Billy Graham - Christmas Message
Our Only Hope
Johnny Cash and others join Billy Graham for a special Christmas message in 1977
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The Christmas Story by John MacArthur
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Our Only Hope
Johnny Cash and others join Billy Graham for a special Christmas message in 1977
What is Epiphany / Three Kings’ Day?
ANSWER
Epiphany is an ancient church festival celebrating the magi’s visit to the Christ Child (Matthew 2:1-12). It is kept on January 6. Epiphany is also called “Three Kings’ Day” and “Twelfth Day”—the latter name because January 6 is twelve days after Christmas; the eve of Epiphany is called “Twelfth Night.” It is celebrated mainly in Orthodox, Catholic, Anglican, and other liturgical churches.
The word epiphany means “manifestation” or “revelation.” Thus, the holiday celebrates the manifestation of Christ to the Gentiles, represented by the magi (see Simeon’s prophecy in Luke 2:32). For some, Epiphany also commemorates the baptism of Jesus (Luke 3:21-22) and His turning water into wine (John 2:1-11)—manifestations of Christ’s divinity to the world.
Many traditions surround Epiphany celebrations, which vary from culture to culture. Customs include the Star Singers (children dressed as kings and holding up a large star, singing carols from house to house); collecting money for charity; and the “plundering” and burning of Christmas trees. In the French Catholic culture, Epiphany marks the beginning of Mardi Gras, as “king cakes” are baked and served.
Other traditions include prayers (some offered to “Caspar,” “Melchoir,” and “Balthasar,” the traditional names of the magi); the blessing of holy water; the burning of “blessed” herbs; and the offering of gold, frankincense, and myrrh.
Should a Christian celebrate Epiphany? There is certainly nothing wrong with celebrating the different events of Christ’s life, and a Christian is free to observe whatever day he wants, as long as he “does so to the Lord” (see Romans 14:4-6).
Having said that, we should be careful to avoid the superstitions and empty rituals (Isaiah 1:13-14) which have sprung up around many holidays, including Epiphany. Sprinkling “holy” water, for example, and burning “blessed” herbs are nothing but superstitious practices. And some customs directly conflict with scripture. For instance, asking the magi to bless one’s house conflicts with the Bible’s clear teaching that we pray only to God Himself (Psalm 91:15; Matthew 6:6, 9; 1 Timothy 2:5).
Whatever holidays we choose to observe, the Lord should always be glorified in them; however our calendars are marked, the Bible must remain our only rule for faith and practice.
FOR FURTHER STUDY
The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What was the star of Bethlehem?
ANSWERThe star of Bethlehem is associated with the birth of Christ and the visit of the magi (wise men) as recorded in Matthew 2:1–12. The text implies the star of Bethlehem appeared only to the magi in the East (most likely the area of Persia, or modern-day Iran). There is no biblical record of anyone else observing the star of Bethlehem.
The magi in the East saw something in the heavens—the star of Bethlehem—that alerted them to the fact that the Jewish Messiah was born. The magi do not call the star of Bethlehem by that name; in Matthew 2:2 they refer to it as being “his star,” since it was a sign to them that a king was born. The star prompted the magi to travel to Jerusalem, the capital of Israel. This would be the logical place to start looking for the birth of the King of the Jews for someone who did not know of Micah’s prophecy about Bethlehem.
In Jerusalem, the magi visited King Herod and were told that the new king they were looking for would be born in Bethlehem, not in Jerusalem (Matthew 2:5). The wise men left Herod’s palace, and the star of Bethlehem appeared to them once again. In fact, the star “went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed” (verses 9–10). The star of Bethlehem, apparently mobile, led the magi to the precise place where they could find Jesus.
Modern portrayals of the Christmas nativity scene usually show the wise men visiting Jesus on the night of His birth. That is likely not what truly occurred. King Herod discovered from the magi the “exact time” the star of Bethlehem had first appeared to them (Matthew 2:7), and he later ordered all male children two years old and under in Bethlehem to be killed (verse 16). Herod obviously thought the star of Bethlehem had first appeared when Christ was born; if he was right, then Jesus could have been up to two years old when the star of Bethlehem later guided the magi through the streets of Bethlehem. The Greek word translated “young child” in Matthew 2:9 can mean anything from a newborn infant to a toddler.
So, the magi may have first observed the star of Bethlehem the night of Jesus’ birth, or they may have first seen it up to two years beforehand. Either way, they found Jesus still in Bethlehem when they arrived. Joseph and Mary almost surely stayed in Bethlehem until Mary could travel again. In fact, they probably stayed there for the 40 days necessary to complete Mary’s purification. From Bethlehem, they could easily make the five-mile trip to Jerusalem for the sacrifice for Mary’s purification (Luke 2:22). The fact that the magi came to a “house” (Matthew 2:11) rather than the stable makes sense because Joseph naturally would have moved his family to a more protected place as soon as possible—the morning after Jesus was born, in all probability.
After seeing the star of Bethlehem, the magi traveled to Jerusalem to look for the Messiah. The question arises, how would Persian magi know about the Jewish Messiah? Undoubtedly, they would have been exposed to the writings of the Jewish prophet Daniel, who had been the chief of the court seers in Persia. Daniel 9:24–27 is a prophecy that gives a timeline for the birth of the Messiah. Also, they may have been aware of the words of the pagan prophet Balaam (who was from the town of Pethor on the Euphrates River near Persia) in Numbers 24:17. Balaam’s prophecy specifically mentions “a star” and “a scepter” rising out of Jacob.
What exactly was the star of Bethlehem? The Greek word translated “star” in the text is the word aster, which is the normal word for a star or celestial body. The word is used 24 times in the New Testament, and most of the time it refers to a celestial body. It can be used to denote angels, as in Revelation 12:4, where aster seems to refer to the fallen angels who followed Satan’s rebellion. Basic rules of biblical interpretation state that we should take the normal sense of a word unless there is compelling evidence to suggest otherwise. In that case, the star of Bethlehem should be considered an actual heavenly body. Many Bible scholars suggest a natural explanation for the star of Bethlehem, their theories ranging from a supernova to a comet to an alignment of planets. Something in the heavens provided a brighter-than-normal light in the sky.
However, there is evidence to suggest that the star of Bethlehem was not a natural stellar phenomenon, but something unexplained by science. First, the fact that the star of Bethlehem seemed to appear only to the magi indicates that this was no ordinary star. Also, celestial bodies normally move from east to west due to the earth’s rotation, yet the star of Bethlehem led the magi from Jerusalem south to Bethlehem. Not only that, but it led them directly to the place where Joseph and Mary were staying, stopping overhead. There is no natural stellar phenomenon that can do that.
So, if the normal usage of the word star doesn’t fit the context, what does? The star of Bethlehem in Matthew 2:1–12 was likely an angel or a manifestation of the Shekinah Glory. The Shekinah, which literally means “dwelling of God,” was the visible presence of the Lord. Prior to this, the most notable appearance of the Shekinah was the pillar of cloud that led the Israelites by day and the pillar of fire that led them by night (Exodus 13:21). The Shekinah can obviously lead people to specific locations, and it was seen later in connection with Christ’s ministry (e.g., Matthew 17:5; Acts 1:9). Either an angel or the Shekinah would fit the evidence. It shouldn’t surprise us that God would use a miraculous sign to signal the advent of His Son into the world. Those with eyes to see joyfully beheld His glory.
