Refresh & Restore – Just Keith Harris

“Kept Through the Trial: Jesus’s Letter to the Church at Philadelphia” — a Refresh & Restore Bible Study

We’re back in our study of Revelation called The KING is Coming, where we’re taking a verse-by-verse approach to see what the book truly reveals—Jesus Christ Himself. As always, I’m joined by Jamie Harrison, and I’m thankful for the opportunity to walk through this study together. Today, we’ll be looking at another of Jesus’s letters to the churches, this time turning to the church in Philadelphia. This week’s passage is Revelation 3:7–13:

⁷“And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.⁸“ ‘I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. ⁹Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. ¹⁰Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. ¹¹I am coming soon. Hold fast what you have, so that no one may seize your crown. ¹²The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. ¹³He who has an ear, let him hear what the Spirit says to the churches.’^[1]

https://open.spotify.com/episode/3jmFoqZKEX3Uxr90Bd1q8T?si=c6iEuIjESoqS7zdb3Eyjfw

Keith Harris:
Greetings, Sojourners,
We’re excited to dive into this letter today. How excited are we?

Jamie Harrison:
I am almost as excited as you are. Almost. Almost.

Keith:
Too many cups of coffee.

Jamie:
Too many cups of coffee — and that’s T-W-O, actually number three. I had one before I got here. This is not good.

Keith:
Well, I’m glad you’re excited. Since you’re excited, why don’t you filter that excitement into Revelation 3 — the letter to Philadelphia.

Jamie:
This letter — this letter is… it’s a little deep. It’s a little controversial. There’s one particular verse in here that’s the only one I ever hear quoted when people say Jesus is going to come back before the tribulation. It’s always this one.

But I want to say up front — Keith and I have made very clear from the get-go that these kinds of controversial things are not our focus. Our focus is: What does the Bible say about Jesus?

Keith:
And we’ve said this at least once every episode. We don’t have the answers to all the popular questions. We’re not seeking to. What we try to do is what I would call good, practical, healthy Bible interpretation — where the clear things are important and the important things are clear. And that which is less clear? That’s above our pay grade. So we’re going to tell you — to the best of our ability — what the Bible says, and do what Nehemiah 8:8 says:

“They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading.”

That’s what we’re going for — to point people to Jesus. And if something cannot be known, we’ll tell you that. And then we’ll move on.

Jamie:
That’s right. Amen. Let’s go.

So as we get started here, remember the letters are all set up kind of in the same order, for the most part. And here we start off again with our salutation: “To the angel of the church in Philadelphia…” — referring to the pastor of said church. And then Jesus is going to jump straight in and give some attributes about Himself. And He says: “The words of the Holy One, the True One, the One who has the key of David, who opens and no one will close, and who closes and no one opens.” (CSB) So He gives quite a few things about Himself here. And just to briefly dive into each one a little bit: First off, He describes Himself as the Holy One. Please understand — this is Jesus declaring that He is God. Don’t ever be confused about that. Some people will say, “Well, Jesus never said He was God.” Well, first off — He did. And second — here’s one example. When He says He is the Holy One, He is declaring that He has full authority as a member of the Godhead. He is God — and that is exponentially important to understand. Jesus has the same authority that God the Father and God the Holy Spirit do.

Keith:
Because we’re not talking about three gods. We’re talking about three persons of the One God. Because it says the Holy One, the True One, clarifying that while Jesus is a member of the Trinity — which is just a word we use to describe this multifaceted God — He is one God, and His name is Jesus.

Jamie:
And so He goes from there — He says the Holy One, the True One, like Keith said. Now, the city of Philadelphia — not Philadelphia, Pennsylvania, because that didn’t exist yet.

Keith:
That’s accurate.

Jamie:
Coincidentally, this city was actually destroyed [once] by an earthquake — but we digress. Philadelphia was called “the Gateway to the East.” They were situated on a main route of the imperial post from Rome to the East. So it was a very important city in terms of traffic — people passing through, mail being delivered — things like that. But along this route, because there were so many travelers, there were also many, many temples to other gods.

Keith:
Which was very common — not just in the Roman Empire, but especially in the Roman Empire. They wanted to keep people happy, keep people placated. And one way to do that — especially if you’re trying to gather a lot of people together — is to make it easy for them. So you think about cities today that have mosques and temples and synagogues and churches and this and that. It’s along the same vein — gather the people in, get them for your purpose. And, I mean, that’s what gathers them.

Jamie:
That’s right. And so Jesus here — when He says the True One — understand: He’s not fake. He’s not man-made. He’s not a copy. He is God. He’s saying, “I’m not like all these other false gods and temples you see along the way. I am God.” Revelation 6:10 refers to Jesus as the One who is holy and true.
In other words — again — He is God. So He is making an emphasis here, so that the church in Philadelphia understands: this is who is speaking.

Keith:
And I think it’s 1 John 5:20 that says — specifically about Jesus —

“He is the true God, and eternal life.” (ESV)

So this is consistent — same author as Revelation, by the way. The same John who wrote Revelation also wrote 1 John. So the message is consistent: Jesus is God.

Jamie:
So then the third attribute He gives here is: “The One who has the key of David, who opens and no one will close, and who closes and no one opens.” (CSB) I just want to briefly hit on this. If you look back at Isaiah 22:15–25, you’ll see kind of where this idea — the “key of David” — comes from. And the story that happens in Isaiah 22 is this: Assyria invades Judah, and the Jewish leaders — instead of calling on God to defend them — they call on Egypt to defend them. And one of those leaders was named Shebna… Shebna? Shebna? However you want to say it.

Keith:
Just say it fast.

Jamie:
Say it fast. Nobody knows.

Keith:
Confidence. That’s the key.

Jamie:
That’s right — confidence.

So Shebna used his office for personal gain, and so God removes him and puts Eliakim in his place. And gives him the keys of authority — these “keys of David.” Whoever this steward is has control over the distribution of resources. So again, Shebna uses it for personal gain. Eliakim comes in — he’s a very good man, according to the Bible. But even though he’s a good man, we’re told in the story that he will give way — that his shelf will be removed, so to speak — because he’s still just a man, and he’s not able. He’s not able to do what Jesus can.

So when he’s removed, the keys are going to be given to Jesus. Only Jesus can be trusted with our lives. He is the heir to the throne of David. So when He says, “The One who has the key of David,” that’s what He’s referring to. He is, so to speak, over the house. He is the treasurer. He’s in charge of the distribution of resources. In other words — He’s the man, okay? I think that’s the best way to say it. He has the key.

So if you ever hear anybody else say that they have the key of David — they are a liar.

Keith:
And in a very real sense — an antichrist. Not the Antichrist, but an antichrist. If the Bible says this is what Jesus has — and they’re not Jesus, or Eliakim from centuries ago — then they’re lying. And they’re dangerous.

Jamie:
Very, very dangerous. And I do encourage — as we go through this study — look in the Word. Don’t take our word for it. We’re big on that when we’re teaching or preaching in church. Our pastor, Big John, is always like, “Man, go back to the Word. Don’t just take my word for it — go to the Word.” So again, that was Isaiah 22:15–25 — check it out, read it for yourself.

Keith:
Specifically verse 22 is where that key reference is — that Jesus is pretty much quoting word for word.

Jamie:
Absolutely.

So what does Jesus do with these keys of David? Well, it tells us: “The One who has the key of David, who opens and no one will close, and who closes and no one opens.” (CSB) Well, what is He opening and closing? You can look straight to the Bible on this — because again, the Bible is going to tell us what the Bible means. And if you look in Acts 14:27, 1 Corinthians 16:9, 2 Corinthians 2:12, Colossians 4:3–4 — and there are others — but if you look at those, all of them refer to a door being opened for ministry, for the gospel to be spread. So Jesus has the authority — as a full member of the Godhead — to close and open doors. And what doors is He closing and opening? They’re doors to ministry, the spread of the gospel, for you to go and do the works you’ve been placed here to do. Paul talks about this in a couple of his letters — Keith, help me with the exact one — but he wanted to go to a particular country to the East and wasn’t allowed to go.

Keith:
Yeah, and at one point in time, he was planning on going to Spain — and we know he didn’t make it there.

Jamie:
That’s right. Wanted to go to Rome, but wasn’t allowed to go at that time because the Holy Spirit closed that door. And so that’s the idea we’re looking at here.

So Jesus, once again, is explaining — in three different ways — “I’m part of the Godhead, and I’ve got all authority.” And then He goes on from there and says: “I know your works. Look, I’ve placed before you an open door that no one can close, because you have but little power, yet you’ve kept My Word and have not denied My name.” (CSB) So — you have but little power. He’s opening these doors not because they have wealth, not because they’re a large congregation, not because they have some qualification like X, Y, Z — He opens the door of ministry because of their faith.

Keith:
It’s a clear contrast here to [Jesus’s last] letter. If you look back at Matthew 7, Jesus says, “You said you did this in My name, and that in My name — we raised the dead, we prophesied…” And Jesus says, “But I don’t know who you are.” Here, Jesus is saying, “I do know who you are. And I’ve picked you — not because you’re strong in and of yourself — but because I’ve given you a ministry that no one is going to be able to stop.” The contrast is the strength of Jesus that He gives to those He has saved — those He has made alive. That’s what it takes for ministry. It’s not based on your gifting or your ability or your works — because the world will tell you (and a lot of times, even religion will tell you): “Do this, and you earn that.” But Jesus is saying: “You get this because I am this. I used My key. I unlocked the door. They can’t shut it.”

Jamie:
That’s right. That’s a huge deal. Very much so.

So He says: “You’ve kept My Word, you’ve not denied My name. Note this: I will make those from the synagogue of Satan, who claim to be Jews and are not, but are lying — I will make them come and bow down at your feet, and they will know that I have loved you.” (CSB) So first — you’ve kept My Word and not denied My name. In other words, they’ve survived persecution. They’ve survived trials. These people are stepping out in faith. They’re doing the things the Lord told them to do. They’ve kept His Word. They’ve survived persecution. They’ve survived trials.

Keith:
Which, in contrast, obviously means there are some who — because of the persecution and the trials — denied His name. They just walked away from Him. That was a common practice — not just back in ancient times, but even now. If you’re living in a country that is hostile to the gospel, they will absolutely give you the opportunity to renounce that belief — to say, “No, just kidding. Jesus isn’t my Lord. Allah is,” or “Caesar is,” or whoever. And these people — in the midst of that, having the opportunity — said: “No. Jesus. Period.”

Jamie:
That’s right. Period. So with this next verse — verse 9 — talking about the synagogue of Satan, who claim to be Jews and are not, but are lying — you can jump back to Revelation 2:9–10 and you get the same kind of idea. They are Jews outwardly, but not inwardly, so to speak. In other words, they’re not who Jesus would want them to be — who God would want them to be. They’re being led by Satan to persecute these believers. Now, if you’re a Jew reading this letter back during this time, you might say, “Are you trying to say I’m part of the synagogue of Satan?” Well — if you’re doing Satan’s work, then that’s what you are.

Keith:
It says what it says.

Jamie:
That’s right. And He says: “I will make them come and bow down at your feet, and they will know that I have loved you.” (CSB) You can also look at Philippians 2:5–11 and Revelation 5:11–13 for similar language.

And then He says: “Because you have kept My command to endure, I will also keep you from the hour of testing that is going to come on the whole world, to test those who live on the earth.” (CSB) Then verse 11: “I am coming soon. Hold on to what you have, so that no one takes your crown.” (CSB) And here’s that verse I mentioned earlier — the one that some people quote when they say Jesus is going to come back before the tribulation. It’s this phrase: “I will keep you from the hour of testing…” Now — when you read that, you might assume that it means He’s going to remove you from the trial, that He’ll take you off the face of the earth and move you to heaven before the trial starts. So I think we have to look at that word “keep.” What does it mean? Is Jesus saying, “I’ll take you out of the Great Tribulation”?

Now, mind you — He’s just commended them. There’s no admonition in this letter, no rebuke. It’s all praise. He just told them, “Great job working through persecution. Great job working through trials.” In other words, as Christians — we’re going to go through these things. The Bible’s clear about that. So again, what does the word “keep” mean? This particular Greek word — and Keith, you can pronounce it better than I can…

Keith:
I believe it’s tēreō.

Jamie:
Sounds great. We’ll go with that. It means: “To cause to continue, to guard, to watch over, to protect.”

So let’s read that verse with each of those meanings plugged in. “I will also cause you to continue from the hour of testing.” “I will guard you from the hour of testing.” “I will watch over you from the hour of testing.” “I will protect you from the hour of testing.” So when you read it that way, it doesn’t sound like you’re being removed. It sounds like you’re being protected through the hour of testing.

So let’s look back at a couple of places where that same word — keep — is used. First, let’s go to John 15:20–21. This is where Jesus is speaking to His disciples. He says: “Remember the word I spoke to you: A servant is not greater than his master. If they persecuted Me, they will also persecute you. If they kept My word, they will also keep yours.” (CSB) There’s that same word — keep. Verse 21: “But they will do all these things to you on account of My name, because they don’t know the One who sent Me.” (CSB) So these two verses say that we’re going to go through persecution — it’s going to happen.

Now jump to John 17:6–19. This is where Jesus is praying for His disciples. And I think it’s important to read this whole section: “I have revealed Your name to the people You gave Me from the world. They were Yours, You gave them to Me, and they have kept Your word. Now they know that everything You have given Me is from You, because I have given them the words You gave Me. They have received them and have known for certain that I came from You. They have believed that You sent Me. I pray for them. I’m not praying for the world but for those You have given Me, because they are Yours. Everything I have is Yours, and everything You have is Mine, and I am glorified in them. I am no longer in the world, but they are in the world, and I am coming to You. Holy Father, protect them by Your name that You have given Me, so that they may be one as We are one. While I was with them, I was protecting them by Your name that You have given Me. I guarded them, and not one of them is lost except the son of destruction…” (CSB)

Keith:
— referring to Judas.

Jamie:
Right — “so that the Scripture may be fulfilled.” Then He says: “Now I am coming to You, and I speak these things in the world so that they may have My joy completed in them. I have given them Your word. The world hated them because they are not of the world, just as I am not of the world. I am not praying that You take them out of the world, but that You protect them from the evil one.” (CSB)

Keith:
That word protect — same word again: tēreō. That’s the word we’re looking at.

Jamie:
Exactly. He says: “They are not of the world, just as I am not of the world. Sanctify them by the truth; Your word is truth. As You sent Me into the world, I also have sent them into the world. I sanctify Myself for them, so that they also may be sanctified by the truth.” (CSB) Now, one of the keys to studying the Bible is knowing that the Bible is going to confirm what the Bible says. And if it doesn’t, then it’s probably one of those things that we’re not supposed to know about.

Keith:
And when something is only mentioned vaguely, or only mentioned in one place — it depends on how it’s used, whether or not we can be clear about it.

Jamie:
Right. So here in Revelation, Jesus says He will “keep” them from the hour of testing. And in John 17, He uses the same word — and He literally says: “I’m not praying that You take them out of the world, but that You keep them from the evil one.” In other words, while they’re going through the tribulation of the world — the persecution — He is protecting them through it, not removing them from it.

Keith:
And we’ve been looking at that word keep as a verb — but the noun form of it literally means something like a warden or a guard. It’s related to how we use the phrase “keep an eye on.” And “keep an eye on” doesn’t necessarily mean you rescue someone from everything — it means you make sure they can make it through. If you’re keeping an eye on your kids, you don’t necessarily mow everything down in front of them — even if you want to.

Part of that is them learning how to navigate things, knowing you’re there. As kids grow into adulthood, they’ve got to be able to do things on their own. So, like, if I’m keeping an eye on my kids while they’re cooking, I can’t run over every time they touch the stove knob and slap their hand away. They know I’ve got them — but they’re still learning. And that’s the idea behind this word keep.

Jamie:
So I think to kind of finish this out — if you’re still with us (and hopefully you didn’t click off because you disagree with what we just said) — I want to say this: Is Jesus coming back before the Tribulation? Is He coming back halfway through? Is He coming at the end? The answer is: I don’t know. I’m not Him. And He told us that no one knows — only the Father.

Keith:
One thing we can definitively say is that He’s not coming back before any tribulation — because we know from the book of Acts, the church has already been going through tribulation. And I think about 1 Peter 5:8–9 — where Peter’s writing to believers who are going through trials and tribulations. He talks about their adversary, the devil, prowling around like a roaring lion, seeking to devour and destroy. And he says: “Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.” (ESV)

I hear people in the church today talk about, “Well, what are we going to do when persecution sets in?” If you’re living a godly life in the middle of a secular world, you’ve probably experienced it on some level. But all around the world today — and for the last 2,000 years — there are Christians who’ve faced the choice: “Will you renounce Christ and live, or remain faithful and die?” So we can definitively say — whether or not He comes back before the Great Tribulation — there’s already great tribulation happening in a lot of places.

Jamie:
A lot of places. Here in America, we’re kind of shielded from that — or spoiled. That’s a better word.

Keith:
Spoiled. Good word.

