Category Archives: Hope

“Before the Throne of God Above” from Revelation 4 — 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 moving out of the letters from Jesus to the churches and into the rest of the Revelation of Jesus Christ with Revelation 4:

4 After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, “Come up here, and I will show you what must take place after this.” 2 At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne. 3 And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald. 4 Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads. 5 From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God, 6 and before the throne there was as it were a sea of glass, like crystal.
And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: 7 the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight. 8 And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say,            
“Holy, holy, holy, is the Lord God Almighty,       
who was and is and is to come!”

9 And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, 10 the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying,               

11 “Worthy are you, our Lord and God,       
to receive glory and honor and power,     
for you created all things,
and by your will they existed and were created.”[1]

Keith Harris:     
Greetings, sojourners. We have a lot to dive into today, and frankly I am excited. I’m beside myself — and also beside Jamie. Jamie, talk to us about Revelation 4. Yes, yes — threw you off with that.

Jamie Harrison:
Yes, yes you did. So we have here — just to get started — to remind you the timeline of Revelation from this point forward. So we finished the seven letters to the churches, and from here on out we have to understand that the timeline is what John saw next. So does this mean historically this is what did happen or will happen, or whatever is happening right now? No. It’s just what John saw next.

Keith:                  
So does it mean it’s not?

Jamie:                 
No — it’s just what John saw next.

And so it starts by[2], “After this I looked, and there in heaven was an open door.” And we learned just a couple of weeks back that Jesus is the one who opens doors. So Jesus opens this door, and the first voice that I had heard speaking to me like a trumpet — now we know that that first voice he heard was Jesus way back in chapter 1, verse 10 — and he speaks to him again in a voice sounding like a trumpet. And he says, “Come up here, and I will show you what must take place after this.”

And so again, what John saw next — this is what’s going to take place after this. After what? We don’t know. We have no idea. But what we do know is what’s going to take place next — right, at some point.

And so just to hit real quick on the trumpet deal — because of what’s coming up in Revelation — the idea of a trumpet in the Bible, especially in the Old Testament, would have been something that was used to signal a warning. Like a warning that maybe there was an enemy approaching and a war was about to happen. Sometimes they would blow a trumpet to signify that the Lord had delivered a message, and then they would deliver the message.

Keith:                  
And so I know those are both really negative sounds, and this isn’t necessarily one of those, but it kind of makes me think about in today’s time like a tornado siren or the sound your phone makes when an emergency alert comes through. And again, I’m not saying that it’s exactly that — those are very negative in our minds — but they get your attention.

You know, when you hear those, stop what you’re doing. Listen.

Jamie:                 
That’s right. And so that’s the idea here. And again, in every single letter that we read — all seven letters — it was “For those who have ears to hear, listen to what the Spirit says to the churches.”

And so here again Jesus is saying — voice like a trumpet — you better listen. I’m trying to tell you.

And so immediately John is in the Spirit, and there’s a throne in heaven and someone was seated on it. So he is taken to the throne room, which is pretty awesome — somewhere that I look forward to seeing one day, whatever that’s going to look like. Jesus will be there. I’ll be there. It’s going to be pretty awesome.

And so what we do know is that from here on out the focal point of the book of Revelation is the throne room. Every time something happens we’re going to be taken back to the throne room. Something will happen — we’ll be taken back to the throne room.

Fourteen times in chapters 4 or 5 — fourteen times in just chapters 4 and 5 — the throne room is talked about. In the rest of the book of Revelation, forty-six times the throne room is mentioned, with God the Father of course being the one sitting on the throne.

And so again, just to help you understand that: what is the setting of the rest of this book of Revelation? It’s the throne room. It’s centered around the Godhead.

Keith:                  
And one thing, just as you were describing that — you know a lot of times in literature or movies, if you’ve got a king and a battle is going to be waged, the throne room is kind of like that last resort, like a place of safety. But we also know the throne room is at risk.

None of those times in the book of Revelation is the Godhead in the throne room hiding. Nothing’s — there’s no catapult of hell, so to speak, in danger of reaching them. God is so high and lifted up and unapproachable.

And so God — this is a place of safety and security beyond our greatest fears. God’s in no danger whatsoever. And so in that case, even despite worldly danger, that tells us the things in here that frighten us — we’re safe in the arms of Christ.

Jamie:                 
And so John goes into a description of what he sees. And again, so many times in Revelation we get descriptions of things, and it’s just the best John could do to describe what he saw. I think some of these things he probably didn’t have words for, and so this is the best thing he could compare it to.