FOR FURTHER STUDY
The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What are Chreasters?
ANSWER
Chreasters is a slang term used in some Christian circles to refer to people who only attend church twice a year, at Christmas and Easter. The word Chreaster is a portmanteau word (or a blend) that combines the words Christmas and Easter.
Every church has its Chreasters, whether or not they’re called “Chreasters.” Attendance usually swells at the annual Christmas service and Easter Sunday; pastors plan on those two services as being the best attended of the year.
Of course, there’s nothing wrong with attending church at Christmastime and Easter, and a church should welcome all its visitors, no matter how often they attend (or don’t attend). The problem comes in some of the misconceptions that a Chreaster may harbor. For example, the Chreaster may be a nominal Christian with a false sense of security about his salvation, based on his showing up at church twice a year. If the Chreaster thinks of Christianity as primarily an expression of cultural values rather than as a life-changing, dynamic relationship with Christ, he may be trying to “maintain” his Christianity though periodic visits to church.
Or, the Chreaster may think he’s a good enough person without church (a proud thought that contradicts Romans 3:10); or he may only go twice a year to please his wife (pleasing one’s wife is not a bad thing, but there are better motivations for church attendance). There’s also the underlying assumption that Christmas and Easter are “holier” days than the rest of the calendar, even though the Bible teaches that all days are equally holy (Romans 14:5). If the Chreaster claims to be a believer, he is ignoring the biblical command not to forsake the gathering of believers to worship God (Hebrews 10:25). If the Chreaster is an unbeliever, then he needs to be saved (Acts 17:30).
We are not saved by church attendance. However, church attendance is important for the believer in Christ. A relationship with the Father naturally leads to the desire to fellowship with the Father’s children on a regular basis (see 1 John 5:1). The need for fellowship, acceptance of accountability, and worship of the Lord, so foundational to regular church attendance, is lost on the Chreaster.
FOR FURTHER STUDY
Sojourners and Strangers by Gregg AllisonMore insights from your Bible study - Get Started with Logos Bible Software for Free!
Billy Graham is dead, but his soul is now incarcerated in the Hell until 2nd resurrection and judgement before he will be cast into Hell Fire
See how he was fallen at the old age as he says all religions can take us to heaven,
See how he was fallen at the old age as he says all religions can take us to heaven,
Billy Graham - Jesus is not The ONLY WAY to God
Just imagine Billy Graham Says Jesus Christ is Not the Only Way
What is the Annunciation?
ANSWER
The word annunciation comes from a Latin word meaning “to bring news.” The Latin Vulgate uses the phrase annuntiatio navitatis Christi (“the announcement of Christ’s birth”) to refer to the announcement made by the angel Gabriel to the virgin Mary about the impending birth of Christ. The Annunciation brought news of the Incarnation.
In Luke 1:26–39, Gabriel arrives at the home of a young Jewish girl named Mary, a virgin betrothed to a man named Joseph, to tell her that she would become pregnant by means of the Holy Spirit. When the baby was born, she was to call Him Jesus, a name that means “The Lord Is Salvation.” The angel also tells Mary that the baby she would bear would rule an everlasting kingdom and be called “the Son of the Highest.”
The Annunciation is dear to Christians because it is a prophecy of the Savior’s birth, a herald of the grace and peace that would come to mankind from God through Jesus Christ. The Annunciation was a main subject of Christian art during the Middle Ages and the Renaissance, with the virgin and the angel commonly used as symbols of purity and grace. The Feast of Annunciation is observed on March 25 by both the Roman Catholic Church and the Eastern Orthodox Church, where the emphasis is placed on Mary as the Theotokos, or “mother of God.” It is unfortunate that Gabriel’s announcement, which lifts up Jesus as “the holy one” and “the Son of God” (Luke 1:35), should be reinterpreted as an occasion for lifting up Mary, the humble recipient of God’s grace (Luke 1:30, 46–48).
Interestingly, the Qur’an also mentions the Annunciation, though it omits the references to Jesus’ identity as God’s Son and His everlasting kingdom, calling Him only an honored person who will be near to Allah in this present world and the hereafter. This faulty understanding of Jesus is commonly held by other religions. The only religion that claims Jesus is the Son of God is Christianity.
The virgin birth had been foretold (Isaiah 7:14), and “when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship” (Galatians 4:4–5). Mary was chosen as the woman through whom the Messiah came. The good news that was to change the whole world came first to Mary in an event we now call the Annunciation.
FOR FURTHER STUDY
The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
Do the narratives of Jesus’ birth contradict each other?
ANSWER
Only two of the gospels give an account of the happenings surrounding Jesus’ birth. Matthew 1–2 gives information about Joseph and includes the story of the magi from the East. Luke 1–2 does not mention the magi but focuses on Mary and various others (Elizabeth, Zacharias, the shepherds, Simeon, and Anna) who praised God for the Incarnation.
Various people have claimed that the books of Matthew and Luke contradict each other and that the narratives of Jesus’ birth are in opposition. The claim is specious, and the details provided by Matthew and Luke are easily reconciled into a comprehensive whole.
First, here are the details that Matthew and Luke unquestionably agree on:
Jesus was born of a virgin (Matthew 1:18, 23, 25; Luke 1:27).
Mary and Joseph lived in Nazareth, a town in Galilee (Matthew 2:23; Luke 1:26; 2:4).
Jesus was born in Bethlehem (Matthew 2:1; Luke 2:4–7).
After Jesus’ birth, Mary and Joseph returned to Nazareth (Matthew 2:23; Luke 2:39).
Second, here are the details that are unique to each writer:
The magi visit Jesus (Matthew 2:1–12).
Joseph and Mary flee to Egypt to escape Herod’s cruelty (Matthew 2:13–18).
A group of shepherds visit Jesus in the manger (Luke 2:8–20).
Joseph and Mary make a trip to the temple in Jerusalem in fulfillment of the Law (Luke 2:22–39).
Those who claim to see a contradiction in the narratives of Christ’s birth usually point to Luke 2:39, which says, “When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth,” and Matthew 2:21–23, which says that Joseph and his family went to Nazareth on their return from Egypt. According to the critics, Luke, who says nothing about the flight to Egypt, indicates that Jesus was taken to Nazareth directly from the temple; and Matthew, who does not mention the temple observances, says that Jesus was taken to Nazareth directly from Egypt.
It’s important to acknowledge that silence does not equal denial. Luke’s omission in his narrative of the flight to Egypt cannot be construed as evidence that it never happened. Luke never says that Joseph and Mary did not go to Egypt; he simply doesn’t comment on the event. Matthew never mentions the shepherds of the nativity—are we to assume because of Matthew’s omission that no shepherds came? Also important is the fact that neither Matthew nor Luke claim that he is penning an exhaustive account of every detail surrounding the birth of Christ.
