalms 23 § 2 (99B): & y. Sanh. 3:5, IV.2.A*).
So why might the glory of the Lord have appeared to these particular shepherds? Out of all the shepherds in Israel, why them, and why at this place? What follows is truly extraordinary.
Luke tells us that these shepherds were in “the same region” (Luke 2:8)—that is, the area around Bethlehem, just south of the city. This region was exceptionally fertile, and history records that the shepherds there were entrusted with a particular and precious flock: sheep destined for the Temple sacrifices in Jerusalem.
We learn this from the Jewish Oral Law, the Mishnah, which states: “Cattle found between Jerusalem and Migdal Eder if male, they are deemed to be burnt offerings; if female, they are deemed to be peace offerings.” (Mishnah, Shekalim 7:4)
But notice the words, Migdal Eder? This is Hebrew for Tower of the Flock. But why this particular tower? Both Jewish writings and the Hebrew Scriptures link Migdal Eder to messianic expectations. This helps explain why this place and these shepherds were the very first to receive the announcement of the Messiah’s birth. Two passages in the Hebrew Scriptures speak directly of this place: Genesis 35:21 and Micah 4:8.
Let us begin with Micah 4:8, which says: “As for you, Migdal Eder (Tower of the Flock), hill of the daughter of Zion, to you it will come— even the former dominion, the kingdom of the daughter of Jerusalem.” The kingdom referred to is the Messianic Kingdom, and several verses later, the place is identified as Bethlehem. Micah tells us that from Migdal Eder would come the restoration of the Davidic kingship and the salvation for Israel.
This is exactly how the ancient rabbis understood this verse. So much so that the Targum, the Aramaic translation of Scripture made before the time of Yeshua, renders it as follows: “And you, O Messiah of Israel, who has been hidden because of the sins of the congregation of Zion, the kingdom shall come to you, and the former dominion shall be restored to the congregation of Jerusalem.” Here we see that before the coming of Yeshua, Jewish interpreters believed that the Messiah of Israel, though hidden for a time, would be revealed and associated with Migdal Eder, as Luke records.
Now consider the second passage, Genesis 35:21. After Rachel’s death, following Benjamin’s birth, we read that Jacob, here called Israel, “journeyed on and pitched his tent beyond Migdal Eder.”
But listen to how the Targum of Jerusalem translates this verse: “Jacob journeyed on and pitched his tent beyond the Tower of the Flock, Migdal Eder— the place from which the King Messiah will reveal himself at the end of days.” This reflects an ancient tradition: the Messiah would be revealed at Migdal Eder, as we read in the Gospel of Luke.
And that is precisely where the shepherds witnessed the Shekinah glory of God and received the announcement of the Messiah’s birth. Is it not remarkable how many prophecies and signs surround the Messiah’s birth? Yeshua should never be a surprise to anyone familiar with the Scriptures.
His birth follows two powerful prophecies that tell us He would come as a Child:
The first is found in Isaiah 53:2, which says, “For He grew up before Him like a tender shoot, And like a root out of parched ground; He has no stately form or majesty That we should look upon Him, Nor appearance that we should be attracted to Him.” See the word tender shoot. It is one word in the Hebrew yonek. Its translation as tender shoot is appropriate, for it answers to the prophecy in Isaiah 11 where He is spoken of as a shoot from the stem of Jesse, a branch. This speaks of a small plant, a twig, a stem, a sprout.
However, of the 12 times this word yonek is mentioned in Scripture, it is always translated as ‘child’ or ‘nursing child’. It is only here in Isaiah 53:2 that it is not translated as a child, or a nursing child, but rather as a tender shoot.
This is truly amazing; the word yonek is mainly used to describe a baby, which, according to a Hebrew lexicon, has not yet been weaned and still requires the nourishment of a mother’s breast milk, a nursing infant. This is its primary meaning, and it is translated only here as a yonek, a tender shoot.
The other prophecy whose words we often sing at Christmas is found in Isaiah 9:6, “For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” See how remarkable this prophecy is: it first speaks of the Messiah as a Child, yet the Child is called Mighty God. This Son is actually called the Eternal Father. How could this be? To this we say; “great is the mystery of godliness that He was revealed in the flesh”. 1Tim.3:16.
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