There are two ways to be fooled. One is to believe what isn’t true; the other is to refuse to believe what is true. —Soren Kierkegaard. "…truth is true even if nobody believes it, and falsehood is false even if everybody believes it. That is why truth does not yield to opinion, fashion, numbers, office, or sincerity–it is simply true and that is the end of it" – Os Guinness, Time for Truth, pg.39. “He that takes truth for his guide, and duty for his end, may safely trust to God’s providence to lead him aright.” – Blaise Pascal. "There is but one straight course, and that is to seek truth and pursue it steadily" – George Washington letter to Edmund Randolph — 1795. We live in a “post-truth” world. According to the dictionary, “post-truth” means, “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.” Simply put, we now live in a culture that seems to value experience and emotion more than truth. Truth will never go away no matter how hard one might wish. Going beyond the MSM idealogical opinion/bias and their low information tabloid reality show news with a distractional superficial focus on entertainment, sensationalism, emotionalism and activist reporting – this blogs goal is to, in some small way, put a plug in the broken dam of truth and save as many as possible from the consequences—temporal and eternal. "The further a society drifts from truth, the more it will hate those who speak it." – George Orwell “There are two ways to be fooled. One is to believe what isn’t true; the other is to refuse to believe what is true.” ― Soren Kierkegaard
For the favors of God to us and the tokens of his presence among us, as that in which the happiness of our nation is bound up.
O you hope of Israel, its savior in time of trouble, be not like a stranger in the land or like a traveler who turns aside to tarry for a night; but be always in the midst of your people: We are called by your name, O do not leave us. Though our iniquities testify against us, act, O LORD, for your name’s sake; though our backslidings are many, and we have sinned against you. Jeremiah 14:7-9(ESV)
Restore us to yourself, O Lord GOD of hosts, and let your face shine, that we may be saved! O stir up your might and come to save us! Psalm 80:2-3(ESV)
Show us your steadfast love, O LORD, and grant us your salvation; Psalm 85:7(ESV) yes, let your salvation be near to those who fear you, that glory may dwell in our land. Let steadfast love and faithfulness meet, righteousness and peace kiss each other: Let faithfulness spring up from the ground and righteousness look down from the sky; yes, let the LORD give what is good: Let righteousness go before him and make his footsteps a way. Psalm 85:9-13(ESV)
For the continuance of the gospel among us and the means of grace, and a national profession of Christ’s holy religion.
O let the throne of Christ endure forever among us, Psalm 45:6(ESV) even the place of your sanctuary, that glorious throne set on high from the beginning. Jeremiah 17:12(ESV)
Let our lampstand never be removed from its place, though that is what we deserve, because we have abandoned the love we had at first. Revelation 2:4-5(ESV) Never do to us as you did to your place that was in Shiloh, where you made your name dwell at first. Jeremiah 7:12(ESV)
Let us never know what a famine of the word means; nor ever be forced to wander from sea to sea and from the river to the ends of the earth, to seek the word of God. Amos 8:11-12(ESV)
O Lord, be the stability of our times, our abundance of salvation, wisdom, and knowledge; and let the fear of the LORD be our treasure: Isaiah 33:6(ESV) Let the righteous flourish among us, and let there be those who fear you in our land, while the sun endures, and as long as the moon, throughout all generations; Psalm 72:5(ESV) that peace may abound, Psalm 72:7(ESV) and the children yet to be created may praise the LORD. Psalm 102:18(ESV)
John 14 In these lessons we look at some of the final instructions Jesus passed on to His disciples, and see how they are also given to us for living godly lives even in the midst of difficulty.
Theme
A Great Chapter
The fourteenth chapter of John’s gospel is great for several reasons. It is great because of its contents, and it is great because of the situation to which it speaks. The chapter begins, “Do not let your hearts be troubled.” But the reason Jesus spoke those words is that the disciples were troubled and had every cause to be. As a matter of fact, earlier even Jesus was troubled. He said, “Now my heart is troubled” (John 12:27). Here the disciples are troubled, and Jesus says to them, “Do not . . . be troubled.”
The disciples were troubled because Jesus was going away. He had been intimating this all along, but they had been slow to understand it. His death was not part of their understanding of the way things were to fall out. The Messiah was to come, and then He was going to drive out the Romans and set up an eternal kingdom. That is what they were looking for. They believed that Jesus was the Messiah. So they were expecting to rule with Him on the throne of David forever.
Now He was saying that He was going to be arrested by the priests and rulers, and that He was going to be tried, and that they were going to deliver Him to death. Then on the third day He was going to rise again. The disciples did not even hear the last phrase. All they heard was, “I am going to go away.”
I can imagine them sitting sadly and silently in the upper room. Jesus was about to teach them some of the most sublime truths in the New Testament, but they were hardly listening to Him. This is because He was finally getting through to them. It was not going to fall out the way they thought it was, and their souls were troubled. What He says in this chapter—and what I want you to see—is that even though they had great reason to be troubled, they had even greater reasons not to be. When Jesus says, “Do not let your hearts be troubled,” He is issuing a command. He does not say, “I know you are troubled, but there is just nothing we can do about it, though here are a few things that might help.” He does not approach it in that way. He says, “There are very good reasons why you must not be troubled; therefore, do not be troubled.” He is saying, “Do not mull it over. Do not get in a despondent mood, even though I am going to die. Instead, think about these things. Seize upon them with your minds. Reflect on them and live by them, and do not let your hearts be troubled.”
That puts a burden upon us. For we have far less cause to be troubled than the disciples did. We know that Jesus rose from the dead. We know He is with us. We have even seen His power demonstrated in our lives and in church history. So if we do become troubled, let us heed Jesus’ admonition. Believe what He says. Apply it personally. Live it that you might be triumphant in the midst of the disappointments that naturally come in the course of human life.
Study Questions
Why did Jesus tell His disciples not to be troubled? What was happening that they did not understand?
What were they hoping for and expecting that was not going to happen?
Application
Application: What troubles are you going through right now? How will you seek to apply Jesus’ teaching in John 14 to your circumstances?
For Further Study: Download and listen for free to James Boice’s message, “The House on the Rock.” (Discount will be applied at checkout.)
You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm… But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
Hebrews 12:18,22-24
The writer is here speaking of that which motivates us in the Christian life. We are not to be driven by fear. Not by the Law with its demands upon us, Do this, or else. Not by self-effort, not by the gritted teeth and the clenched fist and a determination that we are going to serve God. If we serve because we are afraid, as the Law frightened Israel in the terrible scene on Mt. Sinai, we will lose something from God. It is not fear that is our motive; it is fullness, it is what God has given us.
You have come not to this Mount Sinai, but to Mount Zion, the place of grace; and to the new Jerusalem, the city of the living God. You have come under a new government. And to angels. Angels are ministering spirits, sent forth to minister to those who are to be the heirs of salvation, i.e., Christians. And to the church of the firstborn whose names are written in heaven. This is those who are born in Christ, sharing his life with our names written in heaven. And to God, the judge of all, whether they are Christians or not. And to the spirits of the righteous made perfect. These are the Old Testament saints, men and women of God who lived in the days when the promise was given before the cross, who looked forward by faith and who are waiting now for us. And to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. A mediator is not someone up in heaven somewhere, in some distant reach of space; he is an indwelling Christ. He is available to us. He is right here to be our strength, our righteousness, our wisdom, whatever we need. When Abel’s blood was shed it cried out for vengeance, as the book of Genesis tells us, but Jesus’ blood did not speak of vengeance — it speaks of access, of vindication, of the fact there is no problem between us and God that is not settled by his blood. There is no longer any question of guilt. We can come completely accepted in the Beloved.
Thus, with all this on our side there is no need to fail, is there? That is the point he is making. Certainly it gets rough, certainly it gets discouraging, surely there are times when the pressures are intense, but have you reckoned on your resources? Have you forgotten them?
Gracious Father, I am so grateful that by grace you have led me to Mount Zion. Now help me to stand strong, and to be yours in every circumstance of life.
Life Application
Have we entered Mt. Zion, where joy and freedom from fear is our spiritual heritage? Is our worship and our works motivated by God’s grace, and His love which casts out fear ?
18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; 19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, 20 because they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned to death.” 21 The sight was so terrifying that Moses said, “I am trembling with fear.”
22 But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
25 See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? 26 At that time his voice shook the earth, but now he has promised, “Once more I will shake not only the earth but also the heavens.” 27 The words “once more” indicate the removing of what can be shaken—that is, created things—so that what cannot be shaken may remain.
28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, 29 for our “God is a consuming fire.”
The book of Ecclesiastes is notoriously difficult to interpret. In this article I share my best attempt at understanding and explaining what this book is about.
Many have argued that the main message of Ecclesiastes is that we shouldn’t look for meaning and purpose in this world or in this mortal life. While that might be a valid application of the truths found in Ecclesiastes, I don’t think that is its primary message. It seems to me that the main purpose of Ecclesiastes is to teach the following conditional:
If life ends at death, then life, and the toil of this life, is vanity because it’s fleeting, futile, meaningless, and absurd.
Yes, one of the applications we can learn from Ecclesiastes is not to look for ultimate meaning in this life or the things of this world. But I think more so the main message we’re supposed to take away from Ecclesiastes is that death is horrific. In this regard it’s a treatise on how terrible, crushing, horrific, awful, and unsettling death is. Death causes life to be meaningless. Thus, it fits into the overall corpus of Scripture in that it helps us to understand that death, which is the result of our evil choices, is terrible and destructive. Ecclesiastes helps us see how serious and terrible God’s punishment for us, death, truly is. The more we understand how crushing death is, the more we’ll appreciate God’s victory over death and the eternal life He offers us freely through faith in Christ.
Someone may say, “Well, wouldn’t Solomon know that life doesn’t end at death, that there’s life after death?” Maybe and maybe not. God’s revelation is progressive in that He has given more details over time. It’s easy for us to know about life after death now because we have all 66 books of the Bible. But remember that Solomon didn’t have the New Testament, and not even all of the Old Testament had been written during his time. Thus, it might be the case that Solomon didn’t know there was life after death. There are even hints throughout Ecclesiastes that Solomon was uncertain about whether or not there was life after death (Eccl. 2:15-17, Eccl. 3:18-22, Eccl. 4:2-3, Eccl. 6:3-6, Eccl. 7:2, Eccl. 9:5-6, Eccl. 9:10). Also, even if Solomon did know that there’s life after death, he might still have decided to write Ecclesiastes to drive home in a powerful way this true conditional statement: “If life ends at death, then life, and the toil of this life, is vanity because it’s fleeting, futile, meaningless, and absurd.”
I’ve come to this conclusion about the main message of Ecclesiastes in part because Paul seems to teach the same conditional truth in 1 Corinthians 15—“If the dead are not raised, let us eat and drink, for tomorrow we die” (1 Cor. 15:32b). Below, I’ll include the pertinent verses from 1 Corinthians 15 so you can see how closely Paul’s message here is to the main message of Ecclesiastes. I’ll underline the sections that are especially pertinent to understanding Ecclesiastes.
1Corinthians15:12
“Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, not even Christ has been raised; 14 and if Christ has not been raised, then our preaching is vain, your faith also is vain. . . . 16 For if the dead are not raised, not even Christ has been raised; 17 and if Christ has not been raised, your faith is worthless; you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished.19 If we have hoped in Christ in this life only, we are of all men most to be pitied.20 But now Christ has been raised from the dead, the first fruits of those who are asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, 24 then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. 25 For He must reign until He has put all His enemies under His feet. 26 The last enemy that will be abolished is death . . . .32 If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die . . . . 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. 42 So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So also it is written, ‘The first man, Adam, became a living soul.’ The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural; then the spiritual. 47 The first man is from the earth, earthy; the second man is from heaven. 48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49 Just as we have borne the image of the earthy, we will also bear the image of the heavenly. 50 Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.51 Behold, I tell you a mystery; we will not all sleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable must put on the imperishable, and this mortal must put on immortality.54 But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “Death is swallowed up in victory. 55 O death, where is your victory? O death, where is your sting?” 56 The sting of death is sin, and the power of sin is the law; 57 but thanks be to God, who gives us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.”