The question then is, does Luke’s narrative allow for enough time for a trip to Egypt? Between the circumcision of Jesus and the trip to the temple was 32 days—about a month. Trying to fit a trip to Egypt and back in that time frame is problematic. A better way to reconcile Matthew’s and Luke’s narratives is to place the flight to Egypt after Jesus’ appearance in the temple. This assumes that Joseph and Mary remained in Bethlehem after Jesus’ birth and that they had a place to stay—the “house” of Matthew 2:11.
Luke 2:39 says, “When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth.” Note that Luke does not say that they immediately returned to Galilee, and there is no reason to insert that word into the verse. (One could just as easily insert the word eventually.) The fact is that Luke doesn’t specify how much time elapsed. He simply says that, after their visit to the temple, Joseph and Mary settled in Nazareth. It could have been days later. It could have been months. If we place the flight to Egypt in the middle of Luke 2:39, we have a workable chronology:
1) After visiting the temple, Joseph and Mary return to Bethlehem. (In the month since Jesus’ birth, Joseph had probably sought temporary work there, and that work had become more permanent, perhaps. It’s also quite possible that Joseph was planning to resettle his new family in Bethlehem, thinking it would be good for the Son of David to be reared in the City of David).
2) Simeon and Anna begin spreading the news that they have seen the Messiah in Jerusalem (Luke 2:25–38).
3) Sometime later, the magi arrive at Jerusalem and confirm the news on the street that the Messiah has been born (Matthew 2:1–2). Herod sends the magi on to Bethlehem, where they find young Jesus (Matthew 2:3–11).
4) The magi return home a different way, and Joseph is warned in a dream to flee to Egypt (Matthew 2:12–13).
5) After a while, Herod figures out that the magi have disregarded his wishes, and he orders the slaughter of all males two years old and younger near Bethlehem (Matthew 2:16). The “two-year” computation indicates that Jesus could have already been that old.
6) Herod dies in 4 BC.
7) Joseph brings his family back from Egypt (Matthew 2:19–21). Out of fear of Herod’s son, Joseph changes his plan to settle in Bethlehem and instead moves back to Galilee (Matthew 2:22–23).
There is nothing in the above chronology that contradicts either Matthew or Luke. The only way to find a contradiction between Matthew 2:21–23 and Luke 2:39 is to make assumptions based on a preconceived bias against the veracity of Scripture.
Some critics find another supposed contradiction in the genealogies associated with the narratives of Jesus’ birth. Matthew 1:16 says that Joseph’s father was Jacob; Luke 3:23 says that Joseph’s father was Heli. There are several theories, but the best answer to this seeming discrepancy is that Luke is recording Mary’s genealogy and Matthew is recording Joseph’s. There was no Koine Greek word with the exclusive meaning of “son-in-law,” and so Joseph is called the “son of Heli” due to his marriage to Heli’s daughter, Mary. Joseph was a “son” by marriage.
The gospels were written by four different men to four unique audiences, so it is natural that they would include different details concerning the life of Christ. But their writing was superintended by the Holy Spirit, who guaranteed that what each wrote was the absolute truth. There are differences, but they can all be harmonized. The narratives of Jesus’ birth found in Matthew and Luke are not contradictory but complementary.
FOR FURTHER STUDY
The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
Do the narratives of Jesus’ birth contradict each other?
ANSWEROnly two of the gospels give an account of the happenings surrounding Jesus’ birth. Matthew 1–2 gives information about Joseph and includes the story of the magi from the East. Luke 1–2 does not mention the magi but focuses on Mary and various others (Elizabeth, Zacharias, the shepherds, Simeon, and Anna) who praised God for the Incarnation.
Various people have claimed that the books of Matthew and Luke contradict each other and that the narratives of Jesus’ birth are in opposition. The claim is specious, and the details provided by Matthew and Luke are easily reconciled into a comprehensive whole.
First, here are the details that Matthew and Luke unquestionably agree on:
Jesus was born of a virgin (Matthew 1:18, 23, 25; Luke 1:27).
Mary and Joseph lived in Nazareth, a town in Galilee (Matthew 2:23; Luke 1:26; 2:4).
Jesus was born in Bethlehem (Matthew 2:1; Luke 2:4–7).
After Jesus’ birth, Mary and Joseph returned to Nazareth (Matthew 2:23; Luke 2:39).
Second, here are the details that are unique to each writer:
The magi visit Jesus (Matthew 2:1–12).
Joseph and Mary flee to Egypt to escape Herod’s cruelty (Matthew 2:13–18).
A group of shepherds visit Jesus in the manger (Luke 2:8–20).
Joseph and Mary make a trip to the temple in Jerusalem in fulfillment of the Law (Luke 2:22–39).
Those who claim to see a contradiction in the narratives of Christ’s birth usually point to Luke 2:39, which says, “When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth,” and Matthew 2:21–23, which says that Joseph and his family went to Nazareth on their return from Egypt. According to the critics, Luke, who says nothing about the flight to Egypt, indicates that Jesus was taken to Nazareth directly from the temple; and Matthew, who does not mention the temple observances, says that Jesus was taken to Nazareth directly from Egypt.
It’s important to acknowledge that silence does not equal denial. Luke’s omission in his narrative of the flight to Egypt cannot be construed as evidence that it never happened. Luke never says that Joseph and Mary did not go to Egypt; he simply doesn’t comment on the event. Matthew never mentions the shepherds of the nativity—are we to assume because of Matthew’s omission that no shepherds came? Also important is the fact that neither Matthew nor Luke claim that he is penning an exhaustive account of every detail surrounding the birth of Christ.
The question then is, does Luke’s narrative allow for enough time for a trip to Egypt? Between the circumcision of Jesus and the trip to the temple was 32 days—about a month. Trying to fit a trip to Egypt and back in that time frame is problematic. A better way to reconcile Matthew’s and Luke’s narratives is to place the flight to Egypt after Jesus’ appearance in the temple. This assumes that Joseph and Mary remained in Bethlehem after Jesus’ birth and that they had a place to stay—the “house” of Matthew 2:11.
Luke 2:39 says, “When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth.” Note that Luke does not say that they immediately returned to Galilee, and there is no reason to insert that word into the verse. (One could just as easily insert the word eventually.) The fact is that Luke doesn’t specify how much time elapsed. He simply says that, after their visit to the temple, Joseph and Mary settled in Nazareth. It could have been days later. It could have been months. If we place the flight to Egypt in the middle of Luke 2:39, we have a workable chronology:
1) After visiting the temple, Joseph and Mary return to Bethlehem. (In the month since Jesus’ birth, Joseph had probably sought temporary work there, and that work had become more permanent, perhaps. It’s also quite possible that Joseph was planning to resettle his new family in Bethlehem, thinking it would be good for the Son of David to be reared in the City of David).
2) Simeon and Anna begin spreading the news that they have seen the Messiah in Jerusalem (Luke 2:25–38).
3) Sometime later, the magi arrive at Jerusalem and confirm the news on the street that the Messiah has been born (Matthew 2:1–2). Herod sends the magi on to Bethlehem, where they find young Jesus (Matthew 2:3–11).
