Lucas 2
John Wesley · Citado em PreceptAustin
Lucas 2
Wesley wrote these words we often sing as Christmas nears: “Come, Thou long-expected Jesus, born to set Thy people free; from our fears and sins release us; let us find our rest in Thee.” Jesus came to turn our darkness into light, to transform our despair into hope, and to save us from our sins. Jesus’ name and mission are the same—He came to save us. Celebrate The Baby Read: Luke 2:8-14 There is born to you this day in the city of David a Savior, who is Christ the Lord. —Luke 2:11 Why do we celebrate Jesus’ birthday so differently from other birthdays? When it’s time to honor historical figures who have a day set aside for them, we don’t think about them as babies. We don’t have pictures of cute little Abe Lincoln in his log cabin in Kentucky. No, we remember him for his contributions as an adult. For Jesus, though, it is proper that today we celebrate Him as a child. Think about it. When He was born, shepherds came to honor Him (Lk. 2:15-16). Later, wisemen brought Him gifts (Mt. 2:8-12). These people had no idea what Christ would eventually accomplish. But they were right in doing what they did, because Jesus’ birth was the most remarkable event in human history. Jesus as a baby was remarkable because He was God in human form. He was the Creator of the universe visiting this planet. Never shrink from celebrating this baby at Christmas. Marvel at His incarnation, and stand in awe of a wiggly baby who had created His worshipers. Then step back in wonder, for the story gets even better. This divine baby grew into a perfect man who willingly died for your sins and mine. How wonderful that we on Christmas morn, Though centuries have passed since Christ was born, May worship still the Living Lord of men, Our Savior, Jesus, Babe of Bethlehem. —Hutchings A wise man today will bow not only at the manger but also at the cross. EXCURSUS ON FIRST CENTURY MESSIANIC EXPECTATIONS Source: Andreas Kostenberger and Stewart Alexander's - The First Days of Jesus: The Story of the Incarnation Was every first-century Jew sitting on the edge of his or her seat, waiting and longing for the coming of God’s Messiah? It’s hard to determine the exact extent of messianic expectation among average Jews at this time. Certainly many Jews were quite content with the status quo and had no desire to see everything turned upside down, particularly those with some degree of political or religious power in the Sanhedrin (the ruling Jewish council), such as members of the Sadducees (Jerusalem’s leading aristocracy). We can reasonably assume that, in contrast to the economic, political, and religious elite, many ordinary people cherished some form of messianic expectation. This assessment is supported by evidence in Jewish literature, records of failed messianic movements, and the revolt that led to the destruction of Jerusalem by the Romans in AD 70. Grounded in the above-mentioned Old Testament prophetic texts, this hope intensified over centuries of non-fulfillment and oppression by other nations and godless rulers. Widespread expectation centered on a political Davidic messiah who would overthrow Roman rule, destroy the enemies of Israel, and establish peace and prosperity in an independent Jewish state. Messianic expectation filled the Palestinian air throughout the first century; all that was needed was a spark, or, as we see with the hindsight of history, the birth of a royal child. JEWISH MESSIANIC EXPECTATIONS PRECEDING JESUS’ BIRTH - First-century Palestinian Judaism was characterized by intense longing for God to deliver his people based on Old Testament promises. The Gospels bear witness to this expectation, but they are not alone. The desperate yearning of an oppressed people finds expression in many other texts from the same period. Messianic expectations in Second Temple Judaism were both diverse and pervasive. We cite several primary sources below to serve as a resource that gives you access to some of the most important Jewish texts from this period. This small sampling of Jewish texts attests to messianic expectations in the literature of this period. These significant texts bear witness to active expectations that God would act through his agents to fulfill his promises around the time of Jesus’s birth. The Gospel infancy narratives echo this same expectation and proclaim boldly that Jesus fulfilled all these hopes and dreams. The first Christians did not invent these expectations or foist messianic interpretations on Old Testament texts; such expectations