Category Archives: Cross (of Jesus Christ)

“Worthy Is the Lion, the Slain Lamb Who Lives” from Revelation 5 — 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 in a passage that is probably quite familiar if you’re a member or regular-attender of Christ Community Church as we read it in worship fairly often – Revelation 5:

5 Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. 2 And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” 3 And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, 4 and I began to weep loudly because no one was found worthy to open the scroll or to look into it. 5 And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”
6 And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth. 7 And he went and took the scroll from the right hand of him who was seated on the throne. 8 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying,

“Worthy are you to take the scroll
     and to open its seals,for you were slain,
and by your blood you ransomed people for God
     from every tribe and language and people and nation,
10 and you have made them a kingdom and priests to our God,
     and they shall reign on the earth.”
11 Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, 12 saying with a loud voice,
“Worthy is the Lamb who was slain,
      to receive power and wealth and wisdom and might
      and honor and glory and blessing!”
13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying,
      “To him who sits on the throne and to the Lamb
      be blessing and honor and glory and might forever and ever!”
14 And the four living creatures said, “Amen!” and the elders fell down and worshiped.[1]

Keith Harris:     
Greetings, sojourners. We have a lot to dive into today, so, Jamie, let’s go ahead and dive in.

Jamie Harrison:
All right, so for real, let’s dive in, man, because this really is like — this is it. This is the big climactic scene in heaven. We mentioned in chapter 4 that the throne room is going to be the setting for the remainder of Revelation, and it’s mentioned over and over and over — the throne room, the throne room. And we know that the One seated on the throne is God the Father. And we know that Jesus is going to come and He’s going to sit at His right hand, and the Holy Spirit is there — we’ll see in just a second. And so it starts with this scroll that’s got writing on both sides and sealed with seven seals there in verse 1. And back in Roman times we know that a will or a title deed would be sealed with seven seals. And basically what they would do is they would roll it, seal it, roll it, seal it, roll it, seal it — and again there would be seven seals. And nobody was able to open that scroll except the appointed heir.

Keith:                  
Is there a significance to the seven in Roman Empire days, or is that just — you think — significant biblically here?

Jamie:                 
I would say biblically significant. I know people try to read a lot into a lot of different things, but there’s — obviously there’s seven churches, so people say one seal for each church, right? Those kinds of things. You know what I think is that it’s just biblically significant — the number seven in and of itself. And so no necessary hidden meaning per se, but it’s completely sealed — it’s locked down.

Keith:                  
Correct. Gotcha. As the number seven being the number of completion..

Jamie:                 
Amen. So this thing is sealed up. And in verse 2 we see the angel ask, “Who is worthy to open the scroll and break its seals?” And this angel is a mighty angel. And you would think if anybody could, you know, it’d be this really mighty angel — but he’s not worthy to open it. And then in verse 3 it says no one in heaven or on earth or under the earth was able to open the scroll or even to look in it. Now understand, when it says no one in heaven or on earth or under the earth, that’s everybody that has ever been.

Keith:                  
All the places to be.

Jamie:                 
Correct, right? So that is covering everybody, and nobody is able to open the scroll.

Keith:                  
And I think that’s an interesting wording there. The question is “who is worthy,” not “who is able.” So we’re covering strength here, but worthiness is the question. Excuse you.

Jamie:                 
Thank you.

Keith:                  
So talk to me — take a sip — the difference with worthiness and ability here is not about strength. You mentioned the mighty angel. You mentioned everybody who is. What’s the deal here?

Jamie:                 
It kind of goes back to — who was it? Was it King Arthur that pulled Excalibur out of the stone?

Keith:                  
Allegedly.

Jamie:                 
Right — yeah, that’s a myth. And so the idea of that story being all these strong guys came up and tried to get it out and couldn’t — only the one who was worthy. And so I want to limit — let’s get to that in a second.

Keith:                  
All right.

Jamie:                 
Let’s not get ahead of ourselves.

Keith:                  
We’ll put a pin in it.

Jamie:                 
Yes, put a pin in it — but not too hard, that will hurt. All right, so I’m going to jump over to Hebrews chapter 1, verses 1 through 3 real quick, because this is going to help us as we move forward. I’m going to jump over to Hebrews chapter 1, verses 1 through 3 real quick, because this is going to help us as we move forward.

1 Long ago God spoke  to the fathers by the prophets  at different times and in different ways.  2 In these last days,  He has spoken to us by His Son. God has appointed Him heir of all things  and made the universe  g through Him. 3 The Son is the radiance  of God’s glory and the exact expression  of His nature,  sustaining all things by His powerful word.  After making purification for sins,  He sat down at the right hand of the Majesty on high.[2]                 

And that’s a really cool Scripture there because it tells us who is the heir — Jesus. Jesus is the heir. And the Son is the radiance of God’s glory, the exact expression of His nature, sustaining all things by His powerful word. After He makes purification for sins — not His sins, for sins — He sat down at the right hand of the Majesty on high. And that’s going to answer your question about who’s worthy, but we’re still not going to jump ahead.

Keith:                  
Well, and also — who’s able to atone for sins? Not us. Not those on earth or under the earth, for sure.

Jamie:                 
It’s kind of like Big John says all the time — that if Jesus did 99% of the forgiving and we did the one, all we would brag about is the one.

Keith:                  
But clearly here we got the none.

Jamie:                 
That’s correct — definitely the none. Not to be confused with nuns — this is N-O-N-E, none. Okay, so now we can move forward, because nobody is able to open the scroll. And then John begins to weep. It says, “I wept and wept because no one was found worthy to open the scroll or even to look at it.” Can you imagine — like you see this scroll in the right hand of the Father, and I don’t know at that point if John necessarily knew what it was or not. I mean, he doesn’t say he knows what it is. But obviously he was alive during that time, so if it’s sealed with seven seals his mind probably went straight to some type of title deed or a will or something like that as well. And so can you imagine this climactic moment where you see this scroll and then nobody is worthy to open it?

Keith:                  
I wonder too — just thinking about the vision that he’s seeing there — it kind of puts me… it reminds me of Isaiah 6, the vision that Isaiah got in the year that King Uzziah died. Like thinking about worthiness — you’re sitting there, you can see the throne. And we talked about this back in Revelation 1 — like in my mind, seeing the throne, you’re not looking at it alone. When we say “high and lifted up,” He literally was high and lifted up. I mean, think Ezekiel — the visions he had of the throne. Like he’s looking at the soles of His feet from way down. And when you ask who is worthy — I know when I am confronted with the holiness and worthiness of God, my first thoughts turn to my unworthiness and why I’m unworthy. Like — gotta be feeling some guilt, gotta be feeling overwhelmed in the first place. This disciple whom Jesus loved, outliving all the rest of the apostles — more than likely in his late 80s, early 90s at this point — like he’s feeling some stuff. He’s well acquainted with his unworthiness, and his friend, the worthy One — the Lamb of God — that’s how his gospel describes Him — died. He knows He rose, but still at the same time, that’s a lot to process.

Jamie:                 
And so he weeps and weeps because nobody is worthy to open the scroll or even to look in it. And then in verse 5 — here we go — one of the elders says to me… which we talked about in chapter 4, you know, what the elders might represent. And it says, “Do not weep. Look.” Now the word’s important — he says, “Look.” “The Lion from the tribe of Judah, the Root of David, has conquered, so that He can open the scroll and its seven seals.” So the Lion from the tribe of Judah — let’s talk about that for a second. Way back in Genesis chapter 49, verses 8 through 10, these are Jacob’s last words. He gives the scepter over to the tribe of Judah, meaning the kings will come from that tribe, obviously starting with David there. But we know that he also references that Shiloh will come — and that’s an idea that someday the King is going to come and He’s going to take over and He’s going to reign for eternity. That’s talking about Jesus again. And so the Lion from the tribe of Judah is like the King of kings.

Keith:                  
In the wording of the prophecy all the way back pre-king — hence that — what does it say? The Root of David, correct? And it’s a big deal.

Jamie:                 
And the Root of David goes back to Isaiah 11. Hey — I’m turning to Isaiah 11… maybe I should have used the digital Bible instead, because these pages—

Keith:                  
Well, this is where the preacher wants to say, “I still hear pages turning — we’ll wait.”

Jamie:                 
That’s going to be Isaiah 11 — the eleventh chapter of Isaiah. That’s what preachers do, in case you were wondering — it’s because they’re trying to find it themselves. Isaiah 11, verses 1 through 10:

11 Then a shoot will grow from the stump of Jesse,
and a branch  from his roots will bear fruit.
2 The Spirit of the Lord will rest on Him —
a Spirit of wisdom and understanding,
a Spirit of counsel and strength,
a Spirit of knowledge and of the fear of the Lord.
3 His delight will be in the fear of the Lord.
He will not judge
by what He sees with His eyes,
He will not execute justice
by what He hears with His ears,
4 but He will judge the poor righteously
and execute justice for the oppressed of the land.
He will strike the land
with discipline  from His mouth,
and He will kill the wicked
with a command  from His lips.
5 Righteousness will be a belt around His loins;
faithfulness will be a belt around His waist.
6 The wolf will live with the lamb,
and the leopard will lie down with the goat.
The calf, the young lion, and the fatling will be together,
and a child will lead them.
7 The cow and the bear will graze,
their young ones will lie down together,
and the lion will eat straw like the ox.
8 An infant will play beside the cobra’s pit,
and a toddler will put his hand into a snake’s den.
9 None will harm or destroy another
on My entire holy mountain,
for the land will be as full
of the knowledge of the Lord
as the sea is filled with water.
10 On that day the root of Jesse
will stand as a banner for the peoples.
The nations will seek Him,
and His resting place will be glorious.