Jamie:
So again — the answer is: We don’t know. Sure, I’m rooting for a pre-tribulation return…, but I also have to look at it objectively and say: If believers at the beginning of the church suffered immense persecution… We could talk all day about the torture techniques used on them. Some of it would blow your mind — might even make you puke. The early church suffered.

Keith:
And I love how Shane Viner put it when we discussed this a while back. He said, “I want more than anything for the pre-trib view to be right… but it sure is good news to know that if it’s not — He’s got us.” That’s it. That’s such a beautiful sentiment. Do we want Jesus to come and rescue us beforehand? Absolutely. But we can also look at those who are suffering now around the world and say — “He’s still got them. And He’ll still have us — no matter what the world throws our way.” I’ve heard someone say, “The world’s greatest threat — death — brings the Christian’s greatest reward.”

Jamie:
So Jesus goes on from there and says again: “I am coming soon. Hold on to what you have, so that no one takes your crown. The one who conquers, I will make a pillar in the temple of My God, and he will never go out again. I will write on him the name of My God, and the name of the city of My God — the New Jerusalem — which comes down out of heaven from My God, and My new name.” (CSB) So here we go — “the one who conquers.” Again, 1 John 5:4–5 tells us the one who conquers is the one who is saved. He says, “I’ll make him a pillar in the temple of My God.” Now, I think it’s interesting — in Philadelphia, they were constantly scared of earthquakes. They were constantly having to evacuate the city. And we mentioned at the beginning that it was actually destroyed by an earthquake in 17 BC. So this language would’ve hit home — when Jesus talks about a pillar. A pillar holds a building up. They had seen buildings collapse — often. So this is personal.

Keith:
And ideally, the pillar stays.

Jamie:
That’s right. So here Jesus says: “I’ll make you a pillar in the temple of My God.” In other words — this temple will never be destroyed. You will be there forever. And of course, we know this temple isn’t a literal building. Revelation 21:22 tells us that there is no temple in heaven — because Jesus Himself is the temple. We also know that the believers bear His name (Galatians 2:9). He says: “I’ll give you the name of My God, the name of the city of My God — the New Jerusalem — and My new name.” (CSB) Ezekiel 48:35 says the New Jerusalem means: “The LORD is there.” And that’s exactly what we have here in Revelation. The Lord is there. There’s no sun, because He is the light. There’s no temple, because He is the temple. And we will be there forever with Him. Now as far as where it says He’ll write on us His name and His new name — Some people say, “Well, what is that name?” I don’t know. Because He didn’t tell us.

Keith:
And if He doesn’t tell us, we’re not supposed to know.

Jamie:
That’s right. I can give you a few other verses in Revelation that mention His new name — that’s Revelation 2:17, 3:12, 19:12, and 22:4. Check those out. But again — it doesn’t say what the name is. Who knows? But I know it’s going to be pretty cool — because it comes from Him.

Keith:
It’s one of those things like — have you ever tried to explain something to someone, and finally just said, “You had to be there”? Well, this is going to be one of those things. You have to be there — with Him — to know. And that’s good. Because again — we’re talking about a Savior who keeps us through persecution, who gives us perseverance. If we are His, we will be with Him forever. So we don’t have to know everything right now. We can have assurance in this: We know Him. And He knows us.

Jamie:
And of course, the last verse: “Let anyone who has ears to hear listen to what the Spirit says to the churches.” (CSB) Or maybe it says, “has ears.” I don’t know. That’s horrible. There’s some guy in the world without ears right now who’s reading the transcript going, “I don’t think that’s very funny.” Yeah, I apologize to you, sir.

Keith:
Most of what comes out in these podcasts starts as writing, but this — oddly enough — is meant to be heard. These conversations — while we joke — the idea here is: Don’t just hear what we said. Hear what the Spirit says to the churches. Not just these churches in Revelation — but to your church as well. If you’re saved, you should be part of a local church. And this letter is written to yours, too. Are you going to be like the churches that Jesus rebuked for their works? Or like the ones who had no works at all?
Or are you going to be like this church — where Jesus says: “I know that you have little power — but I’ve given you work to do, and you’ve done it.” This letter is meant to apply to your life. Before Jesus gave any of the future stuff in Revelation, He gave these letters — to deal with the now. So… are you part of the synagogue of Satan? Are you claiming to be part of God’s people, but lying? Or are you bowing at His feet, knowing full well that He loves you — and because He loved you, you love Him? With this letter to the church at Philadelphia — dear Sojourner, this is our plea: Seek to apply this. Do you belong to God?

Has He saved you? Have you confessed Him as Lord, and believed in your heart that God raised Him from the dead? Because if you haven’t — You’ve got nothing to hold fast to. If you haven’t — There’s no amount of works, no amount of Bible reading, no obsession with prophecy that can save you. Jesus is the True One. And if He has opened the door to you — no one can shut it. That’s good news.

Alright. We have thoroughly enjoyed this. Jamie, thank you for being here.

Jamie:
Oh, thank you.

Keith:
We’ll see y’all next week with the last of the letters — the letter to the church in Laodicea.

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2025), Re 3:7–13.

Christ Has Come: The Promised King & His Gift of Love” — a Refresh & Restore Bible Study

Romans 5:8 –

…but God shows his love for us in that while we were still sinners, Christ died for us.^[1]

John 3:16-17 –

¹⁶“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. ¹⁷For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.^[2]

1 John 4:9-10 –

⁹In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. ¹⁰In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.^[3]

Merry Christmas Adam, Sojourners!

Why Christmas Adam, you ask? Well, Adam came before Eve, right? Ba-dum-cha!

I’m somewhat sorry to start with a dad joke, but I am who I am. And even a light moment like this can remind us that Christmas meets us in ordinary, human places before leading us to eternal truths. So, with that smile (hopefully) in place, let’s turn our hearts to deeper things.

As we move toward the culmination of Advent and stand on the threshold of Christmas, we pause once more to reflect on the gifts God has given us in the coming of His Son. Over the past few weeks, we’ve traced the steady unfolding of the gospel through hope, peace, and joy. We’ve seen that our hope rests not in circumstances but in the faithful God who keeps His promises. We’ve seen that true peace was secured when Jesus entered our darkness to reconcile us to God. And we’ve seen that real joy is not manufactured by emotion or ease but springs up where God’s mercy is received and trusted. And if this season finds you carrying grief, sorrow, disappointment, or weariness, there is room for that here. The coming of Jesus doesn’t require us to pretend, perform, or put on a happy face. It invites us to come to Him honestly – needy, heavy-laden, and real – and to find that He meets us with mercy (Matthew 11:28-30, Psalm 34:18, Hebrews 4:15-16).

Now, all of those gifts converge in the love of God.

Christmas is the declaration that God’s love is neither distant nor abstract. It took on flesh (John 1:14). The incarnation is not merely the arrival of a baby in Bethlehem; it is the greatest gift ever given – the Son of God sent for sinners like us. Hope, peace, and joy all find their source and fulfillment in Him because they flow from God’s love revealed in Jesus. Without God’s love, there would be no promise kept, no peace secured, and no joy that lasts. Christmas tells us that love has come near (Hebrews 2:14-18).

In this final study in our Christ Has Come series, we’ll consider how Scripture defines that love – not as sentiment, but as saving action. We’ll briefly walk through three key passages that together give us a clear and faithful picture of the love of God revealed in Christmas: Romans 5:8, where God demonstrates His love for sinners; John 3:16-17, where God gives His Son so the world might be saved; and 1 John 4:9-10, where love is defined – not by our response to God but by God’s initiative toward us. As we do, it’s my prayer that we’ll see that Christmas proclaims this staggeringly simple and gloriously true gospel message: God loves, God gives, and God saves.

God Demonstrates His Love (Romans 5:8)
…but God shows His love for us in that while we were still sinners, Christ died for us.

This verse doesn’t merely tell us that God loves – it shows us how He loves. His love is not theoretical. It’s not conditional. It’s demonstrated, proven, and displayed throughout history through the death of Jesus (1 John 3:16).

What makes this love so staggering is when it was shown. Paul explains that Jesus didn’t die for good, righteous people or folks who had earned God’s favor. He died for sinners – ungodly people living in rebellion and enmity against God (Romans 5:6-10). Human love, at its best, may sacrifice for someone we feel is worthy, but God’s love belongs to an entirely different category. While we were still estranged, still guilty, still God’s enemies, still unable to fix or save ourselves, God acted. He moved first in love (1 John 4:19).

And it’s important to see that this wasn’t only the love of the Son for us but also the love of the Father. You see, the cross wasn’t a tragic accident or a reluctant sacrifice – it was God’s loving plan of redemption. God demonstrated His love by sending His Son to die in our place (Romans 8:32). The justice and righteousness of God required that sin be dealt with, and Romans 5:9 reminds us why the cross was necessary: “Since, therefore, we have now been justified by His blood, much more shall we be saved by Him from the wrath of God.” God’s love doesn’t ignore sin or minimize judgment. Rather, love moved God to place His righteous wrath against sin upon His own Son, so that sinners like us could be forgiven, justified, and reconciled to Him.

Romans 5:8 teaches us that God’s love isn’t measured by how we feel in a given moment or how well life is going. It’s anchored in an unchanging historical reality: Jesus died for us. Christmas, then, isn’t sentimental but sacrificial. It points us to the cross, where God’s love is demonstrated fully, finally, and forever.

God Gives His Son (John 3:16-17)
For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life. For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him.

If Romans 5:8 shows us how God demonstrates His love, John 3:16-17 helps us understand why – and to what end. The cross doesn’t stand alone as an isolated act of love but flows out of the eternal, gracious heart of the Father. Long before nails pierced flesh, love was already moving. God loved, and so God gave.

“For God so loved the world, that He gave His only begotten Son….” These are probably the most familiar words in all of Scripture, but they lose none of their weight or strength with repetition. They magnify this God-sized love, a love not measured by the size or goodness of the world but in the costliness of the gift He gives. Scripture is clear: God’s love for the world is astonishing not because the world was worthy, but because it was fallen, rebellious, and broken. The wonder of John 3:16 isn’t that God loved something lovable—which would make sense—but that He loved sinners and gave His Son so that they might be saved through Him. That is grace. That is mercy.

And this love isn’t vague. It’s not sentimental. God’s love takes action. He gave His Son – He sent Him into the world to take on flesh, dwell among us, and ultimately to bear the penalty for our sin. The incarnation – Christmas – is an act of love. Christmas tells us that love came near to us, and as we said before, Christmas leads us to the cross, God giving Himself so that sinners might live.

John 3:17 presses this even further because Jesus didn’t enter a morally neutral world awaiting judgment; He entered a world already condemned by sin (John 3:18, 3:36). His first coming wasn’t to add condemnation but to offer rescue (John 12:47). Love sent the Son on a mission of salvation – not ignoring sin but dealing with it fully and finally.

This helps us see the way Christmas and the cross are woven together in God’s redemptive plan. God’s love doesn’t deny judgment but provides salvation from it. The same love that sent Jesus into the world is the love that led Him to lay down His life. And the promise attached to that love is breathtakingly simple: “whoever believes in Him should not perish but have eternal life.” God’s love invites trust. It calls for faith. And it offers life – real, eternal life – to all who believe in Him.

If Romans 5:8 shows us that God loved us while we were still sinners, John 3:16-17 shows us that this love has always been purposeful, redemptive, and saving. Love gives. Love sends. Love saves.

God Defines Love (1 John 4:9-10)
In this the love of God was made manifest among us, that God sent His only Son into the world, so that we might live through Him. In this is love, not that we have loved God but that He loved us and sent His Son to be the propitiation for our sins.

If Romans 5:8 shows us when God loved us and John 3:16-17 shows us why He loved us, 1 John 4:9-10 tells us what love truly is. Scripture doesn’t leave love to our imagination or interpretation. It defines it for us. And it does so by pointing, once again, to God’s action in sending His Son.

John tells us that God’s love was “made manifest” – made visible, made known, made unmistakable. Love didn’t remain hidden in God’s heart or vague in His intentions. It was revealed when God sent His only Son into the world so that we, who were dead in our trespasses and sins, might live through Him (Ephesians 2:1-5). Love isn’t about how we feel toward God but about what God has done for us. “In this is love,” John writes, “Not that we have loved but that God has loved us.” Love begins with God. Love moves toward sinners. Love takes the initiative.

This is where Christmas love often gets misunderstood. We tend to think of love primarily in human terms like affection, warmth, or generosity, but Scripture presses us deeper. God’s love is not only demonstrated in sending His Son – it’s defined by His purpose for sending Him: “to be the propitiation for our sins”^[4]. That word matters. Propitiation means that Jesus bore the righteous wrath of God against sin, as we discussed earlier, but it also means that He fully satisfied the demands of God’s holy justice (Romans 3:25-26, Isaiah 53:5-6, 2 Corinthians 5:21). Love didn’t ignore our sin. It didn’t excuse our rebellion against God. Love dealt with sin fully and finally by placing its penalty on a sinless substitute.

This is also why no human comparison or analogy could fully capture what God has done – though it can help us feel the weight of it. As a father – as a daddy, I cannot imagine loving anyone enough to give one of my children in their place. My love for my kids outweighs any value anyone else could ever have in my eyes. And even if I could somehow bring myself to offer such a sacrifice, it wouldn’t do any good. My kiddos, like their daddy, are sinners. They couldn’t atone for anyone’s sin. They couldn’t bear God’s righteous wrath. They, like me, can’t even save themselves. We didn’t need a better example or a more inspiring human being—we needed God’s Son. We needed God to put on flesh and dwell among us, live the sinless life we are incapable of living, and die the death we deserve because of our sin. Only a sinless Savior could stand in the place of sinners (Hebrews 4:15, 1 Peter 3:18). Only Jesus could be the propitiation our sins require.

This is the love Christmas proclaims. God didn’t send His Son because we were lovable. He sent Him because we were lost. He didn’t wait for our love but acted in love first. And He didn’t merely show us affection – He provided atonement. Christmas tells us that love came down, took on flesh, and willingly walked toward the cross so that we might live through Him.

Wrapping Up

As this study comes to a close – and Christmas itself arrives – we’re reminded that the love we’ve been considering isn’t something to admire. It’s something to receive. Christmas isn’t only a message to be believed but a Savior to be trusted. And coming to Jesus doesn’t require you to feel “merry”, to force a smile, or to pretend the season isn’t heavy. There is room in Christ for grief, sorrow, anxiety, and whatever burdens you’re carrying (Psalm 34:18, 1 Peter 5:7). He meets us where we are – and He loves us too much to leave us as we are (Hebrews 4:15-16).

For some, this invitation is especially clear. If you find yourself among the lowly – aware of your need, burdened by guilt, weary from sin, or conscious that you can’t save yourself – Christmas holds out real hope. The love of God has come near to sinners in Jesus, near enough to take hold of. And Scripture tells us plainly how to do that: “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved” (Romans 10:9). It really is that simple – and that profound. Look away from yourself and toward Jesus and what He has done. Put your trust – your faith – in Him. And if you do, God’s promise stands firm: “Everyone who calls on the name of the Lord will be saved” (Romans 10:13). What better time to receive Him—and the love that’s been given?

For others, this season is a call not to come for the first time but to remember again. Many of us have been lifted by grace – saved, forgiven, reconciled to God through Christ. And yet even the redeemed can grow weary, distracted, or dulled by the noise of the season. Christmas gently calls us back to the gospel we first believed. It invites us to remember what the Lord has done and to ask Him to remind us again – day by day – of His steadfast love. The love of God in Christ that saved you is the same love that sustains you, comforts you, and carries you forward.

This is the good news Christmas proclaims. Love has come. Love has taken on flesh. Love has walked toward the cross. And love calls sinners to come, believers to remember, and all to rest in Christ – because He is love. So wherever you find yourself this Christmas, lowly or lifted, weary or rejoicing – fix your eyes once more on Jesus. The Promised King has come. And in Him, the greatest gift of love has been given.

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 5:8.

^[2] ESV, Jn 3:16–17.

^[3] ESV, 1 Jn 4:9–10.

^[4] Propitiation means that Jesus bore the righteous wrath of God against sin and fully satisfied the demands of God’s holy justice (Romans 3:25–26; Isaiah 53:5–6). At the cross, God did not ignore sin or lower His standard; He dealt with sin completely by placing its penalty on His own Son. Because Jesus satisfied God’s justice, all who trust in Him are justified—declared righteous before God, not because of their works, but because Christ’s righteousness is credited to them (Romans 5:1, 5:9; 2 Corinthians 5:21). This means that God’s love and God’s justice are not in conflict at the cross. In love, God provided what His justice required. Propitiation shows us that salvation is not God choosing between love and holiness, but God expressing both perfectly in Jesus.