were widespread during the centuries preceding Jesus’s birth and the century following it. Psalms of Solomon 17:21–18:9 The text from the Psalms of Solomon is representative of the kind of messianic expectation presupposed in the Gospel narratives and can be dated confidently to between 70 and 45 BC (it was not written by the biblical Solomon). See, Lord, and raise up for them their king, the son of David, to rule over your servant Israel in the time known to you, O God. Undergird him with the strength to destroy the unrighteous rulers, to purge Jerusalem from gentiles who trample her to destruction; in wisdom and in righteousness to drive out the sinners from the inheritance; to smash the arrogance of sinners like a potter’s jar; To shatter all their substance with an iron rod; to destroy the unlawful nations with the word of his mouth; At his warning the nations will flee from his presence; and he will condemn sinners by the thoughts of their hearts.... (Kostenberger's quote is much longer and is followed by other non-Biblical records that spoke of a messianic expectation. See The First Days of Jesus) ...This brief overview of some of the chief primary sources related to Jewish messianic hopes illustrates the diverse expectations present within Judaism during the time of Jesus. Despite the diversity, several elements unify the texts. The most significant unifying theme was the belief that God would indeed act through his Messiah to establish his kingdom in the last days. The earliest Christians declared Jesus to be this Messiah based upon their reading of the Old Testament in light of Jesus’s life, miracles, teaching, and, most importantly, resurrection. Jewish messianic expectations were not finally crushed in Palestine until the Jewish revolt under Simon Bar Kokhba in the years AD 132–135. Simon chose the name Bar Kokhba (“son of a star”) to connect himself with the messianic prophecy in Numbers 24:17 that a star would arise out of Jacob. Akiva ben Joseph, a famous rabbi during the time of the Bar Kokhba revolt, apparently endorsed him as the long-awaited Messiah, and some at the time described Simon Bar Kokhba’s brief rule of two and a half years as the era of the redemption of Israel. The massive devastation that followed Rome’s decisive response effectively ended Jewish messianic expectation and gave rise to rabbinic Judaism. (See context in The First Days of Jesus: The Story of the Incarnation) Joy for All - By David McCasland - On the final day of a Christian publishing conference in Singapore, 280 participants from 50 countries gathered in the outdoor plaza of a hotel for a group photo. From the second-floor balcony, the photographer took many shots from different angles before finally saying, “We’re through.” A voice from the crowd shouted with relief, “Well, joy to the world!” Immediately, someone replied by singing, “The Lord is come.” Others began to join in. Soon the entire group was singing the familiar carol in beautiful harmony. It was a moving display of unity and joy that I will never forget. In Luke’s account of the Christmas story, an angel announced the birth of Jesus to a group of shepherds saying, “Do not be afraid. I bring you good news that will cause great joy for all the people. Today in the town of David a Savior has been born to you; he is the Messiah, the Lord” (Luke 2:10–11). The good news of Jesus’s birth is a source of joy for all people. The joy was not for a few people, but for all. “For God so loved the world that He gave His one and only Son” (John 3:16). As we share the life-changing message of Jesus with others, we join the worldwide chorus in proclaiming “the glories of His righteousness and wonders of His love.” “Joy to the world, the Lord is come!” Father, give us eyes to see people of all nations as recipients of Your grace and joy. Something Happened Here Read: Luke 2:8-20 There is born to you this day in the city of David a Savior, who is Christ the Lord. —Luke 2:11 Christians are divided in their thinking about Christmas. Some want to give up on it and hand it over to the department stores. Others want to salvage it and use it to say something important about the birth of Jesus to a weary secular world. I, for one, would like to take my place with the second group. Years ago an old pioneer journeyed westward across the great plains until he came to an abrupt halt at the edge of the Grand Canyon. He gawked at the sight before him—a vast chasm 1 mile deep, 18 miles across, and stretching out of sight. He gasped, “Something must have happened