Brayden Schlabach <- Back The Bible Through the Ages Brayden Schlabach January 18, 2026 The Bible Through the Ages Brayden Schlabach 00:00 / 37:36 Download Outline File Download Presention File Request a File Looking for an outline or powerpoint file for a specific lesson? Let us know! Request Now Bible, Scripture, Inspiration, reliable, inspire, evidence, evidences, history, canon, canon of the Bible, inspired, word of God, preserved, preserve, preservation

Benjamin Lee <- Back Doctrine, Grace, Action Benjamin Lee January 11, 2026 Doctrine, Grace, Action Benjamin Lee 00:00 / 01:04 Download Outline File Download Presention File Request a File Looking for an outline or powerpoint file for a specific lesson? Let us know! Request Now doctrine, grace, act, action, church, unity, authority, benevolence, benevolent, giving, give, authorize, authorized, teaching

Benjamin Lee <- Back Dangers To Avoid While Being A Servant Benjamin Lee August 1, 2021 Dangers To Avoid While Being A Servant Benjamin Lee 00:00 / 01:04 Download Outline File Download Presention File Request a File Looking for an outline or powerpoint file for a specific lesson? Let us know! Request Now Service, serve, serving, served, Christ My King, slave, bondservant, bondservice, Jesus, Christ, imitate, imidating, imitaded, imitation, danger, dangers, intentions, bitter, bitterness, disappointment, disappoint, working, work, merit, earn

Shortly before His ascension, Jesus taught His apostles that the Psalms contained Messianic prophecies which He fulfilled (Luke 24:44). We can use these Psalms in a few ways. First: As a book of evidence, confirming our faith in Jesus as the Christ, the promised Messiah. Second: As an additional source of insight into our Lord’s suffering and glorious triumph.   Some Psalms that speak of Jesus. Messianic prophecies in the Psalms are fulfilled in Jesus. Some Psalms speak about how men would rage against Him (Ps 2:1-3; Acts 4:23-28). Some of the Psalms speak about His suffering on the cross. (Psalm 34:19-20; John 19:36). Some of the Psalms speak about His resurrection. (Psalm 2:7; Acts 13:33) Some of the Psalms also speak of His ascension into heaven (Psalm 68:18; Eph 4:8-10).   Some of the Psalms speak about His coronation to sit and reign at the hand of God. What we can learn from Psalm 110 Let’s first consider who wrote this and who they were speaking about as well. The Author:   King David. Jesus confirms this (Matthew 22:41-46). Who is this speaking about?   This is about Jesus! Jesus confirms this (Matt 22:41-46). a.      Peter says this is about Jesus and not David (Psalm 110:1; Acts 2:32). b.      The Hebrew writer says this is about Jesus (Heb 1:1-13). What can we learn about Jesus? c.       Jesus is Deity. He is God the Son. d.       Jesus is Reigning in Heaven. e.      This also means His kingdom has been established. He will continue to rule until His enemies become His footstool (1 Corinthians 15:25-28). Yet (Psalm 110) also teaches us that Jesus holds the office of priest as well. He is King and Priest! None of Israel’s kings ever legally combined these offices although some tried (2 Chron 26:18-21). God’s promise to David (2 Samuel 7:12-16) necessarily kept the   kingship   within the tribe of Judah and the priesthood was linked by covenant with the tribe of Levi. The only model or precursor for this combination of offices (King and Priest) was Melchizedek, who lived in Abraham’s time, before the covenant with Israel (Genesis 14:18-24).   Notice what David says in (Psalm 110:4).“The LORD has sworn and will not change His mind…” This is emphasized in the New Testament as well (Hebrews 7:18-22). Jewish priests became priests without an oath but through regular descent at the appropriate age. But Jesus became priest by an oath. A law can be annulled, but an oath lasts forever. God who can’t lie has confirmed the priesthood of Christ by His oath (Hebrews 6:16-18). “You are a priest forever according to the order of Melchizedek.” Concerning the priests:   The priests of Israel came from the tribe of Levi (Hebrews 7:11). Jewish priests made sacrifices for their sins and the people (Hebrews 5:1-3, 7:27-28). In the days of Israel, there were many priests because they would die (Heb 7:23). Concerning Melchizedek:  His name means “son of righteousness.” Salem means “peace.” Christ, like Melchizedek, is at once both king and priest (Zechariah 6:12-13).  Melchizedek was made like the Son of God (Hebrews 7:3). “According to the order…” refers to how there would be a similarity of arrangement with Christ as King and Priest like Melchizedek. It’s the idea of ‘after the order.” They were not the same person however, as some allege. “Without mother or father, without genealogy…”  This doesn’t mean he is immortal or that he didn’t have parents. Rather his birth and death not recorded. The Jews carefully traced the genealogy of other priests. There’s no mention of him being born into a priestly family. Like Christ, M “stands alone as a priest without a genealogical table to verify his line of priesthood. He was not limited to a tribe or race. His priesthood was providentially prepared like Christ’s. “Having neither beginning of days nor end of life.”  There was an age limit for priests in Israel. Furthermore, since no successor is recorded his priesthood remains permanent and changeless. The priesthood of Jesus is different than the priests of old. The Levitical priesthood did not bring about perfection or completeness (Hebrews 7:11). Therefore, a change of law was necessary (Hebrews 7:12). The Priesthood of Christ is in fulfillment of prophecy (Hebrews 7:13-17). But how?   Christ is not a priest by fulfilling the fleshly requirements, but rather He is like Melchizedek in that His priesthood is according to the power of an indestructible life as the Hebrew writer mentions in 7:16. Jesus is our final priest. His priesthood is permanent in nature (Hebrews 7:23-24).   Jesus offered Himself once for all for our sins (Hebrews 7:27).   Jesus died, but death could not stop Him as it did other priests (Hebrews 7:23-24). He always lives to make intercession. His duties will not pass to another person. Jesus was/is holy, innocent, undefiled, and separated from sinners compared to the priests of old (Hebrews 7:26).   As our great High Priest, He is able to save forever or completely (Hebrews 7:25). He can save all men who are willing to repent and be baptized. He supplies our needs. What Does This Mean for Us? For Americans, this prophecy in (Psalm 110) may not be appreciated as it should. The significance of Christ as our High Priest may not always register. But it should! To the Jews, the High Priest stood between him and God. They administered sacrifices for their sins, and therefore his role was extremely important. The Hebrew writer is not making a comparison of the first covenant and the second as bad vs. good. Rather, it’s Good vs. Better. What we have in Christ is FAR BETTER! Jesus is far superior than other priest that’s lived. Therefore, we should have great Trust and Assurance in Him and what He accomplished and has ushered in. What can we take away from this brief study of Psalm 110? Let us appreciate the richness of the Psalms. These Psalms should strengthen our faith and confidence in Christ’s work. Jesus reigns in Heaven and His kingdom has been established. Jesus is King and He must reign in our hearts. Jesus as our High Priest is merciful and faithful and will come to our aid (Hebrews 2:17). Jesus as our High Priest is reason for us to remain faithful. He can give us the help we need. He’s already provided us with our greatest need (Hebrews 4:14-16). We can all approach God’s throne in prayer through Christ with great confidence. Isn’t this even more reason for us to be people of prayer? Because He is our Great High Priest, we are a part of a better covenant with better promises. This is reason for us not to lose confidence in our salvation or our Savior (Hebrews 8:1-6).