Christ Has Come: The Promised King & His Gift of JOY — a Refresh & Restore Bible Study

Luke 1:39-56 –

³⁹In those days Mary arose and went with haste into the hill country, to a town in Judah, ⁴⁰and she entered the house of Zechariah and greeted Elizabeth. ⁴¹And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, ⁴²and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! ⁴³And why is this granted to me that the mother of my Lord should come to me? ⁴⁴For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. ⁴⁵And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”
⁴⁶And Mary said,

“My soul magnifies the Lord,
⁴⁷and my spirit rejoices in God my Savior,
⁴⁸for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
⁴⁹for he who is mighty has done great things for me,
and holy is his name.
⁵⁰And his mercy is for those who fear him
from generation to generation.
⁵¹He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
⁵²he has brought down the mighty from their thrones
and exalted those of humble estate;
⁵³he has filled the hungry with good things,
and the rich he has sent away empty.
⁵⁴He has helped his servant Israel,
in remembrance of his mercy,
⁵⁵as he spoke to our fathers,
to Abraham and to his offspring forever.”

⁵⁶And Mary remained with her about three months and returned to her home. ^[1]

Merry Christmas, Sojourners!

As we move deeper into this Advent/Christmas season, I keep coming back to the way the Lord trains our hearts through the gifts He gives. He doesn’t just announce that His Son has come – He teaches us to receive Him.

In our first study in this series, we focused on hope – the kind of hope that doesn’t rest on circumstances but on the faithful God who keeps His promises, even through brokenness and waiting. In the second study, we turned to peace – not a thin calm or temporary quiet, but the steady peace Jesus secured by entering our darkness, reconciling us to God, and holding us fast through every season.

Now, we come to joy – and we pause. We need to know what it is – and what it isn’t.

Biblical joy is deeper than a mood or feeling. It’s not the fleeting and ever-changing “happiness” our world tries to chase and manufacture. In Scripture, joy is gladness rooted in God – gladness that can exist even when life is still hard, even when answers are still unfolding. The New Testament word often translated “joy” can describe the rejoicing God inspires, and it can even describe the occasion or grounds for joy – what joy is built on and rises out of (Luke 2:10, Romans 14:17).^[2] That’s why biblical joy isn’t fragile. It isn’t dependent on a perfect day or easy circumstances. It grows where mercy takes root, where pride is lowered, where need is admitted, and where God is trusted.

We can miss it if we move too quickly through the Christmas story. In Luke’s Christmas narrative, joy arrives before the word shows up when the shepherds hear “good news of great joy” (Luke 2:10). Months before Bethlehem, joy is already stirring in the hill country of Judea. A baby, filled with the Holy Spirit, leaps for joy in the womb (Luke 1:44). A woman, filled with the Holy Spirit, blesses the mother of her Lord (Luke 1:41-43). And that young mother, Mary – lowly, standing at the beginning of a road she doesn’t yet understand – rejoices in God her Savior (Luke 1:46-47). Joy was already breaking through the darkness, because Jesus was already there!

Luke 1:39-56, our passage for today, shows us that the joy of Christ is grounded in God’s unfolding mercy – mercy that humbles the proud, lifts the lowly, feeds the hungry, and keeps covenant promises stretching all the way back to Abraham (Luke 1:50-55; Genesis 12:1-3, 17:7; Micah 7:18-20). We see this joy in the song Mary sings. The song is deeply personal but not small. It echoes the hope of Hannah long before her (1 Samuel 2:1-10), and it reaches forward to the Kingdom her baby will grow and usher in – a Kingdom where God’s grace reverses what sin has marred, and where the Savior lifts those who put their faith in Him (Luke 4:18-19, 6:20-23; Isaiah 61:1-3).

In Luke 1:39-56, we’ll see that joy is not something Mary manufactures or inspires in others – it’s something God gives as His mercy begins to unfold. We’ll begin by looking at the original context and setting of Mary’s visit to her relative Elizabeth, where joy first breaks through the silence in unexpected ways. Then we’ll listen carefully to Mary’s song – known as the Magnificat, where joy rises from a heart overwhelmed not with herself, but with her God and His mercy. From there, we’ll see how this song points beyond Mary to Jesus Himself – the coming King who fulfills God’s promises and brings lasting joy. And finally, we’ll consider what this passage teaches us about the gift of joy God gives to the lowly and the lifted, to those who know their need of Him and trust His Word.

Original Context & Setting: Joy Breaks the Silence (vv. 39-45)

Luke tells us that “in those days” Mary rose and went “with haste” into the hill country of Judea to visit her relative Elizabeth (Luke 1:39). This small phrase links what follows directly to the angel’s announcement (Luke 1:26-38). Mary doesn’t linger in Nazareth to sort out the social consequences of her pregnancy or demand clarity about her and the baby’s future. Instead, she moves forward in faith (v. 38). She goes to see the sign God Himself had given her: her much older relative Elizabeth, once barren, is now six months pregnant by God’s grace and power (Luke 1:36-37).

Their meeting is inconsequential by worldly standards. No crowds gather. No rulers take notice. Yet this is one of the most theologically rich encounters in all of Scripture. Two miraculous pregnancies meet. Two stories of God’s mercy intersect. And joy erupts before a single word is spoken.

When Mary greets Elizabeth, John the Baptist leaps in his mother’s womb (v. 41). Luke – the physician – is careful to explain that this is no ordinary movement, and Elizabeth, filled with the Holy Spirit, interprets it for us: “the baby in my womb leaped for joy” (v. 44). Even before his birth, John fulfills his calling to prepare the way of the Lord as he recognizes and announces the presence of the Messiah in utero (Luke 1:17, 76; Malachi 3:1; Isaiah 40:3). Joy breaks out not because circumstances are easy, but because Jesus is near.

Elizabeth is then filled with the Spirit herself and cries out in a loud voice, pronouncing Mary “blessed among women”, not for who she is but because of the Child she carries – “blessed is the fruit of your womb” (v. 42). Then, Elizabeth goes further calling Mary “the mother of my Lord” (v. 43). This is a staggering confession. Months before Bethlehem, months before angels sing to shepherd, Jesus is confessed as Lord by a Holy Spirit-filled woman and acknowledged by a Spirit-filled unborn child. The joy here is deeply Christ-centered, not found in Mary but magnifying the Son.

Finally, Elizabeth speaks a blessing that turns our attention to Mary’s response to God’s Word: “Blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (v. 45). That emphasis on faith matters, especially when we remember that this moment follows a season of silence brought on by unbelief. The Spirit-inspired words spoken through Elizabeth stand in quiet contrast to her husband Zechariah’s earlier doubts, which left him unable to speak until God’s promise began to unfold just as He had said (Luke 1:18–20, 64).^[3]

At this point in the Christmas narrative, Mary doesn’t yet see the full shape of God’s plan, but she trusts the God who spoke. And in a time when God had been silent for centuries, His Word breaking forth again was no small thing (Amos 8:11-12). Even though Mary didn’t know how all of this would work out, God was already showing her that He was with her on the journey (Matthew 1:23). We begin to see here that joy doesn’t wait for completion or a finish line. It doesn’t require resolution. It doesn’t depend on our full comprehension of what’s going on or how things will turn out. Joy springs up where God’s Word is believed (Psalm 119:111, Jeremiah 15:16).

Now, the word “joy” doesn’t appear here, but it is already present – present in the leaping child, the Spirit-filled confession of Jesus as Lord, and in Mary’s quiet faith in God’s promise. And it is out of this joy that Mary’s song will rise – not as a sudden emotional outburst, but as a thoughtful, Scripture-shaped response to the mercy of God at work in her life.

The Joy of God’s Mercy in the Magnificat (vv. 46-55)

When Mary finally speaks, she doesn’t begin with explanations, questions, or fear. She begins with worship. Luke tells us, “And Mary said…” (v. 46), and what follows is not a spontaneous emotional overflow but a carefully shaped song, steeped in Scripture and centered on God. This song, as I have mentioned, is known as the Magnificat, named after its opening word in Latin, drawn from Mary’s opening declaration: “My soul magnifies the Lord.” And that opening line sets the tone for everything that follows.

Mary’s joy in this song is not focused on herself. She’s not magnifying her experience, her obedience, or her unique role in human and redemptive history. She magnifies the Lord. Her joy is vertical before it’s personal. She magnifies her Lord and her “spirit rejoices in God [her] Savior” (vv. 46-47). In humility, she calls God her Savior, acknowledging her sin and need for God’s mercy. Joy grows where pride is lessened and God’s grace is welcomed.

She goes on to explain why her soul rejoices: God has looked upon her “humble estate” (v. 48). Mary wasn’t wealthy, powerful, or impressive by any worldly standards. She was young, obscure, and vulnerable. Yet God has seen her. The joy she experiences isn’t rooted in her being chosen because she was worthy, but in being shown mercy despite her lowliness.

From there, Mary’s song widens. What God has done for her personally reveals something true about His character universally. “Holy is His name,” she declares, and “His mercy is for those who fear Him from generation to generation” (vv. 49-50, Exodus 34:6-7, Psalm 103:17). Joy, in Mary’s song, is never detached from who God is. It flows from His holiness, His power, and especially His mercy. This isn’t a one-time act of kindness but a continuation of what God has been unfolding throughout history and continues to unfold today.

As the song continues, Mary celebrates the great reversal God brings—scattering the proud, bringing down the mighty, exalting the humble, filling the hungry, and sending the rich away empty (vv. 51–53, 1 Samuel 2:6-8). These words are not political slogans or rhetoric but theological declarations. Mary rejoices in the way God’s mercy turns worldly values upside down (1 Corinthians 1:27-28). Joy comes not to those who trust in their own strength—because human strength fails and fades—but to those who know their need and look to God to strengthen and save.

Finally, Mary anchors her joy in God’s faithfulness to His promises. He has helped His servant Israel, remembering His mercy “as He spoke to our fathers, to Abraham and to his offspring forever” (vv. 54-55; Genesis 12:1-3, 22:17-18). Her joy rests in God’s covenant faithfulness to His people (Deuteronomy 7:9). God was doing in Mary what He had promised long ago. The mercy unfolding in her womb is connected to promises stretching back generations, all the way to Genesis and Abraham. And she rejoices in the assurance that the God who spoke to her keeps His Word.

This is what makes the Magnificat so magnificent. Mary’s joy is deeply personal but not private. It’s shaped by Scripture, grounded in God’s mercy, and oriented toward His purposes and plan rather than her own. She doesn’t rejoice because she experienced an influx of health, wealth, and prosperity as some falsely promise; she rejoices because God is doing exactly what He said He’d do. And this kind of joy – joy rooted in mercy and tempered in humility and faith – prepares us to see the true significance of the Child she carries. Because Mary’s song does not end with her; it presses us forward to the work this Child has come to accomplish.

Fulfillment in Jesus, the Coming King

In the last two weeks, we’ve looked a lot at Old Testament references in Matthew’s genealogy of Jesus and in the prophecy from Isaiah. It took some work to flesh out the promises of God and show their fulfillment in Jesus. Luke 1:39-56 is much easier because Jesus is already there in Mary’s womb (Luke 1:31-33, Galatians 4:4).

The promises Mary celebrates are no longer distant or abstract. They aren’t waiting centuries to be fulfilled. They are present, personal, and alive in the Child she carries. The mercy she sings about has taken on flesh (John 1:14). The King she rejoices in is not merely promised – He is already at work, even before He is born (Luke 1:35, Matthew 1:21).

This is what makes Mary’s joy so striking. She’s not rejoicing in who Jesus will one day become, but in who He already is. The reversals she proclaims – the proud scattered, the lowly lifted, the hungry filled – are not wishful thinking or poetic exaggeration but the certain outworking of God’s mercy now embodied in her Child. Luke has already told us who this Child is. The angel Gabriel announced that He would be given “the throne of His father David”, that He would reign forever, and that “of His Kingdom there will be no end” (Luke 1:32-33, 2 Samuel 7:12-13, Isaiah 9:6-7). Those promises stand quietly behind every line of the Magnificat. When Mary sings of God helping His servant Israel and remembering His mercy (v. 54), she is rejoicing in the arrival of the long-awaited King who would finally do what no earthly ruler – even her ancestor King David – could: bring salvation, righteousness, and lasting joy (Jeremiah 23:5-6, Zechariah 9:9).

Jesus fulfills everything expressed in Mary’s song. The proud are scattered as human self-sufficiency is exposed by grace (Luke 18:9-14). The mighty are brought low as the true King enters the world unnoticed and lives a life culminating in the cross (Luke 19:38, 23:33; Philippians 2:6-8). The hungry are filled as Jesus offers Himself as the Bread of Life to those who know their need (Luke 6:20-21, John 6:35). And those who cling to wealth, status, and self-righteousness are sent away empty because they refuse to partake of the mercy He so freely gives (Luke 12:15, 18:24-25).

The mercy Mary rejoices in here reaches its fullest expression at the cross, a reality that would one day pierce her own heart (Luke 2:34-35). There, the lowly are lifted, sinners are forgiven, and the proud illusion of being able to earn righteousness collapses. Jesus is not a mere announcement of God’s mercy – He becomes its means, bearing sin and the wrath of God due for it, and reconciling sinners to God (Luke 22:19–20, Romans 5:8–11, Isaiah 53:4-6, 2 Corinthians 5:21). Mary’s joy isn’t sentimental; it’s anchored in the coming sacrifice of her Son.

Thankfully, the sacrifice she would later witness was not the end. The resurrection she would also witness confirms that her joy was well-founded (Luke 24:1-8, Acts 1:14). God keeps His promises (Hebrews 10:23). The King lives. Jesus rises, reigns, and continues to extend the mercy she sang about – gathering the lowly, forgiving the guilty, and bringing true joy to all who trust in Him. This means Mary’s song was not simply a celebration for what God had done for her, but a declaration of what God had begun to do for the world. The Child in her womb is the King who fulfills every promise, secures lasting joy, and proves once and for all that God’s mercy never fails.

Wrapping Up

We’ve talked a lot about joy today, and, if I’m honest, I find myself longing to feel more of that joy myself. Thankfully, biblical joy is more than a feeling. Feelings ebb and flow, changing with circumstances and surroundings. But joy, biblical joy, is found – just as it was with Elizabeth, John the Baptist, and Mary in Luke 1:39-56 – in the presence of Jesus. It is found fixing our eyes on Him and lifting our entire worldview toward Him, seeking what is above rather than being hijacked by all of the bad this fallen world has to offer (Colossians 3:1-4, Hebrews 12:2).

The joy found in Jesus is available today. He brings joy for the lowly and the lifted.

The lowly are those who know their need – who don’t pretend to have it all together, who feel the weight of weakness, guilt, grief, and sin. Like Mary, they may feel insignificant, overlooked, or uncertain about the road ahead. But as Mary taught us, God looks upon our humble estates. He fills the hungry. He draws near to those who fear Him and trust His Word. For the lowly, the joy of Christ isn’t ignoring or denying hardship or difficulty – it’s the assurance that God sees, God keeps His promises, and God is at work even when we can’t see the outcome.

If that’s you today – if you feel lowly, burdened, or aware of your need – Scripture holds out a clear and gracious invitation. The same Jesus who brought joy to Elizabeth and Mary calls you to confess him as Lord and believe that He is who God says He is in His Word. Romans 10:9 makes this clear: “if you confess with your mouth that Jesus is Lord and believe in your heart God raised Him from the dead, you will be saved.” It’s not complicated. It’s not earned. It’s trusting Him. It’s faith (Ephesians 2:8-9). And just as it was for them, Jesus is enough.

The lifted are those God raises up by grace. To be lifted by God is not the same thing as being elevated by the world. The lifted are not those who boast in strength, status, or success but those who have been brought low enough to receive mercy. They are forgiven, reconciled, redeemed – and they know that this status is a gift from God by grace through faith in Jesus (Titus 3:4-7, Colossians 1:13-14).

If you find yourself here today – resting in Christ, walking in forgiveness, knowing the mercy He has shown you – this passage invites you not to move on from joy but to return to it again and again – to ask the Lord to remind you of what He has done, to renew your wonder in worshiping Him, and to meet you each day with new mercies (Lamentations 3:23, Hebrews 4:16). Joy deepens as we remember what Jesus has done and entrust ourselves to Him daily.

Joy is not something we can manufacture. It’s something we receive. And it grows wherever Jesus is trusted. May the joy of God’s mercy – secured by Christ our King – take root in your heart and rise in praise, just as it did in Mary’s song.

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Lk 1:39–56.

^[2] Chará (χαρά) is commonly used for “joy/rejoicing,” and can also mean the cause/occasion/ground of joy (e.g., Luke 2:10; Rom. 14:17). | Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).

^[3] Zechariah questioned how he could be sure God would give him a son citing that he was “an old man” and Elizabeth was “advanced in years” (Luke 1:18). Because he didn’t believe the angel’s word, he was made mute until “the day that these things take place” (Luke 1:20), and his speech returned when John was named, just as God had promised (Luke 1:57-64). Although the text makes no reference to it, Zechariah would have been mute during the entirety of Mary’s visit to their home.

Christ Has Come: The Promised King & His Gift of PEACE — a Refresh & Restore Bible Study

Isaiah 9:1-7 –

9^:1But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.