4) The magi return home a different way, and Joseph is warned in a dream to flee to Egypt (Matthew 2:12–13).
5) After a while, Herod figures out that the magi have disregarded his wishes, and he orders the slaughter of all males two years old and younger near Bethlehem (Matthew 2:16). The “two-year” computation indicates that Jesus could have already been that old.
6) Herod dies in 4 BC.
7) Joseph brings his family back from Egypt (Matthew 2:19–21). Out of fear of Herod’s son, Joseph changes his plan to settle in Bethlehem and instead moves back to Galilee (Matthew 2:22–23).
There is nothing in the above chronology that contradicts either Matthew or Luke. The only way to find a contradiction between Matthew 2:21–23 and Luke 2:39 is to make assumptions based on a preconceived bias against the veracity of Scripture.
Some critics find another supposed contradiction in the genealogies associated with the narratives of Jesus’ birth. Matthew 1:16 says that Joseph’s father was Jacob; Luke 3:23 says that Joseph’s father was Heli. There are several theories, but the best answer to this seeming discrepancy is that Luke is recording Mary’s genealogy and Matthew is recording Joseph’s. There was no Koine Greek word with the exclusive meaning of “son-in-law,” and so Joseph is called the “son of Heli” due to his marriage to Heli’s daughter, Mary. Joseph was a “son” by marriage.
The gospels were written by four different men to four unique audiences, so it is natural that they would include different details concerning the life of Christ. But their writing was superintended by the Holy Spirit, who guaranteed that what each wrote was the absolute truth. There are differences, but they can all be harmonized. The narratives of Jesus’ birth found in Matthew and Luke are not contradictory but complementary.
FOR FURTHER STUDY
The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
Why did the Magi bring gold, frankincense, and myrrh to Jesus?
ANSWER
Matthew 2 tells us that the magi, or wise men, travelled from the East in search of the Christ child. They inquired of King Herod where they might find Him, saying, "Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him" (Matthew 2:2). Upon finding the baby Jesus, “they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh” (Matthew 2:11).
Gold is a precious metal and as such was a very valuable commodity. Its value could very well have financed Joseph and Mary’s trip to Egypt. The Bible does not tell us any other significance to these three gifts; however, tradition has it that there is a deeper meaning for each of the three. Gold is a symbol of divinity and is mentioned throughout the Bible. Pagan idols were often made from gold and the Ark of the Covenant was overlaid with gold (Exodus 25:10-17). The gift of gold to the Christ child was symbolic of His divinity—God in flesh.
Frankincense is a white resin or gum. It is obtained from a tree by making incisions in the bark and allowing the gum to flow out. It is highly fragrant when burned and was therefore used in worship, where it was burned as a pleasant offering to God (Exodus 30:34). Frankincense is a symbol of holiness and righteousness. The gift of frankincense to the Christ child was symbolic of His willingness to become a sacrifice, wholly giving Himself up, analogous to a burnt offering.
Myrrh was also a product of Arabia, and was obtained from a tree in the same manner as frankincense. It was a spice and was used in embalming. It was also sometimes mingled with wine to form an article of drink. Such a drink was given to our Savior when He was about to be crucified, as a stupefying potion (Mark 15:23). Matthew 27:34 refers to it as “gall.” Myrrh symbolizes bitterness, suffering, and affliction. The baby Jesus would grow to suffer greatly as a man and would pay the ultimate price when He gave His life on the cross for all who would believe in Him.
FOR FURTHER STUDY
The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What does the Bible say about the three wise men (Magi)?
ANSWERWe assume that there were three wise men because of the three gifts that were given: gold, incense, and myrrh (Matthew 2:11). However, the Bible does not say there were only three wise men. There could have been many more. Tradition says that there were three and that their names were Gaspar/Caspar, Melchior, and Balthasar/Balthazar, but since the Bible does not say, we have no way of knowing whether the tradition is accurate.
It is a common misconception that the wise men visited Jesus at the stable on the night of His birth. In fact, the wise men came days, months, or possibly even years later. That is why Matthew 2:11 says the wise men visited and worshiped Jesus in a house, not at the stable.
We know that the magi were wise men from "the East," most likely Persia, or modern-day Iran. This means the wise men traveled 800 to 900 miles to see the Christ child. Most likely, the magi knew of the writings of the prophet Daniel, who in time past had been the chief of the court seers in Persia. Daniel 9:24-27 includes a prophecy which gives a timeline for the birth of the Messiah. Also, the magi may have been aware of the prophecy of Balaam (who was from the town of Pethor on the Euphrates River near Persia) in Numbers 24:17. Balaam’s prophecy specifically mentions a “star coming out of Jacob.”
The wise men were guided to look for the King of the Jews by a miraculous stellar event, the “Star of Bethlehem,” which they called “His star” (Matthew 2:2). They came to Jerusalem and asked concerning the birth of Christ, and they were directed to Bethlehem (Matthew 2:4–8). They followed God’s guidance joyfully (Matthew 2:10). When they arrived in Bethlehem, they gave costly gifts to Jesus and worshiped Him. God warned them in a dream against returning to Herod, so, in defiance of the king, they left Judea by another route (Matthew 2:12).
So, the magi were men who 1) read and believed God’s Word, 2) sought Jesus, 3) recognized the worth of Christ, 4) humbled themselves to worship Jesus, and 5) obeyed God rather than man. They were truly wise men!
FOR FURTHER STUDY
The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What does the Bible say about the Three Wise Men? | Three Kings / Three Magi
Got Questions Ministries
What does the Bible say about the three wise men, or as some know them as, the three magi, or the three kings. Who were the three wise men, and what do they have to do with the nativity story / Christmas story? In this video, Pastor Nelson with Bible Munch explains the mystery of the magi, revealing the truth about, who were the three wise men according the Bible.
*** Curious about Bible Munch? Go check them out! https://www.youtube.com/BibleMunch
Do angels sing?
ANSWERIt may seem strange to ask if angels sing, because conventional wisdom says, “Of course they do.” It’s common to see pictures of angels holding songbooks or harps or otherwise engaged in music-making. And people often allude to the Christmas story: “The angels sang to the shepherds when Jesus was born, didn’t they?” The problem is that singing is not mentioned in the biblical Christmas story. In fact, there is very little scriptural evidence that the angels sing.
Probably the clearest passage on this issue is Job 38:7, which says that, at the creation of the world, “the morning stars sang together and all the angels shouted for joy.” In the parallelism of the Hebrew poetry, the “morning stars” are equated with the “angels,” and the singing is paralleled by the joyful shouts. It seems fairly straightforward: the angels sing. However, the Hebrew word translated “sang” doesn’t always denote music. It can also be translated as “joyfully shouted,” “resoundingly cried,” or “rejoiced.” Also, the word translated “angels” in the NIV literally means “sons of God.”
