Morning Message - "A Ruinous Heap"

Bobservations' Column

Titled - Prophecy Update: Ezekiel 38:1-8 - "A Ruinous Heap"
Written by: Pastor Bob Lawrenz

HAPPY NEW YEAR! Many are wondering what lays ahead for us in the year ahead, and the future, in general. Matthew 24 and Luke 21 speak of the end times and describes the social, political, climatic, and even financial troubles that will plague all the Earth at that time. Matthew also says this: “And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.” (Mt. 24:6)

If we think the last several years have been bad, the Gospels tell us that things will get much worse. But there’s more. We see what is happening in our own countries, wherever we may live. There are certainly wars and rumors of wars all over the world, but we must not overlook a singular fact that tends to get overlooked regularly: Bible prophecy has everything to do with the nation of Israel, and the Jewish people. It is God dealing with God’s People!

What we see happening around the rest of the world can become very personal as it affects us, and it definitely does have an effect on us. Many things in this wicked world are tragic, and there’s no denying that fact. But the Lord has told us, “...the end is not yet.” The Nation-State of Israel and the Jewish people have always been the focal point of Bible Prophecy, and they always will be.

We frequently gasp when we hear in the media about the problems in the Middle East, and that’s as it should be, because that is where Israel is located. It is also where the nations that will ultimately attack Israel are also located. Pay attention to Middle East News, and then filter it through His promises to the Jews, AND to His Church! God is always faithful to His word!

Since His church has been adopted into the inheritance of His Chosen People (Galatians 4: 5), then He will be as faithful to His Church, as He has always been to the Jewish people. So instead of shrinking in fear, let us think about God’s faithfulness to all generations. During various times of danger described in the Gospels, when Jesus appears to His Disciples and followers, His words are as comforting to them, as they should be to us: “Fear Not.”

“But my God shall supply all your need according to His riches in glory by Christ Jesus.” - Philippians 4: 19

Bobservations' Column:  Audio Version

Sunday Morning Message:

Prophecy Update: Ezekiel 38:1-8 - "A Ruinous Heap"

Summary/Additional Commentary & Definitions:

Ezekiel 38:1-8 prophesies an end-times invasion of Israel by a powerful coalition led by Gog of Magog, a ruler from the far north (often associated with modern-day Russia/Turkey region), drawing many nations like Persia, Cush, and Put (Libya) into an attack on a peaceful, unwalled Israel. God declares He is against Gog, promising to put hooks in his jaws to lure him, along with his vast armies, into a trap to invade Israel, setting the stage for God's dramatic judgment and the revelation of His power.

Key Points in Ezekiel 38:1-8

• Gog's Identity: God identifies Gog as the chief prince of "Rosh, Meshech, and Tubal" (likely northern regions) and a leader from "the land of Magog" (a northern land).
• The Call to Prophesy: God tells Ezekiel to prophesy against Gog, indicating divine opposition to this future enemy.
• The Lure: God says He will "put hooks in your jaws" and bring Gog and his massive confederation against Israel, drawing them into a devastating conflict.
• The Target: Gog's plan is to attack "a land of unwalled villages," a peaceful, unsuspecting Israel that has been restored and gathered from the nations.
• The Coalition: Gog will bring many allies (Persia, Cush, Put, Gomer, Togarmah, etc.) from various directions to attack Israel.
• Divine Purpose: God's intervention isn't just to save Israel but also so "the heathen may know me," revealing His sovereignty through the destruction of His enemies.

In essence, this passage sets up the great battle where God Himself orchestrates the invasion of Israel by Gog and his allies, only to unleash His fury and defeat them utterly, proving He is the Lord.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Against Gog (38:2) - This name is found in 1 Chronicles 5:4, a general title for an enemy of God's people.   Gog most likely carries the idea of "high" or "supreme one," based on the comparison in Numbers 24:7.  It refers to a person, described as a prince form the land of Magog, who is the final Antichrist (Revelation 20:8). These titles are used symbolically of the final world uprising against Jerusalem, its people, and Messiah King.  This attack comes not just from the north, but from the four corners of the world, as a world of sinners at the end of one-thousand-year kingdom come to fight the saints in the "beloved city" of Jerusalem.  On that occasion, there is only one weapon used - divine fire.  This is the climax to the last battle with Satan and his armies, whose eternal destiny is set.  It is followed by the final judgment of all the ungodly before the Lord (Revelation 20:11-15) and the creation of the eternal, sinless state (Revelation 21:1).

