Christmas - A Story of Grace and Glory
Sunday,
Text
" In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. 2 (This was the first census that took place while Quirinius was governor of Syria.) 3 And everyone went to his own town to register. 4 So Joseph also went up from the town of
Introduction
Last Sunday we focused on one aspect of the Christmas story as recorded by Matthew, the role God-given dreams played in God's dealings with Joseph.
We learned that God-given dreams will be more common in the end times. (Joel 2:28) God-given dreams do not come to everyone. (Joel 2:28) God-given dreams sometimes come to unbelievers. God-given dreams do not always come in the way we would expect or carrying the message we would expect (Daniel 2). God-given dreams require God-given wisdom for proper interpretation (Daniel 2).
God used dreams five ways in the life of Joseph:
· God used a dream to tell Joseph the truth. (Matt. 1:20)
· God used a dream to warn Joseph of an unknown danger. (2:13)
· God used a dream to show Joseph the right time. (Matt. 2:19-21)
· God used a dream to calm Joseph's fears. (2:22-23)
· God used a dream to settle Joseph in the right place. (2:22-23)
In our French language service last Sunday night and on the Promiseland Live broadcast Friday, I shared some thoughts concerning the wise men who came to Christ, bearing gifts from afar. This morning, I want to talk to you about the shepherds and the angelic visitation they experienced the night Jesus was born.
Throughout Scripture, angels are seen as God's messengers. The word they brought from God was simple, yet powerful and wonderful. It was a message of grace and of glory. That is the essence and the true meaning of Christmas.
Let's look together at these two concepts and at the way they are woven throughout this passage.
Lessons learned from the angel's visitation…
1. The angels came at an unexpected time.
The wise men knew the time for Christ's birth was come, Joseph and Mary certainly knew, but not the shepherds…!
Note the circumstances of Mary's labor (from her point of view.) She knew the conception was supernatural. I wonder if she expected her childbirth and labor to be like it was. Perhaps she was fearful, after all, that is very common for any woman giving birth to her first child. She was almost certainly lonely, since she had travelled far from her family.
2. The angels came to an unexpected place.
One might have expected God to send the message to the Temple or to the Synagogue or to one of the rabbinical schools like that of Gamaliel, but, instead, God sent the message to humble shepherds, telling them that this good news was for them, ("unto you is born a Savior"), but also for others ("good news of great joy for all the people")
The wise men expected the king to come, but not the shepherds…!
Remember, shepherds were considered so lowly that their testimony was not even admissible in court…! If you or I had chosen the perfect witnesses to this unusual visitation (the only time in Scripture we see an entire angelic choir, i.e., "a multitude of the heavenly host," singing), we would probably have chosen someone else to bear the message of this momentous event. God sees and chooses His servants differently…! Yes, He sometimes chooses men like Apollos and Paul, both already possessing outstanding qualifications. But, more often, He chooses the lowly and the humble to do His work.
"26 Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. 27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. 28 He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, 29 so that no one may boast before him." (1 Corinthians 1:26-29 NIV)
"13 When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus." (Acts 4:13 NIV)
The angels came at night…!
3. The angels came in an unexpected way.
A multitude of the heavenly hosts…!
The glory of the Lord shone around them…!
They would have expected the glory in the
Glory – "weight," i.e., "value"
John said "we" beheld his glory (transfiguration?)
"14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth." (John 1:14 NIV)
Writers and scholars sometimes speak of "shekinah" glory. The word literally means His "dwelling" glory… The term is post-biblical, but the concept saturates both Testaments. It underlies the teaching that God dwells in his sanctuary (Ex. 25:8, etc.), or among his people (Ex. 29:45f., etc.). These and cognate passages use the root verb šāḵan, 'to dwell', from which Shekinah is derived. (cloud and fire "concealed" the brightness of His glory so the people could stand it. When Moses beheld the glory of God unconcealed by cloud and fire, his face shone so brightly that he had to put a veil over it…! Later, Later in
No man could see God's face and live (Ex. 33:20), but some vision of his glory was granted (Ex. 34:5–8).