I understand, again — this is a prophecy of Jesus that is going — He’s going to come. At this point this is obviously before He has come. And so this is who the Jews were looking for — this conquering king, okay? Now that’s very important, because they were looking for a conquering king. But when Jesus came, He did not conquer, so to speak, the way they thought He was going to in that moment — thinking He was going to free them from Roman oppression, right? And so here’s where it gets really exciting, because this conquering king — remember, “the Root of David has conquered,” is what it says in Revelation 5. And so when you read this, you’re like, “Okay, I see the Lion from the tribe of Judah. I hear you saying the Root of David, and it says that He’s conquered.” Well, how has He conquered? Because He came and He died, and then He rose again — and the Romans are still in control. They’re still in control. Still in control at this point. Now remember, they told him to turn and look. And when you turn and look, it says “the Lion from the tribe of Judah.” But when he turns and looks — in verse 6 — he sees One like a slaughtered Lamb standing in the midst of the throne. He does not see the Lion from the tribe of Judah, so to speak, like you would think you would turn and literally see some type of very strong, mighty force standing there.

Keith:                  
Like Aslan in The Chronicles of Narnia, right? Kind of a Mufasa — that’s right — big old lion.

Jamie:                 
Lion, lion — right. And instead he turns and he sees One like a slaughtered Lamb standing in the midst of the throne. Now just picture this for a minute — you’re John. You’ve lived with Jesus, you’ve walked with Jesus, you’ve seen Jesus. And then you turn expecting to see this lion, and instead you see One like a slaughtered Lamb. You see the scars in His hands. You see the scars in His feet. You see the scars in His side. And the idea you get kind of takes us back to the Passover lamb — you know, put the blood on your doorpost and it will cover you, and we’ll spare you from death.

Keith:                  
So — and I think too — it’s got to draw him back to what the Holy Spirit led him to write down by his own hands. “Behold the Lamb who takes away the sins of the world.” That’s what he wrote down in John 1:29 — the words of John the Baptist. Like, I think this is a huge perspective change, because if anybody should have known the answer to “who is worthy” and not been so bereft that he’s crying, it’d be the disciple whom Jesus loved, right? But here he turns around and — I don’t know — it’s almost liberating. If John can forget, maybe it’s a little more understandable — sometimes not excusable, but at least understandable. If John, standing there in heaven, doesn’t immediately think, “Jesus is worthy,” — remember Him? — yeah, we need that reminder too. But I mean, he’s looking for this archetypal Lion of the tribe of Judah, this conquering leader. Maybe you think some kind of warrior angel is fit to come out and put a whooping on—I mean, he’s having this vision from a prison island in his 90s. He’s needing a little liberation, no doubt. But liberation theology doesn’t match up to the beauty of the Lamb standing as though slain.

Jamie:                 
And that’s key — what you just said — is that He’s standing. How many slaughtered lambs do you know that are standing?

Keith:                  
None.

Jamie:                 
None. That is the whole idea of slaughtering. But Jesus is standing. He isn’t timid, He isn’t laying down, He isn’t dead — He’s alive.

Keith:                  
And I think, going back to your — and I guess this is probably what you’re getting into — like things that are showing that He’s standing, He’s not propped up. He has seven horns — that fullness of strength. Seven eyes — that fullness of clarity and sight and knowledge and all of that representing the seven Spirits of God sent out into all the earth. That the second person of the Godhead — still fully God, still fully man — fully alive and fully eternal. Because full death did nothing to stop Him.

Jamie:                 
Correct.

Keith:                  
That’ll preach — that’s what they say.

Jamie:                 
I can tell you want to do it, man.

Keith:                  
I’m trying to hold him back. It’s okay — saving a little bit for Sunday.

Jamie:                 
He turns — he sees Jesus standing in the midst of the throne, One like a slaughtered Lamb, but He’s standing to receive the scroll. The scroll that nobody has been found worthy to open at this point. But Jesus comes over, and at that moment when He takes that scroll, He identifies Himself as our kinsman-redeemer — the One that is worthy to open the scroll. The Root of David. The Lion of the tribe of Judah. The all-conquering King. The all-prevailing Lord. The King of kings. The Lord of lords. I know you want to go, man. I know you want to go. Take it away.

Keith:                  
I mean — He’s the answer to the question. And you look at this, and I’m not trying to get ahead, but what’s so beautiful to me in the response of the elders and the myriads standing around the throne and all of the creatures there is their worship. Just like in the Old Testament, going all the way back to that praise song written by Moses — “the horse and the rider were thrown into the sea.” It’s in response to what they see there. Like they literally, spontaneously — Holy Spirit-led — sing a song about Him being worthy to take and open the scroll. And not just take it — to open it. He’s not worthy to hold it — it’s not a baton being passed on in some marathon race of faithfulness. He’s worthy to take it, to open it, because He was slain. And His blood ransomed people for God from every tribe and language and people and nation. And did what God said all the way back when He’s talking to Abraham, when He’s talking to Moses, when He’s talking to His people throughout the millennia — to make them a kingdom and priests to our God, and they shall reign on the earth. This is the fulfillment of all these earthly things — and even it points to the ways that evil has tried to fight against the kingdom of God, but it can’t. It literally killed Jesus — God in flesh — and He didn’t stay dead. It didn’t take. Was it Peter who says in Acts chapter 3 that the pangs of death were unable to keep Him? You’ve got the beautiful resurrection chapter in 1 Corinthians 15 where Paul talks about the hope and glory that is in the resurrection. That we are saved by His finished work on the cross, but we’re kept and we get this eternal life through His resurrection. This is a huge deal right here, because nobody else can do that — which is why He alone is worthy. He’s singular. He’s holy. He’s unique. He’s God. And it’s just beautiful — beautiful.

Jamie:                 
Some of the commentaries I read through say that this is the greatest act in all of human history. And I think it’s fitting to look at it that way — that this is the culmination, this is the completion. And I know — I hate to even have to clarify this almost — but I do know there will be people listening to this that don’t know Christ. And in the next episode, Jesus is going to open the scroll — and when He opens the scroll, bad stuff is going to start happening, right? And so the idea would be, “You’re really excited about this scroll that’s bringing bad stuff about?” You know — what it’s bringing about is our inheritance, because we’re heirs with God and co-heirs with Christ, according to Paul in Romans chapter 8. And so I get where the idea could come from — “Well, you’re excited bad things are going to happen.” No, no, no, no, no. Understand this — throughout all of this, salvation is available. Salvation is available when these seals start breaking. Salvation is available later on in chapter 9, where it’s going to say, in essence, that this huge demonic army kills all these people, and then the people continue to worship the demons that were just killing them. So it’s still a choice. There’s still the opportunity to come to know Christ and repent here. So is it bringing about bad stuff? No. It’s bringing about what we deserve, which is God’s judgment.

Keith:                  
Kind of along the lines that you’re talking here — it’s not for us to be excited or terrified for what He’s going to bring about. We’re excited that it’s in His hands. That none of this stuff that happens is out of His control, outside the realm of His sovereignty. And it’s kind of like — and we’ve quoted Big John several times today — but his answer when people want to ask about the problem of evil: “Where is this good God in the midst of all this evil?” How can God still be good in the midst of the things we’re going to read about in the next chapter? If it wasn’t for this good God, there would be no goodness at all. It would just be the evil and wickedness that honestly we ourselves are no less capable of than the ones we would deem more wicked or more evil. The difference is what our good God does with it. And that’s the thing — it’s all in His hands now. He’s not playing with sin. He’s not playing with feelings. This is — I mean, when He came the first time, we got the Lamb. This time, we get the Lion. And that’s no light thing. It’s kind of like — y’all know I’m a nerd — in The Chronicles of Narnia, where Aslan is meant to be a picture of Jesus. One of the kids — I think it’s Lucy — asks, “Is he a safe lion?” And I think it’s the beaver who responds, “A safe lion? He’s a lion.” Like — ain’t nothing safe about a lion. Safety came when He came as the Lamb, taking away the sins of the world. Sins of the world have been taken away. He has conquered. Now you get the teeth.

Jamie:                 
Yep — that’s a good word.

Keith:                  
Sound effect — onomatopoeia.

Jamie:                 
Yep, that. So I don’t want to just keep harping on the same point over and over, because we could — I mean definitely this is very exciting. It’s very exciting to know how — not that one day I’ll get to go to heaven and have a big mansion and see streets of gold — but one day I’ll get to see the King of kings and Lord of lords who is worthy to open the scroll. Face to face.

Keith:                  
There’s no scenery even described in a lot of these places. When you’re in the presence of Jesus, in the presence of the throne, they’re not talking about all the things that sometimes we would sing about. All the rest of it pales in comparison to Him. When the Lamb stands as though slain, the eyes are on Him — not the floor.

Jamie:                 
And when we get to Revelation 21 we’ll talk a lot more about that. But we know there will be no sun or moon in the New Jerusalem, because the Trinity will be the light. There will be no shadows. There will be no dark corners. There will be no dark anything. They will be the light. We know there’s no temple because they’re there — there’s no need of a temple. And so yeah — it’s like all eyes on Him.