In 1 Cor. 15 Paul affirmed the conditional truth of Ecclesiastes (if life ends at death, then life, and the toil of this life, is vanity because it’s fleeting, futile, meaningless, and absurd), as can especially be seen when he wrote, “If the dead are not raised, let us eat and drink, for tomorrow we die” (1 Cor. 15:32b). But then Paul pointed out that the first part of this conditional hasn’t been met – life doesn’t end at death. That’s because the dead will be raised. And Paul argued that in light of this, our toil in this life is not in vain (1 Cor. 15:58b). In other words, both of the following conditionals are true:
If life ends at death, then life, and the toil of this life, is vanity because it’s fleeting, futile, meaningless, and absurd. Both Ecclesiastes and Paul affirm this truth.
If life doesn’t end in death because the dead will be raised, then life, and the toil of this life, isn’t fleeting, futile, meaningless, and absurd. Ecclesiastes affirms this implicitly at the end of chapter twelve, but Paul affirms it explicitly.
Here are various ideas found throughout Ecclesiastes that reinforce its main message, which is “If life ends at death, then life, and the toil of this life, is vanity because it’s fleeting, futile, meaningless, and absurd.”
Solomon explains his purpose was to try and “see what is good for people to do under heaven during the few days of their lives” (1:3).
IF life ends at death, then all of our effort and work is in vain ( 1:3).
IF life ends at death, then there’s never any ultimate satisfaction in life ( 1:8).
IF life ends at death, then chasing accomplishments is futile because no matter what you accomplish, in a few hundred years no one will remember you ( 1:11, Eccl. 4:15-16, Eccl. 9:13-16).
IF life ends at death, there’s no meaning to our efforts and work because they’re mostly driven by selfish ambition and jealousy of others ( 4:4).
IF life ends at death, there’s no ultimate meaning in riches because you can’t take them with you to the grave ( 5:13-17).
IF life ends at death, there’s no ultimate satisfaction in riches because no matter how much you accumulate, you’ll always want more ( 4:7-8, Eccl. 5:10-12, Eccl. 6:7).
IF life ends at death, then building wealth is futile because when you die, it all goes to someone else, and you can’t control whether or not that person will be an idiot ( 2:4-12, Eccl. 2:18-24).
IF life ends at death, then you might as well eat, drink, and be merry for tomorrow we die. There is no lasting ultimate meaning, however, in these activities ( 2:1-3).
IF life ends at death, being wise has no advantage over being foolish because the wise and the foolish both end at death ( 2:13-17, especially Eccl. 2:16).
IF life ends at death, then there’s no real advantage in being wise or righteous ( 7:15-17).
IF life ends at death, then it’s actually wiser to mourn over your mortality than to eat, drink, and be merry ( 7:2-4).
Death is destructive, seemingly random, and no one has control or authority over it ( 8:7-8a).
The aging process, which is part of death, is devastating, ugly, frustrating, humiliating, and wretched ( 12:1-8).
Sections in which Solomon encourages the reader to “enjoy life” (Eccl. 2:24-26, Eccl. 3:9-15, Eccl. 3:22, Eccl. 5:18-20, Eccl. 8:14-15, Eccl. 9:7-10, Eccl. 10:19, Eccl. 11:8-10) are not positive encouragements to enjoy the gifts God gives us in this life; rather, they are actually sarcastic jabs similar to the statement “Eat, drink, and be merry for tomorrow we die.” Of course we should enjoy the gifts God gives us in this life, that’s a true statement, but that’s not the point that Solomon is making in Ecclesiastes. Below are the verses that lead me to believe Solomon is making sarcastic jabs similar to “Eat, drink, and be merry for tomorrow we die.” I’ll underline the words that seem to indicate he’s being sarcastic:
There is nothing better for a man than to eat and drink and tell himself that his labor is good. Eccl. 2:24
There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility. So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.Eccl. 8:14-15
Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. Let your clothes be white all the time, and let not oil be lacking on your head. Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun. Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going. Eccl. 9:7-10
Indeed, if a man should live many years, let him rejoice in them all, and let him remember the days of darkness, for they will be many. Everything that is to come will be futility.Eccl. 11:8
Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one’s labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God. For he will not often consider the years of his life, because God keeps him occupied with the gladness of his heart. Eccl. 5:18-20
In relation to these verses from Eccl. 5:18-20, it’s important to note that a recurring theme throughout Ecclesiastes is people occupying themselves with meaningless pursuits in this life to keep them busy so they don’t think about more serious things like mortality and the meaning of life. If life ends at death, it will be a frustrating waste of time to try to figure out the ultimate meaning and purpose of life. This is because if life ends at death, there is no ultimate meaning to life. Don’t even think about such things but instead just occupy your time with eating, drinking, and being merry (Eccl. 1:13-18, Eccl. 2:10-12, Eccl. 5:18-20, Eccl. 7:13-14, Eccl. 7:23-25, Eccl. 7:27-28a, Eccl. 8:14-17).
Solomon seems exasperated by trying to figure out these deep things about ultimate meaning and concludes it’s a waste of time. We’ll never be able to figure it out, so don’t even try. Just eat, drink, and be merry, and that’ll keep you from wasting time trying to understand what you’ll never be able to figure out. Trying to unlock this mystery will just make you frustrated and depressed so, instead, occupy yourself with eating, drinking, and being merry for tomorrow we die. Again, I see this as a sarcastic jab in light of his overall message that if life ends at death, then life is vanity because it’s fleeting, futile, meaningless, and absurd. This is especially driven home in Eccl. 6:11b-12a: “What is the advantage for mankind? For who knows what is good for anyone in life, in the few days of his futile life that he spends like a shadow?”
Many have argued that the main point of Ecclesiastes is found in Eccl. 12:13: “The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person.” However, it seems to me that this is merely the main application of the book, which follows from the actual main point of the book that’s found in Eccl. 12:14: “For God will bring every act to judgment, everything which is hidden, whether it is good or evil.” In other words, if life ends at death, then we might as well live it up, eat, drink, and be merry, because, after all, you only live once! But because life doesn’t end at death, we can be assured that God will judge us in the next life for all we do in this life. In light of that truth, the application then follows: we shouldn’t merely live it up, eat, drink, and be merry, but instead keep God’s commands, not only out of fear of judgment for the bad things we do, though that should motivate us, but also out of the expectation of reward for the good things we do.
It might be tempting to think that Christians, since we know life doesn’t end at death, don’t have much to learn from Ecclesiastes. Keep in mind, however, that one of the major points of application from Ecclesiastes is that it’s a terrible mistake to look for ultimate meaning and purpose in this world. And unfortunately, Christians often make that mistake; I know I do. We focus too much on success or achievements in this life, or we fixate on accumulating wealth, or we try to find fulfillment in power, influence, and fame. This even happens for those of us in ministry. I confess that I’m very achievement-oriented, and so I tend to seek fulfillment in accomplishments like degrees, ministry positions, getting a book published, speaking at a conference, etc. But if I’m not careful, those things can become more important to me as ends in themselves instead of merely means to serve other people.
When we tend to seek ultimate meaning and purpose in this world, we often end up frustrated and depressed like Solomon in Ecclesiastes because, as this book teaches us, there’s just no lasting fulfillment in this transitory life. So, Ecclesiastes can be a huge help in fixing our thinking and reminding us that true meaning is found in loving God and loving others, for that’s what we were created for. In this regard the main application of Ecclesiastes is similar to what Jesus taught: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also” (Matt. 6:19-21).
It’s interesting to note that Western culture eventually came to this same conclusion, namely, that if this physical life is all there is, then life is utterly meaningless. This was the eventual conclusion of Modernism, that we’re merely the result of an accidental, haphazard process of evolution and there’s no meaning to life except to eat, drink, and procreate. This conclusion threw Western culture into an existential crisis in the 1800s, as Ecclesiastes teaches it should, and it was out of this crisis that Postmodernism was born. The key driving idea behind all of the Postmodern movements, starting with Romanticism in the early 1800s, culminating with Existentialism in the mid-1900s, and continuing through to today, is this: there is no objective meaning to life, but don’t despair, you can create your own subjective meaning by following your heart. I’m sure Solomon would find that idea absurd and futile. I know I do.
Adam Lloyd Johnson has served as the president of Convincing Proof Ministries since 2023. Prior to that, Adam was a university campus missionary with Ratio Christi at the University of Nebraska–Lincoln. He has also taught classes for Midwestern Baptist Theological Seminary and has spent time living and teaching at Rhineland Theological Seminary in Wölmersen, Germany. Adam received his PhD in Theological Studies with an emphasis in Philosophy of Religion from Southeastern Baptist Theological Seminary in 2020. Adam grew up in Nebraska and became a Christian as a teenager in 1994. He graduated from the University of Nebraska–Lincoln and then worked in the field of actuarial science for ten years in Lincoln, Nebraska. While in his twenties, he went through a crisis of faith: are there good reasons and evidence to believe God exists and that the Bible is really from Him? His search for answers led him to apologetics and propelled him into ministry with a passion to serve others by equipping Christians and encouraging non-Christians to trust in Christ. Adam served as a Southern Baptist pastor for eight years (2009-2017) but stepped down from the pastorate to serve others full-time in the area of apologetics. He’s been married to his wife Kristin since 1996, and they have four children – Caroline, Will, Xander, and Ray. Adam has presented his work at the National Apologetics Conference, the Society of Christian Philosophers, the Evangelical Philosophical Society, the International Society of Christian Apologetics, the Canadian Centre for Scholarship and the Christian Faith, the American Academy of Religion, and the Evangelical Theological Society. His work has been published in the Journal of the International Society of Christian Apologetics, Philosophia Christi, the Westminster Theological Journal, the Canadian Journal for Scholarship and the Christian Faith, the journal Eleutheria, and the journal Religions. Adam has spoken at numerous churches and conferences in America and around the world – Los Angeles, Chicago, Charlotte, Boston, Orlando, Denver, San Antonio, Canada, Germany, the United Kingdom, and Switzerland. He is the editor and co-author of the book A Debate on God and Morality: What is the Best Account of Objective Moral Values and Duties? published in 2020 by Routledge and co-authored with William Lane Craig, Erik Wielenberg, J. P. Moreland, and others. He is most recently the author of the book Divine Love Theory: How the Trinity is the Source and Foundation of Morality published by Kregel Academic in 2023.
It’s about this time every year that countless people resolve to read through the entire Bible starting in January. It’s one of the most common (and most abandoned) New Year’s resolutions. Many of us start strong in Genesis, sail through Exodus, and then start to get a little off track somewhere around Leviticus. Simply put, reading the entire Bible in a year is not the easiest thing in the world to do.
But what if there was a way to read the whole Bible that keeps your attention, strengthens your faith, and transforms your daily rhythms?
It Starts With a Plan
If you’ve ever tried to read the Bible cover to cover, you already know how challenging it can be. The Bible isn’t a single book. It’s a library of sixty-six books in multiple genres, written across centuries by a wide array of authors in unique cultural settings. Without a good plan to guide you, it’s easy to lose your way. A good Bible reading plan provides structure, accountability, and balance. It helps you stay engaged by giving you a clear roadmap for each day. More importantly, it cultivates a daily habit of reading God’s word.
There are a ton of great Bible reading plans out there, and I have followed several over the years. My new favorite is one that I found in the NIV Daily Scripture Bible. This plan is unique because each day includes a reading from the Old Testament, the New Testament, and Psalms or Proverbs.
This structure keeps your heart and mind engaged while balancing depth and variety. Here’s why this plan works so well.
It Keeps Things Fresh
Let’s be honest: some parts of the Bible are easier to read than others. Genesis and Exodus are full of gripping narratives and divine encounters, but by the time you reach Leviticus and Numbers, the momentum can fade. The Daily Scripture plan helps you avoid getting stuck by using readings from three different parts of Scripture every day. So while you may be moving through a more challenging Old Testament section, you’re also spending time in the New Testament and Psalms or Proverbs that day as well.
Reading this way keeps you motivated and prevents you from abandoning your plan in the middle of the year. It’s a way of saying, “Every day, I want to hear from God’s Word in a balanced, life-giving way.”
You Get Time With Jesus Every Day
The New Testament comprises less than 25 percent of the Bible. This means that if you read straight through from Genesis to Revelation, you have to read for nine months before you get to the gospel of Matthew and are able to spend time with Jesus (yes, I know that the Old Testament is filled with references to Jesus, but his presence in the New Testament is more direct). This plan includes the New Testament from Day 1, so you will interact with Jesus and his first followers every day for an entire year.
That daily connection with Christ can change everything. As you read about Jesus’ teachings and miracles alongside the story of Israel in the Old Testament, you’ll see the full arc of Scripture in a new way. You’ll begin to recognize the unity of God’s redemptive plan woven throughout every page.