²The people who walked in darkness
have seen a great light;
those who dwelt in a land of deep darkness,
on them has light shone.
³You have multiplied the nation;
you have increased its joy;
they rejoice before you as with joy at the harvest,
as they are glad when they divide the spoil.
⁴For the yoke of his burden,
and the staff for his shoulder,
the rod of his oppressor,
you have broken as on the day of Midian.
⁵For every boot of the tramping warrior in battle tumult
and every garment rolled in blood
will be burned as fuel for the fire.
⁶For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
⁷Of the increase of his government and of peace
there will be no end,
on the throne of David and over his kingdom,
to establish it and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the LORD of hosts will do this.^[1]

Merry Christmas, Sojourners!

As we move deeper into this Advent season, I have found myself meditating on what we saw in last week’s Bible study – the stunning grace of a God who entered the world through a broken family line to bring us the gift of hope. Advent has a way of slowing us down and lifting our eyes, reminding us that our hope isn’t rooted in circumstances but in the faithfulness of the God who keeps His promises.

This week, we turn from hope to peace. And just like with hope, the peace God gives isn’t thin or sentimental. It isn’t the quiet that comes when life stops spinning, nor is it the fragile feeling we try to hold on to when things seem manageable for a moment. The world can offer distraction, comfort, and brief periods of calm in our chaos – but none of it lasts. We’re all acquainted with this truth all too well. Our hearts get restless. Our minds get loud. The world around us trembles with conflict and fear. And even when we long for peace, we can’t seem to create it or find it on our own.

The peace God gives is different. It doesn’t come from escaping the brokenness of the world but from the presence of the One who entered it. Scripture tells us that the eternal Son took on flesh and blood so He could break the power of death and free us from fear (Hebrews 2:14-15). He is the One who “became flesh and dwelt among us” (John 1:14), stepping into our weakness and struggle so He could reconcile us to God and give us the kind of peace nothing in the world can (or even wants) to imitate – a lasting, perfect peace, a peace secured by His own life, death, and resurrection.

This is what we need to remember: peace isn’t found in our circumstances but in Christ Himself. Peace is not a feeling. Peace is a Person. And He has come.

Isaiah 9:1-7, a familiar reading at Christmas time, points us to this truth beautifully. Isaiah brought these words into a land covered in deep darkness, a people crushed by the weight of fear, oppression, and uncertainty. Yet into that darkness, God spoke through Isaiah to promise light, joy, freedom, and rest – all bound up in the coming of a Child who would be King. All of those familiar titles – Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace – push our gaze toward Jesus. He is the Wonderful Counselor whose wisdom never fails. He is the Mighty God whose strength and divinity never wavers. He is the Everlasting Father who cares for His people with perfect compassion. And He, Jesus, is the Prince of Peace whose reign brings an end to the turmoil within and around us.

Today, as we dive into this passage together, we’re going to see the darkness of Isaiah’s day (and ours), the brilliance of God’s promise, and the fullness of its fulfillment in Jesus. And, Lord willing, we’re going to see why the peace of Jesus isn’t temporary or fragile but strong enough to steady our lives in every season – even and especially the one we’re in. Let’s get in the Word together and behold the Promised King who brings peace to His people.

Original Context: The Darkness & the Promise (Isaiah 8-9)

When Isaiah first spoke these words, he was preaching to a people standing on the edge of collapse. The northern tribes of Zebulun and Naphtali had already felt the crushing weight of the Assyrian Empire — their homes were devastated, their land seized (2 Kings 15:29), and their hope draining. Spiritually, the nation was in bad shape, too. Instead of turning to the Lord, they turned to anything but Him – mediums, whispers of the dead, worldly wisdom, and their own fearful imaginations (Isaiah 8:19-22). The result was exactly what God told them it would be: deeper darkness, heavier gloom, and a people walking without direction or peace (Isaiah 8:22).

This is the backdrop for Isaiah 9:1-7: darkness, suffering, and a people who cannot save themselves. But it’s into this darkness that God shines a light and speaks hope: “But there will be no gloom for her who was in anguish” (v. 1).

The places hit the hardest – Zebulun, Naphtali, and Galilee – would be very the places where God’s salvation would first appear. In other words, the lowest places would become the brightest. The lands most humiliated by Assyria would become the launch point for God’s redeeming work. Matthew later tells us that this is where Jesus’s public ministry began here, fulfilling Isaiah’s prophecy (Matthew 4:12-16)^[2]. The people who walked in darkness saw a great light because the Light Himself arrived.

The language of this prophecy was specifically given so that Israel would understand. He spoke of light breaking in, joy overflowing, burdens snapped, and oppression shattered so that they’d know the God who broke Egypt at the Red Sea (Exodus 14:13-31) and crushed Midian under Gideon (Judges 7:19-25) would step in again and fight for His people. Only this time, the battle would look different. Israel needed more than physical and political rescue – they needed peace, real, lasting peace. Their true enemy was bigger than Assyria, the darkness thicker than invading armies, the oppression heavier than military threat. They needed God Himself to step in and help them. And that’s when Isaiah says something entirely unexpected – something that would have sounded unbelievable to anyone relying on human strength: God’s victory would not come through a general or a warrior or a king but through a Child.

This would be no ordinary child but a Child who is also the Son – fully human (“a child is born”) and fully divine (“a son is given”), a reality affirmed throughout Scripture (John 1:1, Colossians 2:9). He would be their Wonderful Counselor, providing wisdom beyond their understanding. He would come as their Mighty God, the Warrior who cannot be defeated, even by death. He would come as their Everlasting Father, faithfully loving and protecting His own. And He would come as their Prince of Peace, the only One able to end the conflict around and within them. His government wouldn’t rise and fall like the kingdoms of the world. His reign would not waver. The peace He brings will never end. And Isaiah ends the prophecy with the foundation of this promise: “The zeal of the LORD of hosts will do this” (v. 7).

This is the same hope given then and now – not a hope in human effort, political strength, or temporary solutions, but in the God who Himself brings peace through His promised King.

Prophecy Fulfilled in the Child Who is King (vv. 2-6)

When Isaiah gave the stunning announcement of this coming Child with all these divine titles, it should have definitely had the reader or hearer’s attention. In the midst of darkness, God promised a King whose wisdom, strength, care, and peace would outshine every failed ruler before Him. And everything in that promise – every title, every hope, every glimpse of light – points us straight to Jesus.

We’ve already seen how Matthew tells us that Jesus intentionally began His public ministry in the region Isaiah talked about in Isaiah 9, but Isaiah’s prophecy wasn’t simply to predict where the Messiah would appear – it was ultimately to reveal who the Messiah would be. Every title He spoke was like a window opening toward Bethlehem, Nazareth, Calvary, and the empty tomb. Every title anticipated a Messiah far greater than any king Judah (or Israel) had ever known.

Isaiah said the Child would be our Wonderful Counselor, one whose wisdom far surpasses human understanding. In Jesus, that promise becomes flesh. He’s not offering good advice but embodying the very wisdom of God (Isaiah 11:2, Colossians 2:3). When He speaks, storms still, demons flee, and blind (and confused) people finally see clearly. He’s the Counselor whose plans never fail and whose guidance leads to life.

Isaiah called Him Mighty God – a title Isaiah later uses for the LORD Himself (Isaiah 10:21). In Jesus, we see that divine strength fully displayed. He is the Warrior who breaks the real yoke of oppression – sin, death, and the devil – freeing His people in a way no earthly deliverer ever could (Hebrews 2:14-15). His miracles weren’t’ mere spectacles but signs revealing His true identity: Emmanuel, God with us (Matthew 1:23).

Isaiah called Him Everlasting Father, the King whose rule is marked by faithful, fatherly care for His people. Jesus embodies this perfectly as the Shepherd who knows His sheep, protects them, provides for them, and never abandons them (John 10:11-15). Unlike the kings Judah had known – even the best ones, His compassion never falters, His reign doesn’t waver, and His care doesn’t end.

And Isaiah proclaimed that Jesus would be the Prince of Peace – the ruler who establishes true wholeness and reconciliation. Jesus fulfills this not by silencing earthly conflict but by reconciling sinners to God (Colossians 1:19-20). His peace is not fragile or temporary but the deep, restoring peace of being made right with God and living under the reign of a King who does not rise or fall with the shifting tides of history (John 18:36).

Isaiah finishes by saying that the increase of this King’s government and peace will never end, and that it will be accomplished by the “zeal of the LORD” Himself (v. 7). And that is exactly what we see in Jesus. His Kingdom does not come through human effort or political force but through the unstoppable, sovereign purpose of God. His reign expands not by military conquest but by changing hearts, rescuing sinners, and bringing people from every tribe and tongue into His eternal peace (Revelation 7:9-10).

In Jesus, every thread of Isaiah’s prophecy is woven into a perfect tapestry. The Child who was promised is the King who has come – and the King who is coming again.

The Gift of Peace for a Restless People (vv. 6-7)

When Isaiah announced that the coming King would be the Prince of Peace, he wasn’t offering Israel kind words or a soothing sentiment. He was announcing a peace that they were incapable of creating and their enemies couldn’t steal. Israel’s history had been chock full of conflict, fear, and instability – more than they could recount. Assyria was looming over them, their leaders had failed them, their hearts condemned them. What they needed, though, wasn’t calmer days or different politics or religious outcomes but a different kind of King – One whose very presence brings the peace our hearts were made for.

That’s what Jesus gives. When He entered the world, He didn’t arrive into a quiet nursery but into a world trembling with the same darkness Isaiah described. From the very beginning of His life, peace came not by avoiding brokenness but by stepping right into the middle of it. Scripture tells us that Jesus “made peace by the blood of His cross” (Colossians 1:20), offering reconciliation no earthly leader could ever achieve. The conflict between sinners and holy God is the deepest unrest in the universe, and Jesus made a way for it to be resolved once and for all.

But His peace doesn’t stop at reconciliation. Isaiah promised a peace that would increase without end (v. 7), and that is the very peace Jesus continues to give His people today. He speaks peace into fearful hearts: “Let not your hearts be troubled, neither let them be afraid” (John 14:27). He breathes peace into weary disciples who don’t know where to turn (John 20:19). He offers rest to those crushed by their own sin and striving: “Come to me…and I will give you rest” (Matthew 11:28). His peace isn’t the result of everything around us settling down – it’s the result of Jesus Himself holding us fast!

And here is the miracle Isaiah got a glimpse of centuries before: the government of this peace rests on His shoulders, not ours. Its increase depends on His power, not our performance. He is the Wonderful Counselor who guides us when we’re confused, the Mighty God who keeps us when we’re weak, the Everlasting Father who comforts us when we’re hurting, and the Prince of peace who steadies us when the world shakes beneath us. If our peace depended on us, it would crumble. But, no, it depends solely on Him – His character, His reign, His finished work. That is why this peace can guard our hearts and minds even “in Christ Jesus” (Philippians 4:7).

His peace isn’t fragile; it’s not seasonal; it’s not momentary. It is strong enough for the real world – for doctor visits and financial strain, for family tension and anxious nights, for wandering thoughts and restless souls. It is a peace that shines into our darkest valleys the same way it shone in Galilee’s gloom 2,000 years ago – a peace that doesn’t deny the darkness but breaks it – a peace that will one day fill the whole earth when the King returns and makes all things new (Isaiah 43:18-19; Revelation 21:5).

Wrapping Up

Isaiah 9 doesn’t give us a fairy tale to escape into; it gives us a Savior to anchor ourselves in. The Promised King has come, and the peace He brings is as real today as it was on the night the angels sang, “Glory to God in the highest, and on earth among those with whom He is pleased!” (Luke 2:14) That peace is for you – not someday, not theoretically, but right now, in the very places where your heart feels most restless. And the reason this peace is possible is because the Prince of Peace has come – and the same Jesus who entered our darkness then is One who promises to be with us always (Matthew 28:20).

This is what Advent keeps teaching us: peace isn’t found in the stillness of circumstances but in the nearest of Christ. The government of peace rests on His shoulders, not ours. Its increase depends on His power, not our performance. If you’ve never trusted Him – if peace has always felt out of reach – hear the good news Scripture gives: Jesus has come to seek and save the lost. He is approachable. Call on Him. Trust Him. Let Him bring His peace. And if Jesus has saved you, take heart in the beautiful truth that His peace is anchored in His unchanging presence and unfailing promises. And “He who promised is faithful” (Hebrews 10:23). He has redeemed you, He is with you, and He will come again for you. So, fix your eyes on Him. Rest in what He’s done. Rejoice in what He’s doing. And let the peace of our Promised King steady your heart now and in every season to come.

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Is 9:1–7.

^[2] Matthew records Jesus quoting Isaiah 9:1-2, showing that region to be where the Light of the world began His ministry and illustrating how God was reversing Israel’s story in Christ and honoring the place once brought low (just as He said He would).

Christ Has Come: The Promised King & His Gift of HOPE — a Refresh & Restore Bible Study

1^:1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
²Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, ³and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, ⁴and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, ⁵and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, ⁶and Jesse the father of David the king.
And David was the father of Solomon by the wife of Uriah…. ¹⁶…and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. ^[1]
Matthew 1:1-6, 16

Merry Christmas, Sojourners!

This is one of my favorite times of the year. The weather is crisp and cool (or cold, depending on the Mississippi weather). Lights and decorations abound. There’s more than enough to do – following our kiddos around, gathering for extra worship times, a few opportunities to pause and reflect on a year spent, and finding that people are more willing to listen or even talk about Jesus than in other seasons.

Over the past few years at Christ Community, I’ve begun to think of this more in terms of Advent than just the Christmas season – not out of some sense of religious tradition or necessity but out of a sense of expectation and hope. The word Advent comes from the Latin word adventus, meaning “coming” or “arrival”. It, of course, represents Jesus’s first coming (hence the Christmas aspect) and His arrival as God made flesh and dwelling among us (John 1:1, 14), but it also reminds us that He is coming again and that arrival in the clouds is on the horizon (1 Thessalonians 4:16-17), maybe even in our lifetime. Advent trains our hearts to wait with hope (Romans 8:23-25, Titus 2:11-13).

Now, this isn’t the sort of hope that we’re used to – some sort of vague wish that we want to come about. That sort of hope leads to disappointment and anxiety. For example, I hear my school kiddos say things like, “I hope I do good on this test.” While there’s a certain anxiety that all too often accompanies the tests, the hope can be more sure than wishful thinking. I remind my students in those moments of all they’ve studied and all they’ve learned. My class is the culmination of all of the English classes they have taken since third grade. Getting to my class means they’ve successfully made it from third grade all the way to ninth or tenth grade. Most of my tenth grade students had me for ninth, so I can remind them also of what they’ve learned, studied, and succeeded at in order to get to the end of the class. Their anxiety flowed from feelings of inadequacy and felt thin because it had nothing solid beneath it.

Biblical hope is different. It isn’t rooted in our effort, our performance, or our feelings. It has substance. It is established on something solid – the promises of God (2 Corinthians 1:20).

The hope Jesus offers – the hope we are reminded of through Advent leading up to Christmas – is based in a more substantial substance than our mere life experience and accomplishments; it’s based out of Jesus’s life and His accomplishments on the cross and through the empty tomb. We can “hold fast the confession of our hope without wavering” because “He who promised is faithful” (Hebrews 10:23). He has a flawless record of keeping His promises – promises no human could make and see fulfilled much less fulfill them alone (see “Appendix: OT Messianic Prophecies Fulfilled Through JESUS in the Gospels”). And we can find hope in His faithfulness because He is the One who promised to come and did (Galatians 4:4-5), so when He promises to return, we can rest in the hope that He will (Revelation 22:12, 20).

Hopefully you took the time to look at the OT Messianic Prophecies Fulfilled Through JESUS in the Gospels appendix, taking a look at the fifty-five examples offered there. Today, though, we’re going to find hope not only in prophecy but in how God worked in the real, messy lives of real, sinful people. We will see that He who promised to redeem and save those who call on Him – confess Him as Lord and believe He raised from the dead (Romans 10:9, 13) – is faithful to do that. Their stories show that the God who speaks His promises is the God who brings those promises to fruition through ordinary sinners like us (1 Corinthians 1:26-31).

So, where do we find these people? We find them – these four women – in Jesus’s genealogy in Matthew 1.

Before we look at any of their stories, it’s worth noting something remarkable: women weren’t usually included in genealogies in the ancient world. Genealogies traced the line through the fathers, generation to generation, name to name. Yet Matthew, under the inspiration of the Holy Spirit, intentionally highlights four women – and not women we might expect. Their stories are messy. Their pasts are complicated. Their situations were soaked in sin, sorrow, scandal, and suffering. And still the Holy Spirit saw fit to weave their names into the family line of Jesus. Why? Because the gospel isn’t a story for the polished but for the broken (Mark 2:17). Their presence in Jesus’s genealogy serves as the Spirit’s way of holding up the gift of hope – hope that God’s grace reaches further than our failures, hope that His mercy is deeper than our mess, and hope that the promised King truly came to save sinners (1 Timothy 1:15).

These women point us forward to the One who would come from their line – Jesus the Christ, Emmanuel, “God with us” (Matthew 1:23) – the Savior who brings hope to people just like them…and just like us.