Keith:                  
Well, and Hebrews says all these things are shadows pointing to Christ — like that’s figurative shadows. But there will be no figurative nor literal shadows, right? Because all is light.

Jamie:                 
And I think — I almost feel like that’s a good place to stop. You know, we could continue on and talk about some little things here and there. But when you look at the song — that song — and then the second one, what they say — not a song again, it’s a recitation. Is that the right word?

Keith:                  
Yeah — well, I mean it says, “And they sang a new song, saying…” So it’s not about the musical aspect of it as much as it kind of reminds me of church traditions that’ll get to talking about shouting. Sometimes they’re singing — there’s a melodic thing to it — but it’s more about the substance than the song.

Jamie:                 
And that’s it. And the substance here is Jesus. You died for us. You were slaughtered. You purchased people by Your blood — not just a certain group of people, but people from every tribe and language and people and nation. And now because of that we can be saved. We can have a relationship with Christ. We can one day spend eternity with Him.

And in the second one — it’s every creature in heaven and on earth and under the earth and in the sea and everything in them — this is like everybody, everything that he’s seeing here. They say, “Blessing and honor and glory and power be to the One seated on the throne and to the Lamb forever and ever.” And then they fall down and worship. And I think when we begin to really dive into the book of Revelation and the rest of the Bible, that should be our response — to fall down in worship. And this is something I’m guilty of a lot of times — I’ll read just for the sake of reading, to do my reading for the day. But is there ever a moment during that reading where I stop and I just begin to worship the Lord because of what I read, because of who He is, because of what He did for me — because He’s worthy?

Keith:                  
And I mean, like Jamie said, this is a good time to segue into a close. That’s why we’re studying the book of Revelation like this. We’re not trying to answer every unanswerable question. We’re not trying to sweep out the nooks and crannies of prophecy. We’re not trying to convince anyone of our own wisdom or knowledge. We’re trying to point people to the Lamb. And so that’s what we close with today.

As we get ready next week to move into Revelation 6 and see what’s in the scroll, right now we leave you in the hands of Him holding the scroll — who’s worthy not only to hold it but able to open it. The Lion of the tribe of Judah. The Lamb of God who has taken away the sins of the world. He is mighty. He’s high and lifted up. But He’s approachable.

I think Hebrews 4:15-16 is a good passage to end on — and again, if you’re listening and you’re part of Christ Community Church or The Foundry, we’ve been in the book of Hebrews for most of this year. I think it’s a good time to look at the approachable nature of our great God and King.

15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

When you look at this, we see John moved by the presence of the Lamb in literally the shadow of the throne. He’s approachable. He is available for us.

Jamie talked about how we look at this — that while all this is going on, there’s still opportunity to be saved. It says multiple times in the Bible — I know in Isaiah — “Seek the Lord while He may be found.”

Well, sojourner, we have presented you the Lion, the Lamb, the King — our great God and Savior, Jesus Christ.

What are you going to do with Him today?

He’s approachable.

He can be found.

Why don’t you seek Him?

[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2025), Re 5:1–14.

[2] When Jamie reads from his Bible, it’s from the CSB (The Holy Bible: Holman Christian Standard Version. (Nashville: Holman Bible Publishers, 2009)).

You are Invited to Celebrate RESURRECTION SUNDAY at Christ Community Church!

Sunday’s coming, and I’m excited!

But about 1,993 years ago today, the outlook seemed bleak.

For those living through the original Holy Week in the time depicted in the gospels, Saturday morning must have been a sad and scary time. They had lived through Jesus’s arrest – they had seen Him taken away, beaten, mocked, scourged (Matthew 26:47-68, 27:26-31). I can’t imagine how terrible the cries of “Crucify Him!” and “Behold your king!” had been (Luke 23:21, John 19:14-15).

Then, all of the times that Jesus had prophesied His death had come true (Mark 8:31, 9:31, 10:33-34). He had walked out of Pilate’s compound carrying His cross (John 19:16-17), a crown of thorns ripping into His scalp and forehead (John 19:2-3), bloody and bowed while struggling under the weight. Imagine seeing Him walk the road to the place of the Skull (Luke 23:26, 33), laying the cross down and being laid down on it.

Could they watch as His arms were stretched wide and the nails were hammered into His hands and feet? Could they look upon Him as He was pierced for our transgressions (Isaiah 53:5) – as the cross was lifted and plunked in a hole as it was stood up?

He had told them all of this time and again. Didn’t He tell them of His conversation with Nicodemus when He said that He would be lifted up so that all who look upon Him may believe in Him and have eternal life (John 3:14-15)? Oh, how that prophesy must’ve seemed thin at that moment as His life drew to an end.

But Sunday was coming….

The spectators of His crucifixion would have heard Him cry out, “It is finished” (John 19:30). It must have sure seemed so to see His body taken down, carried to the cemetery, and laid in Joseph of Arimathea’s tomb (Matthew 27:57-60). Think of the finality of the heavy stone rolled by multiple men into place (Matthew 27:60).

So, as Saturday dawned the next day, I don’t imagine it was a scene of celebration. The Bible doesn’t tell Saturday’s story, but we know that the powers-that-be who were used of Satan thought they had won. They had sealed the tomb and set a guard because they thought Jesus’s followers would try to steal the body (Matthew 27:62-66). But His followers were not a political or religious movement. His followers were His friends – those whose lives had been changed by Him, those who had believed and received life in His name (John 1:12). They were in mourning because the Teacher was dead. They were in mourning that they had doubted or denied Him (Luke 22:61-62). They were afraid because, if the powers-that-be had been able to kill Him, there’s no limit to what could be done to them (John 20:19). So, they huddled in the upper room with the table where they had their last supper with Him (Luke 22:14-20, John 20:19).

But Sunday was coming.

I cannot begin to explain what happened – that’s above my pay grade, so to speak, but think of all we know of life and death: it came untrue! The lifeless body of Jesus, truly dead and laid in the tomb, began to live again! The decay of His corpse reversed. Synapses in His brain fired. His bloodless heart pumped fresh. The torn and ripped skin on His back healed. The lungs that breathed the breath of life into Adam filled once more. The Lamb of God, looking as if He had been slain – because He had, stood of His own power (Revelation 5:6, John 10:18). The nail pierced hands took the grave clothes, folded them carefully, and laid them at the foot of the bier (John 20:6-7). Then, the maker of the stone willed it to move aside, needing no help because He was no mere mortal man. God who put on flesh and dwelt among us (John 1:14) – who had died in our place (1 Peter 2:24) – rose again in power (Romans 6:9, Acts 2:24), putting off mortality so that those who put their faith in Him could put on His immortality (1 Corinthians 15:53-54).

It was Sunday, and Jesus had risen as He had said (Matthew 28:6).

The stone rolled away, light blinded and incapacitated the feeble guards keeping watch over His tomb (Matthew 28:2-4). The Author of Life and inventor of humanity could not be held by death because it wasn’t for Him (Acts 3:15, 2:24). The Lion of Judah had laid down His life as the Lamb of God (Revelation 5:5-6, John 1:29), and now walks forth in victory, every step announcing defeat – defeat of death and hell and putting Satan to open shame because His work was finished (Colossians 2:15, Hebrews 2:14).

Sunday came!

For the last 1,993 years, every Sunday has been a celebration and reminder that the tomb is empty and Jesus is alive. Every, single Sunday His followers have gathered in worship of Him, looking for His return (Acts 20:7, 1 Corinthians 16:2). In that sense, Sunday is coming again because we have the hope that He who came to save us by dying for our sin in accordance with the Scriptures (1 Corinthians 15:3-4) is He who could not be held by death. And if He can’t be stopped by death, He must surely be able to return as He has said (Acts 1:11). He who promised is faithful (Hebrews 10:23).

That’s why we gather. That’s why we celebrate.

So, tomorrow, we will lift our voices in worship because He is risen as He said. John will open the Scriptures and point us to Jesus – who He is and what He has done. We have the opportunity to celebrate that He who is alive offers life eternal to those who trust in Him (John 11:25-26). And YOU are invited to gather with us.

Won’t you join us?

Here are our Scriptures and songs:

  • Scripture | 1 Corinthians 15:3-4 —

3For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4that he was buried, that he was raised on the third day in accordance with the Scriptures….

9After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, 10and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!” 11And all the angels were standing around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12saying, “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”

51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:
“Death is swallowed up in victory.”
55 “O death, where is your victory?
O death, where is your sting?”
56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

Songs for Palm Sunday, March 29, 2026 @ Christ Community Church

Sunday’s coming, and I’m excited. And on this Palm Sunday, we remember our King.

Psalm 118:19-29 gives us the language of a people longing for salvation and rejoicing in the One who brings it: “Blessed is He who comes in the name of the LORD!” (Psalm 118:26). It’s a song/psalm of victory, rescue, and the steadfast love of God that endures forever.

When Jesus entered Jerusalem the Sunday before His death and resurrection (Matthew 21:1-11, Mark 11:1-10, Luke 19:29-38), the crowds picked up on how it fits with Psalm 118.

The people cried out “Hosanna!” to Jesus, which is the Hebrew word used in Psalm 118:25 that is translated, “Save us, we pray”. In the time between Psalm 118 being written and Jesus’s Triumphal Entry, “hosanna” had shifted from “Save us, we pray” to a cry of praise to the Lord who had saved them time and again and whose track record led them to believe He would and could save them in their time of need.