here!” At the Christmas season, anyone who stops to look and listen must ask some questions about what the hustle and noise is all about. A thoughtful man or woman, seeing the lights, the decorations, the festivities, and the religious services might also conclude, “Something must have happened here!” Of course, something did happen. We need to tell the world about it. God has visited our planet. His Son Jesus Christ came to reveal God and to die for our sin (Jn. 1:1-14). It’s the best news ever. God became one with us that we might live forever with Him. Merry Christmas! Beyond all else this day should be A day of holiest memory, When all the world should joyfully See Christ the Lord in Christmas. —Anon. God came to live with us that we might live with Him. A Joyous Celebration Read: Matthew 1:18-25 Behold, I bring you good tidings of great joy which will be to all people. —Luke 2:10 When God shows His goodness, He loves to see us respond with joy. For example, when God brought the Israelites back from captivity, He told them to hold a festival to commemorate the rebuilding of the temple and the walls of Jerusalem (Nehemiah 8). And celebrate they did! If God wanted the Israelites to rejoice because of His goodness, would He condemn us for a festive spirit at Christmas? Was not the angel’s message to the shepherds one of “good tidings of great joy”? (Luke 2:10). It’s true that the Bible does not tell us to celebrate Jesus’ birthday. We don’t even know the exact date, and much about the season has a pagan background. But that doesn’t make it wrong to celebrate if Christ is kept uppermost in our lives. We don’t think of mistletoe, holly, and evergreens as being pagan any more than we associate Sunday and Monday with the worship of the sun and the moon gods after which these days are named. Just because unbelievers abuse Christmastime doesn’t mean that we can’t enjoy the holiday. Keep Christ central. Celebrate His birth. Sing carols. Gather for family fun. Even make shopping an occasion for remembering God’s goodness. When we love Jesus and put Him first, He blesses our festivities. Joyful, all ye nations, rise, Join the triumph of the skies; With the angelic hosts proclaim, Christ is born in Bethlehem. —Wesley We can enjoy Christmas because we know the joy of Christ. The Seventh Stanza Read: Luke 2:8-14 Today in the town of David a Savior has been born to you; he is the Messiah, the Lord. Luke 2:11 In the summer of 1861, Henry Wadsworth Longfellow’s wife, Frances, died tragically in a fire. That first Christmas without her, he wrote in his diary, “How inexpressibly sad are the holidays.” The next year was no better, as he recorded, “ ‘A merry Christmas,’ say the children, but that is no more for me.” In 1863, as the American Civil War was dragging on, Longfellow’s son joined the army against his father’s wishes and was critically injured. On Christmas Day that year, as church bells announced the arrival of another painful Christmas, Longfellow picked up his pen and began to write, “I Heard the Bells on Christmas Day.” God makes everything new. The poem begins pleasantly, lyrically, but then takes a dark turn. The violent imagery of the pivotal fourth verse ill suits a Christmas carol. “Accursed” cannons “thundered,” mocking the message of peace. By the fifth and sixth verses, Longfellow’s desolation is nearly complete. “It was as if an earthquake rent the hearth-stones of a continent,” he wrote. The poet nearly gave up: “And in despair I bowed my head; ‘There is no peace on earth,’ I said.” But then, from the depths of that bleak Christmas day, Longfellow heard the irrepressible sound of hope. And he wrote this seventh stanza. Then pealed the bells more loud and deep: “God is not dead, nor doth He sleep! The wrong shall fail, the right prevail, with peace on earth, good-will to men!” The war raged on and so did memories of his personal tragedies, but it could not stop Christmas. The Messiah is born! He promises, “I am making everything new!” (Rev. 21:5). By Tim Gustafson | Immanuel—God with us! Luke 2:12 "This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger." NET This will be a sign for you: You will find a baby wrapped in strips of cloth and lying in a manger." GNT καὶ τοῦτο ὑμῖν τὸ σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ. NLT And you will recognize him by this sign: You will find a baby wrapped snugly in strips of cloth, lying in a manger." KJV And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. ESV And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger." NIV