The glory of Yahweh filled the tabernacle (Ex. 40:34–35) and appeared especially at the hour of sacrifice (Lv. 9:6, 23).
…a more spiritualized doctrine (Is. 40:4–5; 60:1–3, etc.). The vision of Isaiah in the
It was through His miracle at
"9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich." (2 Corinthians 8:9 NIV)
4. The angels came with an unexpected message.
Glory could have meant judgment, but, instead, it heralded a time of grace…!
"On earth, peace toward men on whom His favor rests…"
Unto you is born a savior… vs. for all people (personal vs. universal – many of us still struggle to keep the proper balance in Christmas between ourselves (our families, etc.) and others. But, the true spirit of Christmas always includes others.
· Salvation is personal ("unto you is born a savior…!")
· Salvation is universal ("on earth peace toward men on whom His favor rests…"
Conclusion
Angelic visitors come to deepen our relationship with God. ("Let's go see…" the shepherds had to make a decision what they were going to do with the message the angel brought them.)
Do you have that kind of relationship?
Would you like to bring others into that kind of relationship?
Notes
Glory – Tyndale Bible dictionary
GLORY The singular splendor of God and the consequences for humanity.
The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.
As an Attribute God's glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God's character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).
The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18–19; 96:3; 145:10–12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24–29; Pss 29:1–2, 9; 66:1–2; 96:7–8; 115:1; Is 42:12; Rom 4:20; Phil 2:9–11).
As His Presence References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the "dwelling glory." It refers primarily to the presence of God in the pillar of cloud and fire in the OT.
The first explicit reference to the glory cloud is found in Exodus 13:21–22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11–12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16–18; 24:15–18; Dt 5:5, 22–24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people's fear (Ex 33:18–23; 34:29–35; 2 Cor 3:7–18).
The picture of
Later in
Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2–9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to "be glory in their midst" (Hg 2:3–9; Zec 2:5, 10–11).
The Glory of God in Jesus Christ We are not told if the shekinah glory returned to the second temple. But we are told that God's glory was seen again on earth in the person of Jesus Christ. John 1:14 says, "The Word became flesh and dwelt among us, and we beheld his glory, glory as of the only Son" (italics added). As such, Jesus was the new tabernacle for God's abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4–6). To see Jesus was to see a "light to the Gentiles and the glory of
Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8–9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39–43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9–10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).
At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the
Glory and the People of God The people of God have experienced the glory of the presence of God. The glory cloud of the OT was their glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7–14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16–17).
God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24–25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (
See also Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.[2]
SHEKINAH* Transliteration of a Hebrew word meaning "the one who dwells" or "that which dwells." The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45–46; Nm 5:3; 1 Kgs 6:13; Pss 68:16–18; 74:2; Is 8:18; Ez 43:7–9; Jl 3:17, 21; Zec 2:10–11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the "shekinah glory," the visible pillar of fire and smoke that dwelled in the midst of
The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God's presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3–6; 22:6–11; 26:12–16; 2 Pt 1:16–18). John's Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4–10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John's letters (1 Jn 2:6, 14, 24, 27–28; 3:6, 14–15, 24; 2 Jn 1:9).
Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (
QUIRINIUS (Lk. 2:2, rv, rsv,
The statement in Lk. 2:2 about this earlier census has for the most part been understood in two alternative ways: 'This was the first registration of its kind; it took place when Quirinius was governor of
The wording is ambiguous. Ramsay held that he was appointed an additional legate of
Bibliography. W. M. Ramsay, Was Christ Born in Bethlehem?, 1905; L. R. Taylor, 'Quirinius and the Census of Judaea', American Journal of Philology 54, 1933, pp. 120ff.; R. Syme, 'Galatia and Pamphylia under Augustus', Klio 27, 1934, pp. 122ff.; and other literature listed in TCERK, l, 1955, p. 222 (s.v. 'Census'). f.f.b[4]
GLORY.