Magog (38:2) - Some see this people as derived from Japheth (Genesis 10:2), later called the Scythians.  Others propose a people in southeast Anatolia, later known as Asiatic people such as the Mongols and Huns.  Others see Magog as an overall term for barbarians, north of Palestine, around the Caspian and Black Seas. Magog seems to be used to refer to "northern barbarians" in general, but likely also has a connection to Magog the person. The people of Magog are described as skilled warriors (Ezekiel 38:15; 39:3-9).

The Prince of Rosh, Meshech, and Tubal (38:2) - This should be translated "chief prince of Meshech and Tubal" because: (1) Rosh (more than 600 times) in the Hebrew Old Testament is an adjective, "chief," often in reference to the "chef priest" (2 Kings 25:18); (2) most ancient versions took it to mean "chief" or "head"; and (3) in all places other than chapters 38 and 39 where both Meshech and Tubal are mentioned, Rosh is not listed as a third people. The word rosh describes the greatness of the prince, not a place where the prince rules.

Meshech, and Tubal (38:2) - Two peoples were recognized on ancient Assyrian monuments: one called Mushki (Mushku) and the other Tubali (Tabal).  Both were in Asia Minor, the area of Magog, modern-day Turkey.  In summary, a chief prince, who is the enemy of God's people, will lead a coalition of nations against Jerusalem.  The details of this enemy force and its destruction are given by Ezekiel in the rest of chapters 38 and 39.

I Will . . . Put Hooks Into Thy Jaws (38:4) - Just as God used Assyria (Isaiah 8) and Babylon (21:10) as human invaders for His judgments, He aims to use this army.  Here, He brings the invaders to Palestine so that He may visit judgment (vs. 8) on the invaders themselves (38:18-23; 39:1-10).  He, thus, uses the language of hooks in the jaws, as in judging Egypt (29:4).  From the aggressors' perspective, they think that it is their plan only to seize the spoil which draws them to Palestine (vv 11, 12). 

Persia, Ethiopia, and Libya (38:5) - The invasion involves a coalition of powers form the east and the south of Palestine.  Persia is modern Iran, Libya is in north Africa, west of Egypt, and Ethiopia is south of Egypt.

Gomer (38:6) - Today the area is Armenia, which also was known as Cappadocia, having a people called Gomer in Assyrian inscriptions.

Togarmah (38:6) - Today's eastern Turkey.

Ezekiel 38:7, 8 - Describes the great time of Israel's cleansing, salvation, and spiritual life, getting them ready for Messiah's return and kingdom.

In the Latter Years (38:8) - In the context of Israel's restoration (Ezekial 34-39), the invaders will make their final bid for the land.

Brought Back From the Sword (38:8) - This refers to Israelites who have been returned to their land, after the sword had killed or scattered many of their people.  the Hebrew word for brought back means "to return" or restore" (Genesis 40:13; 41:13).

Gathered (38:8) - This word also frequently refers to God's final regathering of Israel (37:21; Isaiah 11:12; 43:5; Jeremiah 32:37).  It has begun historically and will continue until the latter days.  In the final millennial kingdom, there will occur the full national and spiritual regathering, when all Israel is saved to enter their promised kingdom. (cf. Zechariah 12-14; romans 11:25-27).

Dwell Safely (38:8) - This term occurs in several contexts devoted to the Israelites blessed estate after God has brought them back to their land (28:26; 34:25, 28; 39:26; Jeremiah 32:37; Zechariah 14:11).

Morning Message: The Hearers of God

Bobservations' Column
Titled - "The Hearers of God"
Written by: Pastor Bob Lawrenz

Mid-week after Christmas, today’s passage focuses on a few of those that have heard the voice of God, and other “Announcers,” like Gabriel, an Angel whose ear was held by Almighty God. We know about God directing him to Daniel in Babylon. Gabriel carried messages of the highest importance.