And so he tells us that the one seated on the throne — verse 3 — had the appearance of jasper and carnelian stone, and a rainbow that had the appearance of an emerald surrounded the throne.

And so the jasper and carnelian stone of course were in the breastplate of the high priest back in Exodus 28 — you can see that. Jasper being a crystal-clear gem, diamond-looking, reflects all — refracts all — the colors of the spectrum in wonder. It’s brilliant.

So just think about that for a second — refracting all of these colors of the spectrum in this brilliance is what it looks like to him.

Keith:                  
So more shiny and shining than the shiniest, brightest thing we can come up with.

Jamie:                 
That’s right. And carnelian stone — or sardius stone — which is a fiery, bright ruby-looking red stone. So you put all that together, and so far that’s the description we have of what he sees when he looks at God.

And then you get this rainbow that has the appearance of an emerald — of course an emerald being like this cool green hue — dominates the rainbow that he sees that is surrounding the throne.

And remember that a rainbow back in Genesis is the sign of God’s faithfulness to keep His word and His promise that He gave to us then. And so I want to just kind of stop there for a minute and point out that what he’s seeing here is God’s glory. He is seeing the glory of God and describing it the best way that he possibly can.

But you have this rainbow that surrounds the throne. It’s not a half rainbow like we see — this is the full rainbow. This is the complete promise of God. This is the complete fulfillment. This is His mercy even in judgment. This is all of these things completed around Him.

And I’ve got Keith who’s going to read this cool deal from the Jesus Storybook Bible. And if you want to kind of talk about it and then read it.

Keith:                  
Yeah. The Jesus Storybook Bible is not a translation of the Bible, but it’s where Sally Lloyd-Jones has tried to communicate through all the parts of the Bible to children who God is in Christ. And so this is from the chapter on the flood.

“The first thing Noah did was to thank God for rescuing them, just as He had promised.
“And the first thing God did was to make another promise. ‘I won’t ever destroy the world again.’ And like a warrior who puts away his bow at the end of a great battle. God said, ‘See, I have hung up my bow in the clouds.’
“And there, in the clouds – just where the storm meets the sun – was a beautiful bow made of light.
“It was a new beginning in God’s world.
“It wasn’t long before everything went wrong again, but God wasn’t surprised; He knew this would happen. That’s why, before the beginning of time, He had another plan – a better plan. A plan not to destroy the world but to rescue it – a plan to one day send His own Son, the Rescuer. “God’s strong anger against hate and sadness and death would come down once more – but not on His people, or His world. No, God’s war bow was not pointing down at His people.
“It was pointing up, into the heart of Heaven.”[3]

Jamie:                 
So again, that rainbow signifying that promise — Jesus took the wrath for us so that we could be saved. And this is what we are seeing in the throne room — His complete promise, His glory.

So again, that rainbow signifying that promise — Jesus took the wrath for us so that we could be saved. And this is what we are seeing in the throne room: His complete promise, His glory.

And I want to read a little excerpt from a book by Paul David Tripp called Do You Believe? This is from pages 69 and 70. I think that covers us on copyright stuff. Is that accurate?

Keith:                  
Yes. And then write this stuff — we’re quoting it.

Jamie:                 
This is quotation marks.

“Glory is not a thing like a shoe, a steak, a candle, or a cottage. Those are particular physical things that can be carefully described by words so that you would immediately have an accurate picture in your mind of what is being talked about. One could draw a picture or take a photograph of a shoe, and you could see it and know what it was, but glory is not like that. No single picture could ever capture glory. Glory simply cannot be photographed. Glory is not so much a thing as it is a description of a thing. Glory is not a part of God; it is all that God is. Every aspect of who God is and every part of what God does is glorious. But that’s not even enough of a description of God’s glory. Not only is He glorious in every way, but His glory is glorious.
“Scripture does, however, put the hugeness of the glory of God into the smallness of human language so that we can at least get some sense of what it’s like. For example, the prophet Isaiah, under the inspiration of the Holy Spirit in Isaiah 40, stretches human language in order to give us a little glimpse of God’s glory. ‘Who has measured the water in the hollow of his hand?’ Imagine how much water you could hold in the palm of your hand, then consider that God could hold all of the liquid in the universe in His hand and not spill a drop! ‘Who has…weighed the mountains in scales? … Behold, the nations are like a drop from a bucket [to God]. … He spreads [the heavens] like a tent to dwell in’ (Isa. 40:12, 15, 22). Isaiah is employing incalculably huge word pictures to help us to have even a twinge of understanding of how glorious God is. Yet even these very picturesque and helpful descriptions fall miserably short of capturing the awesome glory of God.
“We cannot gain a full understanding of the glory of God from a few passages, because the reason glory is glory is because it lives above and beyond that kind of description and definition. You can say for sure that God is glorious, because your Bible declares He is, but you cannot accurately and fully describe in words the glory that Scripture declares. Perhaps the only workable path 9into some understanding of the grandeur of the glory of God is to read the entire Word of God again and again, looking for divine glory. Why? Because the glory of God isn’t hidden in His Word; no, His glory is so grand that it splashes across every page of His book.”[4]