'Glory' generally represents Heb. kāḇôḏ, with the root idea of 'heaviness' and so of 'weight' or 'worthiness'. It is used of men to describe their wealth, splendour or reputation (though in the last sense kāḇôḏ is often rendered 'honour'). The glory of
The most important concept is that of the glory of Yahweh. This denotes the revelation of God's being, nature and presence to mankind, sometimes with physical phenomena.
In the Pentateuch the glory of Yahweh went with his people out of
The glory of Yahweh filled the tabernacle (Ex. 40:34–35) and appeared especially at the hour of sacrifice (Lv. 9:6, 23). These passages seem all to be connected with a 'thunderstorm-theophany', but there are also passages which suggest more the character of Yahweh which is to be made known throughout the earth (Nu. 14:21–22).
The historical books tell of the
In the prophets there are both the quasi-physical conception of Yahweh's glory as seen in the visions of Ezekiel (Ezk. 1:28, etc.) and also a more spiritualized doctrine (Is. 40:4–5; 60:1–3, etc.). The vision of Isaiah in the
There can be found, likewise, in the psalms all the imagery of the storm (Pss. 18; 29) and also the idea of the future display of God's character to the world (Pss. 57:11; 96:3).
II. In the New Testament
Here the lxx is followed in translating kāḇôḏ by doxa. In secular Greek this means 'opinion' or 'reputation'. The former idea disappears entirely in the lxx and NT, and words akin to kāḇôḏ are also rendered by doxa.
In certain places in the NT doxa refers to human honour (Mt. 4:8; 6:29), but its chief use is to describe the revelation of the character and the presence of God in the Person and work of Jesus Christ. He is the outshining of the divine glory (Heb. 1:3).
The glory of God was seen by the shepherds at the birth of Christ (Lk. 2:9, 14) and by his disciples during his incarnate life (Jn. 1:14). Particularly was it revealed in his sēmeia (Jn. 2:11) and at his transfiguration (Mt. 17:1–8; Mk. 9:2–8; Lk. 9:28–36). This recalls the ascent of Moses to Sinai (Ex. 24:15) and of Elijah to Horeb (1 Ki. 19:8) and their visions of the glory of God. Now Christ both sees and reflects the divine glory, but no tabernacle needs to be built because the Word of God has pitched his tent in the human flesh of Jesus (Jn. 1:14) and his glory is to be more fully revealed at the coming exodus at
In the Fourth Gospel it is the hour of dedication to death which is essentially the hour of glory (Jn. 7:39; 12:23–28; 13:31; 17:5; cf. Heb. 2:9).
The resurrection and ascension are also seen as manifestations of the glory of God in Christ (Lk. 24:26; Acts 3:13; 7:55; Rom. 6:4; 1 Tim. 3:16; 1 Pet. 1:21). But above all it is to be revealed in its fullness at the parousia (Mk. 8:38; 13:26, etc.).
Man, who was made as the image and glory of God (1 Cor. 11:7) for relationship with him, has fallen short of his destiny (Rom. 3:23), which has been fulfilled only by Christ, the second Adam (Heb. 2:6–9).
The glory of God in the face of Jesus Christ is still to be seen and reflected by the church (2 Cor. 4:3–6). It is the glory of the new covenant (2 Cor. 3:7–11), and it is especially shared both now (1 Pet. 4:14) and hereafter (Rom. 8:18) by those who suffer with Christ. The object of the church is to see that the world acknowledges the glory which is God's (Rom. 15:9) and is shown in his deeds (Acts 4:21), in his disciples (1 Cor. 6:20) and above all in his Son, the Lord of glory (Rom. 16:27).