God’s plans for Messiah His only begotten Son, were what we read of last week from Luke’s Gospel. Gabriel’s revelations were to a young Jewish virgin named Mary, right after Elizabeth and Zacharias learned of their roles in God’s plan. Gabriel’s part in God’s plan to save His people is remarkable. But Gabriel isn’t alone, as we read of Simeon, and Anna, we see a less dramatic style of God revealing His plan to them.

Simeon had asked God to keep him alive until he could see His Salvation. And the widow Anna saw God as her husbandman after her loving husband had passed from this earthly life. At eighty-four years old, she served God with prayer and daily fastings. Regular worshippers just saw her as always being at Temple when they would visit weekly. Anna was there devotedly, seeking after the Lord, without fanfare.

Simeon, was likely there daily too, looking with hope at every child that came through the doors of the Temple. Along with Anna, he sought after the Lord, awaiting the arrival of the One who was to inherit the Throne of David the King. His kingdom is to have no end. Christmas celebrations are not reserved for December 25th; they are meant for every day of our lives. Since we don’t know the date of His birth, it makes sense that our faith is sufficient to get us through our time on Earth, to the day of His call to come home.

Joseph, Mary, and Jesus while here on Earth, were observant Jews, keeping the Laws of the ages. Keeping the Commandments to the best of our ability should bring us closer to the Savior. As we rejoice in His birth, and keep the rejoicing going throughout the New Year!

“But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” - Jude 1:20-21

Bobservations' Column:  Audio Version

Sunday Morning Message:

Luke 2:20-40 - "The Hearers of God"

Summary/Additional Commentary & Definitions:

As we continue the gospel message of the birth of our Lord Jesus Christ from Luke chapter 2, the writer narrates Jesus's presentation at the Temple, where the devout Simeon and prophetess Anna recognize him as the promised Messiah, foretelling his role as a light to all nations, while also highlighting the humble birth in Bethlehem (vv. 2-20) and Jesus's early growth, culminating in the significant event where the twelve-year-old Jesus stays in the Temple, declaring, "I must be in my Father's house," revealing his divine identity and mission to his earthly parents. The "hearers of God" in this passage are figures like the shepherds, Simeon, and Anna, who are attuned to divine revelation, receiving angelic messages or being led by the Spirit to recognize and proclaim Jesus as the long-awaited Savior, demonstrating that God speaks to the humble and faithful, not just the powerful.

The Hearers of God in Luke 2 - 

• Shepherds: The first to hear the angelic announcement, they represent the humble, overlooked people who God calls to witness the Messiah.
• Simeon: A devout, righteous man who had been promised he wouldn't die before seeing the Messiah, demonstrating God's faithfulness and revealing the Messiah's universal purpose.
• Anna: An aged, prayerful prophetess who confirms Simeon's message, showing that God's Spirit works through both men and women, young and old, to reveal Christ.
• Mary: Though the mother, she is also a hearer, "pondering these things in her heart," as she receives divine revelations and prophecies about her son, showing even close family must receive the message. 

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

Eight Days (2:21) - In accord with God's commandment (Genesis 17:12; Leviticus 12:1-3; cf. Philippians 3:5), it had become customary to name a child at circumcision. 

Her Purification (2:22) - A woman who bore a son was ceremonially unclean for forty days.  After that she was to offer a yearling lamb and a dove or pigeon (Leviticus 12:6).  If poor, she could offer two doves or pigeons (Leviticus 12:8).  Mary's offering indicates that she and Joseph were poor (vs. 24).

To Jerusalem (2:22) - A journey of about six miles from Bethlehem.

To Present Him to the Lord (2:22) - The dedication of the firstborn son was also required by Moses' Law (vs. 23, cf. Exodus 13:2, 12-15).

A Pair of Turtledoves (2:24) - quotes from Leviticus 12:8.