It Builds a Daily Rhythm
Some plans give you days off, which can be a good thing for certain people, but I love that the Daily Scripture reading plan is just that: daily. There are no “off days.” That consistency matters because transformation happens not through occasional inspiration, but through faithful repetition. Spending time in God’s Word every day grounds you, shapes your thoughts, and renews your mind.
Over time, you’ll notice how this rhythm spills into every part of life. Your prayer life deepens. Your perspective widens. You begin to see God’s hand not only in Scripture but in your everyday moments.
6 Proven Tips for Success
Reading through the entire Bible in a year is an ambitious goal, but with the right approach, it’s completely achievable. Over the years, I’ve both succeeded and failed at this challenge, and those experiences have taught me what makes the difference. Here are six tips to help you not only start strong, but finish well.
1. Stick to the Plan
The biggest obstacle to completing any Bible reading plan is inconsistency. Missing a day or two isn’t the problem — it’s the discouragement that comes after falling behind. The best way to stay on track is to make Bible reading a non-negotiable part of your daily routine.
Set aside 10–15 minutes each day, and if you miss a day, simply double up the next. If you know a certain day of the week is consistently hectic, plan ahead by reading extra the day before. The key is to keep moving forward.
2. Find a Bible You Love
The Bible you use matters more than you might think. Choose a translation you understand and enjoy. Whether that’s the NIV, ESV, NLT, or another trusted version, the right translation will make the text come alive (check out my book Bible Translations for Everyone if you need help figuring out which one is right for you).
Then find a Bible format that suits your habits. Perhaps you need a journaling Bible for note-taking, a study Bible for deeper insights, or a premium edition that feels inviting to hold and read. When you find a Bible you truly love, you’ll look forward to spending time in it every day.
3. Read at the Same Time and Place
Habits form best through consistency. Pick a specific time and place for your daily reading. For many, mornings work best. Others prefer a quiet evening moment.
Find a setting where you can focus and reflect. For me, it’s a small room at the front of my home, where the morning light filters in and a good cup of coffee is close by. Wherever you choose, make this a consistent rhythm in your life and it will quickly become something you look forward to every day.
4. Engage With the Text
Don’t just read the Bible, engage with the text in a deeper way. Write down questions that come to mind while you’re reading, and then go look up the answers after you finish your reading for the day. Highlight or underline key words or phrases that stand out to you.
Consider choosing one verse each week to memorize or meditate on throughout your day. The goal is not only to read the Bible but to let it read you. Invite the Holy Spirit to illuminate, convict, and comfort you through the living Word.
5. Invite Someone to Join You
The only thing better than reading the Bible in a year is doing it with someone you love. Invite a friend or family member to join you on this journey through the Bible. This will naturally create some accountability to stick to the plan. It will also give you someone to share your thoughts and questions with. The Bible was written not just for individuals but for God’s people together, and reading it in community reflects that truth.
6. Remember to Pray
Bible reading and prayer belong together. Before you open the Scriptures, ask God to speak to you. As you read, listen for His voice. Afterward, pray about what you’ve learned.
Prayer transforms reading from information-gathering into relationship-building. It reminds us that the goal isn’t merely to finish the Bible in a year, it’s to encounter the living God who inspired it.
A Journey Worth Taking
The Bible is more than a book. It’s the living Word through which God speaks, guides, and renews his people. As you prepare for a new year, consider making this your most meaningful resolution: to immerse yourself daily in Scripture.
Whether you’ve read through the Bible many times or never made it past Exodus, this can be your year to complete the journey. Approach it not as a task to accomplish but as a relationship to nurture. Trust that God will meet you through his Word in ways both ordinary and extraordinary. As you do, you’ll discover the truth of Psalm 119:105 in your own life: “Your word is a lamp for my feet, a light on my path.”
Therefore the Jews were grumbling about Him, because He said, “I am the bread that came down out of heaven.” They were saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does He now say, ‘I have come down out of heaven’?” Jesus answered and said to them, “Do not grumble among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. It is written in the prophets, ‘And they shall all be taught of God.’ Everyone who has heard and learned from the Father, comes to Me. Not that anyone has seen the Father, except the One who is from God; He has seen the Father. Truly, truly, I say to you, he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down out of heaven, so that one may eat of it and not die.” (6:41–50)
Because their unbelief kept them from understanding, the Jews (this term has a negative connotation here as it frequently does in John’s gospel [cf. 1:19; 2:18–20; 5:10, 15–16, 18; 7:1; 8:48, 52, 57; 9:18, 22; 10:24, 31, 33; 19:7, 12, 14, 20, 21, 38; 20:19]) were grumbling about Jesus (as their ancestors had grumbled against God; Ex. 16:2, 8–9; Num. 11:4–6). Specifically, they were disturbed by two things He had said. The first was His claim to be the source of eternal life (v. 35). The verb translated grumbling (gogguzō) is an onomatopoetic word that both means and sounds like muttered complaints and whispers of displeasure. They were also outraged at His declaration that He came down out of heaven. They thought of Him merely on the human level, as a fellow Galilean, the son of Joseph, whose father and mother they knew (cf. 4:44; 7:27; Matt. 13:55–57). They also knew that He came from the despised town of Nazareth (cf. 1:46). And so, like the Jews in Judea (5:18), these Galileans hardened their hearts against their Messiah, who called for repentance and faith as a prerequisite to entering His kingdom (Matt. 4:17) and who outrageously, in their view, claimed equality with God. Those who continually reject the truth may find that God will judicially harden their hearts. For those who refused to believe His teaching, Jesus made the truth more obscure by means of parables. To His disciples’ question, “Why do You speak to them in parables?” (Matt. 13:10) the Lord replied,
To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. In their case the prophecy of Isaiah is being fulfilled, which says, “You will keep on hearing, but will not understand; you will keep on seeing, but will not perceive; for the heart of this people has become dull, with their ears they scarcely hear, and they have closed their eyes, otherwise they would see with their eyes, hear with their ears, and understand with their heart and return, and I would heal them.” (vv. 11–15; cf. Isa. 6:10)
John 12:37–40 says of those who rejected Jesus after witnessing His miracles,
But though He had performed so many signs before them, yet they were not believing in Him. This was to fulfill the word of Isaiah the prophet which he spoke: “Lord, who has believed our report? And to whom has the arm of the Lord been revealed?” For this reason they could not believe, for Isaiah said again, “He has blinded their eyes and He hardened their heart, so that they would not see with their eyes and perceive with their heart, and be converted and I heal them.”
In the end times, those who will “not receive the love of the truth so as to be saved” (2 Thess. 2:10) will find that “God will send upon them a deluding influence so that they will believe what is false” (v. 11). At the present time, there is a partial hardening of Israel (Rom. 11:25), leading to the salvation of the Gentiles (v. 11). But one day, during the future time of tribulation, God will remove Israel’s blindness, and all the believing remnant of the Jewish people will be saved (v. 26; cf. Zech. 12:10–13:1). Rather than answer their confusion, Jesus commanded the Jews, “Do not grumble among yourselves.” He called for them to stop the mumbling complaints that reflected their rebellious and hard hearts. He had said and done enough, if they had been open and willing. Thus, there was no point in responding to their muttering discontent and disrespect with a detailed defense. They had willfully hardened their hearts, and would have only rejected the truth of His heavenly origin had He elaborated on it. Then Jesus uttered some very solemn words: “No one can come to Me unless the Father who sent Me draws him,” emphasizing man’s helplessness and utter inability to respond to Him apart from God’s sovereign call. Unbelievers are unable to come to Jesus on their own initiative (cf. the discussion of verse 37 above). If God did not irresistibly draw sinners to Christ, no one would ever come to Him. To explain how lost sinners supposedly have the power to accept or reject the gospel of their own free will, some theologians introduce the concept of prevenient grace. Millard J. Erickson explains,
As generally understood, prevenient grace is grace that is given by God to all men indiscriminately. It is seen in God’s sending the sunshine and the rain upon all. It is also the basis of all the goodness found in men everywhere. Beyond that, it is universally given to counteract the effect of sin.… Since God has given this grace to all, everyone is capable of accepting the offer of salvation; consequently, there is no need for any special application of God’s grace to particular individuals. (Christian Theology [Grand Rapids: Baker, 1985], 3:920)
But the Bible indicates that fallen man is unable, of his own volition, to come to Jesus Christ. Unregenerate people are dead in sin (Eph. 2:1; Col. 2:13), slaves to unrighteousness (John 8:34; Rom. 6:6, 17, 20), alienated from God (Col. 1:21), and hostile to Him (Rom. 5:10; 8:7). They are spiritually blind (2 Cor. 4:4) captives (2 Tim. 2:26) trapped in Satan’s kingdom (Col. 1:13), powerless to change their sinful natures (Jer. 13:23; Rom. 5:6), unable to please God (Rom. 8:8), and incapable of understanding spiritual truth (1 Cor. 2:14; cf. John 14:17). Although the human will is involved in coming to Christ (since no one is saved apart from believing the gospel—Mark 1:15; Acts 15:7; Rom. 1:16; 10:9–15; Eph. 1:13), sinners cannot come to Him of their own free will. (Moreover, a comparison of verse 44 with verse 37 shows that God’s drawing cannot apply to all unregenerate people, as proponents of prevenient grace argue, because verse 37 limits it to the redeemed whom God has given to Christ.) God irresistibly, efficaciously draws to Christ only those whom He chose for salvation in eternity past (Eph. 1:4–5, 11). Once again, Jesus repeated the wonderful promise that all whom the Father chooses will be drawn, will come, will be received, and He will raise them on the last day (vv. 39–40, 54). Everyone who comes to Christ will be kept by Him; there is no possibility that even one elect person given to Him by the Father will be lost (see the discussion of v. 39 above). In verse 45 the Lord paraphrased Isaiah 54:13 to emphasize that His teaching was consistent with the Old Testament. What was written in the prophets, “And they shall all be taught of God,” restates the truth of verse 44 in different terms. Those who come to saving faith do so because they are supernaturally instructed by God. Drawing and teaching are merely different aspects of God’s sovereign call to salvation; it is through the truth of His Word that God draws people to embrace His Son (Rom. 10:14, 17; cf. 1 Peter 1:23–25). As a result, everyone who has heard and learned from the Father, comes to Christ. Jesus’ statement was also a subtle rebuke of His Jewish opponents, who prided themselves on their knowledge of Scripture. But had they truly understood the Old Testament, they would have eagerly embraced Him (5:39). As the only way to God (John 14:6), Jesus hastened to add that no one has seen the Father (1:18; 5:37; Ex. 33:20; 1 Tim. 6:16) except the One who is from God. Because He was eternally in heaven one with the Father, and then sent to earth by the Father, the Son can speak authoritatively about the Father (cf. Heb. 1:2). No one else can rightly make such a claim. Thus, only the Son is qualified to speak firsthand about the expectations of the Father and the truth of salvation. Jesus’ solemn statement, “Truly, truly, I say to you, he who believes has eternal life” (cf. v. 40; 3:15–16, 36; 5:24) sums up the importance of trusting God’s self-revelation in Christ. Those who believe in Jesus not only have the hope of eternal life in the future, but also enjoy the possession of that life even now, as the present tense of pisteuō (believes) indicates. The Lord concluded this portion of His sermon by restating the truth that He is the bread of life (cf. v. 35). He then contrasted Himself as the true bread of heaven (cf. v. 33) with the manna (cf. v. 31) that the Hebrew fathers ate … in the wilderness. Although it was miraculously provided by God to sustain the Israelites’ physical life, the manna could not impart eternal life, since the fathers who ate the manna … died (Heb. 3:17; cf. Jude 5). Jesus, however, is the true bread which comes down out of heaven (vv. 33, 35), so that one may eat of it and not die. Eat refers metaphorically to believing savingly in Jesus, which alone rescues sinners from eternal death (cf. 3:16; 11:26). Appropriating Jesus as the Bread of Life is the theme of the next section of this sermon.
MacArthur, J. F., Jr. (2006). John 1–11 (pp. 251–254). Moody Press.
Murmurs of Disbelief
John 6:41–47
At this the Jews began to grumble about him because he said, “I am the bread that came down from heaven.” They said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I came down from heaven’?” “Stop grumbling among yourselves,” Jesus answered. “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the Prophets: ‘They will all be taught by God.’ Everyone who listens to the Father and learns from him comes to me. No one has seen the Father except the one who is from God; only he has seen the Father. I tell you the truth, he who believes has everlasting life.”