While they were crying out “Hosanna”, they also quoted Psalm 118:26: “Blessed is He who comes in the name of the Lord!” They laid down palm branches and their own cloaks as they cried out to Jesus with joy, welcoming Him as King. What Psalm 118 anticipated, Jesus was fulfilling right before their eyes (Luke 24:44).

But something even greater was happening.

Psalm 118 speaks of the festal sacrifice being bound with cords to the horns of the altar (Psalm 118:27). Yet when Jesus came, He wasn’t bound or forced. He came willingly, submitting to His Father’s redemptive plan. He is the true and better sacrifice — the Lamb of God who would take away the sin of the world (John 1:29), the propitiation, atoning sacrifice, to bear the wrath of God on behalf of those He saves (1 John 2:1-2, Romans 3:25). The King they proclaimed was riding into Jerusalem to be the Savior they needed on the cross (Luke 19:10).

Essentially, this is why we gather in worship — not just to remember or commemorate a moment but to respond to Jesus (Romans 12:1). He came to seek and save the lost, to bear our sin, and to make a way for us who are far off to be brought near (1 Peter 2:24, Ephesians 2:13). We get to fix our eyes on our King (Hebrews 12:2) and cry out “Hosanna!”, praising God for saving us by grace through faith in Jesus (Ephesians 2:8-9)! Palm Sunday is not a mere holiday (or holy day) but a reminder of who Jesus is, what He has done, and call us to faith in Him (John 20:31).

That’s also why these “Songs of Sunday” posts exist — to help us prepare our hearts to gather in worship. As we read, reflect, and sing ahead of time, we’re asking the Lord to ready our hearts to worship, to receive His Word, and to respond with faith and joy.

Sunday’s coming.

Jesus is coming again.

Let’s be ready to welcome our King, not just with our lips but with our lives, trusting, rejoicing, and worshiping.

Come and gather with us. Lift your voice and sing out to the Lord. Listen as John points us to Jesus in the Word. Let’s make much of Jesus together.

Won’t you gather with us?

Here are our Scriptures and songs:

19 Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. 20 This is the gate of the LORD; the righteous shall enter through it. 21 I thank you that You have answered me and have become my salvation. 22 The stone that the builders rejected has become the Cornerstone. 23 This is the LORD’s doing; it is marvelous in our eyes. 24 This is the day that the LORD has made; let us rejoice and be glad in it.

25 Save us, we pray, O LORD! O Lord, we pray, give us success!

26 Blessed is He who comes in the name of the LORD! We bless you from the house of the LORD. 27 The LORD is God, and He has made His light to shine upon us. Bind the festal sacrifice with cords, up to the horns of the altar!

28 You are my God, and I will give thanks to You; You are my God; I will extol You. 29 Oh give thanks to the LORD, for He is good; for His steadfast love endures forever!

32 So those who were sent went away and found it just as he had told them. 33 And as they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 And they said, “The Lord has need of it.” 35 And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. 36 And as he rode along, they spread their cloaks on the road. 37 As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, 38 saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” 39 And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 40 He answered, “I tell you, if these were silent, the very stones would cry out.”

NT260 Finale | Phase 4.2 — That You May Believe

This phase reflects contains the apostle John’s writings. His gospel and letters teach us how to walk in truth in love. Revelation closes the New Testament with a powerful vision of Jesus’s return and eternal reign.

Phase 4 is the embodiment of two passages from the end of John’s gospel, so we’ll let the Holy Spirit through John explain:

John 20:30-31 —

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

John 21:24-25 —

This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.
Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

These verses not only represent John’s aim when writing as he was “carried along by the Holy Spirit” (2 Peter 1:21); they represent our heart in seeking to get folks into God’s Word — “so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name
(John 20:31). Our goal isn’t clicks or likes or to give ribbons for finishing a reading plan. We want to see Jesus high and lifted up. And while there are many books written about Him and “the world itself could not contain the books that would be written” (John 21:25) if every moment of His life on earth were recorded, there is no books greater than those of holy Scripture to introduce us God in flesh than the New Testament.

Let’s dig in together and finish well — let us seek and see Jesus together!

Below, you’ll find brief synopses of each book in this phase to help you understand the scope of the book and most importantly, how it fits into the full Story of the Bible.

When you click on each day’s link, you will find a link to audio, a summary of the chapter, a key verse from the chapter, and opportunities for reflection and outreach.

We’re moving into Paul’s epistles, which we’ll go through chronologically rather than in the order they appear in our Bibles.

2-3 John

Revelation

The book of Revelation opens with these words: “The revelation of Jesus Christ” (Rev. 1:1). This is not first a book about timelines, symbols, or end-times speculation—it is an unveiling of Jesus. Through vivid imagery and powerful visions, Revelation pulls back the curtain to show what is really true: Jesus is risen, reigning, and returning. Much of its language and imagery draw from the Old Testament—especially books like Daniel, Ezekiel, and Zechariah—so that what may seem strange at first is actually deeply rooted in God’s earlier promises. Because of this, Revelation is not always meant to be read in a strictly literal or step-by-step way like other New Testament books. It is a picture-rich, symbol-heavy book meant to reveal truth, not hide it.

At the center of everything Revelation shows us is Jesus Himself. He is the Son of Man walking among His churches (1:12–13), the Lamb who was slain and yet stands victorious (5:6), the King of kings who rules over history (19:16), and the One who will make all things new (21:5). Revelation reminds us that behind the visible world is a greater reality—one where Christ has already secured the victory through His death and resurrection (Col. 2:15), and where every enemy will ultimately be defeated. No matter how chaotic things may appear, Jesus is not absent. He is reigning now, and He will return to judge evil, rescue His people, and establish His kingdom forever.

Revelation was written to real churches facing real pressure—persecution, compromise, and the temptation to give up. Like the Gospel of John, it calls us to believe—but here, that belief is strengthened in the face of suffering and uncertainty. As we read, we are not trying to decode every symbol or map out every detail. Instead, we are looking to see Jesus more clearly, trust Him more fully, and follow Him more faithfully. This book calls us to endure, to remain faithful, and to worship the One who holds all things in His hands. In the end, Revelation is not meant to confuse us, but to anchor us: Jesus wins—and all who belong to Him will share in His victory.

Because Revelation is unique, our daily reading helps will look a little different than the rest of NT260. Instead of only summarizing each chapter, each day will include (1) a brief overview of the chapter to help you follow the flow, and (2) a focused paragraph highlighting what that chapter reveals about Jesus. From there, we’ll continue with a key verse, a personal reflection, and a mission challenge just like the rest of the plan. The goal is not to untangle every detail, but to keep our eyes fixed on Christ—to see Him clearly in every chapter and respond in faith, worship, and obedience.

Thanks for joining us in the NT260 readings! It is our prayer that the time in God’s Word has led your heart to worship Jesus and grow close to Him.

Our next Bible reading plan is called See JESUS in the Old Testament — won’t you consider continuing in the Word to worship Jesus and continually grow closer to Him?

NT260 | Phase 4.1 — That You May Believe

This phase reflects contains the apostle John’s writings. His gospel and letters teach us how to walk in truth in love. Revelation closes the New Testament with a powerful vision of Jesus’s return and eternal reign.

Phase 4 is the embodiment of two passages from the end of John’s gospel, so we’ll let the Holy Spirit through John explain:

John 20:30-31 —

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

John 21:24-25 —

This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.
Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

These verses not only represent John’s aim when writing as he was “carried along by the Holy Spirit” (2 Peter 1:21); they represent our heart in seeking to get folks into God’s Word — “so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name
(John 20:31). Our goal isn’t clicks or likes or to give ribbons for finishing a reading plan. We want to see Jesus high and lifted up. And while there are many books written about Him and “the world itself could not contain the books that would be written” (John 21:25) if every moment of His life on earth were recorded, there is no books greater than those of holy Scripture to introduce us God in flesh than the New Testament.

Let’s dig in together and finish well — let us seek and see Jesus together!

Below, you’ll find brief synopses of each book in this phase to help you understand the scope of the book and most importantly, how it fits into the full Story of the Bible.

When you click on each day’s link, you will find a link to audio, a summary of the chapter, a key verse from the chapter, and opportunities for reflection and outreach.

We’re moving into Paul’s epistles, which we’ll go through chronologically rather than in the order they appear in our Bibles.

John

The Gospel of John was written by John the son of Zebedee—one of the twelve apostles — and the author identifies himself as “the disciple whom Jesus loved” (John 13:23, 19:26, 21:24). Early church testimony strongly supports this, and John’s Gospel reads like the work of an eyewitness who carefully chose what to include so readers would see Jesus clearly. John likely wrote from Ephesus in Asia Minor (modern-day Turkey), and the date is commonly placed late in the first century (often around AD 70–100, with many suggesting roughly AD 80–90). John writes with both Jews and Gentiles in mind, often explaining Jewish customs and terms, and he aims for wide circulation beyond one local church setting.

John’s purpose is stated plainly: these things “have been written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30–31). In the story of salvation, John presents Jesus as God in the flesh—the Word who “became flesh” (John 1:14) — who reveals the Father perfectly (John 14:9) and fulfills the hopes and promises of the Old Testament. John highlights Jesus as the true center of worship and redemption, especially powerful in light of the temple’s destruction, showing that God’s saving presence is found in Jesus himself (John 2:19–21). The climax of that fulfillment comes through Jesus’ crucifixion and resurrection, where the Lamb of God gives His life to save sinners and to bring eternal life to all who believe (John 1:29, 3:16).