Simeon (2:25) - Simeon’s reputation was that of being “righteous and devout” (Luke 2:25). For generations the people of God waited for and expected a Messiah, a Savior. Simeon was like his fellow Israelites in that he waited “for the consolation of Israel” (verse 25). The concept of consolation implies comfort. The nation of Israel was waiting for God’s comfort, expecting that He would come and rescue them (Luke 23:50–51; Mark 15:43; Acts 10:22), just as He had done in delivering them from slavery and bringing them out of Egypt (Exodus 14). Simeon was unique in what he knew—namely, that he would see the Messiah with his own eyes, for “it had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Messiah” (Luke 2:26).
Joseph and Mary, in faithfulness to the Law, traveled to Jerusalem while Jesus was still an infant to present Him to God in the temple (Luke 2:22; cf. Exodus 13:1–2). It is during their visit to the temple that Simeon saw Jesus, the long-awaited “consolation of Israel.” We don’t know how long Simeon had waited, but we do know that he was led by the Spirit to go to the temple that day, and he recognized Jesus the moment he saw Him.
Simeon’s words assert that 1) Jesus would be the salvation of the world, 2) He would deliver truth not only to those in Israel but also to the Gentiles, and 3) Jesus would bring glory upon the people of Israel. Luke records that Jesus’ parents “marveled at what was said about him” (Luke 2:33).
Simeon spoke to Mary, Jesus’ mother. Simeon said, “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too” (Luke 2:34). In this prophecy, Simeon said that 1) some of the Jewish people would believe that Jesus is the “consolation of Israel,” and some would not, 2) there would be much opposition to Jesus in the future, 3) Jesus would reveal the truth, and 4) Jesus’ suffering would cause Mary much pain, personally.
Simeon stands as a testimony of how we, too, should anticipate the arrival of the Messiah. Simeon looked forward to Christ’s first coming, and we anticipate His second coming (see Acts 1:11 and Titus 2:13).

The Consolation of Israel (2:25) - A messianic title, evidently derived from verses like Isaiah 25:9; 40:1, 2; 66:1-11.  The concept of consolation implies comfort. The nation of Israel was waiting for God’s comfort, expecting that He would come and rescue them (Luke 23:50–51; Mark 15:43; Acts 10:22), just as He had done in delivering them from slavery and bringing them out of Egypt (Exodus 14). 

Revealed unto Him (2:26) - It is significant that with messianic expectation running so high (cf. 3:15), and with the many Old Testament prophecies that spoke of His coming, still only a handful of people realized the significance of Christ's birth.  Most o them, including Simeon, received some angelic message or other special revelation to make the fulfillment of the Old Testament prophecies clear.

"Simeon's Psalm" (2:29-32) - Simenon's psalm is known as the Nunc Dimittis, from the first two words of the Latin translation.  It is the fourth of five psalms of praise Luke included in his birth narrative.  It is a touching expression of Simeon's extraordinary faith. 

Thy Salvation (2:30) - The One who would redeem His people from their sins.

All People (2:31) - All nations, tongues, and tribes (cf. Revelation 7:9) - both Israel and the Gentiles (vs. 32).

Fall and Rising Again of Many in Israel (2:34) - To those who reject Him, He is a stone of stumbling (1 Peter 2:8); those who receive Him are raised up (Ephesians 2:6).  Cf. Isaiah 8:14, 15; Hosea 14:9; 1 Corinthians 1:23, 24.

Spoken Against (2:34) - This was synecdoche.  Simeon mentioned only the verbal insults hurled at Christ, but the expression actually embraced more than that - Israel's rejection, hatred, and crucifixion of the Messian.

A Sword (2:35) - This was undoubtedly a reference to the personal grief Mary would endure when she watched her own Son die in agony (John 19:25).

Thoughts of Many Hearts...Revealed (2:35) - The rejection of the Messiah would reveal the appalling truth about the apostate state of the Jews.