Revelation 5 is another passage that may indicate that the angels sing. Verse 9 speaks of beings that “sang a new song” in heaven. These beings that sing are the twenty-four elders and the four living creatures—possibly angelic beings, but they are not specifically called such. Then in verse 11 “the voice of many angels” is heard. But now the words are “said,” not specifically “sung.” The words of the angelic host in verse 12 are quite similar to the words of the song in verse 9, but the words of the angels are not explicitly called a song. So, there is no conclusive proof in Revelation 5 that angels sing.
What about the Christmas story? Luke 2:13–14 says, “Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, ‘Glory to God . . . .’” Note, again, that the words of the angels are “said,” not specifically “sung.” Since singing is a type of speaking, the passage does not rule out the idea that the angels sang—but neither does the passage put the question to rest.
In short, the Bible does not give a definitive answer as to whether the angels sing. God has created humanity with an innate connection to music and singing, especially in regard to worship (Ephesians 5:19). We often use singing when we praise the Lord. The fact that the words of the angels in Revelation 5 and Luke 2 are words of praise, expressed in a poetic form, argues for the idea that the angels are singing. And it would seem logical that God created the angels with the same propensity for singing as humans have. But we cannot be dogmatic. Whether the angels were singing or speaking in the Bible, they were worshiping and praising God. May we follow their example!
FOR FURTHER STUDY
Angels: Elect & Evil by C. Fred DickasonMore insights from your Bible study - Get Started with Logos Bible Software for Free!
Did Jesus come to bring peace on earth?
ANSWER
Speaking about the birth of Jesus hundreds of years before it happened, Isaiah says, “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). So Jesus is the “Prince of Peace.” On the night of Jesus’ birth, the angels proclaim the good news to the shepherds, again emphasizing the peace that Christ would bring: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14, KJV).
But in Matthew 10 Jesus seems to downplay His role as Prince of Peace, as He warns His disciples of the hardships they will face in their ministry: “Do not assume that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For I have come to turn ‘A man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his own household’” (verses 34–36).
Jesus Christ is the Prince of Peace, yet the kind of peace He brings is not necessarily what most people are thinking of when they hear of “peace on earth” at Christmas time or see slogans advocating “world peace.” There are a number of different fronts where conflicts rage today, and there are a number of different kinds of peace needed in our world:
Inner conflict. People the world over are struggling with doubts, fears and uncertainties. They are in need of inner peace. Mental health professionals tell us that the Christmas holidays, the time of “peace on earth,” is often one of the most depressing as expectations go unmet and stress multiplies.
Interpersonal conflict. People struggle against other people. There are family conflicts and conflicts with co-workers and sometimes even conflicts with total strangers. Crime, racism, abuse, and violence are everyday occurrences. Divorce rates show the conflict between husbands and wives. During the season of “peace and goodwill,” individuals often disappoint each other and fail to meet expectations. Family conflicts are often heightened as people who may not normally spend a lot of time together are suddenly at close quarters. Even total strangers may get into conflict with each other as they compete for limited numbers of the most popular toys, the best “Black Friday” deals, or the most convenient parking spots at the stores. Christmas fights, even near riots, have been known to occur over these things. And, unfortunately, the shopping season tends to elevate criminal activity, from shoplifting to burglary. Interpersonal conflicts demonstrate the great need for interpersonal peace.
International conflict. What the term peace on earth probably means to most people is international peace. Currently, conflicts rage around the globe, and war is nothing new. In addition to the possibility of overt war, there is the constant threat of international terrorism. The Middle East, the very place of Christ’s birth, is one of the least peaceful of all places on earth, and in recent years the city of Bethlehem has been torn by riots between various factions.
While the need for inner peace, interpersonal peace, and international peace might be recognized by most people, there is one other kind of peace that rarely gets a second (or even a first) thought. Yet this peace is our most pressing need. We all need peace with God. The universal human response to the reign of God is open rebellion against Him. Because we have all sinned and rebelled against God, we do not have peace with Him. Romans 5:10 describes people in sin as “enemies of God.” This is a statement of fact, whether or not we harbor any hostile feelings toward God.
Jesus came to bring peace on earth. First and foremost, He came to make peace between God and rebellious, sinful human beings. While we were God’s enemies, “we were reconciled to God by the death of His Son” (Romans 5:10). Jesus paid the penalty for our sins so that God’s wrath could be turned away from us and we could have peace with God. This peace and forgiveness are available to anyone who trusts Jesus for salvation: “Since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).
Jesus also brings peace on earth by sending the Holy Spirit to live within believers. The Spirit changes them so that they can gain a measure of inner peace. When believers feel turmoil inside, they have resources to deal with it. “Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7).
Likewise, as believers are changed into more loving, more Christlike people, they have the resources to better live at peace with those around them. They develop the capacity to forgive wrongs done to them and be more aware of wrongs they might do to others. As the Christian increases in spiritual maturity, he or she will be able to help others in a way that would not have been possible before. As he or she defers to others in humility, many interpersonal conflicts are avoided. “If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:18). In this way, the Christian experiences more interpersonal peace.
However, there are times when interpersonal conflict may actually get worse when a person becomes a believer in Christ. This is what Jesus was speaking of when He said He did not come to bring peace to the earth in Matthew 10:34–36. Jesus warned of the persecution that will come to His followers when they confront a world that rejects Him. Although Christians in the Western world have, for the past few centuries, experienced a remarkable level of protection from persecution, the majority of the world for the past twenty centuries has been very hostile to Christians. Yet, in spite of the interpersonal turmoil that the Christian may experience when those who reject Christ also reject him—even members of his own family—the Christian can still have inner peace. Jesus promised, “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27). Our Lord also said, “This is my command: Love each other. If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember what I told you: ‘A servant is not greater than his master.’ If they persecuted me, they will persecute you also” (John 15:17–20). And, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). In this case, Jesus did not come to bring peace to the unbelieving world, but He did bring peace to those who trust Him.
But what about the “peace on earth” that the angels proclaimed at Jesus’ birth? Jesus’ first coming did not bring international peace; however, He promised that He would come again. The only way there will ever be international peace is when every knee bows and every tongue confesses that Jesus Christ is Lord (Philippians 2:10) and the Lord assumes His rightful place as King of Kings and Lord of Lords. When Christ reigns supreme and the nations are living in obedience to Him, then there will be world peace (see Micah 4:2–4; Isaiah 2:4).
In summary, Jesus, the Prince of Peace, came to provide the way for sinful people to have peace with God. He gives believers the resources to experience inner peace and helps them to become the kind of people who can live in peace with others. However, as Jesus suffered persecution, so will His followers. Yet, even in persecution, they can experience the peace of God. And finally, when Jesus returns and sets up His kingdom, the world will be united in peace.
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God the Son Incarnate: The Doctrine of Christ by Stephen WellumMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What is the Massacre of the Innocents?
ANSWER
Shortly after the time of Christ’s birth, King Herod the Great made an unsuccessful attempt to destroy the infant Jesus by ordering the slaughter of all male children age two and younger. The ecclesiastical name given to this killing of babies in Bethlehem and its surrounding regions is the Massacre of the Innocents.
The event is recorded in Matthew 2:16–18: “Herod . . . gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi. Then what was said through the prophet Jeremiah was fulfilled: ‘A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.’”