This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger." ASV And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. CSB This will be the sign for you: You will find a baby wrapped snugly in cloth and lying in a feeding trough." Ex 3:12 1 Sa 10:2-7 Ps 22:6 Isa 53:1,2 Luke 2 Resources - Multiple Sermons and Commentaries THE SIGN: MESSIAH IN A MANGER This will be a sign (semeion cf Lk 2:34+) for you: you will find (heurisko) baby (brephos) wrapped (sparganoo) in cloths and lying (keimai) in a manger (phatne) - Notice the sign was not a palace, or a throne or a halo over His head or a glow from His body, for Jesus was born as would be any baby. It was nothing mystical - no halo over His head, etc. It was simply a "sign," the purpose of a sign being to point the way (in this case to the One Who was Himself "the Way..." Jn 14:6). In that night to find a baby wrapped in cloths would not actually be the sign, but to find such a baby in a manger would have been unique and thus it would have been a clear sign. Under normal circumstances, one would not expect to find a newborn in an animal feeding trough. This sign is something they would be able to see that was unique even as Elizabeth's pregnancy (which would have been visible at 6 months) served as a visible "sign" for Mary in Lk 1:36+. As
Lucas 2
Wesley wrote in his famous hymn, “Hark! The Herald Angels Sing,” the invitation still stands: “veiled in flesh the Godhead see, hail th’ incarnate deity.” Will you join your voice to throngs who praise God for the mystery of the Word made flesh?" Hark! The herald angels sing, “Glory to the newborn King; Peace on earth, and mercy mild, God and sinners reconciled!” Joyful, all ye nations rise, Join the triumph of the skies; With th’angelic host proclaim, “Christ is born in Bethlehem!” Refrain: Hark! the herald angels sing, “Glory to the newborn King!” Christ, by highest Heav’n adored; Christ the everlasting Lord; Late in time, behold Him come, Offspring of a virgin’s womb. Veiled in flesh the Godhead see; Hail th’incarnate Deity, Pleased with us in flesh to dwell, Jesus our Emmanuel. Hail the heav’nly Prince of Peace! Hail the Sun of Righteousness! Light and life to all He brings, Ris’n with healing in His wings. Mild He lays His glory by, Born that man no more may die; Born to raise the sons of earth, Born to give them second birth. Come, Desire of nations, come, Fix in us Thy humble home; Rise, the woman’s conqu’ring Seed, Bruise in us the serpent’s head. Now display Thy saving pow’r, Ruined nature now restore; Now in mystic union join Thine to ours, and ours to Thine. Adam’s likeness, Lord, efface, Stamp Thine image in its place: Second Adam from above, Reinstate us in Thy love. Let us Thee, though lost, regain, Thee, the Life, the inner man: Oh, to all Thyself impart, Formed in each believing heart. Suddenly (1810)(exaiphnes from ek = of + aíphnes = suddenly) means happening unexpectedly, quickly without warning, unexpectedly, at once. Referring to the unexpected nature of Christ's Second Coming (Mk 13:36). Luke describes the sudden appearance of that "a light (the radiant Redeemer!) from heaven flashed around" Saul of Taursus (Acts 9:3+, Acts 22:6). Exaiphnes - 5x - Mk. 13:36; Lk. 2:13; Lk. 9:39; Acts 9:3; Acts 22:6. Mark 13:36 in case he should come suddenly and find you asleep. Luke 2:13 And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, Luke 9:39+ and a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling him as it leaves. Acts 9:3 As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; Acts 22:6 “But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, Exaiphnes - 8v in the Septuagint - Job 1:19; Pr. 24:22; Isa. 47:9 = "these two things will come on you suddenly in one day"; Jer. 6:26; Jer. 15:8 = "I will suddenly bring down on her Anguish and dismay"; Mic. 2:3; Hab. 2:7-note = "“Will not your creditors rise up suddenly"; Exaiphnes is used in a clear messianic prophecy by Malachi who records God's sure word of promise... “Behold, I am going to send My messenger (JOHN THE BAPTIST Mt 3:1-2), and he will clear the way before Me. And the Lord, Whom you seek, will suddenly come to His Temple (Lk 2:21-24+); and the Messenger of the covenant (MESSIAH), in Whom you delight, behold, He is coming,” says the LORD of hosts. (Malachi 3:1+) Multitude (throng)(4128) (plethos) stresses a large number. In this case how many angels Luke does not say, but given the fact that this was the very Creator of the angels who had been born it may well have been every created angel giving