Anna. . .Prophetess (2:36) - Anna is mentioned in the Bible as a prophetess and one of the people connected to Jesus’ childhood. She was the daughter of Penuel from the tribe of Asher. Her name, which she shares with Hannah in the Old Testament, means “favor” or “grace.” All we know of her is found in three verses in the New Testament book of Luke. When Anna encounters the infant Jesus in the temple, we see that her life is indeed overflowing with favor and grace.
Anna is among only a handful of women in the Bible bearing the title “prophetess.” The others are Miriam, the sister of Moses (Exodus 15:20); Deborah, the judge (Judges 4:4); Huldah, the wife of Shallum (2 Chronicles 34:22); Isaiah’s wife (Isaiah 8:3); and Philip’s four unmarried daughters (Acts 21:9).
Anna had been married only seven years when she became a widow, and she remained a widow for the rest of her life. Most translations indicate that Anna was eighty-four years old when she met Jesus. But it is also possible to translate the text to mean Anna had lived eighty-four years after her husband died. That would mean Anna was at least 104 years old—if she had married at the age of thirteen. Either way, she had spent the vast majority of her life without a husband and was ministering before the Lord in the temple.
After becoming a widow, Anna dedicated herself wholly to the Lord. She never left the temple in Jerusalem but spent her time worshiping, fasting, and praying. It is possible that Anna was given living quarters at the temple because of her designation as prophetess, or she may have lived close by. What stands out is that her devotion was constant for the majority of her life, and her devotion was rewarded with an encounter with her Savior. Her many years of sacrifice and service were worth it all when she beheld the Messiah, the One for whom she had waited so long.

Morning Message: The Announcer - Have A Blessed Christmas!

Bobservations' Column

Titled - "The Announcer"
Written by: Pastor Bob Lawrenz

Like the Prophets of old, God uses individuals for His specific purposes. The Apostle Peter was no different. He was like the unofficial head of the Apostles, probably based on his age. (See John 20: 3, 4, "Another younger Apostle out-ran Peter on Resurrection Sunday, as they ran to the empty tomb.") Both were filled with the Spirit, both wrote short Epistles, but Peter wrote this about Scripture in 2 Peter 1:21: “For the prophecy came not in old time by the will of man: but Holy men of God spoke as they were moved by the Holy Ghost.”

They were anointed by God to share God’s words with His children, to whosoever would listen and hear. Most Epistles were written to professing Believers in their respective churches. A few Epistles were written to the general Body of Christ. Peter’s Epistles were of this kind, written to the entire body of Believers. God gave them understanding of what they heard and read through the same Holy Spirit (Holy Ghost) who literally authored the words, as scribes penned them on paper, or papyrus.

So too, with specific Angels, such as the Archangels, like Michael, a warrior Angel, and Gabriel, who God used several times to make important announcements to those who love God, and are called to His purpose (Romans 8:28), and Raphael, whose name coincides with Jehovah-Rapha (Exodus 15:26), a name for God, who heals us: “Rapha-El,” meaning healer from, or of, Jehovah.

Today, with Christmas approaching fast, we look to Gabri-El who was given important messages to give to Holy men and a women: to Daniel, to Zacharias, and to Mary. He had spoken to Daniel of world history and events leading up to End Times. He spoke to Zacharias about his son John being a fore-runner to Jesus, and he spoke to Mary about being the chosen Virgin, who was to bring the Savior into the World, Immanu-El, which is interpreted, God with us (Isaiah 7:14)!

We take note of these names: Michael, Gabriel, Raphael, and Immanuel, and even Israel, all ending in “-el,” which is a shortened form of one of the names of God, “Elohiym.”  In the Hebrew Bible, it occurs 2,600 times in 2,246 verses.

Bobservations' Column: Audio Version

Sunday Morning Message:

Luke 1:26 - 2:20 - "The Announcer"

Summary/Additional Commentary & Definitions:

Have a Blessed Christmas!

This morning we're going to find ourselves in Luke chapter 1 beginning at verse 26. Before we actually read the text, a little bit of background.

The most widely shared commemoration across the world, involving more people and more nations than any other holiday celebration is Christmas. It transcends national history, and it goes everywhere where Christianity has ever been. Though it is the most widely celebrated around the world, in many ways it is the least understood. All the holidays and all the celebrations and all the commemorations of people and events across the globe take note of human events, human beings. Christmas commemorates a divine person and a divine event.

We're not remembering what a man has done or what men have done, but what God has done. This is not a celebration of human history. This is not a recognition of human achievement. It is a recognition of a marvelous, miraculous, divine accomplishment. Christmas celebrates the most monumental event and the most monumental person in the history of the world. Christmas is all about the eternal, sovereign creator God of the universe coming to earth, coming into the earth of His creation as a human being to live among His creation as one of them.