At the sign of the star, Magi from the East had come to Jerusalem asking for “the one who has been born king of the Jews” (Matthew 2:2). Consulting with the Jewish priests and scribes, Herod told the Magi that Bethlehem was the prophesied birthplace of the Messiah (verses 4–5). He then sent the Magi on their way with an order to return to Jerusalem and give him the exact location of the newborn king. When it became apparent that the Magi had ignored his directive, Herod put his heinous plan into action, ordering the Massacre of the Innocents.
The Massacre of the Innocents was the result of King Herod’s extreme paranoia and cruelty. Herod would do anything to protect his own interests, including murdering all the little boys in Bethlehem. The wise men had alerted Herod to the arrival of a new king in Bethlehem. In his fear and morbid suspicion, Herod could not allow a rival king to live. Not knowing how old Jesus was, but certain the wise men had said they’d first seen the star less than two years before their visit, Herod took no chances and had all male children under two in Bethlehem killed.
Matthew 2:17–18 cites the prophecy of Jeremiah 31:15. In its original context, Jeremiah’s prophecy relates to Israel’s period of captivity in Babylon and the murder of children during the invasion of Judea. The mothers of Israel, portrayed as Rachel, are weeping for their sons who were led into exile. Rachel was considered a matriarchal figure to the nation of Israel, and her tomb is near Bethlehem (Genesis 35:19). Matthew links the prophecy by Jeremiah to the Massacre of the Innocents, and the parallel is striking. Eerie similarities also exist between the Massacre of the Innocents and Pharaoh’s order to kill all Hebrew male infants at the time of Moses’ birth (Exodus 1:15–16).
Herod’s Massacre of the Innocents was carried out, but his plan to rid the world of the Messiah was thwarted when God intervened to protect Jesus in yet another fulfillment of prophecy. When the Magi left Bethlehem to return to their homeland, Joseph had a dream: “An angel of the Lord appeared to Joseph in a dream. ‘Get up! Flee to Egypt with the child and his mother,’ the angel said. ‘Stay there until I tell you to return, because Herod is going to search for the child to kill him.’ That night Joseph left for Egypt with the child and Mary, his mother, and they stayed there until Herod’s death. This fulfilled what the Lord had spoken through the prophet: ‘I called my Son out of Egypt’” (Matthew 2:13–15, NLT; cf. Hosea 11:1). God the Father saved His Son to fulfill His purpose of securing our salvation.
Some ancient Christian traditions claim that the Massacre of the Innocents involved tens to hundreds of thousands of children. However, based on the population of the small village of Bethlehem, the annual birthrate, and the high infant death rate at the time, most biblical historians and demographers estimate the total number of male children under the age of two to be no more than 20 to 40. The lower number makes the crime no less of an atrocity. The death of even one child is a tragedy.
The Massacre of the Innocents is not mentioned in secular histories of that era. The killing of forty Hebrew children in an insignificant village did not catch the attention of secular historians. Also, Herod’s acts of tyranny and cruelty were numerous, including the execution of some of his wives and his own children. The Massacre of the Innocents, involving a relatively small number of Jewish children, was just another ruthless act in a long list of ruthless acts by this ruler.
In Roman Catholic, Eastern Rite, and Orthodox churches, the Feast of the Holy Innocents commemorates the Massacre of the Innocents with the slain boys honored as Christian martyrs and saints. The feast is observed on December 28 in Western churches and on December 29 in Eastern churches. An old Christmas hymn, the Coventry Carol, was written as a lullaby for the children who died in the Massacre of the Innocents.
The Massacre of the Innocents was Herod’s attempt to thwart God’s plan and stop a biblical prophecy from being fulfilled. Of course he failed, and in the course of his failure he added to the misery and sin of the world. “The kings of the earth take their stand and the rulers gather together, against the LORD and against His Anointed One” (Psalm 2:2, BSB). But their fight is futile. The Christ is victorious. “Therefore, you kings, be wise; be warned, you rulers of the earth. . . . Kiss his son, or he will be angry and your way will lead to your destruction” (verses 10, 12).
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The Case for Christmas by Lee StrobelMore insights from your Bible study - Get Started with Logos Bible Software for Free!
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What was the star of Bethlehem?
What does it mean that the magi saw His star in the east (Matthew 2:2)?
ANSWERPart of the Christmas story is the visit of the magi. Some time after Jesus was born, wise men from the east arrived in Jerusalem asking, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him” (Matthew 2:2, NKJV). In order to understand the significance of that event, one has to go back in time more than a thousand years prior to the birth of Jesus.
During the time of exodus, there was a ruler of Moab named Balak (Numbers 22:4). He saw how the Israelites had defeated the Amorites, and he was afraid. Balak and the Moabites began to feel the threat of the people of Israel moving closer. Balak sent word to a prophet named Balaam and asked him to curse the people of Israel on Moab’s behalf (Numbers 22:6). God instructed Balaam to refuse the invitation (Numbers 22:12). But, after several exchanges between Balak’s messengers and Balaam, Balaam finally went to meet with Balak (Numbers 22:21). Despite God’s displeasure with Balaam and after God’s miraculous deliverance of Balaam’s life by the voice of his donkey (Numbers 22:22–35), God allowed Balaam to present a message to Balak.
God’s message to Balak was not what the king wanted. There was no curse of Israel, only blessing. Included in the oracle was a prediction that a star shall come forth from Jacob and a scepter would rise from Israel (Numbers 24:17). While the message spoke in part of the coming judgment on Moab, it also reminded the world that there would one day be a King in Israel who would lead the people to victory and judgment on Israel’s enemies.
Sometime after Jesus was born (Matthew 2:1a), magi (Gr. magos) from the east came to Jerusalem to find that King (Matthew 2:2a). Tradition tells us that the wise men may have been three in number, that they were from three different nations, and other interesting embellishments, but the biblical text simply records that these wise men were from the east (Matthew 2:1), and they all seemingly came from one country (Matthew 2:12). The magi journeyed west to find the prophesied King because they saw His star in the east (Matthew 2:2).
The magi recognized that the star they saw signified that the King of prophecy had arrived. They followed the star to Bethlehem until it was directly overhead the Christ Child’s location (Matthew 2:9). They “rejoiced exceedingly with great joy” when they saw the star above (Matthew 2:10, ESV), and they came to the house where Mary and Jesus were.
Upon entering the house the star had led them to, the magi presented their gifts to Jesus and began to worship Him. They had met the One they recognized as the King of the Jews and the fulfillment of prophecy (Matthew 2:2, 11).
In contrast to the magi’s reaction to the birth of Christ is that of King Herod (the Roman-appointed ruler in Jerusalem). Herod heard that the magi had come to Jerusalem looking for the King of the Jews. He reached out to them secretly to inquire when they had first seen the star in the east (Matthew 2:7). He then tried to deceive them into thinking that he also wanted to worship this newborn King, but God warned the magi of Herod’s deception. Rather than report Jesus’ location back to Herod, the magi went home another route (Matthew 2:12).
