During the course of the past year we published over a hundred blog posts here and on our sister site. The list below gives the 12 posts that were the favorites on this site, so check out the list to see how it compares with your own favorites and to see if you missed any...

God’s Favorite Verses

Who is the “Elect Lady” the Apostle John Wrote to?

Fulfilling Three Goals at One Time

Letters of Hope in the Book of Revelation

Male and Female:  The Purpose of Pairs in the Gospel of Luke

Daniel and the King’s Kitchen:  Applying Faith with Wisdom

The Tax Collector and the High Cost of Love

The Lord’s Prayer:  What We Ask and What We Do

It Begins and Ends with Patience

The Treasures of Cirta

 A Letter from God?

Asking for Wisdom Wisely

*For more favorites, check out the 12 most popular posts on our sister site TacticalChristianity.org in a few days ​– and look out for the new year's offerings coming soon!

​Every Christian knows that Jesus Christ was born in Bethlehem, but many do not know why.    There are actually two reasons why Jesus was born in that tiny Judean village, and both can be found in Scripture. 

First, it was foretold that the Messiah was to come from the house of David – to be a descendant of the young shepherd who became king of ancient Israel 1,000 years before the time of Christ. This was promised to David himself:
 
“When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom … and I will establish the throne of his kingdom forever. I will be his father, and he will be my son … Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:12-16).

This prophecy could not have been completely fulfilled by David’s physical descendants, but only by a Messianic king who could rule “forever” (vss. 13, 16).  That is why in the New Testament it was foretold of Jesus:  “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David” (Luke 1:32), and why, of course, Jesus is called the “Son of David” throughout the Gospels.

So the Davidic sonship of the Messiah was one reason for his eventual birth in Bethlehem – the place where David was born (and crowned) and his ancestral home (1 Samuel 17:12).   As a descendant of David, Joseph, the husband of Jesus’ mother Mary,  was required to travel to Bethlehem for a Roman census: 

“In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria.)  And everyone went to their own town to register. So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David” (Luke 2:1-4).

But there is another reason for the Bethlehem nativity. The Old Testament Book of Micah contains a fascinating prophecy of what was to occur in the fulfillment of God’s promise of the Messiah:

“And you, O tower of the flock, hill of the daughter of Zion, to you shall it come, the former dominion shall come, kingship for the daughter of Jerusalem … But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. ... And he shall stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace” (Micah 4:8, 5:2-5).

This prophecy tells us that the Messianic ruler who would shepherd his people was, like David, to come from Bethlehem and that he would eventually reign “to the ends of the earth.”  But notice another detail.  The prophecy begins “And you, O tower of the flock ...” for which the Hebrew is migdal eder, literally “Tower of Eder.” This tower is first mentioned in the Book of Genesis.  It stood on the outskirts of Bethlehem  where  the patriarch Jacob’s wife Rachel (Genesis 35:18-19) gave birth to her son “Ben-Oni” (meaning “son of sorrow”), whose name was changed to Benjamin (“son of the right hand”).  In New Testament times, the tower was a watchtower used to guard the flocks of sheep that were pastured in that area.

The Jewish Mishnah (Shekalim vii. 4) indicates that sheep in the fields around Migdal Eder were controlled by the Temple in Jerusalem and were used to provide the animals sacrificed in the temple rituals.   A number of biblical scholars have pointed out that if the prophecy of Micah 4:8 was fulfilled literally, then Jesus may well have been born in some building in this general part of the outskirts of Bethlehem.  The word translated “manger” where the infant Jesus was placed (Luke 3:7) could also be translated as “stall” or any holding area for animals.

More importantly, have you ever wondered why the Gospel of Luke tells us that at the Nativity, angels appeared to shepherds? The heavenly host could have appeared, of course, to a group of soldiers, priests, travelers, or any other individuals, but we are told that they appeared to shepherds who were grazing their flocks in the area where Jesus was born (Luke 2:8-15).  If Jesus was born in the area of Migdol Eder, the area where the sacrificial lambs were born and raised, the shepherds would naturally have been the people present in that area.

But regardless of the details of its fulfillment, the intent of the prophecy of Micah is clear.  The promised Messiah who was the Lamb who would be sacrificed for his people (John 1:29) would also be their future Shepherd (Matthew 2:6).  We see this principle throughout the Gospels, which speak of Jesus in both his initial human and later divine roles – as both the Servant and the future promised King, the Captive and the future Warrior, the Judged and the future Judge (Matthew 25:32, etc.).  In every case, at his first coming Jesus fulfilled the lesser role, and at his second coming he will fulfill the greater role.
 
And there is a lesson in this for us.  As we read the Gospel accounts and reflect on the life of Jesus, we should look carefully at how he carried out the lesser roles he fulfilled as a human being.  These roles are recorded so that our present lives may be modelled on his – just as he promises to eventually share his greater roles with us  if we are faithful in the lesser ones we have now (Luke 16:10).

Jesus saw the signs –  as did many of the early Christians. Stone blocks mounted on the wall that divided the “Court of the Gentiles” from the inner courts, where only Jews were allowed to enter, proclaimed in Greek: “No foreigner may enter … the sanctuary and the enclosure. Whoever is caught, on himself shall he put blame for the death which will ensue.”