The child of Christmas was God in human form, born as a baby, living as a man. The story begins in verse 26.

Luke 1:26-2:20 narrates the miraculous conception and birth of Jesus, starting with Angel Gabriel's announcement to Mary in Nazareth (that she'd bear the Son of God) and her visit to Elizabeth (where John the Baptist leaped in her womb). It covers the census leading Mary and Joseph to Bethlehem, Jesus's humble birth in a manger, and the angelic message to shepherds, who then found the baby and spread the news, praising God for the Savior's arrival.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Nazareth (1:26) - An obscure town seventy miles north of Jerusalem, was a place of lowly reputation.

A Virgin (1:27) - The importance of the Virgin Birth cannot be overstated.  A right view of the Incarnation hinges on the truth that Jesus was virgin-born.  Both Luke and Matthew expressly state that Mary was a virgin when Jesus was conceived.  The Holy Spirit wrought the conception through supernatural means.  The nature of Christ conception testifies of both His deity and His sinlessness.

Highly Favored (1:28) - Literally "full of grace" - a term used of all believers in Ephesians 1:6, where it is translated "accepted."  This portrays Mary as a recipient, ot a dispenser, of divine grace.

Jesus (1:31) - The Hebrews Jeshua means "the Lord is Salvation." The Name actually means "Savior". 

He Shall Be Great (1:32) - The same promise was made of John the Baptist.  However, the subsequent title is what set Jesus apart.

Son of the Highest (1:32) - John the Baptist is called "the prophet of the Highest."  The Greek term Luke uses for "Highest" is the one employed in the LXX to translate the Hebrews, "The Most High God."  Since a son bears his father's qualities, calling a person someone else's "son" was a way of signifying equality.  Here the angel was telling Mary that her Son would be equal to the Most High God.

His Father David (1:32) - Jesus was David's physical descendant through Mary's line.  David's "throne" was emblematic of the messianic kingdom (cf. 2 Samuel 7:13-16; Psalm 89:26-29). 

Over the House of Jacob Forever (1:33) - This emphasis both the Jewish character of the millennial kingdom and the eternal permanence of Christ's rule overall.

The Holy Ghost Shall Come Upon You (1:35) - This was a creative act of the Holy Spirit, not the sort of divine-human cohabitation sometimes seen in pagan mythology.

The Mother of My Lord (1:43) - This expression is not in praise of Mary, but in praise of the child whom she bore.  It was a profound expression of Elizabeth's confidence that Mary's child would be the long-hoped for Messiah - the One whom even David called "Lord."  

Babe Leaped in My Womb for Joy (1:44) - The infant, like his mother, was Spirit-filled.  His response, like that of Elizabeth, was supernaturally prompted by the Spirit of God.

The Magnificat (1:46-55) - Mary's Magnificat is filled with Old Testament allusions and quotations.  It reveals that Mary's heart and mind were saturated with the Word of God.  It contains repeated echoes of Hannah's prayers (1 Samuel 1:11; 2:1-10.  These verses also contain numerous allusions to the law, the psalms, and the prophets.  The entire passage is a point-by-point reciting of the covenant promises of God. 

My Savior (1:47) - Mary referred to God as "Savior," indicating both that she recognized her own need of a Savior, and that she knew the true God as her Savior. Nothing here or anywhere else in Scripture indicates Mary thought of herself as "immaculate" (free from the taint of original sin).  Quite the opposite is true; she employed language typical of someone whose only hope for salvation is divine grace.  Nothing in this passage lends support to the notion that Mary herself ought to be an object of adoration.

Horn of Salvation (1:69) - A common expression in the Old Testamen (2 Samuel 22:3; Psalm 18:2).  The horn is a symbol of strengthe (Deuteronomy 33:17).  These words were clearly not meant to exalt John the Baptist.  Since both Zacharias and Elizabeth were Levites, the One raise up "in the house of . . . David" could not be John, but spoke of someone greater than he (John 1:26, 27).  Verse 76-79 spoke of John's role.

His Holy Covenant (11:72) - The Abrahamic Covenant, with its promise of salvation by grace.