Keith:                  
One thing’s for sure — there’s awe in everything John writes. Like, this is John, good friend to Jesus on earth. And he’s not saying, “Hey, that’s my buddy.” That’s my God. That’s the throne. That’s — it’s amazing, glorious.

And again, there’s nothing we can say that’s going to do it justice.

Jamie:                 
That’s right. And you can go to Revelation 21:9–27 and look at New Jerusalem. That’s what heaven will be — what it will look like. And it talks about God’s glory and how glorious it is.

But again, it’s something that is indescribable — or undescribable? Is that the — it’s both of them.

Keith:                  
It’s both of them.

Jamie:                 
Yes, it is. I wasn’t sure if that was even a word until just then. So John moves on and he says in verse 4:

“Around the throne were twenty-four thrones, and on the thrones sat twenty-four elders dressed in white clothes with golden crowns on their heads.”

And these twenty-four elders throw a lot of people off. You know — who are they? What are they? What do they represent? Are they really twenty-four people?

And the answer is: we don’t know. Because it doesn’t tell us.

You know, I can tell you that in Revelation 21:12–14 the Bible talks about the twelve tribes of Israel and the twelve apostles. And it could be that these twenty-four elders are literally those people. It could be that they’re representation of those people. It could be that they represent the fact that every human being — despite race, despite ethnicity, despite whatever you want to fill in the blank with — will be in heaven if they have a relationship with Christ.

It could represent that — so to speak — the complete church.

Keith:                  
It could be representatives from the twelve tribes and the twelve apostles.

Jamie:                 
That’s right.

Keith:                  
If you’ve got that many “could be’s,” then we need to look at what can we know for sure.

Jamie:                 
That’s right.

Keith:                  
That’s the big deal with the study of Revelation — or any sort of prophetic book like this. We want to find our favorite preacher guys or writers to tell us definitively, because we get comfort from it.

I get comfort from having a God who’s so big that He doesn’t need me to know everything. That kind of tells me in some cases — if you’ve got something that’s completely explainable by the mind of man, some dude made it up, right?

And this is so otherworldly that, like Jamie said, John’s doing the best he can.

Jamie:                 
The absolute best he can.

And now on that thought, we do know in Daniel chapter 7 and verse 9 where God sits down on His throne, and you look around — there’s other empty thrones around Him in Daniel. And now when John sees them, there are twenty-four people sitting on them.

Keith:                  
So what was empty is, at this point, going to be full.        

Jamie:                 
That’s right.

Keith:                  
Now full with who?

Jamie:                 
Again, we don’t know. And I think that’s okay.

Keith:                  
Well — and well, I know that’s okay.

When you look at this, the point of them — just like when you see angels in Scripture — they’re very quick to say, “Hey, don’t worship me. I worship the One worthy of worship.”

Their whole everything is to say, “Look — look to the throne. Look to Jesus.” They’re not in any sense saying, “Hey, we’ve arrived. Look at how good we are.” They lay their crowns down. They are continually in worship of the One.

So who the twenty-four are — they would say very clearly, “We point to Him.”

Jamie:                 
That’s right.

Keith:                  
And so I think that’s enough for me.

Jamie:                 
And when we see them, we see that they lay their crowns down before the throne.

Keith:                  
That’s exactly right — which the only reason we know they have crowns is because it tells us they have them.

Jamie:                 
That’s right.

Keith:                  
And then it tells us they lay them down.

Jamie:                 
That’s right.

And so it goes on from there in verse 5: flashes of lightning and rumblings and peals of thunder came from the throne.

And this reminds me of Exodus 19 and Exodus 20 where God speaks through the thunder right before He gives the laws and punishments. So kind of another idea of God speaking here.

Flashes of lightning, rumblings, and peals of thunder come from the throne. And then if you look further in Revelation — Revelation 8:5, 11:19, and 16:18 — that lightning and thunder is a sign of the fury of the judgment to come.