John builds his Gospel around powerful “signs” and deep conversations that point beyond miracles to who Jesus truly is. Again and again, Jesus shows that He is not merely a teacher but the divine Savior: the “I Am” who gives light, life, and a sure hope that begins now and lasts forever (John 8:12, 11:25–26, 14:6). John also stresses that believing is not just agreeing with facts — it is trusting Jesus personally, receiving Him, and resting in His saving work (John 1:12, 5:24). The Gospel calls readers to a decision: to come to the Son, to know the Father, and to live—because in Jesus, God has come near to rescue, redeem, and restore.

1 John

1 John was written by the apostle John — the “beloved disciple” who witnessed Jesus’ life, death, resurrection, and post-resurrection appearances (1 John 1:1–3; cf. John 13:23; 20:2–10; 21:7, 20). The strong early church testimony and the striking overlap in vocabulary, themes, and tone with John’s Gospel point to the same author, writing with the authority of an elder statesman who is well-known to his readers. John likely wrote from Ephesus to a network of churches in Asia Minor, sometime late in the first century (often dated in the early-to-mid 90s), after the Gospel of John but before the close of John’s life.

John writes to strengthen believers who have been shaken by false teachers and by a painful “going out” from within the church (1 John 2:19). These opponents denied core truths about Jesus — especially that He is the Christ, the Son of God come in the flesh — and their theology spilled into twisted living and broken love (1 John 2:22–23, 4:2–3, 3:10–18). Rather than offering speculation, John calls Christians back to the basics: true doctrine about Christ, obedient living, and sincere love for one another — because “God is light” and “God is love” (1 John 1:5, 4:8). His aim is not to crush tender consciences but to steady them, so they can know they truly belong to God and rejoice in the gospel God has accomplished.

At the heart of 1 John is assurance grounded in what God has done in His Son: Jesus is the atoning sacrifice for our sins and the advocate for believers when we sin (1 John 2:1–2, 4:10). Those who truly know God will not be perfect, but they will be marked over time by walking in the light, confessing sin, obeying Christ’s commands, and loving the brothers and sisters in practical ways (1 John 1:7–9, 2:3–6, 3:16–18). John’s repeated “tests” are not a ladder to earn salvation but a way to recognize real life — because eternal life is found “in his Son,” and John writes “that you may know that you have eternal life” (1 John 5:11–13).

FINISH reading in our NT260 plan with the final section, the second part of Phase 4 — That You May Believe.

NT260 | Phase 3 — Persevering in the Last Day

This phase reflects the influence of Peter. The Gospel of Mark is widely understood to preserve Peter’s preaching and eyewitness testimony. Peter’s letters call believers to faithfulness in suffering, holiness in a hostile world, and hope anchored in the return of Christ. Jude echoes those same concerns, warning against false teachers and urging the church to contend for the faith—making it a fitting companion to 2 Peter.

What makes this transition especially meaningful is where Phase 2 ended. Our final reading in Phase 2 was 2 Timothy 4, the ending to Paul’s final letter, written from prison as he awaited martyrdom. In that chapter, Paul asked Timothy to bring John Mark with him, saying, “for he is very useful to me for ministry” (2 Timothy 4:11). That single line carries a beautiful story of restoration. Earlier in Acts, Mark had withdrawn from missionary work, leading to a sharp disagreement between Paul and Barnabas (Acts 13:13, 15:36–40). Yet years later, as Paul’s life and ministry draw to a close, Mark is not only restored — but trusted.

This restoration had already begun. During Paul’s earlier imprisonment, Mark was with him, and Paul instructed the churches to welcome him (Colossians 4:10). By the time Paul writes his final words, Mark is no longer a cautionary tale but a valued coworker.

It is no accident — at least not in the ultimate sense — but neither is it the result of our own brilliant planning. This is one of those quiet God-winks that reminds us the Lord is always telling a bigger story than we realize. As Phase 2 ends with Paul’s final words and his restored confidence in John Mark, Phase 3 begins with Mark’s Gospel. The man once known for faltering becomes the one entrusted with recording Peter’s testimony about Jesus. The gospel that opens this phase is written by a restored servant, shaped by an apostle who knew suffering well, and given to a church learning how to endure faithfully until the end.

Phase 3, then, is not only about persevering in the last days — it is about the God who restores His people, strengthens them through trial, guards them from error, and keeps them faithful until Christ returns.

Below, you’ll find brief synopses of each book in this phase to help you understand the scope of the book and most importantly, how it fits into the full Story of the Bible.

When you click on each day’s link, you will find a link to audio, a summary of the chapter, a key verse from the chapter, and opportunities for reflection and outreach.

We’re moving into Paul’s epistles, which we’ll go through chronologically rather than in the order they appear in our Bibles.

Mark

The Gospel of Mark tells the story of Jesus as the long-promised Savior who has come to bring God’s Kingdom near. From the opening line, Mark moves quickly to show that Jesus is not simply a teacher or miracle worker, but the Son of God who arrives with divine authority (Mark 1:1, 14–15). Rooted deeply in the Old Testament story, Mark presents Jesus as the fulfillment of God’s promises to Israel — One who confronts sin, sickness, demons, and death itself. Yet from the start, Jesus is also misunderstood and opposed, especially by Israel’s leaders, revealing the deep spiritual blindness of the human heart (Mark 2:1–3:6, 4:11–12).

As the story unfolds, Mark emphasizes that Jesus’s identity can only be rightly understood through suffering. Again and again, Jesus reshapes expectations of what the Messiah has come to do. He is the Son of Man with authority, but He is also the suffering Servant who must be rejected, killed, and rise again (Mark 8:31, 10:45). This path to the cross stands at the center of God’s plan of salvation. Jesus triumphs not through power as the world understands it, but through humble obedience, laying down His life as a ransom for many (Mark 14:36, 15:39).

Mark also shows that following Jesus means sharing in this same pattern. True discipleship is not merely believing the right things but living in faithful trust and costly obedience. Those who follow Jesus are called to deny themselves, take up their cross, and follow Him—even in the face of rejection and suffering (Mark 8:34–38). The gospel Mark proclaims climaxes in the crucifixion and resurrection, where Jesus decisively defeats sin and Satan and opens the way for everlasting salvation. In God’s unfolding story, Mark reminds us that the kingdom comes through the cross, and that life is found by following the crucified and risen King.

1 Peter

The letter of 1 Peter was written by the apostle Peter to encourage believers who were suffering because of their faith. From the opening, Peter identifies his readers as God’s chosen people — “exiles” scattered across the provinces of Asia Minor (1 Peter 1:1). Whether that exile language is partly literal or mainly spiritual, the point is clear: Christians live in a world that does not fully welcome them, because their true home and inheritance are with God (1 Peter 1:3–5, 2:11). Peter writes to strengthen weary saints with hope — hope grounded not in easier circumstances, but in the resurrection of Jesus Christ and the sure promise of final salvation when Christ returns (1 Peter 1:3–9, 13).

At the heart of 1 Peter is the pattern of Jesus Himself: suffering now, glory later. Peter reminds believers that their trials do not mean God has abandoned them; rather, suffering for doing good is part of following a crucified and risen Savior (1 Peter 2:21–23, 4:12–13). Jesus’s death is not only an example — it is substitutionary atonement that brings sinners to God (1 Peter 2:24, 3:18). And Jesus’s resurrection and ascension mean evil will not have the final word: Christ has triumphed, and all powers are subject to Him (1 Peter 3:22). Because of what Christ has done, believers have been given new birth into a living hope and are being guarded by God for an inheritance that cannot perish (1 Peter 1:3–5).

That living hope shapes everyday life. Peter calls Christians to holy, love-filled obedience that makes the gospel visible in a hostile culture (1 Peter 1:14–16, 2:11–12). He describes the church as God’s new temple — “living stones” built into a spiritual house — and God’s covenant people: a chosen race, royal priesthood, holy nation, and treasured possession (1 Peter 2:4–10). Then he brings that identity down into the ordinary places where pressure is often felt most — relationships, workplaces, homes, and society — urging believers to do good, to honor authorities rightly, to endure unjust treatment faithfully, and to answer hostility with blessing (1 Peter 2:13–17, 18–20; 3:1–9). In short, 1 Peter teaches Christians how to stand firm in “the true grace of God” (1 Peter 5:12): suffering without losing hope, living holy without becoming harsh, and bearing witness to Jesus while waiting for the day when God will fully vindicate His people.

2 Peter

2 Peter is a final letter written by the apostle Peter near the end of his life, likely from Rome, as he awaited martyrdom (2 Peter 1:12–15). Like his first letter, it is written to believers facing real pressure, but this time the danger comes from within the church rather than from outside persecution. Peter writes as a spiritual father giving last reminders, urging Christians to hold firmly to what they already know and believe. He points them back to the truth they received from the apostles and from Scripture, reminding them that the gospel they trusted is not a clever story but God’s revealed truth (2 Peter 1:16–21).

In the flow of the Bible’s story, 2 Peter helps God’s people live faithfully in the time between Jesus’s first and second coming. Jesus has already accomplished salvation through his death and resurrection, but the church now waits for his return. During this waiting, false teachers arise, twisting grace into an excuse for sin and questioning whether Jesus will really come back (2 Peter 2:1–3, 3:3–4). Peter responds by showing that God’s patience is not weakness but mercy, giving people time to repent before the day of judgment comes (2 Peter 3:8–9). Just as God judged rebellion in the past and rescued the righteous, he will do so again at the end (2 Peter 2:4–9).