Matthew does not make it clear whether the star the magi saw in the east is the same star predicted through Balaam, but there was a star predicted to rise in Israel, and that star would be associated with the King (Numbers 24:17). The magi rightly calculated that the particular star they saw from the east would lead them to the King of the Jews. Perhaps God communicated something directly to them (as He did in Matthew 2:12). Perhaps they also knew of Daniel’s prophecy concerning the timing of the King’s birth (Daniel 9:25). Perhaps they just recognized a connection to Balaam’s prophecy. In any case, the magi got it right: they were guided by “His star in the east,” and they arrived at the exact place where the newborn King of the Jews was staying.
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Matthew: Zondervan Exegetical Commentary on the New Testament by Grant OsborneMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What is the purpose of angels?
ANSWERNaked cherubs, wings, halos, and cute kindergartners in the Christmas play are some of the images that come to mind when we think about angels. But God’s Word gives us an entirely different picture. Hebrews 1:7 says, “He makes his angels spirits, and his servants flames of fire.” Angels are spirits created to serve God’s purposes.
Scripture gives us only glimpses into the supernatural realm, but it is enough to learn that angels perform a variety of tasks and are used for several purposes:
1. To serve the people God saves. One purpose of angels is to minister to the elect of God: “Are not all angels ministering spirits sent to serve those who will inherit salvation?” (Hebrews 1:14). Paul experienced an angelic visitation during a storm at sea. The angel brought him comfort (Acts 27:23–24). Others who have been served by angels include Elijah (1 Kings 19:3–8) and Peter (Acts 12:6–10).
2. To deliver messages. The word angel literally means “messenger.” In the Bible, angels usually appeared as men when they delivered messages from God to people (see Genesis 18:1–3). The angel Gabriel appeared to at least three people in the Bible. He interpreted a vision for Daniel (Daniel 8:16), told Zechariah about the birth of John the Baptist (Luke 1:19), and proclaimed to Mary that she would be the mother of the Messiah (Luke 1:26). Angels in the form of men also warned Lot of God’s impending judgment on Sodom and Gomorrah (Genesis 19:1).
3. To wage spiritual battle. Another purpose of angels is to fight the forces of spiritual darkness who try to thwart God’s plans (Ephesians 6:12; Jude 1:9). When an angel appeared to Daniel to deliver the interpretation of a vision, the angel stated that Michael the archangel had to help him fight his way through enemy forces (Daniel 10:10–14). The full extent of angelic warfare is not known to us, but these few glimpses are enough to suggest that a fierce cosmic battle rages just out of sight.
4. To worship God. Angels constantly surround the throne of God, worshiping and shouting His praises (Psalm 148:1–2; Isaiah 6:3, Hebrews 1:6; Revelation 5:8–13). Since angels were created to worship God, their rejection of that purpose is an unforgivable wrong. When Lucifer, a chief angel, refused to worship God and insisted that angels worship him instead, God cast him from heaven (Isaiah 14:12–18). Angels siding with Lucifer were exiled with him.
5. To serve. Angels exist to do the will of their Creator. They go where God sends them, say what He gives them to say, and minister to His children on earth (Psalm 103:20; Revelation 22:9; Hebrews 1:14). After Jesus’ forty-day temptation in the wilderness, angels came and ministered to Him (Matthew 4:11). When the righteous die, it seems that angels carry them straight to the place of God’s rest (Luke 16:22).
6. To execute judgment. Angels are not all radiance and joy. They also carry out God’s orders for destruction. The book of Revelation foretells many angelic acts that will bring about the ultimate destruction of the world (Revelation 7:1; 8—10). When Pharaoh refused to let the people of God leave Egypt, God sent an angel to strike down every firstborn son (Exodus 12:12, 23). Angels were involved in the death of Herod (Acts 12:23), the slaughter of the Assyrian army (2 Kings 19:35), and the punishment of Jerusalem (1 Chronicles 21:15).
7. To aid in the transmission of God’s Word. Hebrews 2:2, speaking of the Mosaic Law, calls it “the message spoken through angels.” Somehow, angels were involved in the process of Moses receiving the law on Sinai, revealing yet another purpose of angels.
God uses angels any way He chooses. Because we hardly know anything about a world outside our physical universe, we cannot possibly understand all the purposes angels fulfill. But Christians have the confidence that God’s holy angels stand ready to protect and deliver God’s mortal children (Psalm 91:11). While angels are created beings, as we are, and should never be worshiped, we can thank the Lord for them and the unseen ways He uses them to impact our lives.
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Angels: Elect & Evil by C. Fred DickasonMore insights from your Bible study - Get Started with Logos Bible Software for Free!
Why did God choose Mary?
ANSWER“In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a village in Galilee, to a virgin named Mary” (Luke 1:26–27, NLT). These words are familiar to most of us as part of what we call the Christmas story. Gabriel brought to Mary the news that she had “found favor with God” and would give birth to a son to reign forever on David’s throne (Luke 1:30–33). In passages that weave together like a tapestry, we discover that God had reasons for choosing the times, places, and people involved in His redemption plan (Ephesians 1:9–11). This article will explore some of the reasons that God chose Mary to be the mother of the Messiah.
1. Mary was of the right lineage. Luke traces Mary’s lineage through David, Boaz, Judah, Jacob, Isaac, and Abraham. Her son would be qualified to bear the title Son of David and be the righteous “Branch” that was to come from David’s family (Isaiah 11:1).
2. Mary was engaged to a man whose heritage would require him to visit Bethlehem at just the right time. Micah 5:2 foretold the birthplace of the Messiah, pinpointing Bethlehem in Judah. Many virgins may have known God’s favor and may have descended from King David’s line, but not many would also be in the small town of Bethlehem when it was time for the Messiah to be born.
3. Mary was a virgin. It was critical that the mother of the Messiah be a virgin in order to fulfill the prophecy of Isaiah 7:14: “The virgin will conceive and give birth to a son, and will call him Immanuel.” Matthew reminded his readers of that prophecy, which was crucial in verifying Jesus’ identity (Matthew 1:23). She could not be married, or the world would assume Jesus had an earthly father. She could not have a bad reputation, or no one would have believed her story about a virgin birth, not even her own family. The virgin birth, in bypassing a human father, circumvented the transmission of the sin nature and allowed the Messiah to be a sinless man.
4. Mary was from Nazareth. Prophecies given hundreds of years before Jesus’ birth declared that the Messiah would be of little reputation (Isaiah 53; Zechariah 9:9; cf. Matthew 2:23). To be called a Nazarene or a Galilean was something of an insult in those days (see John 1:46). Had Mary been wealthy, socially prestigious, or from an affluent city, Jesus could not have easily connected with lowly people, the ones He’d come to save (Luke 19:10; Mark 2:17). But because He was from Nazareth, Mary’s hometown, the humility and commonness prophesied about Him was fulfilled.