So it’s kind of like God is about to speak, or God is speaking through this to help us understand, to get ready for the fact that His judgment is coming. His judgment is going to be complete, and it is going to be furious.

And we’ll get there in a few chapters. But it is — it’s intense, I think may be the best word I can think of.

And it goes on — same verse, verse 5 — seven fiery torches were burning before the throne, which are the seven Spirits of God. And we know that to be the Holy Spirit, as we’ve talked about before.

Something like a sea of glass, similar to crystal, was also before the throne.

And notice he says “something like a sea of glass.” So is it a sea of glass? No, it’s not. It’s something like that — meaning that it’s some type of crystal-clear pavement that’s around God’s throne that looks like some kind of glistening sea.

A lot of the commentaries that you read say that this is a symbol of God’s holiness. And I’m — you know — I’ll go with those guys. They’re a lot smarter than me.

But we do know that Revelation 15:2 and 21:1 say there’s no sea in heaven. So it’s not a literal sea, but it is some type of idea of His holiness and that it’s around His throne.

But again, I think it just goes to the fact that there are these things that are indescribable that John’s doing the best he can to describe.

Keith:                  
Well, and employing language that we use — and again this is an English translation of the Greek — but that’s the language we use when we don’t know how to describe something. We use similes.

And he says, “as it were a sea of glass like crystal.” He’s literally trying to describe this.

But again he keeps making a beeline back to the throne, back to God, back to the praises — because a lot of the stuff that we very easily get caught up on are trappings, wall hangings, adornments, decorations. Jesus is the main thing.

Jamie:                 
That’s exactly right. And so he goes on again in verse 6 to talk about four living creatures covered with eyes in front and in back, and they’re around the throne on each side. And that’s kind of a freaky—

Keith:                  
Yeah.

Jamie:                 
—I wouldn’t think about these as Precious Moments cherubim. And then he describes the four living creatures. And now remember, before we go into this, that we’ve already got the rainbow surrounding the throne, which is going to be your Noahic covenant.

And now here we go. The first living creature was like a lion, the second living creature was like an ox, the third living creature had a face like a man, and the fourth living creature was like a flying eagle.

Now if you’ve got your Bible with us, turn to Genesis 9 — going almost all the way back to the beginning here — Genesis chapter 9. And we look at verses 8 through 11 and it says:

8 Then God said to Noah and his sons with him, 9 “Understand that I am establishing my covenant with you and your descendants after you, 10 and with every living creature that is with you—birds, livestock, and all wildlife of the earth that are with you—all the animals of the earth that came out of the ark. 11 I establish my covenant with you that never again will every creature be wiped out by floodwaters; there will never again be a flood to destroy the earth.”

And you notice every single thing that is listed here is exactly who these four living creatures appear to be in Revelation. So it tells us in Revelation that one looked like a lion, and this covenant is with the beast of the earth — or the wildlife of the earth. In Revelation it says one looks like a calf. Well here you have that — it tells us livestock or cattle. And in Revelation it says the face of a man. Well it tells us that with you, Noah, and your descendants after you — that’s man. And then you have like a flying eagle, and it tells us with the birds or the fowl.

And so it appears as though these four living creatures would be representative of this Noahic covenant. In other words, His promises that He is not going to flood the earth again. In fact, He’s going to send His Son to die on a cross, to be raised again three days later so that we could be saved.

And so all of this again going back to Jesus — every bit of it. Did you have something you wanted to add there?

Keith:                  
No, just a thought — or take away. I thought of a phrase from Scripture. I don’t have the address right off the top of my head, but it says, “The whole earth is full of His glory.” He’s not going to flood in wrath anymore, but instead with His glory.

And we’ve already said that it’s incalculable, indescribable. But at this point we just see Him better. Again, if you can look in Revelation 4 and go back and see ties to Genesis, there’s a reason God does that — and it’s to show us He’s got this.

He knows what He’s doing. He’s not saying stuff by accident. He’s got a definite plan that has already been fulfilled and victorious while we’re waiting for it to pan out. He’s 100% sure on it. He sat down, right?

If we’re looking at creation — seventh day is a day of rest. We’re reading about Revelation wondering what’s going to happen this day, that day, this year, that year. God’s already said it and sat down.It’s finished.

Jamie:                 
And I think on that note it’s cool to point out — which I feel like this is related here — but in the temple, the Holy of Holies, all of these things that they built in the Old Testament and performed sacrifices in… what’s the one piece of furniture that wasn’t there?

Keith:                  
Nothing to sit on — except for the mercy seat.

Jamie:                 
That’s right. There’s no chair for the priest — the high priest — because those sacrifices were never ending. They continued on and on and on. But once Jesus raises again three days later, what does He do?