It is one of the surest facts of Christianity that when the doctrines of man’s total spiritual depravity and the necessity for God’s electing grace in salvation are preached there will be resentment by many who hear them. That was true in Christ’s day, and it is true in our own. Moreover, we do not have to go far to find either contemporary or historical examples.
The Jewish Leaders
In Christ’s day this is precisely what happened. So we are not surprised to find that Jesus’ teaching about the necessity for God’s grace in salvation, which we have in John 6:35–40, is immediately followed by an outbreak of protest and resentment by certain of the leaders of Israel. The author of the Gospel reports the moment by writing, “At this the Jews began to grumble about him because he said, ‘I am the bread that came down from heaven.’ They said, ‘Is not this Jesus, the son of Joseph, whose father and mother we know? How can he say, “I came down from heaven?” ’ ” (vv. 41–42). In these verses we have a change of persons from the verses that have gone before, and probably a change of place. Up to this point Jesus has been speaking in the open to the crowds that had followed him from the other side of the Sea of Galilee to Capernaum. Now he is speaking to the leaders who had heard his teaching, and probably speaking in the synagogue of Capernaum, as is suggested by verse 59. In this discussion Jesus restates his teaching and supports it by evidence both from the Old Testament and from experience. The first thing we are told, however, is that the Jewish leaders “grumbled about him.” The King James Version uses the word “murmur.” What does that mean? To understand what that means and to understand how close it comes to what we do in our relationship to the gospel, we must realize that the word “murmur” is one of those unique words in the English language that exist solely because they sound like the thing they describe. “Hiss” is such a word. “Tinkle” is another; “buzz” is a third. Such words are often used in poetry because of their unique character. One of the earliest examples of this device (known technically as onomatopoeia) is in Aristophenes’ play The Frogs, in which one of the lines given to those who represent the frogs sounds like frogs croaking. Aristophenes wrote:
Brekekekex co-ax, co-ax!
A better known example in the English language is Edgar Allan Poe’s poem “The Bells.” To some degree the whole poem is built on this device, but these lines will be an example:
Hear the tolling of the bells,
Iron bells!
What a world of solemn thought their monody compells!
In the silence of the night
How we shiver with affright
At the melancholy menace of their tone!
In this stanza the words chosen by Poe suggest the matter being described. In exactly the same way then, murmur suggests by its sound what people do when they disagree with someone and protest what he is saying. Murmuring is the confused sound that runs through a crowd when people are angry and in opposition to some teaching. This is what the leaders of Christ’s day were doing in regard to Christ’s teachings. Others do it in our day. In fact, it is a sin that few, if any, are preserved from.
Christ’s Answer
It is interesting, too, that the objections of the Jewish leaders took the form of a criticism of Christ’s person rather than a direct criticism of his teachings. They did not say, let us notice, “There are three reasons why we cannot agree with you and why we consider your views to be wrong.” Christ’s teaching was too consistent and too self-authenticating for that. Instead, they attacked him personally, saying, in effect, “Don’t listen to him. He is a nobody from the sticks of Galilee, the son of a carpenter named Joseph. Listen to us.” In this they revealed their consummate snobbishness, demonstrated their pride, and revealed their ignorance. The irony is that they did not recognize at all that there had been a virgin birth and that Christ’s true Father was God. What did Jesus answer? It is important to notice that Jesus did not answer by defending himself on the personal level, as we might like to do. He could have done it, of course. But instead of this he returned to his teaching and restated it, giving two proofs. This was a challenge to his hearers to investigate his teaching for themselves. Finally, after having restated his teaching and given his proofs, Jesus stated the doctrine again for the final time. The verses that contain this read as follows: “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the Prophets, ‘They will all be taught by God.’ Everyone who listens to the Father and learns from him comes to me. No one has seen the Father except the one who is from God; only he has seen the Father. I tell you the truth, he who believes in me has everlasting life” (vv. 44–47). We need to take these statements one at a time. First, Jesus repeats what he had said earlier, but here he does so in even sharper language. Before, he had said, “You have seen me and still you do not believe. All that the Father gives me will come to me” (vv. 36–37). This implies that no one can come, apart from a special act of God on his behalf, but it does not say this negatively. Now Christ does. “No one can come to me unless the Father who sent me draws him.” This verse is so straightforward in its language that it has always been a battleground between those who are willing to accept the doctrine of election here taught by Christ and those who resist it on rational or humanistic grounds. It was discussed by Augustine and Pelagius, by Calvin and Arminius, by Luther and Erasmus. The latter case is particularly interesting. Erasmus had been led to attack Martin Luther’s teaching on the total spiritual depravity of man in a volume centering on the nature of the human will and on whether it can function in turning a man or a woman to God. Erasmus said it could. Moreover, he answered the obvious objection based on the argument of Christ in this verse—the objection that no one can come to Christ except the Father draw him—by saying that God draws people in the same way that an owner of a donkey might get it to move by holding a handful of carrots before its nose. The man draws, but obviously the will of the donkey is involved. According to this theory, God originates salvation but man nevertheless cooperates in it. This may make good sense to the natural human way of thinking. But it is not what Scripture teaches, and Luther said so quite openly. What better drawing could there be, Luther argued, than the drawing of the Lord Jesus Christ himself? He was present among the people. He taught them personally. Still they did not come. In fact, they killed him. Luther concluded, “The ungodly does not ‘come’ even when he hears the word, unless the Father draws and teaches him inwardly; which he does by shedding abroad his Spirit. When that happens, there follows a ‘drawing’ other than that which is outward; Christ is then displayed by the enlightening of the Spirit, and by it man is rapt to Christ with the sweetest rapture, he being passive while God speaks, teaches and draws, rather than seeking or running himself.” This was a good answer, of course. But we can go even further than this on the basis of Christ’s statement. Luther’s key word in answering Erasmus was “passive.” He said that man was passive spiritually, inert, as inert as a dead man might be, if we may use that image. In John 6:44, however, there is in addition to this truth the thought that man also actually resists the work of God within. That is, he is not only passive; he also is perverse and obstinate. We see this truth in the word that is chosen to speak of the Father’s work in “drawing” a man or a woman to Christ. This word always implies resistance to the power that draws. William Barclay gives a number of examples of this in his devotional studies on John’s Gospel. He shows that it is the word for drawing a heavily laden net to the shore, a net filled with a great number of fish (John 21:6, 11). It is the word that is used of Paul and Silas being dragged before the civil authorities in Philippi (Acts 16:19). It is used for drawing a sword from the belt or from its scabbard (John 18:10). Always there is the idea of resistance. So here also there is the idea that men and women resist God. Curiously, however, Barclay adds that “God can and does draw men, but man’s resistance can defeat the pull of God.” The curious thing about this statement, though, is that not one of his examples shows the resistance to be successful. The fish do get to shore. Paul and Silas are dragged before the magistrates. The sword is withdrawn. Indeed, we can go even further than this. As Leon Morris notes in his commentary, “There is not one example in the New Testament of the use of this verb where the resistance is successful. Always the drawing power is triumphant, as here.” People resist. In this their depravity is seen. But the power of God always overcomes the resistance in those whom he has determined before the foundation of the world to give to Jesus. Is this discouraging? Not at all. Actually, the fact that God does draw men and women to Christ in spite of themselves is our hope.
Evidence
At this point the Lord Jesus Christ gives two points of evidence to support his teaching. He did not need to give evidence, of course. His word was sufficient. Nevertheless, in speaking to these religious leaders he does support his statement—first, by a reference to the Old Testament, and then, second, by an appeal to experience. His reference to the Old Testament actually is a partial quotation of Isaiah 54:13. Jesus says, “It is written in the Prophets, ‘They will all be taught by God’ ” (John 6:45). As it stands in John’s Gospel, we might read this verse with the thought that the “all” in the quotation applies to all men, thereby thinking that somehow God illuminates all, and men either come to Christ or refuse to come to Christ on their own volition. The full text, as Isaiah wrote it, shows that this is not the case. Actually, Isaiah wrote, “And all your children will be taught by the LORD.” We see at once that the verse applies to God’s children only, not to all men, and that it implies that one must first be a child of God through the new birth before one can really understand about Christ and come to him. Jesus then goes on to show that this truth is also confirmed by experience: “Everyone who listens to and learns from the Father comes to me.” Why is it that you and I can present the gospel to some people and never seem to get anywhere, even when the circumstances seem entirely favorable? And why is it that others with maximum problems and limited understanding believe? The only answer is that God has taught the one person and has not taught the other. Moreover, all whom God has taught do come to Jesus.
Life before Faith
Finally, after having stated his teaching and having given two points of evidence to support it, Jesus repeats his teaching about the necessity of God’s grace in election a final time. He says, “I tell you the truth, he who believes has everlasting life” (v. 47). I know there are many who have interpreted this verse in direct opposition to all that I have been saying. They have supposed that we are first to believe, after which, as a result of our having believed, we are given eternal life. But this would mean taking the verse in a way that would contradict all Christ’s previous teaching. Actually, it is a summation of it all. Perhaps this illustration, often used by Donald Grey Barnhouse, will help. We must imagine a battlefield over which troops are advancing in order to take a ridge that is just before them. Suddenly heavy fire opens up, and immediately the soldiers fall to the ground and hold their prone position until the enemy fire is silenced. Imagine further that all the soldiers are either dead, or alive and unwounded. When the firing stops the command comes once again to advance. Naturally, some of the soldiers do get up and move forward while others, the ones who are dead, do not. Why is it that the ones who do get up and advance get up? It is because they are alive and hear the voice of their commander. Does their getting up give them life? Of course not! It is rather the other way around. In the same way, he that “believes” on Christ does so because he already has “everlasting life.” The hearing and believing are the marks of the existence of the new life of God implanted within the individual. If you are not yet a Christian, this doctrine applies to you in the sense that the grace of God in election is your hope. There is no hope in yourself, either in your spiritual attainments or in your ability. In yourself you cannot even choose Christ. How wonderful, then, that God is able to do what you cannot do. He can draw you. Be cheered by that and prove that he is already at work in your life by coming to him. On the other hand, if you are a Christian already, I challenge you to allow these great doctrines to have their proper and transforming place in your heart. I am convinced that to accept the principles of Christ’s teaching in this chapter of John’s Gospel would necessarily involve both a mental and spiritual revolution for many thousands of Christians at the present time. It would certainly involve a radically different approach to preaching and the practice of evangelism, as well as to most other parts of church life and theology. The great question is this: Will the Almighty God of the Christian Scriptures be our God? Or will our God be something less, something tailored to our own greatly limited horizons? Let us have the God of the Lord Jesus Christ, of Augustine, Luther, Calvin, and countless others, as our God. Let us stand with them in giving all might, majesty, dominion, power, and all glory in the matter of our salvation from beginning to end to that God only.
Boice, J. M. (2005). The Gospel of John: an expositional commentary (pp. 511–516). Baker Books.