Bibliography. A. M. Ramsey, The Glory of God and the Transfiguration of Christ, 1949; A. Richardson, An Introduction to the Theology of the New Testament, 1958, pp. 64ff.; C. H. Dodd, The Interpretation of the Fourth Gospel, 1953, pp. 201ff.; S. Aalen, NIDNTT 2, pp. 44–52; G. Kittel, G. Von Rad, TDNT 2, pp. 233–255.[5]
SHEKINAH. The Shekinah (Heb. šeḵinâ), the radiance, glory or presence of God dwelling in the midst of his people, is used by Targumist and Rabbi to signify God himself, for legal Judaism dislikes ascribing form or emotion to deity. Nevertheless the God conceived in purified human terms inspired the noblest prophetic utterances, whereas the legalist God became cold, abstract, aloof. The Shekinah, nearest Jewish equivalent to the Holy Spirit, became, with other OT ideas or derivatives (Word, Wisdom, Spirit, etc.) a bridge between man's corporeality and God's transcendence. The term is post-biblical, but the concept saturates both Testaments. It underlies the teaching that God dwells in his sanctuary (Ex. 25:8, etc.), or among his people (Ex. 29:45f., etc.). These and cognate passages use the root verb šāḵan, 'to dwell', from which Shekinah is derived.
The glory of God (kāḇôd in the Heb. Bible, doxa in lxx and NT) is another name for the Shekinah. The Heb. and Gk. words may be applied to the glory of mere human beings, such as Jacob (Gn. 31:1, av) or Solomon (Mt. 6:29), but it is clear enough when they refer to God. Thunder, lightning and cloud may be the outward concomitants of God's glory (Ex. 19:16; 24:15ff.; Pss. 29; 97; Ezk. 1:4); or it may be specially associated with the tent of meeting (Ex. 40:34–38) or with the Temple (Ezk. 43:2, 4); but it is manifest also in creation (Ps. 19), and possesses elements more numinous and mysterious than any of these (Ex. 33:18–23). In fact, the glory of God regularly becomes more glorious when it is deliberately divorced from
In the NT as in the OT, glory may be predicated of God (Lk. 2:9; Acts 7:55; 2 Cor. 3:18) or ascribed to him (Lk. 2:14; Rom. 11:36; Phil. 4:20; Rev. 7:12, etc.). The attribution of this glory is mentioned as a human duty, whether fulfilled (Rom. 4:20) or unfulfilled (Acts 12:23; Rev. 16:9). The glory is present in a special way in the heavenly temple (Rev. 15:8) and in the heavenly city (Rev. 21:23).
The NT freely ascribes comparable glory to Christ as divine, before as well as after the dividing-point of Easter. The Synoptics are slightly reticent about associating this glory with the earthly Jesus, except in reference to the parousia (Mk. 8:38; 10:37; 13:26; also parallels), or in reference to Christ transfigured (Lk. 9:32). John ascribes this glory much more freely (cf. 1:14; 2:11; 11:4); nevertheless he distinguishes a fuller or final revelation as subsequent to the earthly ministry (7:39; 12:16, etc.). This seeming fluctuation is not unnatural—the view of the earthly Jesus and the heavenly Christ would sometimes become foreshortened after the Passion. The cognate verb doxazō frequently replaces the noun (Jn. 12; 17, etc.). The resemblance between the Heb. word and Gk. skēnē, etc., may suggest the shekinah motif in Jn. 1:14 (eskēnōsen, 'dwelt') and Rev. 21:3 (skēnē, 'dwelling').
Other passages are worthy of special attention—cf. 1 Tim. 3:16; Tit. 2:13; Heb. 13:21; Jas. 2:1; 1 Pet. 1:11, 21; 4:13; 5:1; Rev. 5:12f.