God may have had more reasons for choosing Mary of Nazareth, but we will have to wait until we get to heaven to find out what they are. Mary was just a person God used for His purposes. Because of certain misunderstandings about Mary, it is important to note that she was not chosen because she was more holy than other people. The angel’s address to her as “highly favored” and “blessed” (Luke 1:28, NKJV) is a reference to the uniqueness of her pending task, not to any level of virtuousness she had attained. Mary was surely a godly woman, but that is not the point. Gabriel’s emphasis was on her privilege, not her piety. She had “found favor with God” (verse 30), but that says more about God’s goodness than Mary’s. She was the recipient of God’s grace, His undeserved favor.
Mary gives us an example of total devotion to the Lord in her answer to the angel Gabriel: “I am the Lord’s servant. May it be unto me as you have said” (Luke 1:38). May we have the wisdom and grace to answer God’s call, whatever it is, the way Mary did.
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Twelve Extraordinary Women: How God Shaped Women of the Bible and What He Wants to Do with You by John MacArthurMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What is Adventism?
ANSWERThe word advent simply means “coming.” Many Christians observe and celebrate Advent in preparation for Christmas, as they remember Christ’s coming to earth as a baby. The future return of Christ is often called the second coming or the second advent. Broadly speaking, anyone who expects Christ to return might be referred to as an Adventist. However, the term Adventist is normally reserved for people or groups who expect Christ to return at any moment, or who at least allow for that possibility. Postmillennialists and those who believe in a post-tribulation rapture would not fall into this category; however, those who believe in a pre-tribulation rapture would. (In this sense, even Got Questions could be considered an Adventist group.) Even though the rapture is not synonymous with the second advent, it is seen as the “opening act” of the second advent. Beyond the broad theological meaning that could apply to a great number of Christians, a limited number of groups through the years have been referred to as Adventists.
The beginning of Adventism as a movement is often credited to William Miller, a preacher who predicted that Jesus Christ would return some time in 1843 or 1844. Trusting Miller, his followers withdrew from society and waited. This resulted in what is referred to as the Great Disappointment of 1844. When Jesus did not return when Miller predicted He would, most of the Millerites went back to their normal lives. Miller continued to express confidence in the return of Christ but admitted that he may have made some errors in his calculations.
Today, there are two major groups that have the label “Advent” or “Adventist” in their names.
Seventh-day Adventists arose directly from the theological line of William Miller through the further teachings of Ellen G. White. There are many doctrinal problems with Seventh-day Adventism, but the name “Seventh-day Adventists” refers to two parts of their theology: they observe the seventh day (Saturday) as a Sabbath, and they expect the Lord to return at any time. They are Adventists who observe the seventh day.
The Advent Christian Church is another significant body with “advent” in its name. Sometimes they refer to themselves as “First-day Adventists.” There are some significant differences between Advent Christians and Seventh-day Adventists, although both trace their development back to William Miller. Advent Christians are generally orthodox with the exception that they teach “soul sleep,” which means that, when a person dies, he “sleeps” until the return of Christ—in other words, the soul is not consciously aware of anything until it is reunited with the resurrected body at the second advent or, in the case of unbelievers, resurrected for judgment. This doctrine is an error as the Scriptures teach that, for the believer, to be absent from the body is to be present with the Lord (Philippians 1:23).
Another problem with the Advent Christian Church is clarity regarding the means of salvation. Neither their Statement of Faith nor the Declaration of Principles (an elaboration on their statement of faith) contains an unambiguous statement of “justification by faith alone,” so it is not uncommon to find some within the Advent Christian Church who are trusting Christ alone for salvation and others who are holding on to some mixture of faith and works. (The same can be said of many churches that do have clear statement regarding justification by faith!)
In addition to these two major groups, there are a number of minor Adventist groups.
In the final analysis, all Adventists hold in common an expectation of the imminent return of Christ. Beyond that belief, there are a great many differences that have to be examined and evaluated separately. While Scripture does teach us to expect the return of Christ at any time, setting dates and making specific predictions is always unbiblical (see Matthew 24:36).
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Are Seventh-Day Adventists False Prophets? A Former Insider Speaks Out by Wallace SlatteryMore insights from your Bible study - Get Started with Logos Bible Software for Free!
What is the Magnificat?
ANSWERThe Magnificat is Mary’s prayer/poem/hymn of praise found in Luke 1:46–55.
Luke 1 records many of the events preliminary to the birth of Jesus, leading up to the famous passage in Luke 2. The Magnificat is part of this introductory section of Luke.
Luke 1:5–24 foretells the coming of John the Baptist, who is to prepare the way for the Messiah. An angel appears to the priest Zechariah while he is performing his duties in the temple and tells him that he will have a son whom he is to name John. This is shocking news, since Zechariah and his wife, Elizabeth, are childless. Elizabeth had been barren and is well past child-bearing years. Elizabeth also happens to be the cousin of Mary.
In Luke 1:26–38 an angel appears to Mary and explains that, even though she is a virgin, she is to give birth to the Messiah. While Mary expresses great faith, no doubt she also had a lot of questions and some uncertainty, as this was something completely different from anything that had ever happened to any other human being. Perhaps she wondered how her parents and Joseph, her fiancé, would respond. (We know from Matthew 1 that this was an issue!) So, perhaps wanting to talk to someone outside of her immediate family circle, Mary decided to visit her cousin Elizabeth in the Judean hill country.
Luke 1:39–45 records the meeting of Mary and Elizabeth. Elizabeth, who is about 6 months pregnant at this time, is filled with the Holy Spirit and reports that, the moment she heard Mary’s voice, her unborn baby (John) leaped in her womb. Elizabeth then goes on to bless Mary.
In Luke 1:46–55 Mary responds to Elizabeth’s blessing with what is now commonly called the Magnificat. Some Bibles will label this passage the “Song of Mary,” although the Bible does not report that she sang it. (The Magnificat is poetic and is now sung at various services during the Advent/Christmas season, especially in churches with a liturgical tradition.) The first line of Mary’s response is translated variously:
• NASB: My soul exalts the Lord
• NIV: My soul glorifies the Lord
• KJV: My soul doth magnify the Lord
• ESV: My soul magnifies the Lord
The Latin translation of Mary’s response begins with the word magnificat, which simply means “magnify” (or “exalt,” “glorify,” etc.). The Magnificat is a poem of praise to God, praising Him for His blessing to Mary and His faithfulness to Israel. The Magnificat also highlights a series of reversals in which the proud are humbled and the humble are exalted—not the least being a poor young girl who will be the mother of the Messiah.
Here is the text of the Magnificat, as found in the English Standard Version:
My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
for he who is mighty has done great things for me,
and holy is his name.
And his mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
and exalted those of humble estate;
he has filled the hungry with good things,
and the rich he has sent away empty.
He has helped his servant Israel,
in remembrance of his mercy,
as he spoke to our fathers,
to Abraham and to his offspring forever.
Commentators have pointed out that the Magnificat is full of quotations of and allusions to passages in the Old Testament. Many of the truths Mary expresses find a counterpart in Hannah’s prayer in 1 Samuel 2:1–10. The Magnificat also foreshadows many themes that are addressed later in the book of Luke and in the ministry of Jesus.
FOR FURTHER STUDY
Luke, NIV Application Commentary by Darrell BockMore insights from your Bible study - Get Started with Logos Bible Software for Free!
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