praise! Whatever the number, it was an angelic sight for the ages! And consider this beloved -- we will be able to speak with these shepherds some day in Heaven and ask them to recount their once in a lifetime experience. Host (4756)(stratia from stratós = an army) means army in classical Greek (of Pharaoh’s army in Lxx of Ex 14:4, 9, 17). In Luke 2:13 it refers to an "army of angels." In Acts 7:42 it refers to an "army" of stars which Israel worshiped. TDNT says the root word is "stratos, denoting a camp or army, the first derivative is strateuo, “to undertake a campaign,” “to serve in the army.” We then find strateia, meaning “campaign” or “military service.” Also found is stratia for “army” or superterrestrial “host.” Friberg has "of heavenly bodies, as the stars, etc. that were worshiped as symbols of celestial powers - supernatural spirit-beings." Louw-Nida also has "supernatural powers." Used in the Septuagint of idol worship (2 Chr. 33:3, 5; Jer. 7:18, 8:2, 19:13; Zeph. 1:5). In the only other NT use Stephen is reviewing the OT history of Israel (especially her unfaithfulness) pointing out to his unbelieving Jewish audience how Israel turned from God and to idolatry - “But God turned away and delivered them up to serve the host of heaven; as it is written in the book of the prophets, ‘IT WAS NOT TO ME THAT YOU OFFERED VICTIMS AND SACRIFICES FORTY YEARS IN THE WILDERNESS, WAS IT, O HOUSE OF ISRAEL? (Acts 7:42+) Praising (present tense = continually)(134)(aineo) is an expression of approval, commendation, admiration, awe, worship in extolling God. In the NT this verb is fittingly used only of God! In the Septuagint the first use is found in Genesis 49:8 "Judah, your brothers will praise you. Your hand will be on the neck of your enemies, your father's sons will bow down before you." The NET Note says "There is a wordplay here; the name Judah (yehudah) sounds in Hebrew like the verb translated praise (yodukha). The wordplay serves to draw attention to the statement as having special significance." Ultimately this speaks of the Messiah, the Lion of the Tribe of Judah! Aineo is used mainly by Luke in the NT and surprisingly there are no other uses in the Gospels! I love Luke's first two uses of aineo - And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, And on earth peace among men with whom He is pleased.” (Lk. 2:13-14) The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them.(Lk. 2:20) And in the last use of aineo in Scripture you and I and all these first Jewish disciples will be given a wonderful command And a voice came from the throne, saying, “Give praise (present imperative = command for us to make this our eternal practice!!!) to our God, all you His bond-servants, you who fear Him, the small and the great.” (Rev 19:5+ - O Happy Day - the original vesion! Sing along as you imagine that soon coming day!!!) It is as if the church begins and ends praising God and then continues praising Him forever and ever. Amen! The angels and shepherds praised God at the birth of Christ (Lk 2:13, 20), and the pilgrim crowds did so at Christ’s triumphal entry into Jerusalem (Lk 19:37+). The Gospel closes with the disciples blessing God in the Temple (Lk 24:53 - different verb eulogeo). The new Christian community praised God, and the man healed in the Temple offered praise (Acts 2:47+; Acts 3:3–9+). Related Resources: Jehovah Sabaoth, LORD of hosts (of armies) Jehovah Sabaoth: Pt2) QUESTION - What are the heavenly hosts? ANSWER - On the night that Jesus was born, an angel announced the good news to the shepherds in the fields of Bethlehem. “Suddenly a great company of the heavenly host appeared with the angel” and joined in praise to God (Luke 2:13). Most hymnals include “The Doxology,” one of the great hymns of the faith, and that song includes the line “Praise him above, ye heavenly host.” In both of these contexts, the heavenly hosts are God’s holy angels who dwell in God’s presence. Basically, the word host refers to a great number of individuals or to an army. Modified by the word heavenly, hosts becomes a great number of angelic beings forming a celestial army under God’s command. There is a suggestion of rank and orderliness, of companies and divisions within that heavenly army. The heavenly hosts were created by God and are controlled by God. One of God’s names is “LORD of hosts,” which occurs often in the Old Testament. In Hebrew, it is Yahweh Sabaoth, meaning “Lord of the heavenly armies” or “God of the heavenly hosts.” The NIV translates the name as “LORD Almighty.” See 1 Samuel 