2 Peter calls believers to live in light of where the story is headed. Because God has promised a new heaven and a new earth where righteousness dwells, Christians are to grow in holiness, knowledge, and steadfast faith now (2 Peter 1:5–11, 3:11–13). The letter closes by urging believers not to drift or be carried away by error, but to keep growing in the grace and knowledge of Jesus Christ until the day he returns (2 Peter 3:17–18). In this way, 2 Peter strengthens the church to remain faithful to the truth as it waits for the final fulfillment of God’s saving plan.

Jude

The book of Jude is a short but urgent letter written by Jude, the brother of James and a half-brother of Jesus (Jude 1, Matthew 13:55). Writing in the mid-60s, Jude addresses believers facing a serious danger from within the church. False teachers had quietly slipped in and were twisting God’s grace into an excuse for sinful living (Jude 4). Jude writes as a servant of Jesus Christ, not appealing to family ties, but calling the church to recognize the seriousness of the moment and to respond with faithfulness and courage.

In the flow of the Bible’s Story, Jude speaks to the life of God’s people after Christ has already accomplished salvation. Because Jesus has secured redemption once for all, believers are now responsible to guard and remain faithful to “the faith that was once for all delivered to the saints” (Jude 3). Jude looks back to God’s past acts of judgment and rescue — from the Exodus to Sodom and Gomorrah — to show that God does not ignore rebellion, even among those who claim to belong to Him (Jude 5–7). These warnings remind the church that rejecting God’s truth always leads to destruction, while trusting Him leads to life.

Jude closes by calling believers to persevere with both truth and mercy. They are to build themselves up in faith, pray in the Holy Spirit, and keep themselves in God’s love as they wait for the return of Jesus Christ (Jude 20–21). At the same time, they are to show mercy to those who are wavering, while refusing to compromise with sin (Jude 22–23). The letter ends with a powerful reminder that God himself is the one who keeps His people from falling and will bring them safely into His presence with great joy (Jude 24–25).

Continue reading in our NT260 plan with Phase 4 — That You May Believe.

Songs for Sunday, January 18, 2026 @ Christ Community Church

Sunday is the Lord’s day — and it’s good to prepare our hearts to gather to worship Jesus.

Psalm 96, one of the passages we’ll read from Sunday morning, lifts our eyes to the greatness of God, reminding us that “great is the LORD, and greatly to be praised” (Psalm 96:4). He alone stands above every false god and idol because He is the One who made the heavens, the One before whom “splendor and majesty are before him; strength and beauty are in his sanctuary” (Psalm 96:5–6).

That theme of the greatness of God carries through the songs we’ll sing (Psalm 145:3). We’ll declare that there is nothing and no one greater than God (Isaiah 40:25, Psalm 86:8) and that He alone turns graves into gardens (Ezekiel 37:12-14, Romans 8:11). There is nothing better than our blessed hope, our great God and Savior, Jesus Christ — no rival, no replacement, no greater treasure (Titus 2:13, Philippians 3:8, Colossians 2:3).

To say and sing that God is great is one thing, but to begin to perceive and begin to grasp the magnitude of His greatness is another. Consider the words of the hymn “How Great Thou Art”:

And when I think, that God — His Son not sparing — sent Him to die, I scarce can take it in. That on the cross, my burden gladly bearing, He bled and died to take away my sin.

This beautiful gospel truth magnifies His greatness (Romans 5:8, 1 Corinthians 1:18). God didn’t spare His own Son, but sent Him to the cross (Romans 8:32, John 3:16). Jesus, God in flesh, willingly bore our sin, laying down His life and taking away our sin by His blood (John 1:14, Isaiah 53:5-6, John 10:17-18, Ephesians 1:7, 1 Peter 1:18-19). The greatness of God is most clearly seen in the saving work of our great God and Savior Jesus Christ (Titus 2:13, 2 Corinthians 5:21).

That’s why these “Songs for Sunday” posts exist — not to merely list songs, but to help us prepare. We have the opportunity to read God’s Word and reflect ahead of time, asking the Lord to ready our hearts and our homes so that when we sit under the preaching of God’s Word, it falls on good soil — received, applied, and bearing fruit in our lives. This helps us come not as consumers, sitting in an audience for a concert or seeking to be entertained or educated when John opens God’s Word. It helps us come as worshipers, seeking Christ — and preparing our hearts to meet Him.

Sunday’s coming, y’all. Let’s come ready to worship the great God, to rejoice in our great Savior, and to gather together declaring that there truly is nothing and no one better than Jesus!

Won’t you gather with us?

Here are our Scriptures and songs:

  • Scripture | Psalm 96:1-6 —

1 Oh sing to the Lord a new song; sing to the LORD, all the earth! 2 Sing to the LORD, bless His name; tell of His salvation from day to day. 3 Declare His glory among the nations, His marvelous works among all the peoples! 4 For great is the LORD, and greatly to be praised; He is to be feared above all gods. 5 For all the gods of the peoples are worthless idols, but the LORD made the heavens. 6 Splendor and majesty are before Him; strength and beauty are in His sanctuary.

  • Scripture | Philippians 2:5-11 —

5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

NT260 | Phase 2.4 — The Savior, His Church, and the Mission

This phase will have us reading about Jesus’s life in the gospel of Luke, the formation of the Church in Acts, and walk through the theology found in Paul’s letters that the Church needs to know about and live out the eternal life given by grace through faith in Jesus.

Below, you’ll find brief synopses of each book in this phase to help you understand the scope of the book and most importantly, how it fits into the full Story of the Bible.

When you click on each day’s link, you will find a link to audio, a summary of the chapter, a key verse from the chapter, and opportunities for reflection and outreach.

We’re moving into Paul’s epistles, which we’ll go through chronologically rather than in the order they appear in our Bibles.

Ephesians

Ephesians is a letter written by the apostle Paul around A.D. 60–62 while he was imprisoned in Rome (Ephesians 3:1, 6:20; Acts 28). Although traditionally addressed “to the Ephesians,” the letter was likely intended as a circular letter for several churches in the region of Asia Minor, with Ephesus as its primary hub (Ephesians 1:1). Paul had spent several years ministering in and around Ephesus (Acts 19:10), but the letter’s broad and impersonal tone suggests he is addressing a wider group of believers. Rather than responding to a specific crisis, Paul writes to remind the church who they are in Christ and how they are to live in light of God’s saving work.

At the heart of Ephesians is the breathtaking truth that God is uniting all things in Christ (Ephesians 1:9–10). Paul begins by praising God for the spiritual blessings believers have received “in Christ,” including election, redemption through Christ’s blood, forgiveness of sins, and the sealing of the Holy Spirit (Ephesians 1:3–14). He then reminds readers of what God has done for them personally: though they were once dead in sin, God made them alive by grace through faith—not by works (Ephesians 2:1–10). This saving grace does more than rescue individuals; it creates a new people. In Christ, Jews and Gentiles who were once divided are now reconciled to God and to one another, forming one new humanity and one household of God (Ephesians 2:11–22).

In the story of the Bible, Ephesians lifts our eyes to the cosmic scope of redemption. What God promised throughout the Old Testament has come to fulfillment in Jesus Christ, and the church now stands at the center of God’s plan to display His wisdom and grace to the world—and even to the heavenly powers (Ephesians 3:10–11). Christ reigns over all authority and power, and the church is His body, filled by Him and united under His headship (Ephesians 1:20–23). This new covenant people exists by grace alone and lives for the glory of God, awaiting the final consummation of all things in Christ.

The second half of Ephesians shows how these glorious truths shape everyday life. Because believers have been called into one body, they are urged to walk in unity, holiness, love, and wisdom (Ephesians 4:1–6, 5:1–2). Paul applies the gospel to relationships in the home, the church, and the world, showing what it looks like to live as those who belong to Christ (Ephesians 5:21–6:9). The letter closes with a call to stand firm in spiritual battle, clothed in the armor God provides, relying on His strength rather than our own (Ephesians 6:10–18). Ephesians reminds us that the church does not create its identity—it receives it from Christ—and then lives it out for His glory until He brings all things to completion.

Colossians & Philemon

Colossians is a letter written by the apostle Paul, with Timothy alongside him, to believers in the small city of Colossae (Colossians 1:1). Paul likely wrote during his imprisonment, most commonly connected to his Roman imprisonment, around A.D. 60–62 (Colossians 4:3, 10, 18; Acts 28). The letter was carried by Tychicus, and Onesimus traveled with him (Colossians 4:7–9), linking Colossians closely with Philemon and placing it in the same “Prison Letters” cluster as Ephesians. Paul had not personally visited Colossae (Colossians 2:1). Instead, the church seems to have been founded through the ministry of Epaphras, who likely came to faith during Paul’s years in Ephesus and then returned home to proclaim the gospel (Colossians 1:7, Acts 19:10).

Paul writes because a dangerous teaching was unsettling the church and threatening their confidence in Christ. While scholars debate the exact label for the error, the letter itself makes clear what was happening: voices were pressuring believers to look beyond Jesus for spiritual “fullness,” protection, or maturity—through additional spiritual intermediaries, mystical experiences, and a regimen of rules or ascetic practices (Colossians 2:8, 16–23). There are Jewish elements (festivals, Sabbaths) and spiritual/angelic elements (“worship of angels”), along with the sense that special insight or extra steps were needed to be truly secure (Colossians 2:16–18). Epaphras was so concerned that he sought Paul’s help, and Paul responds by pulling the church back to the center: Christ is enough, and nothing must be allowed to diminish His supremacy or the believer’s identity “in Him” (Colossians 2:9–10).

