Who is the Shepherd? Migdal Eder, the Shepherds of Ephrathah, and the Reconstruction of the Meaning of Christmas in the Theology of the Second Temple
Migdal Eder, the Shepherds of Ephrathah, and the Reconstruction of the Meaning of Christmas in the Theology of the Second Temple
By. Dr. Dharma Leksana, M.Th., M.Si.
Abstract
This article examines the identity and socio-religious status of the shepherds who received the angelic revelation at the birth of Jesus (Luke 2:8–20) by exploring the historical and theological significance of Migdal Eder (“Tower of the Flock”). Using a historical-biblical and Second Temple Judaism framework, this study argues that the shepherds of Bethlehem should not be simplistically understood as marginalized social figures. Rather, they were likely cultic shepherds responsible for guarding sacrificial lambs destined for the Jerusalem Temple.
This reinterpretation challenges romanticized and reductionist readings of the Nativity narrative and situates Christmas within the broader sacrificial and messianic horizon of Jewish theology. The findings demonstrate that the Nativity and the Passion constitute a unified soteriological narrative, with the symbolism of the Lamb of God present from the beginning of Jesus’ life.
Keywords: Migdal Eder, Shepherds of Bethlehem, Nativity, Lamb of God, Second Temple Judaism, Christology
1. Introduction
The celebration of Christmas occupies a central place in Christian liturgical life, yet its theological depth is often obscured by sentimental interpretations that isolate the Nativity from its Jewish ritual and sacrificial context. In popular theology, the birth of Jesus is frequently detached from the Temple cult, messianic expectations, and the sacrificial economy of Second Temple Judaism. As a result, Christmas risks being reduced to a narrative of divine humility without sufficient attention to its soteriological trajectory.
This article proposes a contextual rereading of the Nativity narrative by focusing on the figure of the shepherds in Luke 2:8–20 and their geographical and theological proximity to Migdal Eder. While shepherds are commonly interpreted as symbols of poverty and marginalization, this assumption warrants critical reexamination. The central research question guiding this study is: Who were the shepherds of the fields of Ephrathah, and what was their actual social and religious status within Second Temple Judaism?
By situating the shepherds within the cultic geography of Bethlehem and the Temple-centered sacrificial system, this study aims to demonstrate that the Nativity narrative functions as an early christological proclamation: Jesus is revealed from birth as the Lamb of God.
2. Methods
This study employs a qualitative historical-theological methodology consisting of three interrelated approaches.
First, a historical-critical analysis of biblical texts is conducted, focusing on Genesis 35:21, Micah 4:8, and Luke 2:8–20. These passages are examined in their literary, geographical, and theological contexts.
Second, the study engages in tradition-historical analysis by drawing on rabbinic literature, particularly the Mishnah and Targumic traditions, to reconstruct the cultic function of Migdal Eder and the pastoral economy surrounding Bethlehem.
Third, a theological-synthetic approach is applied to integrate these historical findings with New Testament Christology, especially the Johannine concept of Jesus as the Lamb of God. This integrative method allows the article to bridge biblical exegesis with systematic theological reflection.
3. Results
3.1 Migdal Eder as a Cultic and Messianic Space
The analysis reveals that Migdal Eder is not merely a pastoral structure but a theologically charged location. In Genesis 35:21, Migdal Eder marks a significant transitional space in Israel’s narrative history. Micah 4:8 further elevates its importance by linking it to the restoration of royal authority and messianic hope.
Rabbinic interpretations, particularly in the Targumic tradition, consistently associate Migdal Eder with the coming of the Messiah. These findings establish Migdal Eder as a liminal space where geography, eschatology, and cult converge.
3.2 The Shepherds as Cultic Functionaries
Contrary to the widespread assumption that shepherds were universally marginalized, the data indicate a differentiated social reality. Shepherds responsible for flocks near Bethlehem-especially those connected to Temple supply chains-occupied a specialized role. Mishnah texts attest that sacrificial animals were raised in the vicinity of Bethlehem and required strict supervision to ensure ritual purity.
The shepherds described in Luke 2 are therefore best understood as cultic shepherds, entrusted with safeguarding lambs without blemish. Their work demanded ritual knowledge and placed them within the sacred economy of Temple worship.
3.3 Theological Significance of the Angelic Revelation
The announcement of Jesus’ birth to these shepherds acquires profound theological significance in light of their role. The revelation is not directed to random laborers but to individuals embedded in the symbolic world of sacrifice. The message of a “Savior” born in Bethlehem resonates with their daily vocation, which revolved around the preparation of sacrificial victims.
The results suggest that Luke’s narrative deliberately aligns the identity of Jesus with the sacrificial symbolism already familiar to the shepherds.
4. Discussion
The findings challenge romanticized interpretations of Christmas that emphasize social reversal at the expense of theological coherence. While the Lucan Gospel undoubtedly highlights divine condescension, this does not necessitate interpreting the shepherds as religious outcasts. Instead, their inclusion reflects a theological intentionality grounded in Jewish sacrificial logic.