43, 44. In view of the testimonies that had been given (see on 5:30–47) there was no excuse for this scornful attitude on the part of the Jews. If everything was not immediately clear, they could have asked questions in a polite and humble manner. The questions which they actually asked were wrong both in content and in spirit. Hence, Jesus does not enter into them. He realizes that this would have been useless. In a passage (verse 43, taken in its entirety) which again places side by side human responsibility and divine predestination, Jesus answered and said to them, Stop murmuring among yourselves. Here human responsibility is stressed. Then, taking up again one of his own main points (see 6:37), Jesus continues, No one can come to me unless the Father who sent me draw him, and I will raise him up at the last day. Here the emphasis is on the divine decree of predestination carried out in history. When Jesus refers to the divine drawing activity, he employs a term which clearly indicates that more than moral influence is indicated. The Father does not merely beckon or advise, he draws! The same verb (ἕλκω, ἑλκύω) occurs also in 12:32, where the drawing activity is ascribed to the Son; and further, in 18:10; 21:6, 11; Acts 16:19; 21:30; and Jas. 2:6. The drawing of which these passages speak indicates a very powerful—we may even say, an irresistible—activity. To be sure, man resists, but his resistance is ineffective. It is in that sense that we speak of God’s grace as being irresistible. The net full of big fishes is actually drawn or dragged ashore (21:6, 11). Paul and Silas are dragged into the forum (Acts 16:19). Paul is dragged out of the temple (Acts 21:30). The rich drag the poor before the judgment-seats (Jas. 2:6). Returning now to the Fourth Gospel, Jesus will draw all men to himself (12:32) and Simon drew his sword, striking the high priest’s servant, cutting off his right ear (18:10). To be sure, there is a difference between the drawing of a net or a sword, on the one hand, and of a sinner, on the other. With the latter God deals as with a responsible being. He powerfully influences the mind, will, heart, the entire personality. These, too, begin to function in their own right, so that Christ is accepted by a living faith. But both at the beginning and throughout the entire process of being saved, the power is ever from above; it is very real, strong, and effective; and it is wielded by God himself! The question may be asked: Why is it that in the teaching of Jesus (12:32) this drawing activity is ascribed to the Father (6:44) and to the Son (12:32) but not to the Holy Spirit? We answer: a. As long as the Holy Spirit has not been poured out, we cannot expect detailed teaching with reference to him; b. nevertheless, in the night of the betrayal Jesus did refer to the drawing power of the Holy Spirit, though the words used are different (14:26; 15:26; 16:13, 14; see esp. the thirteenth verse of that chapter); and c. the work of regeneration which is specifically ascribed to the Spirit (3:3, 5) is certainly included in this process of drawing a sinner from death to life!—In connection with the work of the triune God in drawing sinners to himself see also Jer. 31:3; Rom. 8:14; and Col. 1:13. The one drawn, actually gets there: he whom the Father draws is raised to life by the Son. Moreover, the powerful operation affects both soul and body. Jesus says, “And I will raise him up at the last day.” The last day is again the judgment day. On Jesus as the One sent by the Father see 3:34; cf. 1:6.
Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to John (Vol. 1, pp. 238–239). Baker Book House.
And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the Lord go out before thee, to smite the host of the Philistines. (2 Samuel 5:24)
There are signs of the Lord’s moving which should move us. The Spirit of God blows where He listeth, and we hear the sound thereof. Then is the time for us to be more than ever astir. We must seize the golden opportunity and make the most we can of it. It is ours to fight the Philistines at all times; but when the Lord Himself goes out before us, then we should be specially valiant in the war.
The breeze stirred the tops of the trees, and David and his men took this for the signal for an onslaught, and at their advance the Lord Himself smote the Philistines. Oh, that this day the Lord may give us an opening to speak for Him with many of our friends! Let us be on the watch to avail ourselves of the hopeful opening when it comes. Who knows but this may be a day of good tidings; a season of soul-winning. Let us keep our ear open to hear the rustle of the wind and our minds ready to obey the signal. Is not this promise, “Then shall the Lord go out before thee,” a sufficient encouragement to play the man? Since the Lord goes before us, we dare not hold back.
The essay argues that while God used dreams during Christ’s advent and occasionally in Scripture, revelatory dreams ceased with the completed biblical canon. Claims of divine dreams, including Muslim visions, contradict Scripture’s sufficiency and misapply Joel and Acts, affirming Scripture alone as God’s final revelation.
collage by EPrata
We just concluded the Advent season as I write this essay. In the advent, some of the announcements of God’s activity surrounding this wonderful event were given in dreams. For example, after Mary was found to be with child, her betrothed, Joseph, decided to divorce her quietly. But an angel of the Lord came to him in a dream. Joseph was told to take her as his wife and that the babe was conceived by the Holy Spirit. (Matthew 1:20).
An angel of the Lord came to Joseph in another dream that he should arise from his bed and take his family to Egypt, for Herod was going to seek and kill the baby Jesus. (Matthew 2:13).
In another example, after the Magi had met with Mary and Joseph and delivered their gifts and worship, God warned them in a dream not to return to Herod but to depart for their country by another way. (Matthew 2:12).
For a third time, an angel of the Lord came to Joseph in a dream and this time, told Joseph to return to Israel, for Herod had died. (Matthew 2:19).
And Joseph was the recipient of a dream a fourth time. After he departed Egypt and came to Israel, he heard that Herod’s cruel son was reigning in Judea. God told Joseph it was safe to reside in Galilee, so Joseph settled in Nazareth.
Barnes’ Notes explains the political situation: “The parts of Galilee – The country of Galilee. At this time the land of Palestine was divided into three parts: Galilee, on the north; Samaria, in the middle; and Judea, on the south. Galilee was under the government of Herod Antipas, who was comparatively a mild prince, and in his dominions Joseph might find safety.“
The Dream and dream interpretation industry is thriving these days
Dreams are only mentioned a couple of other times in the New Testament. In one case, Pilate’s Wife said she had suffered in a dream because of Jesus. However we have no indication one was or another if it was a divine intervention or the outworking of her sensitivities given the current political climate and her husband’s part in it. Ellicott’s Commentary on the verse (Matthew 27:19), says
In a dream because of him.—Questions rise in our minds as to the nature of the dream. Was it, as some have thought, a divine warning intended to save her husband from the guilt into which he was on the point of plunging? Did it come from the Evil Spirit, as designed to hinder the completion of the atoning work? Was it simply the reflection of the day-thoughts of a sensitive and devout woman? We have no data for answering such questions, but the very absence of data makes it safer and more reverential to adopt the last view, [the thoughts of a sensitive woman].
Jude 1:8 mentions “dreamers” but the interpretation here based on the context is that the false ones are ‘dreaming’ if they think their ways are righteous. They are so far from reality it is as if their entire life is a dream.
Though the Old Testament and the sliver of the New Testament surrounding the advent describes the righteous receiving dreams (and some of the unrighteous like Abimelech, Nebuchadnezzar, Pharaoh), dreams die away as a method of communication from the Divine to the humans. This is because of the completion of the canon of scripture.
There was some discussion on social media in which I was involved where the issue of the Muslims receiving dreams from a ‘being’ or ‘a man in white’ that some say is the Muslim version of Jesus, called Isa. In this scenario, apparently a man in white comes to a Muslim in a dream and tells him that something is going to happen, like, Bibles will arrive, or someone one will share the Gospel. In some of these dreams, the gospel is allegedly given right in the dream.
I had said, no. The canon is closed and Jesus is not appearing or sending an angel to appear to Muslims as a method of conversion. Matthew 28’s The Great Commission outlines how we are to evangelize and receiving dreams is not it.
You would not believe the pushback such a stance sparks. People want to believe in these dreams, or in general, that God or Jesus is still sending dreams to whoever. Beth Moore claimed to have a dreamy type vision where she claimed to be lifted up into another dimension to see the global church “as Jesus sees it”. And apparently the global church included the apostate Catholic Church, too.
Many word-faith false preachers teach that God still communicates thorough dreams, something for example, Jesse Duplantis regularly teaches and claims to have had these dreams himself. Kris Vallotton of Bethel College, Benny Hinn, Bill Wommack, and Bill Johnson also teach that receiving dreams are a normal part of the Christian life. Mormons also teach that their elders receive dreams.
The one New Testament verse many point to in order to substantiate their stance that divine dreams continue and contain new or even prophetic revelation is from Acts 2:17,
‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR OUT MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS WILL PROPHESY, AND YOUR YOUNG MEN WILL SEE VISIONS, AND YOUR OLD MEN WILL HAVE DREAMS;
It is in all caps because the Acts verse is quoting an Old Testament prophecy from Joel 2:28, which says,
“It will come about after this That I will pour out My Spirit on all mankind; And your sons and your daughters will prophesy, Your old men will have dreams, Your young men will see visions.
It gets confusing for people because we are indeed in the “last days”. It is stated so in Hebrews 1:2; 1 John 2:18; 1 Peter 1:20 state so. These days began at the coming of Jesus. The last days will end when He returns and renders judgment and the 1000 year kingdom begins.
The Joel prophecy and Peter’s restatement of it lay the foundation for the beginning of the last days. As we know, it has been 2000+ years since Jesus was born, lived, died, and was resurrected. And it is not over yet. So it is the beginning of the last days, and there is more to come. Indeed, see Joel 2:28 again,
It will come about after this That I will pour out My Spirit on all mankind; [underline mine).
Has that happened? Has God sent His Spirit to ALL mankind? No. Only repentant believers in Jesus. This verse is intended for the Millennium Kingdom, when all mortal people who survived the Tribulation enter the kingdom after judgment. This initial population of the Millennium Kingdom will all be believers and all will be given the Spirit.
Now look at Joel 2:30, just 2 verses after the verse that people use to claim dreams are a normal part of the faith in these days.
I will display wonders in the sky and on the earth, Blood, fire, and columns of smoke. The sun will be turned into darkness, And the moon into blood, Before the great and awesome day of the LORD comes.
Has that happened yet? No. When Peter at Pentecost said it is the last days, it is, but it is the BEGINNING of the last days.
According to the Bible, the last days have begun. No one knows when they will end, though.
If people who insist that revelatory dreams are happening in these days of the church age, they need to reconcile it with the verse in 2 Timothy 3:16-17 that says,
All Scripture is inspired by God and beneficial for teaching, for rebuke, for correction, for training in righteousness; so that the man or woman of God may be fully capable, equipped for every good work.
Note the words that are absolutes, intensifiers: ALL, FULLY, EVERY. If we still need dreams to advise or reveal, then the 2 Timothy 3 verses fail. Matthew Henry’s Complete Commentary says of the verse, so eloquently,
What is the excellency of the scripture. It is given by inspiration of God (v. 16), and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, 2 Pt. 1:21. It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture? Whatever duty we have to do, whatever service is required from us, we may find enough in the scriptures to furnish us for it. If we consult the scripture, which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of God, since the scripture answers all these ends and purposes.” –end Matthew Henry
With this truth so eloquently explained, why would one who has the pure Spirit in them consider vain dreams to be as holy and inspired as the sure word of God? What lack is there in a person’s mind when they set the holy word aside in favor of insubstantial nighttime conceits? Remember, satan can counterfeit signs and miracles.
No, Hebrews 1:1-2 reaffirms the 2 Timothy stance. It says,
God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom He also made the world.
Matthew 28:18-20 confirms the method by which we are to be saved. So does Romans 10:14. There is no other name by which we may be saved says Acts 4:12. Not Isa, not Man in White.
1 Corinthians 13:8 makes it clear that the revelatory spiritual gift such as prophecies (it is understood that this includes prophecies given in dreams) will pass away.
All scripture is sufficient! All scripture is sufficient! All scripture is sufficient!
If you would like to explore why the ‘Muslim dreams’ issue from a biblical standpoint, here is a two-part series at Gary Gilley’s site, Think on These Things.
In part 1, “This is part two of the article by Pastor Dennis McBride on Muslim dreams and visions of Isa (Jesus). In the June/July publication of TOTT, Pastor McBride discussed the four representative descriptions of the Muslim dreams phenomenon and examined the first 10 primary considerations of this subject. In this publication he will finish discussing the primary considerations and conclude his thoughts.”
As one year ends and another begins, men are often tempted to measure the next season by goals, productivity, and personal resolve. Scripture calls us to something deeper. Before you plan your year, God calls you to prepare your heart. In this episode, we walk through biblical priorities that steady a man’s soul, strengthen his devotion to Christ, and help him pursue faithful, ordinary obedience in the year ahead.
Why spiritual preparation matters more than resolutions and why the most important work happens in the soul.
How gratitude for God’s faithfulness fuels hope and steadies a man when the future feels uncertain.
Why repentance is not weakness, it is strength, and how renewal begins with honest self-examination before God.
How to set Christ-centered priorities when the world measures success by productivity, prosperity, and platform.
How wise planning and humble dependence go together, and why our security rests in the Lord who establishes our steps.
Call to Action
If this episode encouraged you, share it with another man, subscribe to Warriors of Grace, and consider supporting Servants of Grace so we can continue equipping men with sound doctrine and biblical clarity.For more from Warriors of Grace please visit our page at Servants of Grace or at our YouTube.
As the year comes to a close, many believers begin thinking about resolutions, goals, and plans for what lies ahead.
Scripture calls us to something deeper than productivity or ambition. Before planning the year ahead, God invites His people to prepare their hearts. Entering a new season faithfully requires renewed devotion, clear priorities, and
deep dependence on the Lord. The most important work you do for the coming year happens in your soul. This raises an important question many Christians consider at the turn of the year, “How can believers prepare their hearts for a new year in a way that honors the Lord and strengthens their walk with Christ?”