Remission of Their Sins (1:77) - Forgiveness of sins is the heart of salvation.  God saves sinners from separation from Him and from eternal hell only by atoning for and forgiving their sins.

Caesar Augustus (2:1) - Caius Octavius, grand-nephew, adopted son, and primary heir to Julius Ceasar.  Before and after Julius's death in 44 B.C., the Roman government was constantly torn by power struggles.  Octavius ascended to undisputed supremacy in 31 B.C. by defeating his last remaining rival, Antony, in a military battle at Actium.  In 29 B.C., the Roman senate declared Octavius Rome's first emperor.  Two years later they honored him with the title "Augustus" ("exalted one" - term signifying religious veneration).  Rome's republican government was effectively abolished, and Augustus was given supreme military power.  He reigned until his death in A.D. 14.  Under his rule, the Roman Empire dominated the Mediterranean region, ushering in a period of great prosperity and relative peace.  He ordered "all the world" (the Roman Empire) to be "registered." This was not merely a one-time census; the decree actually established a cycle of enrollments that were to occur every fourteen years.  Palestine had previously been excluded from the Romans census, because Jews were exempt from serving in the Roman army, and the census was designed primarily to register young men for military service, as well as account for all Roman citizens.  this new, universal census was ostensibly to number each nation by family and tribe (hence Joseph, a Judean, had to return to his ancestral home to register.  Property and income values were not recorded in this registration.  But soon the names and population statistics gathered in this census were used for the levying of poll taxes, and the Jews came to regard the census itself as a distasteful symbol of Roman oppression.

Cyrenius (also known as Quirinius) was Governing Syria (2:2) - Publius Sulpicius Quirinius (Cyrenius) is known to have governed Syria during A.D. 6-9.  A well-known census was taken in Palestine in A.D. 6.  Josephus records that it sparked a violent Jewish revolt (mentioned by Luke, quoting Gamaliel in Acts 5:37).  Quirinius was responsible for administering that census, and he also play a major role in quelling the subsequent rebellion.  However, that cannot be the census Luke has in mind here, because it occurred about a decade after the death of Herod - much too late to fit Luke's chronology.  In light of Luke's meticulous care as a historian, it would be unreasonable to charge him with such an obvious anachronism.  Indeed, archaeology has vindicated Luke.  A fragment of stone discovered at Tivoli (near Rome) in A.D. 1764 contains an inscription in honor of a Roman official who, it states, was twice governor of Syria and Phoenicia during the reign of Augustus.  The name of the official is not on the fragment but among his accomplishments are listed details that, as far as is known, can fit no one other than Quirinius.  

Nazareth...Bethlehem (2:4) - Both Joseph and Mary were descendants of David and therefore went to their tribal home in Judea to be registered.  This was a difficult trek of more than seventy miles through mountainous terrain - a particularly grueling journey for Mary, on the verge of deliver.  Perhaps she and Joseph were conscious that a birth in Bethlehem would fulfill the prophecy in Micah 5:2.

First born (2:7) - Mary had other children subsequent to this.

Manger (2:7) - A feeding trough for animals.  This is the source of the notion that Christ was born in a stable, something nowhere stated in Scripture.  Ancient tradition held that He was born in a cave (possibly one used as s shelter for animals).  But no actual description of the location is given.

City of David (2:11) - Bethlehem, the town where David was born - not the City of David, which was on the southern slope of Mt. Zion (cf. 2 Samuel 5:7-9). 

A Savior (2:11) - This is one of only two places in the Gospels where Christ is referred to as "Savior" - the other being John 4:42, where the men of Sychar confessed Him as "Savior of the world."

Christ (2:11) - is the Greek equivalent of "Messiah".

Lord (2:11) - The Greek word can mean "master" - but it is also the word used to translate the covenant name of God.  Here (and in most of its New Testament occurrences), it is used in the latter sense, as a title of deity.

The Highest (2:14) - Heaven.

Peace (2:14) - not a universal declaration toward all humanity.  Rather, peace with God is a corollary of justification.

Goodwill Toward Men (2:14) - God's sovereign good pleasure.  God's peace is not a reward for those who have good will, but a gracious gift to those who are the objects of His good will.