Tamar – Hope in God’s Faithfulness
Despite Human Sin (v. 3, Genesis 38)

The first woman is Tamar (v. 3), and her story is found in Genesis 38.

Tamar was Judah’s – as in lion of the tribe of Judah (Genesis 49:8-10), the original – daughter-in-law. She was originally married to Judah’s oldest son Er until “the Lord put him to death” because Er was “wicked in the sight of the Lord” (Genesis 38:7). In those days^[2], when the elder son died, it was the role of his younger brother to take his place and father children in his name. This fell to second-born, Onan, but Onan was more sinful and selfish than his big brother, doing what was “wicked in the sight of the Lord” and being “put…to death, also” (Genesis 38:10).

Poor Tamar. Her only hope at bearing children would fall on Judah’s youngest, and last remaining son, Shelah. But Judah lied and had no intention of taking care of or continuing with Tamar. What did she do? She decided to be wicked herself. She tricked Judah and tempted him. How did he respond? He decided to be wicked himself. Judah and Tamar committed sin together, her posing as a prostitute and him partaking in sin with her – honestly sinning against her similarly to his late-son Onan.

Scripture doesn’t hide this, and because of that, we begin to see hope shining through the darkness.

Paul reminds us that “where sin increased, grace abounded all the more” (Romans 5:20), and Tamar’s story is living proof of that. Despite Judah’s sin, despite Tamar’s sin, despite a situation that looked like a generational dead end, God preserved the family line through which the Messiah would come (Genesis 38:27-30). And when faced with evidence of his sin, Judah himself would later confess that Tamar was “more righteous” than him (Genesis 38:26), not because she was righteous in herself, but because God used a broken situation to move His promise and purpose forward.

Tamar’s presence in Jesus’s genealogy shows us that the promised King comes through broken, sinful people to give hope to broken, sinful people.

Rahab – Hope for Outsiders, Sinners,
and the Unlikely (v. 5; Joshua 2, 6:17, 22-25)

The second woman is Rahab (v. 5), and her story is found throughout the Bible in Joshua 2, 6:17, 6:22-25 as well as in the New Testament in Hebrews 11:31 and James 2:25.

Rahab wasn’t an Israelite, so she wasn’t one of God’s chosen people ethnically, and before the Hebrew spies came to her house in Jericho, she was known for her sinful profession as a prostitute, except unlike Tamar, she was not merely posing as one. Yet she exhibited faith in the God of Israel because she had heard of the mighty work He had done with and for His people (Joshua 2:9-11). She chose to side with God’s people rather than her own and hid the Hebrews spies to keep them safe.

And this is what Scripture emphasizes – not the sinfulness of her past but the sincerity of her faith. We see in the book of Hebrews that “by faith Rahab the prostitute did not perish” (Hebrews 11:31), and James says her works proved her faith (James 2:25). Despite her people^[3], her background, and her own history, God rescued her by letting her put a scarlet cord in her window to mark her safe when Jericho fell under His judgment (Joshua 2:18-21).

Why a scarlet cord? Some scholarly preacher folks see in it the foreshadowing of the blood of Jesus – God marking the saved safe through a covering only He can provide. For Rahab, it just represented the promise of the mighty God she had begun serving.

What about the fact that she was a prostitute? Why would someone like her be included in Jesus’s official lineage – in the Bible no less? Because Jesus came to save sinners, outsiders, and the unlikeliest of folks – people like Rahab, people like me and you (Luke 5:31-32). Her inclusion in Jesus’s family tree declares that the hope of the promised King is for all nations and all sinners who take refuge in Him (Psalm 2:12).

Ruth – Hope for the Hopeless
and the Gentile (v. 5; the book of Ruth)

The third woman is actually related to Rahab by marriage as she ended up marrying Rahab’s son Boaz. Her name is Ruth (v. 5), and her story is told in the book of the Bible bearing her name.

Like her mother-in-law, Ruth wasn’t one of God’s chosen people. She was from the land of Moab (a people group started out of a sinful union and messy situation way back in Genesis 19:30-37). Her husband Mahlon came to Moab with his family while trying to escape the Lord’s judgment through a famine, seeking help and relief from their own strength and ingenuity rather than from the Lord (Ruth 1:1-2).

While they were in Moab, her father-in-law, husband, and brother-in-law all died. She could have gone back to her father’s house and been right and righteous in doing so, but she decided to accompany her mother-in-law Naomi back to Israel (Ruth 1:16-17). God blessed that decision and relationship and took care of Ruth and Naomi. Part of the way God took care of them was through Rahab’s son Boaz, first providing food and grain for them and ultimately through him taking on the role of kinsman-redeemer^[4], marrying Ruth.

This is the beauty of Ruth’s story because providing a redeemer for them was more than just a husband; being called a kinsman-redeemer (Ruth 2:20, 3:9, 4:14-15) is a picture pointing forward to Jesus Himself. Ruth, the foreigner and outsider, the one with no earthly hope, found refuge “under the wings of the Lord” (Ruth 2:12). Her story that began with such sorrow and grief had a happy ending, especially considering Ruth would be King David’s great-grandmother (Ruth 4:17), but doesn’t Jesus deserve a more presentable bloodline?

No, God delighted in bringing hope out of hopelessness and writing His redemption story through those the world would overlook so that those who are overlooked could find hope in Him (1 Corinthians 1:27-29). Ruth’s inclusion in Jesus’s lineage shows that the Messiah is the Redeemer of all who take refuge in Him.

“The Wife of Uriah” – Hope through God’s Mercy
to the Deeply Fallen (v. 6, 2 Samuel 11-12)

The fourth woman isn’t even listed in the genealogy by her name, but how she is listed tells the sadness and sin surrounding her: “And David was the father of Solomon by the wife of Uriah” (v. 6). This is not a slight to her but recognition of King David’s sin with her. Yes, David, the king who is most often heralded as a hero and worshiper of the Lord is also a sinner.

The man who slew Goliath and wrote a big chunk of the Bible’s songbook committed particularly heinous sins: murder and adultery (2 Samuel 11:1-5). David stayed behind when he was supposed to be with his troops and gazed upon the “wife of Uriah” from his roof as she took a bath. He, even though he was married to multiple women already and she was married to one of his mighty men, decided that he wanted to make her his. The resulting union led to a child between them. Rather than owning up and confessing his sin – to the Lord, to his wives, to Uriah, to Israel, David undertook a massive cover-up that ended in his arranging Uriah’s murder (2 Samuel 11:14-17). He stole this man’s wife. He took his life.

It looks good to have a giant-killing worshiper of the Lord in your lineage, but why associate Jesus instead with David’s sin and wickedness (and the same or worse from many of the kings listed after him in the family tree)? Because this gets to the very heart of the gospel.

Bathsheba’s story contains much sin and sorrow, but it doesn’t end that way. God confronted David through the prophet Nathan (2 Samuel 12:1-3). Their baby died (2 Samuel 12:15-18). David repented (Psalm 51). And God, in astonishing mercy, allowed David and Bathsheba to become the parents of another child, Solomon – the next link in the chain leading to Christ (2 Samuel 12:24-25).

Where sin is great, God’s grace is greater still (Romans 5:20). Bathsheba – the wife of Uriah – being included in this genealogy reminds us that the promised King didn’t come to hide human sin but to seek and save sinners (Luke 19:10).

Wrapping Up

Each section walking us through these women’s stories included rhetorical questions meant to make us meditate on what God was doing in and through them: why include these women and take honest looks at their stories?

In short, there really are answers to those questions. Why would the Bible recognize and record those sins and sinners in Jesus’s lineage? Why would the Holy Spirit shine a spotlight on the stories of Tamar, Rahab, Ruth, and Bathsheba? Because they all really happened. Sin happens. Every one of them was a real person with a real story marked by real brokenness. And the truth is that all people “have sinned and fall short of the glory of God” (Romans 3:23). None of us – not a single person in the history of the world other than Jesus – deserve to be anywhere near His lineage. But faith in God – trusting in His work, His steadfast love, His kindness, His promises, and in Him – is woven through that lineage like a scarlet cord of grace, like that cord hanging from Rahab’s window, marking those who He saves as safe (Ephesians 2:8-9).

When we look at the mixture of their sin and God’s faithfulness, their failures and His mercy, their weakness and His strength, we are reminded that none of us are worthy of salvation. But that is exactly why He came. Jesus Himself said that He came to “seek and to save the lost” (Luke 19:10). That coming to seek and save is remembered in Christmas – the incarnation – God coming, taking on flesh and dwelling among us (John 1:14). Hope came as God Himself entered the world with a real genealogy filled with real sinners so He could redeem real sinners like us (Philippians 2:5-8).

The stories of these four women aren’t in Matthew 1 to embarrass them or Jesus. They’re there to announce Him! They testify that the promised King comes through stories soaked in sin, sorrow, scandal, and suffering so that He can bring hope where hope seems impossible. Their lives preach to us that no one is too far gone, no past is too messy, no family tree too twisted, no heart too broken or sin too deep for the Redeemer who came from their line (Hebrews 7:25).

So, as you gather with family and friends this Christmas – and maybe as you glance around at some rough-looking fruit on your own family tree – or whether the roughest branch you see is staring back to you in the mirror of God’s Word, remember this: Jesus is more than the reason for the season. He is the gift of hope for sinners. He came through a broken lineage to step into our brokenness. He came to seek and save people like Tamar, Rahab, Ruth, Bathsheba, and David – people like you and people like me (Romans 5:8).

If you haven’t before, won’t you ask Him to save you?

Call on Him. Trust Him. Let the promised King fill your heart with the gift of hope – real hope, lasting hope, the hope that only Jesus can give (1 Peter 1:3-5). If Jesus has saved you, take heart in this beautiful truth: the same King who came to seek and save you is the One who holds you fast. Your hope still isn’t in your performance but in Him and in His promises. And “He who promised is faithful” (Hebrews 10:23). He has redeemed you (Ephesians 1:7), He is with you (Matthew 28:20), and He will come again for you (John 14:3). So fix your eyes on Him this Christmas. Rest in what He’s done. Rejoice in what He’s doing. And let the hope of our Promised King steady your heart now and in every season to come.

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Mt 1:1–16.

^[2] This was known as a levirate marriage. The Lexham Cultural Ontology Glossary defines levirate marriage as:

“A law and custom in ancient Israel that if a man died without sons his brother would take the widow for a wife in order to provide male offspring for his dead brother. The children then would be heirs of their dead father’s land and possessions and the family line would not be broken.”

^[3] For clarification, saying “her people” here is not referencing her ethnicity but the fact that God commanded Jericho marked for destruction as punishment for sin.

^[4] The IVP Bible Background Commentary: Old Testament defines kinsman redeemer thusly:

“The kinsman-redeemer’s role was to help recover the tribes losses, whether those loses were human (in which case he hunted down the killer), judicial (in which case he assisted in lawsuits) or economic (in which case he recovered the property of a family member). Since Yahweh had granted the land to the Israelites as tenants, they could not sell it…. In this way the land remained with extended family as a sign of its membership in the covenantal community.”

This describes the way Boaz married Ruth so that Naomi would have access and provision from the land of her husband and family. There was a more closely related person who could have done this, but Boaz chose to take up the mantle of Ruth’s husband in order to give them the care they needed.

Thankful: Learning to Number Our Days — a Refresh & Restore Bible Study

¹²So teach us to number our days that we may get a heart of wisdom. ¹³Return, O Lord! How long? Have pity on your servants! ¹⁴Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days. ¹⁵Make us glad for as many days as you have afflicted us, and for as many years as we have seen evil. ¹⁶Let your work be shown to your servants, and your glorious power to their children. ¹⁷Let the favor of the Lord our God be upon us, and establish the work of our hands upon us; yes, establish the work of our hands!^[1]
Psalm 90

Greetings Sojourners!

It’s been a while since we’ve had one of these, but as I am learning, I’m glad to get to do what I get to do when I get to do it. 2025 has been a year of learning for me. I was not glad to be in this class, so to speak, back in the health struggles of June and the months of recuperation, but now, as of today, I can honestly say that I am thankful.

The reason I think about the experiences of the past six months as a class is attributed to my pastor, John Goldwater. On a particularly low evening in the hospital, I FaceTimed him to ask for prayer and receive counsel. I was supposed to be where he was, on a mission trip with Christ Community’s youth group in New Mexico; at the very least, I was just not supposed to be where I was, laid up in a hospital bed with the weight of a mysterious illness and not being able to walk or really even use my arms and hands. My spirits were low, and my attitude was bordering on poor. John gave the pastoral counsel I needed. He reminded me that while I wasn’t on the mission I had planned to be, I was still on mission – the mission God had given me. That hit hard. Then, he told me with his characteristic wit: even though I didn’t sign up for this class, make sure I learned whatever the Lord would have me learn the first time because I sure didn’t want to have to take it again.

That perspective helped me immensely. Even though whatever was wrong had all of the doctors puzzled and befuddled, God Almighty was not puzzled nor was He out of control. I was no less His in those weeks of pain, struggle, and fear. He was no less sovereign. His plan was not thwarted by medical mystery even if that plan seemed shrouded from my perspective.

Some of the things I learned can be summed up quickly:

When we read in Scripture that the Lord is our help in trouble and the true source of strength for those who are saved – those who are His, this is more than a theological truth; it is a genuine truth meant to be lived out.
Marriage is a picture of the gospel. This picture is not fully illustrated through the good and easy times. I have never been served or cared for like Candice did for me in the hospital and since. Her love shown to me is a picture of how the Church should love Christ.
I am thankful to get to do ministry, but I am not necessary. Don’t get me wrong, I know God called me to be where he wants me to be and that He has given me what I need to be equipped to do what He has called me to do. He is who is necessary. Christ Community kept right on going, the praise team did not miss a beat, my Sunday School small group kept right on studying the Word, and every single thing I was involved in prior to June kept right on going because the work of the Lord is powered by His Spirit and not contingent upon my involvement. I’m glad to be back, but it’s such a relief to be reminded my place in all of this, more importantly the Lord’s primacy.
Finally, and I am still learning this, the Lord is teaching me to number my days – which is the subject of our Bible study from Psalm 90 (specifically verse 12) today.

The Context of Psalm 90 – A Prayer of Moses, the Man of God

The attribution of this psalm makes it stand out – “A Prayer of Moses, the Man of God”. This marks him by his relationship with the Lord and helps this psalm invite us to listen in to this prayer, and understand the context being the experiences of a man who walked closely with the Lord and carrying the weight of leading God’s people. Since most Bible scholars date this psalm late in the wilderness years, this prayer hits different when this “Man of God” is leading the people at a time when the older generation who had left Egypt were dying off as a consequence of their sin. This was a period marked by God’s judgment on sin. That sets a rather somber tone.

Moses begins Psalm 90 by lifting our eyes to the eternal God who has been the “dwelling place” of His people in every generation, then and forevermore. Before the mountains were formed, before Creation, God has been God and nothing will or can change that truth. In fact, the eternal nature of God is the basis of this psalm and a powerful part of the contrast with our temporal nature. God is God always and forever. Man returns to dust, our years passing quickly and the strongest and longest lives being brief in comparison to eternity. Sometimes we talk about this as a natural part of life because that’s part of our human experience, but the context here is tied to sin and the curse given in Eden when God declared that humanity would return to the dust (Genesis 3:19). Moses had lived and led long enough to have experienced this up close and personal.

But Psalm 90 isn’t simply a reflection on humanity and time but is instead a community lament, a prayer offered by Moses on behalf of God’s people as they faced affliction and death, asking God to show compassion, turn from His anger, and renew their joy. Psalm 90 traces a pattern: God’s eternal nature (vv. 1-2), man’s mortality (vv. 3-6), God’s righteous anger toward sin (vv. 7-12), and a plea for God to bless His people with steadfast love, purpose, and lasting fruit (vv. 13-17). And woven into the prayer is the reality of time – days, years, generations – because Moses wants the people to recognize that God’s mercy and guidance gives their lives enduring value.

This context makes v. 12 the hinge on which the whole psalm turns: “So teach us to number our days that we may get a heart of wisdom.” This isn’t about counting birthdays or marking the passage of time. Moses here is asking God to help us weigh our days – to see how few they are, how quickly they pass, and how desperately we need God to guide us if we want to use the time we are given well. This is how a lament can turn to hope by vv. 13-17 when Moses asks God to “return” to His people with compassion, to satisfy them each morning with His unfailing love, to replace their long years of affliction with joy, and to let their work matter and endure – that the Lord will establish their work in light of His eternal purposes.

This is the world Psalm 90 speaks into – a world where our days are short, our strength is limited, and our lives are fragile but God Himself is eternal, faithful, compassionate, and near. To number our days is not morbid but wise. It’s a call to live intentionally following Christ, seeking His mercy, and resting in Him, the God who has been His people’s dwelling place in every generation.