Remember God’s Faithfulness With Gratitude
Before looking forward, Scripture teaches us to look back. Psalm 77:11–12 calls God’s people to remember the works of the Lord and meditate on what He has done. Gratitude reorients the heart and clears the fog that often comes from fear, disappointment, or discouragement. Take time to reflect on how the Lord has sustained you, corrected you, carried you through trials, provided for your needs, answered prayers, and grown you in Christ. Gratitude prepares the heart for hopeful expectation because it reminds us that the God who was faithful yesterday will be faithful tomorrow.
Close the Year With Repentance and Renewal
True preparation begins with repentance. Psalm 139:23–24 invites the Lord to search our hearts and reveal what needs cleansing. As one year ends, it is wise to ask honest questions before God. Where did you wander, where did pride show up, what habits hindered holiness, what fears replaced faith? Repentance is not meant to burden the believer but to free them. Confession brings clarity, restores joy, and renews fellowship with the Lord. Entering a new year with an unconfessed heart only carries unnecessary weight forward.
Recommit to Pursuing Christ Above All Else
Jesus teaches in Matthew 6:33 that the priority of the Christian life is to seek first the kingdom of God. A new year
brings many distractions, some joyful and some difficult. But nothing matters more than walking faithfully with
Christ. Preparing your heart means setting your aim on regular Scripture intake, meaningful prayer, active fellowship, joyful obedience, and holiness of heart and life. Christ must be the center, not an afterthought squeezed into a crowded schedule.
Choose Godly Priorities Over Worldly Measures
The world defines success by productivity, prosperity, and platform. God defines success by faithfulness. Preparing
your heart for a new year includes asking questions shaped by eternity. What does God want me to value this year,
where does He desire growth, how can I love others more intentionally, what eternal things need my attention? Godly priorities shape godly living. When the heart is aligned with God’s purposes, daily decisions follow in the right direction.
Entrust Your Plans to the Sovereign Will of God
Proverbs 16:9 reminds us that the heart of man plans his way, but the Lord establishes his steps. Planning is wise,
but holding plans with open hands is essential. Preparing your heart means resting in the God who rules every moment of the coming year. Your security is not found in schedules or resolutions but in a faithful Savior. Trusting God’s sovereignty brings peace when plans change and confidence when the future feels uncertain.
Pray for Wisdom, Courage, and Perseverance
James 1:5 promises wisdom to those who ask. Preparing your heart for the new year requires prayerful dependence on the Lord. Ask God for wisdom to discern His will, courage to obey, perseverance to endure trials, humility to depend on Him, compassion to love others, and boldness to share the gospel. Prayer shapes the heart for faithful living and guards against reliance on self rather than trust in God.
Commit to Christ-Centered Community
The Christian life is not meant to be lived alone. Hebrews 10:24–25 calls believers to fellowship that encourages
holiness, accountability, and perseverance. Preparing for a new year includes committing to the local church and
cultivating meaningful Christian relationships. God often uses faithful brothers and sisters to strengthen our walk, steady our faith, and remind us of truth when we grow weary.
Fix Your Hope on Christ Alone
A new year cannot save you, satisfy you, or sustain you. Only Christ can. Hebrews 13:8 reminds us that Jesus Christ
is the same yesterday, today, and forever. Our hope is not in a fresh calendar but in a faithful Savior who never
changes.
Preparing your heart for a new year is not about resolutions or productivity. It is about seeking Christ, trusting
His Word, resting in His promises, and walking in His grace. When the heart is prepared this way, the year ahead is
entered with clarity, joy, and steadfast hope.
For more from Contending for the Word Q&A please visit our page at Servants of Grace or at our YouTube.
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. (1:14)
Verse 14 is the most concise biblical statement of the Incarnation, and therefore one of Scripture’s most significant verses. The four words with which it begins, the Word became flesh, express the reality that in the Incarnation God took on humanity; the infinite became finite; eternity entered time; the invisible became visible (cf. Col. 1:15); the Creator entered His creation. God revealed Himself to man in the creation (Rom. 1:18–21), the Old Testament Scriptures (2 Tim. 3:16; 2 Peter 1:20–21), and, supremely and most clearly, in Jesus Christ (Heb. 1:1–2). The record of His life and work, and its application and significance for the past, present, and future, is in the New Testament. As noted in the discussion of 1:1 in chapter 1 of this volume, the concept of the Word was one rich in meaning for both Greeks and Jews. John here clearly stated what he implied earlier in the prologue: Jesus Christ, God’s final Word to mankind (Heb. 1:1–2), became flesh. Sarx (flesh) does not have here the negative moral connotation that it sometimes carries (e.g., Rom. 8:3–9; 13:14; Gal. 5:13, 16–17, 19; Eph. 2:3), but refers to man’s physical being (cf. Matt. 16:17; Rom. 1:3; 1 Cor. 1:26; 2 Cor. 5:16; Gal. 1:16; Eph. 5:29; Phil. 1:22). That He actually became flesh affirms Jesus’ full humanity. Ginomai (became) does not mean that Christ ceased being the eternal Word when He became a man. Though God is immutable, pure eternal “being” and not “becoming” as all His creatures are, in the Incarnation the unchangeable (Heb. 13:8) God did become fully man, yet remained fully God. He entered the realm of those who are time and space creatures and experienced life as it is for those He created. In the words of the fifth-century church father Cyril of Alexandria,
We do not … assert that there was any change in the nature of the Word when it became flesh, or that it was transformed into an entire man, consisting of soul and body; but we say that the Word, in a manner indescribable and inconceivable, united personally … to himself flesh animated with a reasonable soul, and thus became man and was called the Son of man.… The natures which were brought together to form a true unity were different; but out of both is one Christ and one Son. We do not mean that the difference of the natures is annihilated by reason of this union; but rather that the Deity and Manhood, by their inexpressible and inexplicable concurrence into unity, have produced for us the one Lord and Son Jesus Christ. (cited in Bettenson, Documents, 47)
No wonder Paul wrote of the Incarnation,
By common confession, great is the mystery of godliness:
He who was revealed in the flesh,
Was vindicated in the Spirit,
Seen by angels,
Proclaimed among the nations,
Believed on in the world,
Taken up in glory. (1 Tim. 3:16)
Charles Wesley also captured the wonder of the Incarnation in his majestic hymn “Hark! the Herald Angels Sing”:
Veiled in flesh the Godhead see,
Hail th’ incarnate Deity!
Pleased as man with men to dwell,
Jesus, our Emmanuel.
Some found the Incarnation so utterly beyond human reason to comprehend that they refused to accept it. The heretical group known as the Docetists (from dokeō; “to seem,” or “to appear”), accepting the dualism of matter and spirit so prevalent in Greek philosophy at that time, held that matter was evil, and spirit was good. Accordingly, they argued that Christ could not have had a material (and hence evil) body. They taught instead either that His body was a phantom, or an apparition, or that the divine Christ spirit descended upon the mere man Jesus at His baptism, then left Him before His crucifixion. Cerinthus, John’s opponent at Ephesus, was a Docetist. John strongly opposed Docetism, which undermines not only the incarnation of Christ, but also His resurrection and substitutionary atonement. As noted earlier in this chapter, in his first epistle he warned,
Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. (1 John 4:1–3)
John was so horrified by Cerinthus’s heresy that, as the early church historian Eusebius records,
John the apostle once entered a bath to wash; but ascertaining Cerinthus was within, he leaped out of the place, and fled from the door, not enduring to enter under the same roof with him, and exhorted those with him to do the same, saying, “let us flee, lest the bath fall in, as long as Cerinthus, that enemy of the truth, is within.” (Ecclesiastical History, book III, chap. XXVIII)
The eternal Son not only became man; He also dwelt among men for thirty-three years. Dwelt translates a form of the verb skēnoō, which literally means “to live in a tent.” Jesus Christ’s humanity was not a mere appearance. He took on all the essential attributes of humanity and was “made in the likeness of men” (Phil. 2:7), “since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil” (Heb. 2:14). As the writer of Hebrews goes on to explain, “He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” (Heb. 2:17). And He pitched His tent among us. In the Old Testament, God tented with Israel through His glorious presence in the tabernacle (Ex. 40:34–35) and later in the temple (1 Kings 8:10–11), and revealed Himself in some pre-incarnate appearances of Christ (e.g., Gen. 16:7–14; Ex. 3:2; Josh. 5:13–15; Judg. 2:1–4; 6:11–24; 13:3–23; Dan. 3:25; 10:5–6; Zech. 1:11–21). Throughout eternity, God will again tent with His redeemed and glorified people:
And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell [skēnoō] among them, and they shall be His people, and God Himself will be among them, and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” (Rev. 21:3–4; cf. 12:12; 13:6)
Though Jesus manifested God’s divine glory during His earthly life with a clarity never before seen, it was still veiled by His human flesh. Peter, James, and John saw a physical manifestation of Jesus’ heavenly glory at the transfiguration, when “His face shone like the sun, and His garments became as white as light” (Matt. 17:2; cf. 2 Peter 1:16–18). That was a preview of the unveiled glory to be seen at His return (Matt. 24:29–30; 25:31; Rev. 19:11–16) and the fullness of His heavenly glory as the only Light of the New Jerusalem (Rev. 21:23). But the disciples saw Jesus manifest God’s holy nature primarily by displaying divine attributes, such as truth, wisdom, love, grace, knowledge, power, and holiness. Jesus manifested the same essential glory as the Father, because as God they possess the same nature (10:30). Despite the claims of false teachers through the centuries, monogenēs (only begotten) does not imply that Jesus was created by God and thus not eternal. The term does not refer to a person’s origin, but describes him as unique, the only one of his kind. Thus Isaac could properly be called Abraham’s monogenēs (Heb. 11:17) even though Abraham had other sons, because Isaac alone was the son of the covenant. Monogenēs distinguishes Christ as the unique Son of God from believers, who are God’s sons in a different sense (1 John 3:2). B. F. Westcott writes, “Christ is the One and only Son, the One to whom the title belongs in a sense completely unique and singular, as distinguished from that in which there are many children of God (vv. 12f.)” (The Gospel According to St. John [Reprint; Grand Rapids: Eerdmans, 1978], 12). Jesus’ unique relationship to the Father is a major theme of John’s gospel (cf. 1:18; 3:35; 5:17–23, 26, 36–37; 6:27, 46, 57; 8:16, 18–19, 28, 38, 42, 54; 10:15, 17, 30, 36–38; 12:49–50; 14:6–13, 20–21, 23, 31; 15:9, 15, 23–24; 16:3, 15, 27–28, 32; 17:5, 21, 24–25; 20:21). Jesus’ manifestation of the divine attributes revealed His essential glory as God’s Son, “for in Him all the fullness of Deity dwells in bodily form” (Col. 2:9). The two attributes most closely connected with salvation are grace and truth. Scripture teaches that salvation is wholly by believing God’s truth in the gospel, by which one receives His saving grace. The Jerusalem Council declared, “But we believe that we [Jewish believers] are saved through the grace of the Lord Jesus, in the same way as they [Gentiles] also are” (Acts 15:11). Apollos “greatly helped those who had believed through grace” (Acts 18:27). Paul described the message he preached as “the gospel of the grace of God” (Acts 20:24). In Romans 3:24 he wrote that believers are “justified as a gift by His grace through the redemption which is in Christ Jesus,” while in Ephesians 1:7 he added, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace.” Later in that same letter, Paul wrote, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8–9). He reminded Timothy that God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9). That same “grace of God has appeared, bringing salvation to all men” (Titus 2:11), with the result that believers “being justified by His grace … would be made heirs according to the hope of eternal life” (Titus 3:7). There is no salvation grace except to those who believe the truth of the gospel message. Paul reminded the Ephesians, “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph. 1:13). In Colossians 1:5 he defined the gospel as the “word of truth” (cf. James 1:18). Paul expressed to the Thessalonians his thankfulness that “God ha[d] chosen [them] from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Thess. 2:13). People are saved when they “come to the knowledge of the truth” (1 Tim. 2:4; cf. 2 Tim. 2:25). On the other hand, “those who perish” will do so “because they did not receive the love of the truth so as to be saved” (2 Thess. 2:10). Everyone will “be judged who did not believe the truth, but took pleasure in wickedness” (2 Thess. 2:12). Jesus Christ was the full expression of God’s grace. All the necessary truth to save is available in Him. He was the full expression of God’s truth, which was only partially revealed in the Old Testament (cf. Col. 2:16–17). What was foreshadowed through prophecy, types, and pictures became substance realized in the person of Christ (cf. Heb. 1:1–2). Therefore He could declare, “I am the way, and the truth, and the life.… If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free” (John 14:6; 8:31–32). A vague belief in God apart from the truth about Christ will not result in salvation. As Jesus Himself warned, “Unless you believe that I am He, you will die in your sins” (John 8:24). Those who think they are worshiping God, but are ignorant of or reject the fullness of the New Testament teaching about Christ, are deceived, because “he who does not honor the Son does not honor the Father who sent Him” (John 5:23; cf. 15:23). In his first epistle John affirmed that “whoever denies the Son does not have the Father; the one who confesses the Son has the Father also” (1 John 2:23; cf. 2 John 9). Those who reject God’s full revelation of Himself in Jesus Christ will be eternally lost. Summarizing the magnificence of this verse, Gerald L. Borchert writes,
In analyzing this crucial verse of the Prologue it becomes quickly apparent that this verse is like a great jewel with many facets that spreads it rays of implication into the various dimensions of Christology—the theology of Christ. As a summary of this verse it may be said that the evangelist recognized and bore witness to the fact that the characteristics ascribed only to God by the Old Testament were present in the incarnate Logos, God’s unique messenger to the world, who not only epitomized in person the awesome sense of God’s presence in their midst as a pilgrim people but also evidenced those stabilizing divine qualities God’s people had experienced repeatedly. (John 1–11, The New American Commentary [Nashville: Broadman & Holman, 2002], 121–22. Italics in original.)