By situating the Nativity within the cultic landscape of Migdal Eder, the birth of Jesus emerges as the opening act of a unified redemptive drama. The shepherds function as symbolic mediators between Temple sacrifice and incarnational fulfillment. This perspective dissolves the artificial separation between Christmas and Easter, revealing them as interconnected moments within a single soteriological narrative.
In a contemporary context, this reinterpretation also reframes the concept of shepherding. Modern Christian leadership often oscillates between romantic pastoral imagery and managerial pragmatism. The cultic shepherd model offers an alternative paradigm: leadership as vigilant guardianship of life, purity, and sacrificial meaning.
5. Conclusion
This study concludes that the shepherds of Luke 2 should be understood not merely as symbols of marginality but as participants in the sacred economy of Second Temple Judaism. Their association with Migdal Eder and sacrificial flocks positions them as theologically appropriate recipients of the angelic proclamation.
By restoring the Nativity narrative to its Jewish cultic context, this article demonstrates that the identity of Jesus as the Lamb of God is not a retrospective theological construction but an intrinsic dimension of the birth narrative itself. Christmas, therefore, is not an isolated celebration of incarnation but the inauguration of a redemptive trajectory culminating in the cross.
References
Bauckham, R. (2017). Jesus and the Eyewitnesses. Grand Rapids: Eerdmans.
Brown, R. E. (1993). The Birth of the Messiah. New York: Doubleday.
Edersheim, A. (1993). The Life and Times of Jesus the Messiah. Peabody: Hendrickson.
France, R. T. (2007). The Gospel of Matthew. Grand Rapids: Eerdmans.
Neusner, J. (1991). The Mishnah: A New Translation. New Haven: Yale University Press.
Wright, N. T. (2012). How God Became King. New York: HarperOne.
Author Profile
Dr. Dharma Leksana, M.Th., M.Si.
Dr. Dharma Leksana is a theologian, senior journalist, and pioneer of digital Christian media in Indonesia. He earned his Bachelor of Theology from the Faculty of Theology, Duta Wacana Christian University, Yogyakarta, in 1994, before pursuing a Master of Social Sciences (M.Si.) with a focus on media and society. He later completed a Master of Theology (M.Th.) with a thesis titled “Digital Theology: Translating the Missiology of the Church in the Era of Society 5.0.”
His academic journey reached its pinnacle with a Doctorate in Theology (D.Th.) from Dian Harapan Theological Seminary, Jakarta, graduating cum laude. His groundbreaking dissertation, “Algorithmic Theology: A Conceptual Map of Faith in the Digital Age,” introduced the concept of Algorithmic Theology as a new locus for contextualizing faith in today’s digital reality. Through this research, he argued that algorithms can be understood as a new locus theologicus, while the Logos—the Word of God—remains the central axis of Christian faith, even in an age dominated by algorithmic logic.
This dissertation has since been published in two editions:
- Teologi Algoritma: Peta Konseptual Iman di Era Digital (Indonesian)
- Algorithmic Theology: A Conceptual Map of Faith in the Digital Age (English)
His earlier academic work at the master’s level has also been published as “Building the Kingdom of God in the Digital Age.”
Beyond academia, Dr. Leksana is a prolific writer who has authored hundreds of works ranging from scholarly research and popular books to collections of poetry and novels. His writings can be found through PWGI Bookstore and other platforms.
Organizational and Media Leadership
In the field of media and ecclesial service, Dr. Leksana is:
- Founder and Chairman of the Indonesian Church Journalists Association (PWGI)
- Founder of numerous Christian digital media outlets, including:
- wartagereja.co.id
- beritaoikoumene.com
- teologi.digital
- marturia.digital
- and many more under PT Dharma Leksana Media Group (DHARMAEL), where he serves as Commissioner
He also leads and advises several institutions and companies, including:
- Director of PT Berita Siber Indonesia Raya (BASERIN)
- Commissioner of PT Berita Kampus Mediatama
- Commissioner of PT Media Kantor Hukum Online
- Founder & CEO of tokogereja.com
- Chairman of Yayasan Berita Siber Indonesia
- Director of PT Untuk Indonesia Seharusnya
Works and Influence
As both a thinker and practitioner, Dr. Dharma Leksana positions himself as a bridge between theology, digital communication, and social transformation. He is an active writer, speaker, and resource person in church, academic, and media forums.
Among his widely read works are:
- Seeking the Face of God in the Digital Wilderness
- The Missionary Steps of the Early Church
- Religion, AI, and Pluralism
- Edmund Husserl’s Phenomenology in the Digital Era
- Alvin Toffler and Digital Theology
- The Algorithm of God: Reflections on the Programmer of the Universe
- Prophetic Journalism in the Digital Age
- Digital Theology through the Lens of Dietrich Bonhoeffer’s Ethics
Continuing his vocation as a digital theologian, prophetic journalist, and faith educator, Dr. Leksana remains committed to building Christian communication that is contextual, transformative, and attuned to the challenges of the digital age.
About The Author