Learning to Number My Days

As I sat with Psalm 90 in these months of recovery, Moses’s prayer didn’t feel like some poetry from an ancient text but the vocabulary Jesus was teaching me in my own heart. The context of the psalm helped me see something beautiful. Moses was leading a people who were painfully aware that life was short, that sin was serious, and that every day they were given was God’s mercy. That’s heavy! Yet in that heaviness, Moses didn’t get stuck in lament but asked God to teach His people how to live wisely, joyfully, and purposefully in the time they’ve been given.

That’s where this really hit me.

Yes, I felt sorry for myself. Yes, I was scared. Rehab was hard. Learning how to walk again was as scary as it was difficult. Every step I took was pain for months. I thought I nothing would ever return to normal. Hospital bills and insurance conversations brought anxiety. Having everyone in my life treat me like a box that says “Fragile! Handle with care!” was frustrating at times, and knowing that I needed their help was a constant weight of guilt and, if I’m honest, shame at times. But I found that with every new step, every new growth, every little gain brought thankfulness – thankfulness to God for carrying me through and sustaining.

When you’ve experienced the reality that life is fragile and our bodies fail us, you begin to understand that every day is a gift. Numbering my days isn’t about counting how many I’ve accumulated over the decades but asking God to shape all the ones He chooses to give me as He wills and works for His glory and my good!

That brings me to the final part of Moses’s prayer in Psalm 90. After asking the Lord to teach them to number their days, he asks God for His compassion, steadfast love, joy, and favor to fill those days (vv. 13-17). Wisdom isn’t just knowing intellectually that life is short; wisdom is knowing that a short life held by God is a life full of meaning.

So, when I ask the Lord to teach me to number my days, I’m really asking Him to do what He promised in those last verses of Psalm 90 – to satisfy me with His steadfast love every morning, to give joy that outlasts and outshines every affliction, and to establish the work of my hands – the work He has called me to – so that nothing done for His glory is wasted. That kind of wisdom doesn’t lead to despair; it leads to gratitude. I wish I could say that I have this wisdom locked down. I don’t. But my heart is moved to give thanks to my God – not for perfect circumstances but for His faithfulness carrying me through this season of life, and thanking Him for the gift of today.

Wrapping Up

As I look back on this year, I can testify that Jesus is faithful. He’s been teaching me to number my days – not by making me afraid of losing them but by making me grateful for each one He gives. Today, Thanksgiving Day, I am thankful to the God who has been and is my refuge. I’m thankful for Candice who has loved me with Christ-like love. I’m thankful for Keri and Xander reminding me daily that God’s kindness is real. I’m thankful for my family serving me and doing what I couldn’t (and can’t) because they love me with no thought to whether it’s deserved – just giving. I’m thankful for a faith family at Christ Community (and the Foundry Church) who carried on faithfully because the work belongs to the Lord, not me. And I’m thankful for the simple grace of waking up this morning with enough strength provided to live today for the glory of God.

Psalm 90:14 says, “Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days.” That’s my prayer – not to have more and more days but to have days filled with the steadfast love of the Lord. And for as many days as He chooses to give, I want to live in gratitude to Him, with purpose, and with the wisdom that comes from knowing all my days are in His hands.

So, today, I’m giving thanks – not merely because it’s Thanksgiving, not for the comfort of recovery – but for the God who walks with me through every valley, sustains me in all my weakness, and teaches me to live the life He’s given. He’s my dwelling place. How about you?

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ps 90:1–17.

“Strengthen What Remains: Jesus’s Letter to the Church at Sardis” — a Refresh & Restore Bible Study

We’re continuing in our study of Revelation called The KING is Coming, where we’re taking a verse-by-verse approach to see what the book truly reveals—Jesus Christ Himself. As always, I’m joined by Jamie Harrison, and I’m thankful for the opportunity to walk through this study together. Today, we’ll be looking at another of Jesus’s letters to the churches, this time turning to the church in Sardis. This week’s passage is Revelation 3:1–6:

¹“And to the angel of the church in Sardis write: ‘The words of him who has the seven spirits of God and the seven stars.
“ ‘I know your works. You have the reputation of being alive, but you are dead. ²Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God. ³Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you. ⁴Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy. ⁵The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels. ⁶He who has an ear, let him hear what the Spirit says to the churches.’^[1]

Keith Harris:
Greetings, Sojourners,

Jamie, are you ready to dive into our study of the letter to the church at Sardis?

Jamie Harrison:
Man, I’m ready. Are you ready?

Keith:
I don’t think I could be any more ready than I am right now. Not at all. I’m full go, full tilt…. I praise the Lord. I was reborn ready…. So, as we go through this, we’ll give a little bit of witty banter.

Jamie:
You’re not going to think it’s funny, but we do.

Keith:
And that’s because we’re dads.

Jamie:
We are.

Keith:
And that’s what we bring to the table. We can study the Bible and make dad jokes.

Jamie:
That’s accurate.

Keith:
Alright, Jamie, talk to us about the letter to the church in Sardis.

Jamie:
So just to get started, kind of a reminder of how each letter is set up—it follows the same general format. You start with the salutation, “To the angel of the church in Sardis.”^[2] Each letter starts that way, and each one gives some type of attribute of Jesus.

This one says in verse 1, “Thus says the one who has the seven spirits of God and the seven stars.” That’s a correlation back to chapter 1, verse 4, and chapter 1, verse 16. Of course, the seven spirits of God—talking about the Holy Spirit there, the perfect Spirit of God. The seven stars represent the pastors of the churches.

Then He says to them, “I know your works. You have a reputation for being alive, but you’re dead.” And just to hit on that for a minute, He doesn’t praise them at all. He doesn’t say anything about their good works, which He has done with other churches.

Keith:
So are you saying that Jesus isn’t going to tell us something good and positive if it’s not true?

Jamie:
Correct…. That’s how He rolls.

So when Jesus jumps right into it, He says the word “reputation”—“You have a reputation for being alive, but you’re dead.” This always reminds me of how our pastor, Big John [Goldwater, pastor of Christ Community Church], always says, you know, a lot of people think they’re going to make it to heaven because their uncle was a Baptist preacher, or their grandmother was in church every Sunday, or that kind of thing.

So it’s this reputation—it’s something people thought you had at some point, but you don’t anymore. That’s what Jesus is getting at. You have a reputation for being alive. Your reputation is that you have good works. Your reputation is that you do things for the Lord—but you don’t. You’re dead.

Keith:
And that word for reputation there is literally “name.”

Jamie:
Yes.

Keith:
So we know that if you have been made alive in Christ, your name is written in the Lamb’s Book of Life. If you have life, your name is there. It’s not going to matter—what is it, Matthew 7:21-23—where Jesus says, “Many of you are going to say, ‘Lord, I’ve done this,’ and, ‘Lord, I’ve done that,’” and He’s going to say, “Depart from me. I never knew you.”

So the idea here, like you’re saying with reputation, it’s not about works. It’s whether or not He has made you alive.

Jamie:
That’s right. That’s exactly right.

And so He goes on from there and says, “Be alert, and strengthen what remains, which is about to die. For I have not found your works complete before my God.”

So again, He reiterates—look, y’all do have a little bit left. There’s something there. There’s a little fire to work with. But it’s about to die. And if you don’t strengthen it, it’s going to go away as well. Now, does He mean that whole church [at Sardis] is going to cease to exist? Does He mean that those believers are going to cease to exist? I don’t know the answer to that. I think it’s more of a “Hey, you better get yourselves right with Me.”

Keith:
And they would’ve known, right?

Jamie:
Right. He goes on in verse 3: “Remember, then, what you have received and heard. Keep it, and repent. If you’re not alert, I will come like a thief, and you have no idea what hour I will come upon you.”

So look—what have they received and heard?

Keith:
The gospel.

Jamie:
Right.

Keith:
And that’s consistent language across the New Testament—gospels, epistles, and here in Revelation with Jesus Himself saying it. You’ve received it. You’ve heard it. It’s consistent—it’s the gospel. And we know that through the preaching of the gospel is how God awakens us, saves us. And when we confess Him as Lord, He makes us alive.

Jamie:
That’s right.

Keith:
And so the things in this that are very clear are clear to us and our churches today as well.

Jamie:
Accurate.

So I find it… I’m not going to use the word interesting here—I’m not sure what word I’d be looking for—but He says, “If you’re not alert, I’m going to come like a thief, and you have no idea what hour I will come upon you.” Well, if you knew when the thief was coming, you’d be prepared for it. So don’t misconstrue this—Jesus is not saying He is a thief. What He’s saying is that He’s going to come when we least expect it.

And so they’d better repent. There’s that word—repent—again, right? And I want to read the definition of the word repent:

To change one’s way of life as a result of a complete change of thought and attitude with regard to sin and righteousness—to repent, to change one’s way.^[3]

So in other words, to repent is not lip service. It’s not just saying, “Lord, I repent.” It’s life service. It’s a complete change. Again, to change one’s way of life. Not an easy thing to do—because we all have things we’d like to hold onto. Things we’d rather not get rid of.

We’ve all got that one little… you know, I think of—what was that homeboy’s name in Lord of the Rings? That’s like, “My precious…”

Keith:
Ah….

Jamie:
Smeagol.^[4]

Keith:
Yeah.

Jamie:
My cousin Gollum. That’s him. And his one thing that he just couldn’t get his mind off of was the ring.

And so we all have that thing—that thing we just don’t want to let go of, that thing we hold onto. Jesus is [essentially] saying, “You’ve got to repent. You’ve got to turn away from it. To change your entire life—a complete change in attitude with regard to sin.”

Keith:
Which, in this context, is keeping with what you’ve heard—keeping with the gospel.

Jamie:
That’s correct. And in James chapter 2, verses 14 through 26—I’m not going to read that whole section—but this is that “faith and works” section that James talks about. And he goes through and basically says, you know, if you look at people who don’t have clothes or daily food, and you say, “Stay warm and be well fed,” what have you really done to help them?

Keith:
Right.

Jamie:
That’s right—you’ve done nothing.

Well, the gospel teaches us that we are supposed to act. We are supposed to have works. Those works will prove our faith. They will prove that we love Jesus, that we have a relationship with Him. And if we don’t have those works, then we should repent—to show our faith.

So I think that’s a real good correlation to what He’s talking about here because He tells them, “I know your works. You have a reputation, but you’re dead. You’re not doing anything.” Which is what James is talking about—you’re spiritually dead. And I think about churches I’ve been to before where so many people in the church would say to me, “Well, it’s your turn to do such and such. I’ve done my time.” To which my response was always, “I don’t think you have—’cause you’re still alive.”

Keith:
Right.

Jamie:
You probably would be physically dead.

Keith:
There’s no retirement from being saved.

Jamie:
Right.

Keith: Part of that is…what is it L.G. [Schmitz] says? “God has a plan for your life.” And he cites—and I find it interesting that this comes at the end of that section in Ephesians 2:1-10 – that section dealing with how we were dead in our trespasses and sins (Ephesians 2:1-2)?

You get to Ephesians 2:4—“But God…” made you alive in Christ. At the end of that, you have Ephesians 2:10: “For we are His workmanship, created in Christ Jesus for good works, which He prepared beforehand.” They’re not our works earning salvation, but rather fruit proving the salvation that He has given. He’s put the life in you—you live it as long as you have it.

Jamie:
That’s right. Amen.

And so, to go on there—verse 4: “But you have a few people in Sardis who have not defiled their clothes, and they will walk with Me in white because they are worthy.” So there are some people there who are dressed in white. Which, again—I know we’ve hit on it already—but that’s purity, that’s holiness.

As we look at glimpses into heaven further in Revelation, you see the saints clothed in white, right? That’s the idea here. So they’re still doing what Jesus has called them to do. And He says, “In the same way, the one who conquers will be dressed in white clothes.”

And that’s, again, back to the setup of the letters—we had the salutation, we had the attributes of Jesus, we’ve just talked about the works, praise, and admonition to the church—or in this case, the lack of works and the lack of praise. You get the universal admonition: “Let anyone who has ears to hear listen to what the Spirit says to the churches.” And then you get this final promise, which is where we are now. And that final promise is that “the one who conquers…”—1 John 5:4–5 tells us that the one who conquers is the one who is saved, who has a relationship with Jesus.

So how are you a conqueror? You’re saved. You have a relationship with Him. And that relationship is going to lead to good works. It’s going to lead to doing things for Christ.

Now, are those things always going to be… pleasant at the end of the day? Are things going to happen to us if we step out for Jesus? Probably.

Will people say stuff about us or to us? Probably.

Are people going to scrutinize our lives? Yeah—for sure.

Because that’s how people are when they’re being convicted of sin and they don’t like it. But our job is to follow Him—in works, in faith—to do what He asks us to do, to be led by Him.

And then He says we’ll be conquerors, we’ll be dressed in white clothes, and “I’ll never erase your name from the Book of Life, but I’ll acknowledge your name before My Father and before His angels.” And so you get this really cool ending to this letter, where He says, “Look guys, if you all will repent—change your attitude, change your lifestyle, come to Me, do the things I’ve asked you to do—then your name will be in My Book of Life, and you will spend eternity with Me.” So I think the question, looking at this letter—each of these letters should lead us to ask ourselves a question. And I think the letter to Sardis leads me to ask myself: Do I have a relationship with Christ?

When you look at this, when you think about this, you go—am I leaning back on a reputation I had? Because I used to be a good Sunday School teacher… or I used to be a good pastor… or I used to be a good van driver… or I used to be a good garbage picker-upper… or whatever it is that you used to do.

Or are you still doing things for Christ? Do I have a relationship with Christ?

If you have a relationship with Christ, but the works haven’t been there, then it’s time to repent.

It’s time to do what He’s telling us to do—and that’s repent.

Big John [Goldwater] preached a message last Sunday—which, of course, I don’t know when this podcast will be put out—so that would’ve been January the…

Keith: 5^th.

Jamie: January the fifth. And you can go find that on his Facebook page, I’m sure. Or the….

Keith: …Christ Community YouTube page (look no further for John’s sermon from January 5, 2025 — HERE IT IS).

Jamie: Yeah, either one. And that’s not a shout-out like, “Hey, come to Christ Community Church, we’re the best thing since sliced bread”—which, of course, I think we are; that’s why I go there.

But the message was on point. It was about doing what Christ has asked us to do, growing in our faith with Christ. And I’m gonna tell you—it convicted the… the—I don’t even know what word to say. I started to say “pee,” but that’s probably inappropriate….

Keith:
In the context of repentance: the sin out of you.

Jamie:
Yes, it did. And so I’ve been honestly struggling with that all week long. But that’s the idea there.

Now, the other thing is, if you realize, “You know what? I don’t even have a relationship with Christ”—the good news is, you can. I was talking to somebody just yesterday about this—somebody who’s close family. They said, “I’m not sure I’m asking God the right questions. How do I know if I’m asking Him the right questions?” And so I started praying about it, and I was led to kind of our verse at Christ Community—it’s Romans 10:9. And in that verse, it tells us how to be saved. And the first part of that is to confess with your mouth that Jesus is Lord. And the issue with that—that most people have—is they’re like, “Yeah, I don’t have a problem confessing Jesus is Lord. I can say ‘Jesus is Lord’ all day long.” But the definition of the word Lord is like—a master or an owner, the possessor of someone or something. It’s the kind of word that’s even spoken of a husband. Which, of course, we know that Jesus is referred to as the groom—the husband. And so, someone that has absolute authority over whatever it is. And so when you think about those things, you go, “Man—confessing Jesus as Lord means I have to give everything over to Him. All of it. My whole life over to Him.”

Now, what I told the guy I was talking to was—when we confess Jesus as Lord and we grow in our relationship with Him, the Holy Spirit begins to answer the questions through His Word.

So maybe it’s not as much a matter of What questions do I ask?—as it is:
          Have I submitted to the Lord?
          Have I given Him my everything?
          Is He my Lord and Savior?

And so, guys—at the end of the day, if you don’t have a relationship with Him… and we always say it’s really simple… well, it’s simple to say the words, but—surrender yourself to the Lord. Believe in your heart that God raised Him from the dead—which is faith—and you will be saved.

So I think that’s a good place to kind of finish today.

Keith:
Yeah. And as we wrap—just, each of these…

Jamie:
I really can’t rap. That is, um… Tupac, Eminem—those guys.

Keith:
W-R-A-P. My bad.

Jamie:
Right.

Keith:
“He who has an ear, let him hear what the Spirit says to the churches.”

As you look at this—if you have confessed Him as Lord and He’s saved you—the works are proof of that. They don’t produce that. And Jesus says He will never blot a name out of His Book of Life. If you are saved, you are saved.

Jamie:
That’s right.

Keith:
Because He accomplishes it—not something you can lose. And so if you look at this and start thinking about it—that you haven’t been consistent—there’s no “losing” of one’s salvation. You may have only been doing lip service.

Jesus talked to the Pharisees—who were the religious who’s who—and they thought they were already dressed in white. They thought they were religiously perfect. And He told them they were whitewashed tombs.

John the Baptist even told the Pharisees to bear fruit in keeping with repentance. If you’re not, you haven’t lost your salvation. This may be that initial repentance—where, like Jamie said, you need to confess Jesus as Lord, have faith in Him, and then He will save you. You’re not getting re-saved, saved again, saved 2.0.