Bibliography. See HDB (s.v. 'Shekinah'); JewE (s.v. 'Anthropomorphism', 'Shekinah'); EJ, 14, 1971 (s.v. 'Shekhinah'); G. Kittel, G. Von Rad, in TDNT 2, pp. 237–251; R. A. Stewart, Rabbinic Theology, 1961, pp. 40–42. [6]
Due to the proximity to
Although tax laws in most of the empire required only the head of a household to appear, the
By the early second century a.d. even pagans were widely aware of the tradition that Jesus was born in a cave used as a livestock shelter behind someone's home, and they reported the site of this cave to the emperor Hadrian. The manger was a feeding trough for animals; sometimes these may have been built into the floor. The word traditionally translated "inn" probably means "home" or "guest room"; with all Joseph's scattered family members returning home at once, it is easier for Mary to bear (or care for the child after birth) in the vacant cave outside.[9]
Pasturing of flocks at night indicates that this was a warmer season, not winter (when they would graze more in the day); Roman Christians later adopted December 25 as Christmas only to supersede a pagan Roman festival scheduled at that time.[10]
Do not fear" (cf. 1:13) was also common in Old Testament revelations (e.g., Josh 1:9; Judg 6:23; Jer 1:8; Dan 10:12; cf. Gen 15:1). Mary here joins the list of those in the Bible who found favor before God (Gen 6:8; 19:16, 19; Ex 33:13).[11]
"Good news" could refer to the proclamation of God's salvation (Is 52:7), but pagans applied it also to celebrations of the cult of the emperor among all people in the supposedly worldwide empire. Particularly in celebration of his birthday (pagans publicly celebrated deities' birthdays), the emperor was hailed "Savior" and "Lord." [12]
The shepherds probably checked the animal stables till they found the one with the baby;
Augustus Caesar was ruling, but God was in charge, for He used Caesar's edict to move Mary and Joseph eighty miles from
The word translated "manger" (Luke 2:7, 12, 16) is translated "stall" in Luke 13:15, and can mean either a feeding trough or an enclosure for animals. You see ancient stone troughs even today as you travel in the
How amazed the angels must have been when they saw the Creator born as a creature, the Word coming as a speechless baby. The best commentary on this is 2 Corinthians 8:9, and the best response from our hearts is wonder and worship[16]
Shepherds were really outcasts in
Shepherds were really outcasts in
The Jewish word shalom (peace) means much more than a truce in the battles of life. It means well-being, health, prosperity, security, soundness, and completeness. It has to do more with character than circumstances. [19]
The phrase "even unto
For some reason, shepherds were not permitted to testify in court, but God used some humble shepherds to be the first human witnesses that prophecy had been fulfilled and the Messiah had been born. [21]
From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late).[22]
· Angelic intervention often comes at an unexpected moment. Unique in history and Scripture, because there was a "multitude" of the heavenly hosts. (Closest other reference was army surrounding Elijah, "Lord, open the young man's eyes.")
· Angels are all around us all of the time. (Jacob saw ladder with angels going up, then, coming down.
· Angelic visitations sometimes strike fear into the hearts of righteous people. (John on Patmos , falling as a dead man, etc.)
What was their message? SALVATION…!
The lone angel first…
· Do not be afraid (cf. Paul on the ship in the storm… )
"21 After the men had gone a long time without food, Paul stood up before them and said: "Men, you should have taken my advice not to sail from
· God was sending them a message for all people.
· They were living in a special moment in God's timetable.
· That very day their personal savior was born. (We all need a personal relationship with Jesus before we can effectively share the good news about Jesus.)
· God was going to give them a sign to confirm their message. (The babe would be wrapped in swaddling clothes and be found lying in a manger.)
Then, a great multitude of heavenly hosts appeared giving glory to God because the message had been transmitted and God's favor extended…!
[1]D. R. W. Wood, New Bible Dictionary (InterVarsity Press, 1996, c1982, c1962), 415.
[2]Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale reference library (
[3]Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale reference library (
[4]D. R. W. Wood, New Bible Dictionary (InterVarsity Press, 1996, c1982, c1962), 1004.
[5]D. R. W. Wood, New Bible Dictionary (InterVarsity Press, 1996, c1982, c1962), 414.
[6]D. R. W. Wood, New Bible Dictionary (InterVarsity Press, 1996, c1982, c1962), 1090.
[7]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 2:8.
[8]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 2:5.
[9]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 2:6.
[10]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 2:8.
[11]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 1:30.
[12]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 2:10.
[13]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 2:15.
[14]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[15]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[16]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[17]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[18]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[19]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[20]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[21]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 2:1.
[22]Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Lk 2:8.