MacArthur, J. F., Jr. (2006). John 1–11 (pp. 39–43). Moody Press.
Jesus Christ Is Man
John 1:1, 14
In the beginning was the Word, and the Word was with God, and the Word was God. The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
The last study looked at the first two verses of John’s Gospel, the verses that declare so unequivocably that Jesus is God. We now want to skip ahead to the verse that goes with them and that says in equally certain terms that Jesus is man. That verse is John 1:14. “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.” Jesus is God. Jesus is man. Properly understood, these are the two most important truths to be made about Christ’s person.
A Biblical Doctrine
It is not only in John’s Gospel that we encounter such teaching, of course. These themes are found throughout Scripture. What is more, although they are very profound they are taught in the most natural way and in a totally artless manner. Take the three places where God the Father describes the Son’s nature by means of two complementary verbs. In the Old Testament prophecy of Isaiah, in a verse that is always much quoted at Christmastime, we read, “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa. 9:6). This verse teaches that the Messiah was to be One who was always God’s Son but who would become man at a particular point in history. Hence, as a child he is born, but as a Son he is given. In Romans 1:3–4 the same teaching occurs. There the apostle Paul writes, “… regarding his Son, who as to his human nature was a descendant of David, and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead.” Jesus was made the seed of David, according to the flesh. But he was declared always to have been God’s Son. Finally, in Galatians 4:4–5 we read, “But when the time had fully come, God sent his Son, born of a woman, born under law, to redeem those under law, that we might receive the full rights of sons.” As a son, Jesus Christ was sent. Hence, he was always God. Nevertheless, he was made under the law. He became man. The Bible is never hesitant to put the twin truths of the full deity and the true humanity of Jesus Christ together. What we have taught didactically in these verses is also taught by illustration in various events in Christ’s ministry. For instance, in the next chapter of John’s Gospel we find the Lord Jesus Christ at a wedding (John 2:1–11). Few things could be more truly human than that. Yet, when the wine is exhausted and the family about to be embarrassed, Jesus makes new and better wine of the water that had been standing around in the great stone waterpots that were used for the Jewish washings and purifications. Nothing in the whole chapter is more clearly divine. On another occasion the disciples were crossing the Sea of Galilee from Capernaum to the land of the Gadarenes while Jesus, who was exhausted from the day’s activities, was asleep in the boat. A storm arose that was so intense it frightened even these seasoned fishermen. They awoke Jesus, saying, “Lord, save us! We’re going to drown!” And Jesus stilled the storm. What could be more human than our Lord’s total exhaustion in the boat? But what could be more divine than his stilling of the winds and waves, so that the disciples came to worship him saying, “What kind of man is this? Even the winds and the waves obey him!” (Matt. 8:23–27)? The same twofold nature of the Lord Jesus Christ is illustrated throughout the Gospels right down to the accounts of his death and resurrection. Nothing could be more human than his death by crucifixion. Nothing could be more divine than the darkening of the sky, the tearing of the veil of the temple, the opening of the graves of the saints buried near Jerusalem, and the final triumphant rending of the tomb on that first Easter morning. We must not make the mistake of thinking of Jesus as being merely a divine man or, on the other hand, of being merely a human God. Jesus is the God-man; and this means that he is fully and uniquely God as well as being perfectly man. He is God with us, God for us, God in us. As man he is the One who has experienced all the trials, joys, sufferings, losses, gains, temptations, and vicissitudes of this life. All this is involved in these two important verses of John 1.
Able to Die
Why are these truths important? Or, more particularly, since we discussed the divinity of Jesus Christ in our previous study, why is the humanity of Jesus Christ important? There are several reasons. First, the incarnation made it possible for Jesus Christ to die. This is easy to see. It is what the author of Hebrews is thinking of when he writes, “Because it is impossible for the blood of bulls and goats to take away sins. Therefore, when Christ came into the world, he said: ‘Sacrifice and offering you did not desire, but a body you prepared for me; with burnt offerings and sin offerings you were not pleased. Then I said, “Here I am—it is written about me in the scroll—I have come to do your will, O God” ’ ” (Heb. 10:4–7). A body made it possible for Jesus Christ to die. It is always difficult to find an adequate illustration of the incarnation itself. But it is not so hard to find an illustration of this aspect of it. A body was the vehicle of Christ’s earthly ministry. Take a man who is called by God to do medical missionary work in a distant corner of Africa. His person and his willingness are one thing. But his training is another. Thus, the man will submit to years of training, gaining medical knowledge and at times even a bit of seminary training, so that to his person and original intention he adds that which is necessary for him to do the work. It is exactly what Jesus Christ did. In the beginning, in the eternal counsels of God, before there was a world or a lost race of men, Jesus foresaw all human history and knew that he was to redeem the race. Thus, in the fullness of time, in the days of Herod, he assumed a body so that he could offer up that body as the perfect sacrifice for man’s sin. This is what we find throughout Scripture. The very name “Jesus” looks forward to an act of saving significance. For the angel said of Mary, “She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins” (Matt. 1:21). Jesus himself spoke of the suffering that was to come (Mark 8:31; 9:31), linking the success of his mission to the crucifixion: “But I, when I am lifted up from the earth, will draw all men to myself” (John 12:32). At several places in John’s Gospel the crucifixion is spoken of as that vital “time” for which Christ came and to which his ministry inflexibly proceeded (John 2:4; 7:30; 8:20; 13:1; 17:1). Moreover, the death of Jesus is in a real sense the theme of the Old Testament also. The Old Testament sacrifices prefigure Christ’s suffering, and the prophets explicitly foretell it. Paul teaches that Abraham was saved by faith in Christ (Gal. 3:8, 16). Jesus taught the downcast Emmaus disciples that the Old Testament foretold his death and resurrection: “And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (Luke 24:27). In the light of these texts it is not wrong to say that the most important reason for the incarnation of Jesus is that it made it possible for him to die. This death was the focal point of world and biblical history.
Able to Understand
There is also a second reason why it was important for the eternal Son of God to become man. The fact that Jesus Christ took upon himself all that men are and know and experience also made it possible for him to be touched with the feelings of our infirmities, as the author of Hebrews says. “For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Heb. 4:15–16). Jesus knew and experienced (in a way that we can understand) what it meant to be man. J. B. Phillips, the translator who stands behind one of the modern paraphrases of the New Testament and some of the Old Testament books, tells how he was impressed with the deeply human nature of Christ’s sufferings as he went about his task of translating the Gospels. He says, “The record of the behaviour of Jesus on the way to the cross and of the crucifixion itself is almost unbearable, chiefly because it is so intensely human. If, as I believe, this was indeed God focused in a human being, we can see for ourselves that here is no play acting; this is the real thing. There are no supernatural advantages for this man. No celestial rescue party delivered Him from the power of evil men, and His agony was not mitigated by any superhuman anaesthetic. We can only guess what frightful anguish of mind and spirit wrung from him the terrible words ‘My God, my God, why hast thou forsaken me?’ But the cry ‘It is finished!’ cannot be one of despair. It does not even mean ‘It is all over.’ It means ‘It has been completed’—and the terrifying task of doing God’s will to the bitter end had been fully and finally accomplished.” It is this suffering that enables us to know that Jesus experienced all that we experience—the weariness, disappointments, misunderstandings, and the pain of this life—and so is able to understand and help all those who are his own and are so tempted.
Our Example
Third, by becoming man Jesus has also provided us with an example of how the life that is fully pleasing to the Father should be lived. Being what we are, this is most important. I often have been asked by people who are concerned with the state of the church today why it is that so many of the young men who go to seminary (even a good seminary, for that matter) come out of it without much of a message and without much of an ability to lead the churches they eventually serve. This is good questioning. As I have thought about it, I have come to feel that one of the main reasons is that they lack an adequate example of what the Christian ministry can be. They have never had contact with a strong church or with an intelligent preaching ministry that is Bible-centered and faithful to the great themes of the gospel. So, lacking an example, they wander about in their approach and fail to provide strong leadership. Now, what is true for the ministry is true for other fields also—business, law, medicine, scholarship, and so on—and it is true spiritually. Thus, Jesus became man in order to go through all sorts of situations with all sorts of people in order that we might be provided with a pattern upon which our Christian life can be constructed. Do you remember ever having seen a sampler? I mean those patterns of needlework containing the alphabet by which children of a generation or two ago used to learn to read and write. That is what Christ is for us. He is our sampler, our example. We are to pattern our attempts to write out the Christian life on him. I find it interesting that Peter uses the word for “sampler” or “copybook” when he says, “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps” (1 Peter 2:21). In other words, by means of Jesus Christ’s becoming man God wrote the characters of love and righteousness large so that we by his grace might copy them.
The Value of Life
The fourth reason why the incarnation was important is that through it God sanctified the value of human life in a way that had not been done previously. Before the coming of Jesus Christ, life in the ancient world was cheap; and it seems that, with the departure from biblical values and biblical principles that we see about us, life is becoming increasingly cheap today. What makes life cheap? War makes it cheap. There is plenty of war today. The continuing reports of battle deaths numb us as to the destiny of the individual. The same thing is true of traffic deaths or deaths as the result of crime. Moreover, I personally believe that the laws that have legalized abortion have also had this effect and will have it increasingly in years ahead. What will offset this cheapening of human life? Only the values that Christianity brings! Christianity values life, first, because God gave it and, second, because the Lord Jesus Christ sanctified it by assuming a full human nature by means of the incarnation. Jesus Christ became like you. Does that mean anything to you personally? It should make you thankful. It should lead you to bow down before the Lord Jesus Christ and worship him deeply as your Savior. Martin Luther was a great expositor of John’s Gospel, as I mentioned in the opening chapter, and at this point in his commentary he tells a story from folklore that illustrates this principle. He says that there was once a stubborn and unspiritual man—Luther called him “a coarse and brutal lout”—who showed absolutely no reverence for any of the great truths of Christianity. When the words “And was made man” were sung in church, this man neither crossed himself nor removed his hat, both of which were common practice in the Roman church of that day. When the creeds were recited the man would not kneel. Luther says, “Then the devil stepped up to him and hit him so hard it made his head spin. He [the devil] cursed him gruesomely and said: ‘May hell consume you.… If God had become an angel like me and the congregation sang: “God was made an angel,” I would bend not only my knees but my whole body to the ground!… And you vile human creature, you stand there like a stick or a stone. You hear that God did not become an angel but a man like you, and you just stand there like a stick of wood!’ ” The story is fictional, of course. Yet it does make the point. Apart from the grace of God we all stand before the most tremendous truths of God’s Word as impervious blocks of stone. Yet we should respond to them. Do we respond? Do you? You should lift up your heart and also your voice in praise of a God who can come from the infinite distance and glories of heaven down to a world such as ours in order that he might redeem us and lead us back to himself. The incarnation is the second greatest truth in the Bible. The greatest is that this God who became man could also love us enough to go to the cross and die for us personally.
Boice, J. M. (2005). The Gospel of John: an expositional commentary (pp. 26–31). Baker Books.
Israel’s new air defense laser enters service Israel has begun using its new Iron Beam air-defense system, which will be able to shoot down drones and missiles with lasers, the Defense Ministry told Israeli media.