Keith:                  
Sits down.          

Jamie:                 
Sits down.

Keith:                  
Well, I know this doesn’t directly tie, but thinking about who’s sitting on those twenty-four thrones — we ain’t got to worry about it. We don’t need to be looking for a place to sit down. It’s occupied.

Jamie:                 
That’s accurate. And so what are these four living creatures doing while they’re in heaven? Verse 8 says each of the four living creatures has six wings. They’re covered with eyes around and inside. Day and night they never stop saying:

Each of the four living creatures had six wings; they were covered with eyes around and inside. Day and night they never stop, saying,

Holy, holy, holy,

Lord God, the Almighty,

who was, who is, and who is to come.

Keith:                  
And that’s the address I was looking for earlier — Isaiah 6. That’s what the angels there are saying in the throne room.

And one called to another and said:

            “Holy, holy, holy is the Lord of hosts;

                   the whole earth is full of his glory!”

Jamie:                 
And to what Keith spoke about earlier, the next couple of verses say that whenever the living creatures give glory, honor, and thanks to the One seated on the throne — the One who lives forever and ever — which we know is day and night, they never stop saying it.

It says the twenty-four elders fall down before the One seated on the throne and worship the One who lives forever and ever. And they cast their crowns before the throne and say:

10 …the twenty-four elders fall down before the one seated on the throne and worship the one who lives forever and ever. They cast their crowns before the throne and say,

11 Our Lord and God,

    you are worthy to receive

    glory and honor and power,

    because you have created all things,

    and by your will

    they exist and were created.

And so I think it’s just awesome to think about heaven for a second, right? This throne room — you’ve got these four living creatures constantly crying out to the Lord. You’ve got these twenty-four elders constantly crying out to the Lord and worshiping the Lord and praising the Lord. And His glory and His brilliance is there, and this rainbow is there. Just how awesome it’s going to be if we have a relationship with Him.

Keith:                  
And again that’s the kicker. When we look at these things, a lot of time is spent in the world today — more “Christian” books written on the end times than any other particular subject — because people want to know what Jesus says cannot be known. He doesn’t know the day or the hour. And if Jesus isn’t read in on it, there’s not a soul on the earth who’s going to be like, “You know…”

Because here’s the thing: what we can know is Jesus is worthy. Jesus is God. And when we see these descriptions we should be moved, at the very least, to be like Isaiah in his vision of the throne room:

And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

When we look at these we need to be moved to worship. It should drive us to our faces. It should drive us toward His throne. It should drive us — for all the things that we think we have that are of worth, which is nothing comparable to a crown of an elder with a throne around His throne — to focus on the worthiness of Him.

When we move forward in Revelation that is a consistent theme: the glory of God on full display. Him being God, being all powerful, not being in danger. War being made against Him and Him being able to fell all the forces of evil with a word. It’s not going to be a battle. It’s not going to be a fight. We’ve got a toothless lion seeking to devour and destroy. But as we’ll see next week, seated on the throne—

Jamie:                 
—Is the Lion.

And I want to just say this before we close out, kind of to piggyback on what Keith said. I think it’s important to note that these elders and these living creatures aren’t worshiping God because of what He did for them. They’re not worshiping Him because of what He can offer. They’re not worshiping Him because He filled their bank accounts up or He did this or did that or whatever. A lot of times as believers — I’m not going to say a lot of times — sometimes we get caught up in that. “Well, God blessed me with this,” or “God’s given me that.” But we worship Him because He is who He is.

Keith:                  
And the Bible does describe being thankful and grateful in our worship to Him for what He’s done — yes. But if He had done nothing for us, He’s still worthy.

Earlier we mentioned Philippians 2 — that because Jesus is who He is and He’s done what He’s done, God has bestowed on Him the name that is above every name.

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.

These are people who didn’t want Jesus, don’t want to fool with Him, aren’t bowing in worship — they’re bowing in submission and subjection because He is the King. And when it’s time to bow, you bow.

So whether it be like the elders casting their crowns before the throne, or those under the earth bowing in subjection — Jesus is Lord. Jesus is God. He lives forever and ever. He is worthy to receive glory, honor, and power. He created everything. It’s by His will they exist. It’s by His will that we were created. By the word of His power that it’s all held together.

And He is thrice holy. Holy, holy, holy.

How will you stand — or kneel — in response to the King?

[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2025), Re 4:1–11.

[2] When Jamie cites Scripture, it’s from the CSB – The Christian Standard Bible (Nashville: Holman Bible Publishers, 2017).