In the overall story of the Bible, Colossians declares with stunning clarity who Jesus is and what His saving work has accomplished. Christ is the image of the invisible God, the creator and sustainer of all things—visible and invisible—and the One through whom God will reconcile all things to Himself (Colossians 1:15–20). He is not one spiritual option among many; He is Lord over every power and authority, and in Him the fullness of deity dwells bodily (Colossians 2:9–10, 15). Because believers are united to Christ, they share in His death and resurrection life: they have been delivered from darkness, forgiven, and brought into the kingdom of the beloved Son (Colossians 1:13–14, 2:11–14). That means they do not need other mediators, rituals, or spiritual add-ons to make them complete—God has already made them full in Christ (Colossians 2:10).

Colossians also shows how a Christ-centered gospel produces a Christ-shaped life. Since believers have been raised with Christ, they are called to set their minds on the things above, put off the old patterns of sin, and put on the new virtues that reflect the character of Jesus—compassion, kindness, humility, patience, love, and thankful worship (Colossians 3:1–17). Paul brings that transformation into everyday relationships and households, showing that the lordship of Christ reaches into the ordinary places of life (Colossians 3:18–4:1). In the end, Colossians is both a warning and an encouragement: don’t be captured by man-made religion or fear-driven spirituality, but hold fast to Christ—the Head of the church, the Savior who reconciles, and the victorious Lord who is sufficient for His people in every way (Colossians 1:18–20, 2:19).

Philemon is a short, one-chapter personal letter from the apostle Paul (with Timothy named alongside him) to a believer named Philemon, a leader in Colossae whose home hosted a local church (Philemon 1–2). It was written during Paul’s imprisonment, most likely in Rome, around A.D. 60–62, at roughly the same time as Colossians, and it travels with the same delivery team—Tychicus and Onesimus (Colossians 4:7–9). That connection matters: when the church in Colossae gathered to hear Colossians read aloud—Christ’s supremacy, the believer’s new identity “in Him,” and the call to put on love and forgiveness (Colossians 1:15–20, 2:9–14, 3:12–14)—Philemon would have heard those truths first, and then received a second letter that applied them to a real situation in his own home.

The situation centers on Onesimus, who had wronged Philemon in some way (likely by running away and possibly causing financial loss), but who encountered Paul and was converted to Christ (Philemon 10, 18). Paul then sends Onesimus back—not merely to “return property,” but to pursue reconciliation shaped by the gospel. The heart of Paul’s appeal is that the gospel transforms people and relationships: Onesimus, once “useless,” has become truly “useful” (Philemon 11), and Philemon is urged to receive him “no longer as a bondservant but more than a bondservant, as a beloved brother” (Philemon 16). Paul could have commanded, but for love’s sake he appeals, even offering to cover any debt Onesimus owes (Philemon 8–9, 18–19). In the story of redemption, Philemon is a small letter with a big message: because Christ has forgiven and reconciled us to God, believers are called to extend that same grace toward one another—letting Jesus be “over us” not only in doctrine, but in everyday obedience, forgiveness, and restored fellowship (Philemon 15–17; cf. Colossians 3:13).

Philippians

Philippians is a warm, joy-filled letter written by the apostle Paul to the Christians in Philippi, a Roman colony in Macedonia and the first place in Europe where Paul established a church (Acts 16:12–40). From the beginning, this congregation had a special partnership with Paul: Lydia was the first convert, the Philippian jailer was brought to faith through God’s dramatic deliverance, and the church consistently supported Paul’s gospel work through prayer and generous giving (Acts 16:14–15, 33–34; Philippians 1:5, 4:15–16). Paul writes while imprisoned—most likely in Rome around A.D. 60–62—since he mentions the “praetorium” and “Caesar’s household,” and he speaks as though his case could soon end either in release or death (Philippians 1:13, 20–23; 4:22; cf. Acts 28:16, 30–31). The immediate occasion includes the Philippians’ gift sent through Epaphroditus and Paul’s desire to send news back—especially that Epaphroditus recovered from a serious illness and is returning to them (Philippians 2:25–30, 4:10–18).

Even so, Philippians is far more than a thank-you note. Its heartbeat is encouragement—calling believers to live as citizens of a heavenly kingdom in the middle of a proud Roman culture (Philippians 1:27, 3:20). Paul shows what that looks like through repeated themes of gospel-centered unity, humble service, steady joy, and faithful perseverance even in suffering (Philippians. 1:27–30, 2:1–4, 4:4–7). The centerpiece of the letter is the stunning portrait of Jesus in Philippians 2:5–11: though truly divine, Christ humbled Himself, took the form of a servant, and obeyed to the point of death on a cross—therefore God highly exalted Him so that every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:6–11). That Christ-shaped pattern then becomes the model for the church: Paul points to Christ first, and then to living examples like Timothy and Epaphroditus, urging the Philippians to put others first and to labor together for the gospel (Philippians 2:19–30).

Philippians also makes clear that spiritual growth is not passive. Paul presses the church to keep moving forward—never settling into spiritual complacency—because the gospel is too glorious and the world too dangerous for “coasting” (Philippians 1:25, 3:12–16). He warns them about false teachers who would replace Christ with confidence in the flesh, reminding them that righteousness comes through faith in Christ, not law-keeping or religious status (Philippians 3:2–9). Yet even while calling them to effort—“work out your own salvation with fear and trembling”—Paul anchors their confidence in God’s active grace: “for it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:12–13). In short, Philippians teaches a church how to live with deep joy and deep humility, holding tightly to Christ, standing together in unity, and pressing on until the day when their King is fully revealed (Philippians 1:6, 10; 3:14, 20–21).

1 Timothy

First Timothy is a pastoral letter from the apostle Paul to his younger coworker Timothy, whom Paul calls his “true child in the faith” (1 Timothy 1:2). Timothy had traveled and ministered alongside Paul for years (Acts 16:1–3, 19:22; Philippians 1:1), and at the time of this letter Paul had left him in Ephesus to help strengthen the church and confront serious problems there (1 Timothy 1:3). Ephesus was a major and influential city, and Paul had already warned that dangerous teachers would arise and draw people away from the truth (Acts 20:29–30). First Timothy addresses that exact kind of threat: teaching that sounded religious but produced confusion, pride, quarrels, and greed rather than love and godliness (1 Timothy 1:4–7, 6:3–10). Although some modern scholars dispute Paul’s authorship, the letter plainly names Paul as its author (1 Timothy 1:1), reflects a strong personal and autobiographical tone, and was received as Pauline and authoritative very early in the church’s life.

The timing likely fits after Paul’s first Roman imprisonment (Acts 28:16, 30–31). On the traditional understanding, Paul was released, continued mission work, and then later faced a second imprisonment that led to his death. In that window, 1 Timothy would fall in the early-to-mid 60s (often dated around A.D. 62–64), written from an unknown location while Timothy labored in and around Ephesus (1 Timothy 1:3, 3:14–15). Paul hopes to come to Timothy, but he writes so Timothy will know “how one ought to behave in the household of God,” which is the church (1 Timothy 3:14–15). In other words, this is not a detached manual—it’s an urgent, fatherly charge to protect the gospel and shepherd God’s people well (1 Timothy 1:18, 6:20–21).

A key thread through the whole letter is that right doctrine produces real-life change. Paul is not mainly interested in winning arguments; he is concerned that the true gospel leads to love from a pure heart, a good conscience, and sincere faith (1 Timothy 1:5). That’s why he keeps returning to the contrast: false teaching fuels empty speculation and moral collapse, but sound teaching produces visible godliness (1 Timothy 1:3–7, 4:6–16, 6:3–14). Paul anchors this in the message of salvation itself—God’s mercy to sinners in Christ (1 Timothy 1:12–16), the one Mediator who gave Himself as a ransom (1 Timothy 2:5–6), and God’s desire for the gospel to go to all peoples (1 Timothy 2:1–7, 4:10). Because the gospel is true, the church must be shaped by it in worship, leadership, relationships, and everyday conduct.

So Paul gives Timothy practical instructions that flow from the gospel: guard the church’s public worship with prayer, unity, and holiness (1 Timothy 2:1–15); appoint qualified overseers and deacons whose lives display maturity and self-control (1 Timothy 3:1–13); train for godliness and model faithful ministry (1 Timothy 4:6–16); honor and care for people wisely—older and younger, widows, elders, and even slaves—so that love and integrity mark the congregation (1 Timothy 5:1–6:2). He also warns against greed and calls believers to contentment, generosity, and a firm grip on “the faith” (1 Timothy 6:6–19). In the end, 1 Timothy is a clear call to protect the purity of the gospel and to show its power in the day-to-day life of the church—so that God’s household reflects God’s character and Christ’s saving work (1 Timothy 3:15–16).

Titus

Titus is a short pastoral letter from the apostle Paul to his trusted coworker Titus (Titus 1:1, 4). Like 1 Timothy, it’s written to a ministry partner who is helping establish and stabilize young churches, and it strongly links sound faith with godly living—belief and behavior belong together (Titus 1:1, 2:11–14). Though some modern scholars question Paul’s authorship, the letter clearly identifies Paul as its author (Titus 1:1), fits well with Paul’s theology, and was received early in the church as a Pauline, authoritative writing.