Lavrov: European soldiers in Ukraine would become Russian targets Russia’s Foreign Minister Sergei Lavrov claims that if European soldiers are deployed in Ukraine, they will be seen as “legitimate targets” for Russia. “We have already said a hundred times that in such a case they would become a legitimate target for our armed forces,” Lavrov said in an interview with the state news agency Tass.
A message heard ‘from Tehran to Sana’a to Beirut’: IDF receives first Iron Beam laser defense system The Israeli Air Force on Sunday celebrated the delivery of the first Iron Beam laser system at a ceremony held in northern Israel at the headquarters of the manufacturer, Rafael Advanced Defense Systems. Israel is the first country to deploy the revolutionary laser-based air defense in its active military.
Elon Musk’s Purim photo sparks fresh speculation about his Jewish roots A childhood photograph of Elon Musk in a Purim costume has reignited questions about the world’s richest man’s connection to Judaism. The image, which Musk himself confirmed was taken “at Purim,” shows a young boy in a red robe with white trim and a red hood, designed to resemble Santa Claus, with a Purim sign visible in the background. The photo’s authenticity, verified by Musk’s own comment on the viral post, has sent social media into a frenzy of speculation about whether the tech billionaire has Jewish ancestry.
Oct 7 victims, families sue Hamas for $1 billion in Jerusalem court The claims were filed by attorney David Simana under Israel’s Terror Victims Compensation Law, which took effect in 2024 and allows for punitive damages against perpetrators of terrorism and those deemed responsible for such acts. The Jerusalem District Court on Sunday ordered Hamas to pay nearly 1 billion shekels in damages to victims of the October 7 terror attack,
Putin and Trump Do Not Support European-Ukrainian Temporary Ceasefire Idea, the Kremlin Says The Kremlin said on Sunday that Russian President Vladimir Putin and US President Donald Trump do not support a European-Ukrainian push for a temporary ceasefire ahead of a settlement, and that Moscow thinks Kyiv needs to make a decision on Donbas. Kremlin foreign policy aide Yuri Ushakov said that a call between Putin and Trump lasted 1 hour and 15 minutes and took place at the request of Trump ahead of Trump’s meeting in Miami with Ukrainian President Volodymyr Zelenskiy.
FBI Investigating Minnesota Fraud Scheme, Director Says FBI Director Kash Patel said on Sunday the agency had deployed personnel and investigative resources to Minnesota to “dismantle large-scale fraud schemes exploiting federal programs.”
Strong M6.2 earthquake hits near the coast of northern Peru A 6.2 magnitude earthquake struck off the coast of northern Peru late on December 28, which startled residents and prompted some to leave their homes as tremors were felt across the region, according to local reports.
Will 2026 Be a Year of War with Iran, Russia and China? I think that nearly the entire population of the world would like to see peace in 2026, but global events just continue to drag us toward war. I honestly do not understand why more people are not upset about this. The drumbeats of war seem to get louder with each passing day, and we are getting dangerously close to a point of no return. Nobody wanted World War I to happen, but once it started, nobody could stop it, and more than 20 million people died. Nobody wanted World War II to happen, but once it started, nobody could stop it, and more than 50 million people died.
Pennsylvania Supreme Court Gives Green Light for Warrantless Searches of Public’s Google History The Pennsylvania Supreme Court has handed a major victory to the surveillance state, ruling that Americans can no longer claim a “reasonable expectation of privacy” over what they type into Google. According to the court, authorities can perform warrantless searches of the public’s Google history because everyone already knows they’re being tracked.
2 Of The Most Prominent Buzzwords For The U.S. Economy In 2025 Were “Affordability” And “Layoffs” If you are having a really difficult time keeping up with the rapidly rising cost of living, you are certainly not alone. This year, “affordability” was a buzzword that was constantly on the lips of politicians, economists and talking heads on television. As you will see below, Americans are being slammed by rising prices from a multitude of directions. Meanwhile, “layoffs” has been another buzzword that has been widely used in 2025. Thanks to the rise of AI and our steadily deteriorating economy, we have seen far more mass layoffs this year than we did last year. Unfortunately, one survey has found that executives are gearing up for an even larger round in 2026.
University Writing Center Rejected Proper English, Calling It “Linguistic White Supremacy” There was a time when being a white supremacist meant something (for starters, that you were one in a million). Today, though, it appears that anyone can be a white supremacist. Why, all journalist Larry Elder had to do to become “the black face of white supremacy” was seek California’s governorship. And now all you need to do to become the linguistic face of white supremacy is uphold Standard American English. That is, according to certain “intellectuals” — such as those at the Metropolitan State University of Denver’s Writing Center.
Is Hamas trying to rewrite Oct 7 before Washington decides Gaza’s future? The Hamas terrorist organization’s publication of its latest white paper, “Our Narrative… Al-Aqsa Flood: Two Years of Steadfastness and the Will for Liberation,” is not just another propaganda exercise. It’s a calculated attempt to shape the future, to redefine Hamas’ role in Gaza, and to secure its political and military survival. Hamas has succeeded before at steamrolling false narratives over governments, supporters, and the uninformed. Israel must recognize that this effort, if left unchecked, could succeed again. The timing of the document is no coincidence.
Israeli Prime Minister Benjamin Netanyahu is in Florida for high- level talks with President Trump today. The talks come at a critical moment for Israel’s security. Much of the country is dealing with severe weather during one of the busiest travel times of the year. President Trump said Sunday Ukraine and Russia are “Closer than Ever Before” to a peace deal. Across Ukraine, Russian attacks are destroying homes and shattering neighborhoods. Families are desperate with no place to go. Today marks the 1-year anniversary of the death of our 39th President Jimmy Carter. Now singer, songwriter and best-selling author Andrew Greer is sharing a passion project sharing Sunday school lessons from the late President Jimmy Carter.
Small Business Administration (SBA) Administrator Kelly Loeffler revealed that the agency would be “cutting off” grants to Minnesota in response to ongoing reports of Somali fraud in the state.
At least 28 people were shot, six of them fatally, between Wednesday, which was Christmas Eve, and 5 p.m. Sunday. The post appeared first on Breitbart .
A 54-minute secret recording from a December 11, 2021, closed-door meeting inside Minnesota Attorney General Keith Ellison’s official state office is resurfacing amid explosive revelations that 70 Somali community members in Minnesota participated in stealing $250 million in federal COVID child-feeding funds.
On the tape released by American Experiment earlier this year, Ellison sympathizes with, encourages, and ultimately promises assistance to a group of Somali-American business leaders, many of whom would later be charged or convicted in the largest COVID relief fraud scheme in U.S. history.
The fraudulent operation, centered around the notorious nonprofit Feeding Our Future, stole an estimated $250 million in federal child nutrition funds, money intended to feed poor children but instead used to purchase luxury homes, foreign real estate, jewelry, and lavish lifestyles.
The audio reveals Ellison mocking state agency oversight, vowing to “fight” on behalf of the very operators who investigators say were deeply involved in a web of wire fraud, money laundering, and fake meal claims across Minnesota.
Soon after (on December 20, 2021), Keith Ellison’s campaign and that of his son Jeremiah Ellison received campaign donations from individuals linked to Feeding Our Future.
Among those donors was Gandi Yusuf Mohamed, a person publicly identified as tied to laundering over $1.1 M in program funds.
Ellison states on the recording that “we are in the middle of the battle with the agencies now” at 8:59. At 9:07, Ellison asserts that:
Walz agrees with me that this piddly, stupid stuff running small people out of business is terrible.
At 9:22, Ellison can be heard drawing a diagram on a whiteboard. At 9:50, Ellison agrees with the proposition that there is state agency discrimination against East African businesses.
At 11:30, Ellison brags that:
Just being able to say, just getting the question, just getting the inquiry from the AG is sometimes enough to make people knock it off.
We return to the tawdry subject of coin at the 13:00 mark, where Omar again offers his fundraising assistance to Ellison as a political candidate, apparently while sitting in Ellison’s official government office.
Ellison can be heard (13:29) responding, “That’s right” and (13:56), “Money is freedom.”
[…]
The “ask” of Ellison begins around 43:30. Specifically, the request is for him, in the AG’s statutory role as attorney for state agencies, to intervene on behalf of these small businesses subject to racist government overregulation. At 44:26, Ellison assures his audience, “Of course, I’m here to help,” and at 45:00, “Let’s go fight these people.” Hear the Ellison battle plan.
Ellison claimed the recording was a “smear.” But the tape speaks for itself.
“When the AG arrived, he was surprised to find others present but agreed to meet with them,” says Ellison’s spokesman in a written statement to KSTP.
“It is a shame that these fraudsters tried to exploit the Attorney General’s good faith engagement, but they were not successful. Nothing happened as a result of the meeting. Feeding Our Future was raided by the FBI in January of 2022, and the people who orchestrated this plot are sitting in prison.”
The Gateway Pundit reported earlier that Minnesota Governor Tim Walz is under fire after employees from the Minnesota Department of Human Services (DHS) issued a bombshell statement accusing the far-left governor of orchestrating a sweeping cover-up to shield a sprawling Somali immigrant fraud ring that stole more than $1 billion in taxpayer funds and punishing whistleblowers who tried to stop it.
According to DHS insiders, Walz not only ignored early warnings but actively retaliated against agency employees who sounded the alarm.
They now accuse his administration of using political intimidation, monitoring, threats, and agency manipulation to suppress evidence and silence witnesses.
The Prime Minister of Israel, Benjamin Netanyahu, meets with President Trump in Palm Beach, FL Watch LIVE on RSBN starting at 12:00 pm EDT on December 29, 2025.
The White House remarked that Christmas will continue to be a holiday for Christians “celebrating the birth of their Savior” after a Washington Post article criticized the Trump administration’s “explicitly sectarian” holiday messages.
On Friday, the Washington Post went viral after promoting an article that highlighted the more religious tone in many Trump officials’ Christmas messages.
“Top officials in President Donald Trump’s administration posted messages from their government accounts hailing Christmas in explicitly sectarian terms, such as a day to celebrate the birth of ‘our Savior Jesus Christ,'” the article read.
The article included examples from the Department of Homeland Security, Secretary of War Pete Hegseth, Agriculture Secretary Brooke Rollins, Education Secretary Linda McMahon and Justice Department Assistant Attorney General Harmeet K. Dhillon, who all described Christmas as a Christian celebration of the birth of Jesus Christ.
“The messages sharply diverged from the more secular, Santa Claus-and-reindeer style of Christmas messages that have been the norm for government agencies for years,” the article read. “The posts provided the latest example of the administration’s efforts to promote the cultural views and language of Trump’s evangelical Christian base.”
In a statement to Fox News Digital, White House spokesperson Abigail Jackson stood by the officials’ responses.
“While the Washington Post would prefer we stick to ‘Happy Holidays,’ we’re saying Merry Christmas again. And Christmas is a Christian holiday for millions of Christians celebrating the birth of their Savior, whether the Washington Post likes it or not,” Jackson said.
Fox News Digital reached out to the Washington Post for a response.
Other members of the Trump administration have also responded to the article on X.
“You really do not hate the media scum enough. Christmas is about the birth of our Savior, the Son of God. Our Republic was founded by men of God, based on Western Christian values. The West is the greatest civilization Mankind has ever known since it predicates rights given by God,” Trump counterterrorism advisor Sebastian Gorka wrote.
Federal Trade Commission Commissioner Mark Meador added, “Imagine how unhappy a person you have to be to write something like this. These people need Jesus.”
Conservative commentators also mocked the Washington Post for pushing what they saw as a secular view of a religious holiday.
“The ‘Christ’ in Christmas is a pretty strong signal that the entire foundation of the holiday is Christian. In fact, it might even be a sign that the whole reason for the season is the celebration of the birth of Jesus Christ, the incarnation of God’s Son. You absolute clowns,” The Federalist CEO Sean Davis wrote.
RedState writer Bonchie commented, “They’ll dedicate dozens of days a year celebrating mental delusions about gender identity, but notice that Christmas is about Jesus Christ, and the great triggering begins.”
“It’s not sectarian to 1) Believe in the true God who alone created the universe and all that is in it. 2) Proclaim the good news that the Father sent His only begotten Son to earth to save us. There is either the true God or there isn’t, but if He doesn’t exist and rule over the earth then there’s little point in us living in our bubbles of false morality and ‘right’ and ‘wrong.’ There is no neutrality,” Rep. Daniel Alders, R-Texas, commented.
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