You either are, or you aren’t.

You’re either dead, or you’re alive.

And so, if you read this or listen to this today and realize that you aren’t alive—you can be made alive in Christ today. And that’s our hope and prayer.

Jamie:
Mm-hmm.

Keith:
Well, this one has been relatively short—as these go. And so, as Big John says, “No one complains about a short sermon.”

Jamie:
Amen.

Keith:
God bless. Thank y’all—and we look forward to hearing from y’all soon.

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Re 3:1–6.

^[3] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., rev. and ed. by Frederick William Danker (Chicago: University of Chicago Press, 2000), s.v. “μετανοέω.”

^[4] Smeagol (also called Gollum) is a character from The Lord of the Rings books and movies. He becomes so obsessed with a magical ring that he calls it “my precious” and can’t let it go. Jamie uses this as an example of how we can get stuck holding on to sin instead of letting it go and turning to Jesus.

“Hold Fast Until Jesus Comes: Jesus’s Letter to the Church at Thyatira” — a Refresh & Restore Bible Study

We’re continuing in our study of Revelation called The KING is Coming. Today, we will be diving into Jesus’s letter to the church at Pergamum. Once again, I am thankful for Jamie Harrison and the opportunity to do this study together. This week’s passage is Revelation 2:18-29:

¹⁸“And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.
¹⁹“ ‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. ²⁰But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. ²¹I gave her time to repent, but she refuses to repent of her sexual immorality. ²²Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, ²³and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. ²⁴But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. ²⁵Only hold fast what you have until I come. ²⁶The one who conquers and who keeps my works until the end, to him I will give authority over the nations, ²⁷and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. ²⁸And I will give him the morning star. ²⁹He who has an ear, let him hear what the Spirit says to the churches.’^[1]

Keith Harris:
Greetings, Sojourners,
Welcome back to The King is Coming.^[2] My name is Keith, and I’m joined once again by my friend and co-host, Jamie Harrison. Jamie, how’s it going, man?

Jamie Harrison:
It’s going great. I’m looking forward to walking through another letter to the churches in Revelation.

Keith:
Yeah, me too. We are now in the fourth of the seven churches, and this is the letter to Thyatira. This is the longest of the seven letters, even though Thyatira is probably the least-known of the seven cities. So, let’s jump in. This is the longest of the seven letters, and it starts with Jesus identifying Himself in a striking way: “The Son of God, who has eyes like a flame of fire and whose feet are like burnished bronze.” Jamie, what stands out to you in this introduction?

Jamie:
Man, I love how every letter begins with one of the descriptions of Jesus from chapter 1. And this one — “eyes like fire, feet like bronze” — it’s strong. It’s intense. His gaze pierces through everything. The eyes of fire speak to His ability to see right through hypocrisy. And the feet of bronze are strong, stable, pure — He’s coming with authority and judgment.

Keith:
Yeah, and I think that’s really important for what He’s about to say to this church. Because on the one hand, He has some really good things to say. He says, “I know your works — your love, your faith, your service, your endurance.” And then He says, “Your later works exceed the first,” so they’re growing. But on the other hand, there’s this deep compromise going on.

Jamie:
Yeah, this is one of those churches where you see a really mixed picture. Like, they’ve got some great stuff going on. And it’s interesting that love is mentioned — because that wasn’t the case in Ephesus. In Ephesus, they had truth but no love. Here in Thyatira, they have love — but they’re lacking in truth.

Keith:
That’s a great observation. Jesus tells them, “I see your love and your faith and your service and your endurance.” Those are all things we’d celebrate in a church today. But then comes verse 20: “But I have this against you, that you tolerate that woman Jezebel….”

Jamie:
That’s a heavy name to drop.

Keith:
Yeah. Most scholars believe “Jezebel” isn’t her actual name — it’s a symbolic reference to the Old Testament queen Jezebel from 1 and 2 Kings, who led Israel into idolatry and sexual immorality. She influenced King Ahab and the people to turn away from God.

Jamie:
So this person in Thyatira — whoever she really was — was doing something similar. Claiming to be a prophetess, teaching false doctrine, and leading people into sin under the guise of spiritual insight. That phrase, “the deep things of Satan,” shows just how off-track it had gotten.

Keith:
Exactly. And Jesus doesn’t just say she’s wrong — He says she’s dangerous. She’s seducing His servants. He says, “I gave her time to repent, but she refuses.” That’s both terrifying and gracious. Jesus gave her an opportunity to turn around.

Jamie:
Right, and that’s important. He’s not quick to judge — He gives space for repentance. But when someone refuses, judgment is coming. And He says He’ll throw her on a sickbed, bring great tribulation on those who commit adultery with her, and even strike her children dead. That’s intense.

Keith:
It is. But that’s the seriousness of sin in the church — especially sin that’s being taught and normalized. Jesus says this judgment will serve as a warning: “All the churches will know that I am He who searches mind and heart.” He’s not just looking at outward appearances.

Jamie:
And that’s so needed in today’s world. We live in a time when churches are often pressured to tolerate sin in the name of love. But Jesus shows us here that real love doesn’t tolerate what’s destructive to His people. He calls His church to purity — not just kindness, but truth and holiness.

Keith:
Yes — love without truth leads to compromise. And truth without love leads to cold legalism. Jesus is calling Thyatira to hold both — to grow in love and to stand in truth. And for those who haven’t bought into this false teaching, He says: “I don’t lay on you any other burden — just hold fast to what you have until I come.”

Jamie:
That’s such a gracious word from Jesus — “I don’t lay on you any other burden.” Just hold fast. That’s the call. Sometimes in the middle of confusion or pressure or even division in the church, the call is just to cling tightly to Jesus and remain faithful.

Keith:
Yeah, and I love that the letter ends with promises — not just warnings. He says: “The one who conquers and who keeps My works until the end, to him I will give authority over the nations.” That’s a big promise.

Jamie:
It is. And it’s drawn from Psalm 2 — that idea of ruling the nations with a rod of iron, breaking them like earthen pots. That’s messianic language, and Jesus is sharing that reign with His people. It’s a picture of participating in His authority, His victory, and His kingdom.

Keith:
Absolutely. It’s incredible that Jesus says those who stay faithful — who “conquer” by persevering in obedience — will reign with Him. And then He adds: “I will give him the morning star.” There’s a lot of debate about what exactly that means, but I think it points back to Jesus Himself.

Jamie:
Yeah — Revelation 22:16 says Jesus is “the bright morning star.” So when He says, “I will give you the morning star,” He’s giving Himself. That’s the ultimate reward: not just reigning, not just escaping judgment, but having Jesus Himself.

Keith:
That’s such a good word. He’s not just promising relief from suffering or an escape from persecution. He’s promising Himself. And that makes sense with the tone of this whole letter. The people in Thyatira needed clarity — and Jesus gives them that. He says, “I see what’s good. I see what’s dangerous. And I’m calling you to stay faithful.”

Jamie:
Yeah, and that ending refrain is still the same: “He who has an ear, let him hear what the Spirit says to the churches.” That means this message isn’t just for Thyatira — it’s for us too.

Keith:
Exactly. Jesus wants His whole church to hear this. In a world where compromise is so easy — where it’s tempting to tolerate false teaching in the name of unity or kindness — Jesus reminds us that love and truth must go together. And that He’s coming. So hold fast.

Jamie:
That’s the key — hold fast to what we’ve been given, stay faithful to the truth, and trust that Jesus sees, Jesus judges rightly, and Jesus rewards those who overcome.

Keith:
Amen. That’s a good word. Anything else you’d want to say to listeners before we wrap this one up?

Jamie:
Just that encouragement — don’t let the pressure to “go along” with something false wear you down. Jesus sees your faithfulness. He knows. Hold fast. He is worth it.

Keith:
He is.

Thank you, Jamie. And thank you for listening to The King is Coming. We’ll be back next week as we move into the letter to the church in Sardis. Until then, hold fast — and keep your eyes on Jesus.

^[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Re 2:18–29.

^[2] We’re trying out something a little different and giving a condensed transcript to make it easier to read, but if you want the full Bible study, click the podcast link above or click here.

Hope in Jesus Does Not Put Us to Shame — a Refresh & Restore Bible Study

5^:1Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. ²Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. ³Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, ⁴and endurance produces character, and character produces hope, ⁵and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.
Romans 5:1-5

"Kept Through the Trial: Jesus's Letter to the Church at Philadelphia" (The KING is Coming) – Refresh & Restore | A JustKeithHarris.com Podcast

📖 Revelation 3:7–13We’re back!After a few months off, The King is Coming returns in 2026 with one of the most encouraging letters in Revelation — Jesus’s message to the faithful church in Philadelphia. In a world filled with opposition and weakness, Jesus opens a door no one can shut.In this episode, Keith Harris and Jamie Harrison explore:✔️ Jesus’s identity as the Holy One, the True One — God Himself✔️ What the “key of David” means and how Jesus alone opens and shuts✔️ The debated phrase “I will keep you from the hour of trial” — and how to read it biblically✔️ Why “little power” doesn’t disqualify faithfulness✔️ How being kept through the trial glorifies Christ’s strength in us✔️ What it means to be a pillar in God’s presence foreverThis church had no rebuke — only encouragement. And Jesus’s call still stands today: “Hold fast what you have, so that no one may seize your crown.” (Revelation 3:11, ESV)🔗 Missed earlier episodes in the series? You can click here to catch up and listen from the beginning.✍️ If you’d like to see a written version of this podcast, complete with footnotes and cross-references, you can find it here.

Greetings Sojourners,

I’m home from the hospital after several weeks (18 days and 19 hours) and so glad and thankful!

Being with Candice, Keri, and Xander again has been absolutely wonderful. It’s not just about being back at our house; it’s about being with them. They are my home. Sharing meals, watching movies, hearing them laugh—just being with them—reminds me of what I’m working toward in recovery. I don’t want them to have to be my babysitters and caretakers; I’m ready to get back to being husband, daddy, son, brother, Uncle Keith – full and whole.

And this past Sunday, I got to be back with my Christ Community family. What a gift. I was overwhelmed—in the best way possible. There were tears, but they were tears of joy. So many encouraged me with their words, their hugs, and especially their voices. When I was too overcome to sing during “Nothing Without You,” I heard my sisters Nikki and Shonna lifting their voices and carrying the song—and carrying me with it. And when our church gathered around to pray for me and others longing for healing, James 5:13–15 came to life. John anointed me with oil, the church prayed, and I was deeply moved by the tangible presence of God’s people doing what His Word calls us to do.

If you haven’t already, I’d encourage you to look back at the two previous writings I shared from the hospital. They were part of my processing in real time, and I hope they encourage you:

“Reflections on the Goodness of God from My Hospital Bed” (co-written with Candice)
“God Hears, God Sees, and God Knows”

Now that I’m home and healing (and awaiting more doctor appointments), I want to walk through the passage that held me through the hardest nights. Romans 5:1–5 has been like an anchor for me. These verses walk us through what it means to have peace with God, to stand in grace, and to find real, lasting hope—even when life hurts. This passage has met me where I’ve been—sometimes flat on my back, sometimes inching forward with shaky steps, but always needing the kind of hope that doesn’t put us to shame. It’s not theoretical to me anymore—it’s lived truth. And I want to walk through it with you, verse by verse, to see again what I’ve been reminded of: that Jesus is our peace, Jesus gives us access to grace, Jesus brings joy even in our suffering, and Jesus is our unshakable hope.

Jesus is Our Peace (v. 1)

Verse 1 starts with the word “Therefore”, signaling that this is building on what came before in Romans 3-4. Paul had previously shown that no one is justified — made right with God — by good works or keeping the Law but only by faith in Jesus (Romans 3:28, 4:5). Romans 5:1 shows the result of being justified and saved by grace through faith in Jesus: peace with God.

This isn’t merely some inner calm or warm fuzzy feeling. It’s not circumstantial peace. This is peace that “surpasses all understanding” (Philippians 4:7) — a settled reality that, for those who are saved, the war we waged against God in our sin is over. We once lived as enemies of God (Romans 5:10), alienated and hostile in mind (Colossians 1:21). But now, through Christ, the conflict is resolved in Him. There is no more wrath for those who are in Christ (Romans 5:9). The gavel has fallen. The verdict is in. And the Judge is also the Savior who made peace by the blood of His cross (Colossians 1:20).

The peace we see here in v. 1 is peace through our Lord Jesus Christ. It doesn’t come through human effort, morality, or religion. It is through a Person — Jesus — who took our punishment upon Himself (Isaiah 53:5), died in our place (Romans 4:25), and rose again to give us life and right standing before God (Romans 4:24-25).

Coming home from the hospital reminded me how vital this peace truly is. While my body is still healing and I’m learning new limits and routines, I have peace that’s not dependent on my strength or stability—peace that holds even when I feel weak or uncertain. When you’re going through trials, peace with God means everything. This peace has sustained me through days I couldn’t lift my arms or stand without help, through nights of tears and questions. But it never left. It never failed. No, He never left or failed. This is not pointing to my circumstances but a reality that extends to all of the trials of this life. This peace with God means your soul is safe no matter the circumstances affecting your body or earthly life. Jesus has made a way for us to come to the Father, not out of fear, but as beloved children (John 14:6, Romans 8:15). We get the peace that a child feels when they, terrified in the middle of the night, run and are embraced in the arms of their parents. Knowing Jesus has made a way for us to run to the Father is about the truest idea of peace there is.

Jesus Gives Us Access to Grace (v. 2a)

Paul builds on the peace we now have with God by saying that through Jesus, we have access to grace — and not just a momentary taste, but a continual standing in it. This is the grace of God that justifies us (Romans 3:24), the grace of God that saves (Ephesians 2:8), and the grace of God that sustains us (2 Corinthians 12:10).

It’s grace, so it’s not something we’ve earned, and it’s not something we could ever keep on our own. This grace is a place we stand because Jesus holds us there.

That word “access” in v. 2 is rich in meaning. It describes being brought into the presence of royalty by someone with the right to do so. That’s what Jesus has done for us. He doesn’t just bring us peace with God — He brings us into the throne room of grace (Hebrews 4:16). And because of Him, we don’t stand in fear or shame but in favor, the favor Jesus earned and deserves, welcomed and secure in relationship with God (Romans 5:1-2, Ephesians 1:6, Hebrews 4:16).

I think about this truth often now that I’m home and trying to rebuild strength. There were weeks I couldn’t physically stand—I had to be lifted, guided, even fed. Yet even then, I never stopped standing in grace. Not once. Not when I was flat on my back, not when I was wheeled down hallways to therapy, not when I cried out to God in pain and weakness. His grace held me. His grace still holds me.

This is where the theology meets real life—especially when you’re walking through suffering. Grace is not a place we earn; it’s what we receive because of Jesus – because of what He earned. My standing in grace isn’t special or unique to me; everyone who has been saved by Jesus is still standing in His grace (2 Corinthians 12:9-10, 1 Peter 5:10, Romans 8:18). This is part of the beauty of being in Christ. If you are in Christ, your position with God is not fragile. It’s not based on your performance or dependent on your condition. Jesus has secured it and sustains it by His grace (John 10:28-29, Philippians 1:6, Romans 8:38-39).

Jesus Brings Joy Even in Our Suffering (vv. 2b-4)

This section of Romans 5:1-5 is where people get caught up because Paul says something pretty shocking: not only do we rejoice in our hope — we rejoice in our sufferings.

Yup, read that again. We are supposed to rejoice in our hope. But we are also supposed to rejoice in our sufferings.

If you think that sounds strange, and can even be offensive if taken out of the context of Romans 5 (which is something we need to be especially careful with here). Paul denying the reality of pain. Paul knew pain deeply. He knew beatings, imprisonment, sickness, shipwrecks, rejection, and weakness (2 Corinthians 11:24–28). What the Spirit through Paul is doing here is showing us that, in Christ, even our pain has a purpose. We rejoice in our sufferings not because it feels good but because we know what God can and is doing through it.

Let’s break it down.

First, we rejoice in the “hope of the glory of God”. This is the secure promise that one day we will see Jesus face-to-face and be fully transformed into His likeness (1 John 3:2, Colossians 3:4). That’s not a vague wish — it’s a guaranteed future secured by the finished work of Jesus. It gives us eternal perspective and lifts our heads to look forward beyond our present troubles (2 Corinthians 4:17-18, Romans 8:18).

Paul goes further. He says we can also rejoice now, in the middle of our trials. Why? Because suffering shapes us:

“suffering produces endurance” — the Spirit works in us to give the strength to persevere, holding us when things are hard
“endurance produces character” — a tested, refined faith that isn’t superficial but rooted in Christ and who He is making us to be
“character produces hope” — again, a hope not based on circumstances or fickle, earthly, hypothetical hope but built on who Jesus is, what He’s done, and all He’s promised

Over the last few weeks in the hospital, I’ve seen this unfold in ways I couldn’t have expected. Lying in a hospital bed with no ability to move, no answers, and nothing but time and pain forced me to lean into Jesus like never before. I found that suffering is a classroom—not one I signed up for, but one in which the Spirit was a very present teacher. He reminded me that I wasn’t alone (Psalm 139:7–10, Isaiah 41:10, Matthew 28:20), that He had not abandoned me, and that He was working something in me I could never have built on my own (Romans 8:28, James 1:2–4). He’s shown me how He gives strength when I am beyond weak (2 Corinthians 12:9-10, Isaiah 40:29-31), producing something in me I couldn’t manufacture on my own (Romans 5:3-5).