The letter is typically dated to the early-to-mid 60s (around A.D. 62–64), during the period after Paul’s first Roman imprisonment and before a later imprisonment that ended in his death (cf. Acts 28:30–31). Paul had recently ministered on the island of Crete and left Titus there to “put what remained into order” by appointing elders in the churches (Titus 1:5). Paul plans to meet Titus in Nicopolis (Titus 3:12), but in the meantime he writes with urgency and clarity, giving Titus marching orders for healthy church life.

A key reason for the letter is the presence of false teachers—especially those with a strong Jewish flavor (“the circumcision party”), who traffic in “myths” and distorted teaching while producing ungodly lives (Titus 1:10–16). Paul’s concern is not just their ideas but their fruit: they “profess to know God, but…deny him by their works” (Titus 1:16). In a culture known for disorder and immorality (Titus 1:12), that kind of “religion” would blend right in. Paul expects the gospel to do the opposite: to create a people whose lives make the message believable and beautiful (Titus 2:5, 8, 10).

So Titus gives a portrait of a healthy church. It starts with godly leadership—elders who are above reproach, able to teach what is true, and able to correct what is false (Titus 1:5–9). It includes firm handling of error and divisiveness (Titus 1:10–16, 3:9–11). And it presses the gospel into everyday life for everyone in the church—older and younger, men and women, and even servants—so that the church’s conduct “adorns” the doctrine of God our Savior (Titus 2:1–10).

At the heart of the letter are two gospel-rich summaries that show why Christian ethics matter. God’s grace has appeared in Jesus to save and to train His people to renounce ungodliness and live self-controlled, upright lives while waiting for Christ’s return—“our great God and Savior Jesus Christ” (Titus 2:11–14). And salvation is not earned by works, but comes by God’s mercy through the washing and renewal of the Holy Spirit—so believers devote themselves to good works as the fitting fruit of grace (Titus 3:4–8, 14). In short, Titus shows that the gospel doesn’t only rescue sinners—it reshapes communities, builds healthy churches, and sends believers into the world with a credible, compelling witness.

2 Timothy

Second Timothy is Paul’s final and most personal pastoral letter to Timothy (2 Timothy 1:1–2). Like 1 Timothy, it addresses ministry in and around Ephesus and the need to guard the gospel against error, but the tone is different: this is a “farewell” letter written with death in view. Paul is imprisoned in Rome again—this time not in relatively open house arrest (Acts 28:16, 30–31), but “chained like a criminal” and expecting execution (2 Timothy 2:9, 4:6–8). Most date it during Nero’s reign, likely in the mid-to-late 60s (about A.D. 64–67).

The heart of the letter is a bold call to persevere in the gospel despite suffering. Paul urges Timothy not to shrink back in fear, not to be ashamed of Christ or of Paul’s chains, and to be willing to suffer for the gospel by God’s power (2 Timothy 1:7–8, 12). Timothy is to guard “the good deposit” of sound teaching “by the Holy Spirit” (2 Timothy 1:13–14), pass that gospel truth on to faithful men who will teach others (2 Timothy 2:2), and do the steady work of ministry even in a hard season (2 Timothy 2:3–7, 4:5).

Because Paul knows time is short, he speaks with clarity about what will threaten Timothy and the church: people who quarrel about words, drift into irreverent babble, and distort the truth (2 Timothy 2:14–18), and a worsening climate of godlessness and opposition in the “last days” (2 Timothy 3:1–9). The primary safeguard is not novelty but Scripture. Timothy is to continue in what he has learned, because the Scriptures are able to make one wise for salvation through faith in Christ, and because “all Scripture is breathed out by God” and equips the servant of God for every good work (2 Timothy 3:14–17).

The letter culminates in Paul’s solemn charge: “preach the word…in season and out of season” with patience and careful teaching (2 Timothy 4:1–5), because a time is coming when many will not endure sound doctrine (2 Timothy 4:3–4). Then, in one of the most moving moments in the New Testament, Paul reflects on his own finished race and sure hope: he is being “poured out,” but he looks ahead to “the crown of righteousness” that the Lord will give to all who love Christ’s appearing (2 Timothy 4:6–8). Even as friends have scattered and only Luke remains (2 Timothy 4:10–11), Paul’s confidence is steady: the Lord will bring him safely into His heavenly kingdom (2 Timothy 4:18). Second Timothy is, in the end, a last word from a spiritual father: hold fast to Christ, treasure the Scriptures, proclaim the gospel, and endure—because Jesus is worth it, and His coming is sure.

Continue reading in our NT260 plan with Phase 3 — Persevering in the Last Day.

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. 17 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.[2]

1 John 4:9-10 –

9 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. 10 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.[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.

NT260 | Phase 2.3 — The Savior, His Church, and the Mission

This phase will have us reading about Jesus’s life in the gospel of Luke, the formation of the Church in Acts, and walk through the theology found in Paul’s letters that the Church needs to know about and live out the eternal life given by grace through faith in Jesus.

Below, you’ll find brief synopses of each book in this phase to help you understand the scope of the book and most importantly, how it fits into the full Story of the Bible.

When you click on each day’s link, you will find a link to audio, a summary of the chapter, a key verse from the chapter, and opportunities for reflection and outreach.

We’re moving into Paul’s epistles, which we’ll go through chronologically rather than in the order they appear in our Bibles.

2 Corinthians

Paul writes 2 Corinthians after a painful season with the church in Corinth. Some had challenged his integrity and authority, and the church was divided. When Titus brought news that many had repented, Paul responded with this deeply personal letter (2 Corinthians 7:5–16). He defends his ministry not by boasting in strength but by pointing to his suffering and God’s comfort: “the Father of mercies and God of all comfort” meets us in affliction so we can comfort others (2 Corinthians 1:3–7). Paul explains that his trials don’t disprove his calling—they display Christ’s life in a fragile jar of clay (2 Corinthians 4:7–12, 12:9–10).

The letter moves through pastoral appeals and rich teaching. Paul announces the glory of the new covenant, where the Spirit gives life and transforms believers into Christ’s image (2 Corinthians 3:6, 17–18). He proclaims reconciliation: in Christ, God makes us new and entrusts to us the message of reconciliation—“be reconciled to God” (2 Corinthians 5:17–21). He urges holiness and wholehearted devotion to the Lord (2 Corinthians 6:14–7:1), calls the church to forgive and restore the repentant (2 Corinthians 2:5–8), and encourages generous giving for the saints in need (2 Corinthians 8–9). In the closing chapters, he confronts false apostles and “boasts” in his weaknesses so that Christ’s power might be seen (2 Corinthians 11:23–30, 12:9).

In the story of salvation, 2 Corinthians shows how God’s strength shines through human weakness. The crucified and risen Christ brings a new creation, writes His law on our hearts by the Spirit, and sends us as ambassadors of His grace (2 Corinthians 3:3, 5:17–20). Until we stand before Christ’s judgment seat, we live by faith—not by sight—seeking to please Him, comfort His people, and spread the aroma of His gospel in the world (2 Corinthians 5:7–10, 2:14–17).

Romans

Paul wrote Romans around A.D. 57 while he was in Corinth, near the end of his third missionary journey (Romans 16:1–2, 23; Acts 20:2–3). He addressed the letter to believers in Rome—a church he had not yet visited but deeply desired to see (Romans 1:10–13). The Roman church was made up of both Jews and Gentiles, and tensions had developed over how God’s law, faith, and daily Christian living fit together (Romans 14:1–15:7). Paul wrote to explain the gospel clearly, to unite the church around that gospel, and to prepare them to partner with him in future mission work, especially his planned journey to Spain (Romans 15:22–24).

At the heart of Romans is the gospel—the good news that God’s righteousness is revealed through Jesus Christ (Romans 1:16–17). Paul shows that all people, without exception, are sinners in need of salvation—both Jews under the law and Gentiles without it (Romans 1:18–3:20). No one is made right with God by works; instead, sinners are justified by grace through faith in Christ alone (Romans 3:21–26, 4:16). Using Abraham as an example, Paul explains that God’s promise has always been received by faith, not earned by obedience (Romans 4:1–5, 23–25). Jesus’s death and resurrection stand at the very center of God’s saving plan (Romans 5:6–11).

Romans also explains what the gospel accomplishes in the life of the believer. Those who are united to Christ are no longer slaves to sin but are given new life through the Holy Spirit (Romans 6:4–14, 8:1–11). Believers now live with peace with God, assurance of salvation, and a certain hope of future glory—even in suffering (Romans 5:1–5, 8:18–39). Paul addresses the difficult question of Israel’s place in God’s plan, showing that God is faithful to His promises and sovereign in salvation, working all things according to His mercy and wisdom (Romans 9–11).

In the story of salvation, Romans shows how God’s Old Testament promises are fulfilled in Jesus and how the gospel creates one new people—Jew and Gentile together—united by faith (Genesis 12:3, Romans 15:8–13). This gospel does not merely save; it transforms. Because of God’s mercy, believers are called to live holy lives marked by humility, love, service, and hope (Romans 12:1–2, 13:8–10). Romans helps us understand both what the gospel is and how to live it out, all for the glory of God among the nations (Romans 11:33–36, 15:5–6).

Continue reading in our NT260 plan with the fourth part of Phase 2 — The Savior, His Church, and the Mission.