[3] Sally Lloyd-Jones, The Jesus Storybook Bible: Every Story Whispers His Name, illus. Jago (Grand Rapids, MI: Zondervan, 2007), 46–47.

[4] Paul David Tripp, Do You Believe?: 12 Historic Doctrines to Change Your Everyday Life (Wheaton, IL: Crossway, 2021), 69–70.

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).

  • March 20 — 1 John 1
  • March 21 — 1 John 2
  • March 22 — 1 John 3
  • March 23 — 1 John 4
  • March 24 — 1 John 5

Continue 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.

An Ode and a Blessing for Our Beloved Keri on Her Sweet Sixteen

There are times when it seems that things are better left unsaid, but often too much goes unsaid — too many things are assumed to be known.

Scripture reminds us that what we say matters, that our words matter. Words have the power to bless and shape (James 3:9-10, Proverbs 18:21), and when they are carefully spoken and intentionally kept, they can serve as reminders of what is true in an ever-changing world.

What follows is an ode and blessing I wrote to honor my daughter, Keri, on her 16th birthday — not for attention but for remembrance, not for publicity but for posterity. I wanted this to exist in a form that can be held on to, returned to and read again, reminding her of how she is loved and cherished. I don’t want to leave anything unsaid.

So, here is this ode, this homage from me and Candice to a daughter worthy of being cherished — to a young woman worth writing beautiful words to and about, spoken in love, shaped by Scripture, and published in hopes that she never forgets her parents are thankful for her, proud of her, and in continual pursuit of getting to be a part of her life in all the days the Lord sees fit to give us.

Keri,

Today you turn sixteen, and that’s something worth celebrating — not quietly, not quickly, but joyfully.

Sixteen years of you is a milestone moment that asks us to pause and give thanks, not because the calendar says to, but because we have you. We have you here growing, living, and becoming, and we are grateful for the gift you are. That’s right: on a day when gifts are given and celebrated, we celebrate the gift you are to us.

You give us so much joy.

Joy in who you are right now.

Joy in all the ways you’ve grown.

Joy in the laughter, conversations, quiet moments, and memories made and yet-to-be made.

It’s not about looking back in sadness or forward with fear. It’s a day to rejoice and mark this moment in your life.

At the same time, you know reflection comes naturally to me. Birthdays invite reflection, especially your sweet sixteen. Sixteen sits in a season when things are changing. You are growing in ways that are visible to all and in ways only your mama and I, and all those who walk closely with you, can see. We see the growth and changes, and we delight in it. We are grateful not only for who you have been but for who you are becoming.

This reflection is meant to be more than sentimental. It’s not meant to hold you in place, even though I joke about wishing there was a pause button sometimes keeping everything just as it is. It’s not meant to rush you forward, either. It’s meant to meet you in this moment — to say clearly and joyfully that you are seen, deeply loved, and that we are thankful to get to be your parents as this season unfolds. We celebrate sixteen years of you, but we also recognize and celebrate the goodness of this moment and the faithfulness of God within it.

What I’ve written here is meant for you now, and, Lord willing, for you later — to remind you of what is true today and what will still be true as the seasons continue to change.

A Gift from the Lord

One of the ways we’ve tried to understand our role as your parents is by letting God’s Word shape how we see you — not as something we produced, but as someone we received. Scripture tells us something simple and profound about children: “Behold, children are a heritage from the LORD, the fruit of the womb a reward” (Psalm 127:3). That word “behold” matters. It’s an invitation to stop, look closely, and recognize something that might otherwise be missed. Children aren’t accidents, burdens, or accomplishments. They’re gifts, graciously given by God.

Your mama and I have always seen you that way.

You and Xander are the children whom God has graciously given to us. We didn’t earn you. We don’t own you. We received you. From the beginning, we’ve known that you have been entrusted to us by a faithful God, and that has shaped the way we’ve sought to love you and parent you — and to delight in you.

Psalm 127 goes on to compare children to arrows in the hand of a warrior (vv. 4-5). Arrows are shaped carefully. They are aimed with purpose. And, one day, they are released — not as a loss, but seen as shot where they are aimed. This imagery isn’t about something you hold onto forever but something prepared to be sent out. Even now, as we’re still very much in the season of raising you, this image helps us remember what God intends. He intends you to grow and move and live a life shaped by His goodness and plan. But before arrows are released, they are held. Before they fly, they are formed. That’s where we are now. And in this season, we give thanks — again and again — for the gift you are. We thank God not just for the joy you bring to our lives but for the privilege of getting to be your parents.