This is why we rejoice (1 Peter 1:6-7).

Only a fool would revel in the difficulties or try to enjoy the pain and suffering. No, this is rejoicing in the loving hands of God that lift us up out of the mire and difficulty (Psalm 40:1-3, 1 Peter 5:6-7) and hold us safe and secure in Him (John 10:28-29, Romans 8:38-39). It is rejoicing in knowing that we can look to the horizon and see the beauty of eternity with Jesus (Revelation 21:3-4), knowing that every speedbump and tribulation is something that can draw us closer to Jesus and make us more like Him (2 Corinthians 4:16-18; Romans 8:17-18, 29). Let me be clear: this isn’t the result of grit—it’s the fruit of grace. Joy in suffering is not natural, but it is supernatural. It’s a gift from God to His people who are held fast by Jesus.

Jesus is Our Unshakable Hope (v. 5)

After walking us through the path of suffering, endurance, and character, Paul arrives at the bold and beautiful conclusion of that paragraph: hope does not put us to shame.

In a world of letdowns, empty promises, and fragile dreams, that’s a stunning calm. But Paul isn’t talking about generic, hypothetical optimism. He’s talking about Jesus — and He’s unshakable.

Why doesn’t this hope disappoint? Because it’s grounded in the love of God, not in the shifting sand of circumstances. Paul says that God’s love has been poured into our hearts. That verb there translated “poured” isn’t a trickle — it’s a flood. Through the Holy Spirit, given to every believer, God pours out His love — not just toward us, but into us. The very presence of God’s Spirit is assurance that we belong to Him (Ephesians 1:13-14), and that His love for us is not distant but deeply personal and present. His Spirit is inside those He saves – not some concept or ethereal force but a Person, God within us.

In Jesus, you’re not holding onto hope, white knuckling it and hoping everything might work out okay. In Christ, hope is holding onto you (Hebrews 6:19-20), secured by the Spirit (Ephesians 1:13-14) and sealed in the love of God (Romans 8:38-39). When your strength fails, He doesn’t (Isaiah 40:28-31). When your feelings falter, His love doesn’t (Lamentations 3:22-23, 2 Timothy 2:13). Even when you don’t feel hopeful, you can trust that the Spirit is at work in you, reminding you who you are and Whose you are (Romans 8:16, Galatians 4:6).

I’ve needed that reminder every day this month. There were moments when I wondered what the future held.

I was reminded of the deep faith of men like Charles Spurgeon who dealt with debilitating and crippling gout and depression yet he continued to serve the Lord as trials piled like cordwood.

I was reminded of David Miller who suffered from muscular atrophy from his teenage years and lost the use of every muscle in his body until he was bound in a wheelchair. I think of his testimony about the aftermath of his son being paralyzed in a wreck. He told me that he sat by his son’s hospital bed — in his own wheelchair, a wheelchair identical to the one his son would have to use — and sang the hymns of the faith, quoted Scripture over his son (as he couldn’t hold a Bible), and thanked God for giving him decades to live in a wheelchair like that so that he could help his son.

A month in the hospital can’t compare to lives like theirs. Yet God showed me that, if He could handle their trials and give them endurance, character, and hope, He can handle any and every trial that His children will go through. God’s goodness, protection, and care aren’t limited to Spurgeon or Miller, though; think of all the people He carried through trials in the Bible.

Job was carried through Satan attacking his family, health, and sanity (Job 1–2).
Joseph was carried through betrayal, slavery, and prison to save his family and many others (Genesis 37, 39–50).
Moses was carried through forty years in the wilderness with a complaining people (Exodus 3–Numbers 20).
Hannah was carried through years of barrenness and deep grief (1 Samuel 1–2).
David was carried through hiding in caves and fleeing for his life before becoming king (1 Samuel 18–31).
Elijah was carried through exhaustion, fear, and depression under a broom tree (1 Kings 19).
Jeremiah was carried through persecution and tears while faithfully proclaiming God’s Word (Jeremiah 20, Lamentations 3).
Hananiah, Mishael, and Azariah (a.k.a. Shadrach, Meshach, and Abednego) were carried through the fiery furnace and came out without even smelling like smoke (Daniel 3).
Daniel was carried through the lion’s den with unshakable faith, not receiving so much as a nibble from hungry lions (Daniel 6).
Mary was carried through scandal, fear, and wonder as she bore the Son of God (Luke 1–2).
Peter was carried through the shame of denying his Savior and restored by Jesus Himself (Luke 22:54–62, John 21:15–19).
Paul was carried through imprisonments, beatings, and shipwrecks for the sake of the gospel (2 Corinthians 11:24–28, Acts 27).

Our God is not just the God of our mountaintop faith—He’s the God who meets us in the valley, walks with us through the fire, and floods our hearts with His love even when we feel empty. Doubts creep in. Trials come and go and sometimes never go away on earth, but God keeps pouring out His love. He does it because He is good and He is God and He is faithful. His hope doesn’t put us to shame.

Wrapping Up

Romans 5:1-5 isn’t a feel-better-formula or some kind of positive thinking strategy — it’s a gospel-soaked promise from the living God. It is real peace, real grace, real joy, real hope—and every bit of it comes through Jesus.

If you’re reading this and you’ve never trusted in Jesus for salvation—if you don’t know what it’s like to have peace with God or hope that holds firm even when life falls apart—hear this clearly: you don’t have to stay where you are. Jesus invites you to come to Him. His Word says, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved” (Romans 10:9).

This isn’t about fixing yourself or cleaning yourself up first — it’s about trusting the One who already paid the price to redeem you. The Bible promises that “everyone who calls on the name of the Lord will be saved” (Romans 10:13). That invitation is for you.

Come to Jesus. Lay down your burdens. Trust in His finished work on the cross. Let Him pour His love into your heart by His Spirit and anchor your life in a hope that never puts you to shame.

And if you already belong to Jesus, but you find yourself weary or hurting, don’t forget what the Holy Spirit has taught you in Romans 5.

You have peace with God — He’s not against you.
You stand in grace — you are held and sustained by him.
Your suffering is not pointless — He is producing endurance, character, and a hope that is alive because He is alive.
You may feel weak (or very well be weak), but the Spirit of God lives in you.
Your circumstances may shift, but Jesus never will.

So, hold on, and more than that — let hope, let Jesus hold you. You are seen. You are loved. And in Christ, you are not alone and never forsaken (Hebrews 13:5, Romans 8:38–39).

Thank you for reading. While I hope my story and testimony will help others who are struggling or going through trials, I know that the Word of God offers better and lasting hope — for “faith comes from hearing and hearing from the Word of Christ” (Romans 10:17). If you are struggling or going through trying times, look at the many, many cross-references; click on them and let God’s Word encourage and comfort you. And may you encounter the God of the Bible, our great God and Savior Jesus Christ, in your time of need.

I had big plans to be much further in our The King is Coming study of Revelation, but God had other plans. Lord willing, we will be back next week with Jesus’s letter to the church at Thyatira in Revelation 2:18-29.

Until then, dear Sojourner, thank you and may God bless you.

God Hears, God Sees, & God Knows — a Refresh & Restore Bible Study

I’ve had a lot of time to think lately as I’ve been in this hospital room, and I have found myself meditating on Exodus 2:23-25:

²³During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. ²⁴And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. ²⁵God saw the people of Israel—and God knew.

This is the passage we closed with in the adult Bible study at Christ Community last Sunday, and the beauty of it has captivated me. For context and to understand the magnitude of these verses, we’ve got to get the lay of the land in Exodus 1-2.

Genesis ends with all of Israel’s family (the person Israel, aka Jacob) in Egypt after God providentially took the evil done to Joseph by his brothers and put him in a position to “preserve life” (Genesis 45:5, cf. Genesis 50:20). God used Joseph and gave him the ability to interpret dreams, which let Egypt enjoy plenty when the world around them faced famine (Genesis 47:13-26). Joseph was second only to Pharaoh, and God preserved Israel (the Hebrews/people group), moving them to the land of Goshen in Egypt (Genesis 47:27).

Now, fast forward many generations there in Egypt and “there arose a new king over Egypt, who did not know Joseph” (Exodus 1:8). This king found himself surrounded by God’s people who He had providentially made to be “fruitful” and “increased greatly”, growing “exceedingly strong, so that the land was filled with them” (Exodus 1:7, cf. Genesis 1:28). This king was worried about the position this great people group could put him in and was afraid of losing his power, so he decided to “set taskmasters over them to afflict them with heavy burdens” (Exodus 1:11). He made God’s people His slaves, but “the more they were oppressed, the more they multiplied and the more they spread abroad” (Exodus 1:12). Even in the midst of turmoil and trial, God was keeping His promise to Abraham that He would make his offspring number like the stars of the heavens (Genesis 15:5) and the sand on the seashore (Genesis 22:17), and bless all the nations of the earth through his offspring (Genesis 18:18, 22:18, cf. Galatians 3:8). In the midst of terrible oppression, He who promised was faithful (Hebrews 10:23, cf. Lamentations 3:22-23).

The trouble in Egypt rose to from oppression to murder and semi-genocide as Pharaoh commanded that baby Hebrew boys be cast into the Nile (Exodus 1:22). The bulk of Exodus 2 is God providentially saving Moses from death in the Nile, using that same river to float him to a life where he would be adopted by Pharaoh’s daughter (Exodus 2:1-10).

It’s an understatement to say that the Israelites were experiencing terrible things. Atrocities. Evil. Wickedness.

Sometimes, we find ourselves in times of trials and troubles when it seems like no relief is coming and that no one sees or notices. We can easily feel isolated and alone. These are the times when people begin to ask the question whether or not God cares or even knows — asking, why won’t He do something? (Psalm 10:1, Habakkuk 1:2-3)

This was surely how Israel felt by the end of Exodus 2. They “groaned because of their slavery and cried out for help” (Exodus 2:23). Just as the load of their taskmasters burdened them, they were burdened with grief and despair. Where was the God who brought them from a land of famine to the land of plenty? Why bring them there if only to leave them and forsake them? But God never leaves nor forsakes His people (Joshua 1:5, Hebrews 13:5, 2 Corinthians 4:9, Deuteronomy 31:6).

Look at what God had for Israel (and has for us) in Exodus 2:23-25.

“Their cry for rescue from slavery came up to God.” (v. 23b)

This wasn’t a formal prayer or some polished religious petition. It was a groan (v. 24) — a raw cry made out of desperation. Yet it came up to God. That is grace (Romans 8:26-27).

Their pain wasn’t lost in transmission or ignored by God. He’s not aloof or distant when His people suffer (Psalm 139:1-2, Exodus 3:7). Look at how David puts it in Psalm 34:17-18:

“When the righteous cry for help, the LORD hears and delivers them out of all their troubles. The LORD is near to the brokenhearted and saves the crushed in spirit.”

The cries of God’s people — His children — always find His ear, even when our words run out and all we have left is a groan (Romans 8:26). We need to know that our cries don’t disappear into silence — they rise to God (1 Peter 3:12, Isaiah 65:24, Psalm 55:17).

“And God heard their groaning….” (v. 24a)

Let me say it again: God hears. He heard them, and He can hear you.

When the Israelites groaned under the weight of slavery, it didn’t go unnoticed. Their pain was not wasted. God isn’t like Pharaoh who heard and ignored. He is a Father who bends low to listen (Psalm 116:1-2, Isaiah 64:4). This should encourage us in prayer because God is never too busy, too disinterested, or too far away (Psalm 145:18, Jeremiah 33:3). He hears the whisper of the wounded and the shout of the desperate (Psalm 10:17).

Even when it feels like no one else is listening, God hears (1 John 5:14, Micah 7:7).

“…and God remembered His covenant with Abraham,
with Isaac, and with Jacob.” (v. 24b)

When it says “remembered” here, it does not mean that God is recalling something He had momentarily forgotten or lost track of. It means God was about to act (Exodus 6:5-6).

To “remember” in the biblical sense here is covenant language. It means God is faithful to what He has promised (Hebrews 10:23). Even after generations of silence, God had not abandoned His people or His Word. He made a covenant to bless them and bring them to the land He had promised (Genesis 15:18-21, Exodus 3:6-8), and He was preparing to fulfill it.

When we feel forgotten, we can rest in this:

“God is not man, that He should lie, or a son of man, that He should change His mind. Has He said, and will He not do it? Or has He spoken, and will He not fulfill it?” (Numbers 23:19)

God made promises to Abraham, to Isaac, and to Jacob. He remembers. He fulfills His promises (Psalm 105:8-10, Luke 1:72-73). Sometimes, we can almost be afraid to hope (maybe I’m speaking from where I am now), but God’s memory is perfect and His promises are sure.

“God saw the people of Israel — and God knew.” (v. 25)

These are some of the most tender words of all. God saw. He didn’t just hear — He saw their suffering, saw them (Genesis 16:13, Psalm 33:13-15). And God knew. He knew their pain, their burdens, their brokenness. This is the kind of knowing that moves the heart of God toward His people. It’s intimate. It’s personal. It’s the same kind of knowing we see in Jesus, who looked at the crowds and had compassion on them (Matthew 9:36, Mark 6:34).

You are not invisible to God. Wait, I need to say that to myself: I am not invisible to God. He sees. He knows. And because of Jesus — our Savior who bore our griefs and carried our sorrows (Isaiah 53:4) — we can be sure that He enters into our suffering with us (Hebrews 4:15).

Exodus 2:23-25 shows us something precious about the heart of God. The Israelites were enslaved, burdened, and groaning under cruel oppression, yet God was not distant. He heard them. He remembered His covenant with them. He saw them. And He knew them.

The ultimate fulfillment of that covenant — the promise to bless all nations through Abraham’s offspring — was Jesus (Galatians 3:16, Genesis 22:18)! He is the same God — the covenant-keeping God who never changes (Hebrews 13:8, Malachi 3:6) — who still hears, still sees, and still knows today.

These past three weeks have been some of the hardest in my life. Pain, immobility, weakness, and unknowns have left me stripped of my independence and strength. I have needed help to do the most basic of things. But what I’ve learned — or perhaps what I’ve been lovingly reminded — is that though I have limits, God does not. Though I am weak, He is strong (2 Corinthians 12:9-10). Though I have groaned, He has heard. Though I have wrestled in the dark, He has seen. And when I’ve felt confused, broken, lost, or even forgotten by doctors and insurance companies these last three days, He has known — not just facts about my situation, but He knows me because I am His (Nahum 1:7, John 10:14).

This is not unique to me. That’s who God is. He invites the weary and the burdened to come — to to a system or religion but to Him:

[Jesus said] “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Matthew 11:28-30)

God isn’t merely aware of your pain — He cares (1 Peter 5:6-7, Psalm 55:22). He is not powerless to act — He sent His Son, Jesus Christ, to take on your greatest burden: sin and death. On the cross, Jesus bore our sins and carried our sorrows (Isaiah 53:4). He died to pay for our sins, and He rose again to offer us life — real, eternal, abundant life (John 10:10, Romans 6:4). If God could hear the groans of Israel in Egypt and set in motion their deliverance through Moses, how much more should we see His heart in the Deliverer He sent us — Jesus.

So, what do you do when you find yourself groaning, crying out, and feeling forgotten?

You call upon the name of the Lord:

“For everyone who calls on the name of the LORD will be saved.” (Romans 10:13)

Salvation isn’t about cleaning yourself up or fixing your own problems. It’s about trusting the One who can save despite your need of cleansing and sin. The Bible says:

“If you confess with your mouth that Jesus is Lord and believer in your heart that God raised Him from the dead, you will be saved.” (Romans 10:9)

This isn’t salvation from a mere problem or seeking to be lifted out of a trial. This is taking us and bringing us from dead in sin to alive in Christ (Ephesians 2:1-5). This is taking us from lost to found (Luke 15:24). This is taking us from the darkness and bringing us into His light (1 Peter 2:9, Colossians 1:13-14). If God can do that, what is a little trial or sickness or tribulation (2 Corinthians 4:17-18)?

So, if you’re weary — if you’re burdened — if you’re groaning under the weight of suffering — come to Jesus. He sees, hears, knows, and saves.

And for those who are already in Christ, let this be a fresh reminder: our God is not absent in affliction. He is near to the brokenhearted (Psalm 34:18). His Spirit intercedes with groanings too deep for words (Romans 8:26). He will never leave you nor forsake you (Hebrews 13:5). And one day, He will wipe every tear from your eyes and swallow up death, pain, and sorrow forever (Revelation 21:4, Isaiah 25:8).

Until that day, hold fast and hope in God.

He hears you.

He sees you.

And He knows you.