1:3; Psalm 24:10; Isaiah 22:14; Jeremiah 2:19; Amos 4:13; Haggai 2:9; Zechariah 8:6; and Malachi 2:16. There are places in Scripture where the heavenly hosts include fallen angels, such as in 1 Kings 22:19. The prophet Micaiah relates a vision of God’s throne room, where he saw “the whole heavenly host” standing on God’s right and left (HCSB). One of these beings in the divine presence is a “deceiving spirit” (verse 22), so the term heavenly hosts can refer broadly to all angelic beings, holy and unholy. Psalm 148:2 equates the parallel terms angels and heavenly hosts: “Praise him, all his angels; praise him, all his heavenly hosts.” Psalm 103:19–21 gives further information: “The Lord has established his throne in heaven, and his kingdom rules over all. Praise the Lord, you his angels, you mighty ones who do his bidding, who obey his word. Praise the Lord, all his heavenly hosts, you his servants who do his will.” In this passage, the psalmist praises God for the extent of divine authority—there is no part of creation that is not under God’s rule; His throne is “established.” The heavenly hosts (the angels) praise the Lord; they are, in fact, God’s servants who are at His beck and call. They dutifully obey God’s commands, carry out His bidding, and acquiesce to His will. As believers, we will someday inhabit heaven with God and the heavenly hosts. According to Hebrews 12:22, we have been called to the place where dwell “thousands upon thousands of angels in joyful assembly.” When Jesus returns to earth to establish His kingdom, “the armies of heaven [will be] following him, riding on white horses and dressed in fine linen, white and clean” (Revelation 19:14). In this context, the heavenly hosts are all those who inhabit heaven at that time: the redeemed of the church age, Old Testament believers, martyrs of the tribulation, and angels. The angelic army will be augmented by humans redeemed by the blood of the Lamb. We will not become angels, but we will be with them in glory. GotQuestions.org Luke 2:14 "Glory to God in the highest, And on earth peace among men with whom He is pleased." KJV Glory to God in the highest, and on earth peace, good will toward men. (NOTE WHAT IS MISSING!) NET "Glory to God in the highest, and on earth peace among people with whom he is pleased!" GNT Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. NLT "Glory to God in highest heaven, and peace on earth to those with whom God is pleased." ESV "Glory to God in the highest, and on earth peace among those with whom he is pleased!" NIV "Glory to God in the highest, and on earth peace to men on whom his favor rests." ASV Glory to God in the highest, And on earth peace among men in whom he is well pleased. CSB Glory to God in the highest heaven, and peace on earth to people He favors! Glory: Lu 19:38 Ps 69:34,35 85:9-12 96:11-13 Isa 44:23 49:13 Jn 17:4 Eph 1:6 3:20,21 Php 2:11 Rev 5:13 and: Lu 1:79 Isa 9:6,7 57:19 Jer 23:5,6 Mic 5:5 Zec 6:12,13 Jn 14:27 Ac 10:36 Ro 5:1 2Co 5:18-20 Eph 2:14-18 Col 1:20 Heb 13:20,21 good will (with whom He is pleased): John 3:16 Eph 2:4,7 2Th 2:16 Titus 3:4-7 1Jn 4:9,10 Luke 2 Resources - Multiple Sermons and Commentaries Abraham Hondius - Adoration of the shepherds. AN ANGELIC DOXOLOGY GLORIA IN EXCELSIS DEO! Heaven’s choir came down to sing when heaven’s King came down to save. Glory to God in the highest (hupsistos) - Note the order - always glory to God first an order that should never be reversed! This one-verse hymn has been titled the Gloria in Excelsis Deo (Latin for "glory to God in the highest"). Glory to God, the God of glory (Ps 29:3 Acts 7:2). Note the two aspects of this great doxology relate to heaven and to earth respectively. THOUGHT - Play Vivaldi's Gloria in Excelsis Deo ("Glory to God in the highest") (or here is a 30 minute version!!!) if you need something to wake you up to the Glory of Lord. Beloved, make no mistake about it! We will see and sing Gloria in Excelsis Deo with the angelic hosts! O God let us live with this blessed hope imprinted indelibly in our minds so that we might order our steps along the highway of holiness. In Jesus' Name. Amen. If you want an encore you might play Handel's Hallelujah Chorus! Ryle on glory to God in the highest - Now is come the highest degree of glory to God, by the appearing of His Son Jesus Christ in the world. He by His life and death on the cross will glorify God’s attributes,—justice, holiness, mercy, and wisdom,—as they never were glorified before. Creation glorified God, but not so much as redemption. (Luke 2) David