Growing into What has been Given

As we’ve watched you grow, we’ve also leaned on Scripture to help us name what we’re seeing — and to remind us what we’ve been praying toward all along. Scripture speaks honestly about what it means for children to grow. Proverbs 22:6 says, “Train up a child in the way he should go; even when he is old he will not depart from it.” This verse isn’t a formula or a guarantee. It’s a picture of something planted early in the life of a child that continues to grow and shape life long after childhood is over.

This is the season you’re in now. You’re almost grown but not quite. You’re growing — still needing some parenting and guidance, still needing some care and protection, but we can already see the day coming when you won’t need those same things in the same way. That’s not something we fear, though. It’s something we’ve hoped for and prayed toward.

The goal was never for you to rely on us forever. It was for the things that mattered most — faith, wisdom, discernment, compassion, courage — to take root so deeply within you that they remain when our voices grow quieter. Parenting doesn’t disappear when you grow up; it just takes a different shape. What has been taught, modeled, and lived — good and bad — begins to live within you.

We see this happening already. Your mama and I see you thinking carefully, loving faithfully, and walking with Jesus not because you have to but because He’s your Lord, your Savior. We’ve watched this together — praying for you, talking about you, and giving thanks for the ways He is at work in you. That tells us something important: the work God has been doing in you isn’t dependent upon us. It’s part of who you are. So even as we continue to parent you in this season, we do so with gratitude and trust. We’re grateful for the years God has given us with you, and we trust that what has been planted and begun in you will continue to grow as you do.

We’re still walking with you, still guiding, still loving. But we rejoice that the path you are walking is becoming more and more yours.

A Changing Season

When we try to make sense of how much is changing — and how much is still the same — Scripture has helped us see that this tension isn’t something to fear. Scripture reminds us that “for everything there is a season, and a time for every matter under heaven” (Ecclesiastes 3:1). Life unfolds not all at once, but in God’s wise and purposeful timing. Seasons come and go, not by accident but by design. We also see in Ecclesiastes 3 that God “has made everything beautiful in its time” (Ecclesiastes 3:11).

Sixteen places you right in the middle of a season like that. You’re not stepping out of childhood all at once, and you’re not fully stepping into adulthood yet, either. You’re in between. But this season is a good, meaningful one, one that God is actively shaping and blessing.

At the same time, as your parents, we’re in an in-between season, too. We still get to guide, protect, and walk closely with you, but our season is shifting as you’re taking on more responsibility, more ownership, and more independence. That change doesn’t take away from what was; it honors it. Every season builds on the one before it.

Ecclesiastes 3 helps us see the beauty in changes like these — the beauty of faithfully stepping into what God has next for us. He doesn’t waste seasons, nor does He abandon His people as their seasons change. The same God who has been faithful to you in this season will be faithful in the seasons that follow.

So, we’ll try not to cling too tightly or let go too quickly. We’re just grateful for where we are with you and trusting God for where you are going. Enjoy this season while it lasts. And know that the next season will be good, too, because God is present and at work in both of them.

Walking Together

Some of the clearest ways we’ve seen God’s goodness in your life haven’t come in big moments but in ordinary ones — moments repeated over time, quietly shaping us as much as they have you.

You might not remember this, but we used to walk to church together in Picayune. We’d walk over early before others got there. You’d sit on the front pew while I practiced songs or sermons, and when you went to children’s church later, there was always a little reminder of your presence left behind: glitter and sparkles, a little shiny shimmer on the pew that made it obvious you had been there, that the sparkly dresses you loved to wear had left their mark on the pew cushion. You had moved on, but a reminder of your presence remained.

Those sparkles became something of an illustration for us. You’ve always left an impression. You’ve been our constant companion through many seasons, simply by being near, or by walking with us, sharing life alongside us — with your mama and me, and with so many who love you. And now, slowly and naturally, that companionship is changing shape.

These days, walking together looks different. You still come with me early to church, but now, you come with purpose of your own. You have a role of your own, getting music together, organizing what needs to be ready, and faithfully serving behind the scenes. The front pew has been replaced by the passenger seat of the truck, the early mornings quieter than they used to be. Sometimes we talk. Sometimes we just listen to music or sit in the silence together.

When I look over and see you there, I see the young woman you are becoming — and at the same time, I swear I can still see the little girl you were. The sparkles aren’t on the pew anymore; they’re imprinted in my memory now. One day, you’ll be heading out into the world on your own. But even then, those sparkles will still be there — glimmers of love and presence that time can’t erase.