The text of these warning signs was preserved by the ancient Jewish historian Josephus, and two of the actual signs still survive today in museums in Jerusalem and in Istanbul – so there is no doubt about what they said or the threatened punishment for any foreigner who attempted to enter the temple.   The apostle Paul refers to this well-known “dividing wall” as a wall of hostility between Jews and Gentiles in Ephesians 2:14.  But was this the way the temple of God was originally organized with strict limits placed on Gentiles, no matter what their dedication to God?

The answer – which is somewhat surprising to many people –  is a definite “no!”  Although the Hebrew Bible states that only the descendants of Aaron could function in a priestly role within the temple (Numbers 18:7), there was no “Court of the Gentiles” in the original Tabernacle Israel was instructed to set up. Gentiles were permitted to pray and sacrifice to God in the same way Israelites did:

For the generations to come, whenever a foreigner or anyone else living among you presents a food offering as an aroma pleasing to the Lord, they must do exactly as you do. The community is to have the same rules for you and for the foreigner residing among you; this is a lasting ordinance for the generations to come. You and the foreigner shall be the same before the Lord: The same laws and regulations will apply both to you and to the foreigner residing among you (Numbers 15:14-16).

At the dedication of the first temple, in the tenth century BC, King Solomon prayed:

As for the foreigner who does not belong to your people Israel but has come from a distant land because of your great name and your mighty hand and your outstretched arm — when they come and pray toward this temple, then hear from heaven, your dwelling place. Do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name (2 Chronicles 6:32-33).

And the prophet Isaiah records the words of God regarding the Gentiles and the temple:

… foreigners who bind themselves to the Lord to minister to him, to love the name of the Lord, and to be his servants, all who keep the Sabbath without desecrating it and who hold fast to my covenant —  these I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations (Isaiah 56:6-7).

By the third century B.C., however, the Jews began to exclude Gentiles from the Temple enclosure.  By the time of King Herod the Great (immediately before the life of Jesus), when he rebuilt the temple, Herod even had priests trained in masonry so that they could carry out the construction of the sacred precincts rather than the Gentile builders he had used in other projects (Josephus, Antiquities 15.390).

As a result of this distancing of the Gentiles, throughout the life and ministry of Jesus, foreigners were allowed only into the specially added outermost court of the temple –  the “Court of the Gentiles.”

This situation was doubly sad. The outer court was also where the animals that would be sacrificed were kept, and the noise, stench, and excrement of the many animals hardly made the court a place conducive to prayer.  Gentiles were permitted, if not encouraged, to donate animals for sacrifice in the temple, but Roman coinage was not accepted, and so money changers conducted a lucrative business exchanging the foreign currency for Hebrew coins which could then be used to purchase sacrificial animals (very likely at inflated prices).

It was this situation, of course, to which Jesus reacted so violently when he drove the money changers and animal sellers out of the Court of the Gentiles, quoting Isaiah in saying: “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers’” (Mark 11:17). But while we tend to focus on Jesus’ words about the den of robbers or thieves, we may miss his equal stress on the fact that the temple of God was to be a house of prayer “for all nations” – for Gentiles as well as for Jews.   Jesus’ anger was clearly directed just as much at the exclusion and mistreatment of the Gentiles as it was at the financial gauging being perpetrated in the temple.

Perhaps it is not surprising then, that after the death of Jesus, when the temple curtain or screen blocking the view of the inner temple was torn in two by a great earthquake, Matthew’s Gospel (the Gospel originally written for a primarily Jewish audience) states that it was not a Jew, but a Gentile – the centurion who beheld Christ’s death – who was inspired to state:  “"Surely he was the Son of God!" (Matthew 27:54).   

The tearing of the temple curtain signified the opening up of access of mankind to God through the death of Christ, and the access was of course one given to Jew and Gentile alike.  With the granting of the Holy Spirit to the Gentles (Acts 10:44-46), God’s inclusion of non-Jews –  as was always his intent –  was made doubly clear.
​
So it was that the apostle Paul could write of Christ (referring to the wall with its warning signs between the court of the Gentiles and the inner temple): “For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility” (Ephesians 2:14).  Although the Gentiles were excluded from the temple proper during the life of Christ, God’s intent was always to include all peoples.  

​A few weeks ago we announced our new website, FreeChristianEBooks.org, dedicated to making quality Christian e-books (our own and selected others) freely available for reading on any computer, e-reader or smartphone.  

The new site has received a lot of visitors and positive comments already and we are excited that it has had such a great reception.  There is an obvious and growing need for Christian e-books that can be read on any electronic device, but although there are numerous websites offering free Christian literature, their books all too often offer a narrow denominational perspective, are only “occasionally” or “partially” free, and often require registration with an email address that leads to advertising or other “follow ups.” Perhaps that is why our new site has been an immediate success with its non-denominational approach and completely free downloads without any strings, conditions or registrations.   
And there is more good news.  Free Christian E-Books is not intended to be a static library – we plan to add new titles to the site on a regular basis. We have already added a number of new e-books and more are on the way. 
​
The new additions include a small selection of Bible translations as well as Bible study and Christian living helps by established Christian authors.  There is  already a wide selection of titles to choose from, but the new additions make the site even more useful.  So if you haven’t visited yet – or to see the new titles –  you can visit FreeChristianEBooks.org here.