Walking with you has always been a gift. And as that walk continues, changing and growing as you do, we remain grateful — not just for where we’ve been but for the privilege of walking with you wherever this next season leads. We’ll be ready as the seasons change to shift to following your lead and from our driver’s seat to your passenger seat, just glad to be part of your life — your journey — any way we can be.

A Blessing for This Season and the Ones to Come

All of this leads us here — not away from you, but toward you — to speak a blessing shaped by what we believe God is doing in your life. As we close, we want to speak a blessing over you — not as a goodbye to this season, and not as a rush into what comes next, but as an assurance meant to hold true in every season of your life.

Scripture reminds us that “the LORD will keep your going out and your coming in from this time forth and forevermore” (Psalm 121:8). That promise isn’t tied to a place or a stage of life. It isn’t dependent on how close you are to home or how familiar the road feels. It’s a promise that wherever you go — near or far — you are never outside the care of the Lord. He keeps you. He watches over you. He does not sleep, forget, or lose sight of you.

Scripture also tells us, “Blessed is the one who trusts in the LORD… He is like a tree planted by water, that sends out its roots by the stream” (Jeremiah 17:7–8). That picture speaks of a life that is steady and rooted — nourished even as circumstances change. We pray that your trust in the Lord continues to deepen, that your roots grow strong, and that your life bears fruit in every season, even when the days feel uncertain.

But before all of that future unfolds, we want you to know this: we are here for the now, too, as well as the future.

There are still trips to chaperone and buses to ride. There’s homework and projects, report cards and regular days that all start to blend together. There’s school and performances, practices and plans. There are dances and dates and ordinary evenings at home. There are more of the days that will feel like the same — and those days matter. They are not filler. They are the places where life is lived and faith is practiced.

Sixteen doesn’t mean the ordinary disappears. It means the ordinary is starting to carry more weight. Sixteen is when you begin to notice what needs to change and what needs to be clung to. Sixteen is when “the same” starts becoming different — not all at once, but steadily.

And this is where you are right now.

So hear this clearly: we are here for this part, too. We’re here for the regular days and the big ones, for what stays the same and what slowly shifts. We’re here to walk with you through this season as it unfolds, just as we have before.

So, this is our blessing for you, Keri:

May you always know that you are kept by God and deeply loved by us.

May you walk forward with confidence, knowing that the Lord goes with you and that you never walk alone.

May your life be rooted in Jesus, strengthened by His grace, and shaped by His goodness.

And wherever life takes you—now, and in all the seasons to come—may you always remember that you have a home to return to, arms ready to receive you, and parents who are grateful beyond words for the privilege of walking with you.

Songs for Sunday, January 4, 2026 @ Christ Community Church

Tomorrow is Sunday — and I’m grateful to start 2026 gathered with my faith family at Christ Community Church.

Hebrews 10:23-25 reminds us why we gather. We come to “hold fast the confession of our hope” — that Jesus is Lord — and be encouraged by others who have been saved by the same grace. We gather to “stir up one another to love and good works”, not as spectators but as participants in what God is doing among us. We gather often, because the Lord has given us a church family and lovingly warns us against “neglecting to meet together”. We gather to “encourage one another”, lifting weary hearts with the reminder that this broken, fallen world isn’t all there is. And every time we gather, we are being prepared for a greater gathering that is coming — shaped week by week into a people ready for the presence of the Lord — the day Revelation 7:9-10 describes when a numberless multitude stands before the throne of God, praising and glorifying the Lamb.

That’s also why we do these “Songs for Sunday” posts. They are a simple invitation to prepare — to read the Scriptures we’ll read aloud in worship, to sing or listen to the songs we’ll sing together, and to come ready to worship with full hearts and clear hope. Preparation doesn’t replace worship; in this case, it deepens tomorrow’s worship it because the preparation itself is worshiping Jesus today.

Sunday’s coming. Let’s come ready to hold fast, encourage one another, and make much of Jesus — together.

Won’t you gather with us?

Here are our Scriptures and songs:

17For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.
18Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. 20Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

19Remember my affliction and my wanderings, the wormwood and the gall! 20My soul continually remembers it and is bowed down within me. 21But this I call to mind, and therefore I have hope:

22The steadfast love of the Lord never ceases; His mercies never come to an end; 23they are new every morning; great is Your faithfulness. 24“The LORD is my portion,” says my soul, “therefore I will hope in Him.”

Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever.

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.

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

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

Matthew 1:1-6, 16

Merry Christmas, Sojourners!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wrapping Up

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

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

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

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

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

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

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

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

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

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

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

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

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

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