For many years, skeptics of the Bible claimed that the Hittites were a fictional people. The Scriptures mention them often—from Abraham to David to Ezra—yet for centuries, archaeology had no evidence of their existence. That changed dramatically in the late 1800s and 1900s, when discoveries finally confirmed what the Bible had long recorded. Before looking at the archaeological evidence, it helps to see where the Hittites appear within the biblical timeline . A Biblical Overview of the Hittites Who Were They? The Bible identifies the Hittites as descendants of Heth , who was a son of Canaan , who was a son of Ham , one of Noah’s sons (Genesis 10:6, 15). “Sons of Heth” and “Hittites” are used synonymously throughout Scripture. Because we are working with genealogical ages rather than specific BC dates, it is most accurate to present the Hittites within the relative biblical timeframe , not as exact calendar years. The Hittites in the Patriarchal Era Abraham The Hittites appear prominently during Abraham’s lifetime: Genesis 23 – Abraham buys the cave of Machpelah from the sons of Heth . Genesis 25:8 – Abraham dies still dwelling among them. This places the Hittites firmly in the early patriarchal world. Isaac, Jacob, and Esau The next generation encounters them as well: Genesis 26:34 – Esau marries two Hittite women. Genesis 27:46 – Isaac and Rebekah fear Jacob will do the same. By this stage, Hittite families are clearly well established in the region of Canaan. Joseph By the end of Genesis, the Hittites are still present (Genesis 50:13), and at this point they have already existed for several centuries within the biblical narrative. The Hittites in the Time of Moses, Joshua, and the Judges Numbers 13:29 – During Moses’ day, the Hittites are listed among the peoples of Canaan. Joshua 3:10 – Joshua identifies them as one of the nations God will drive out. Judges 3:1 – They are still present among the remaining inhabitants after the conquest. This shows a continuous Hittite presence throughout Israel’s early national history. The Hittites in the Monarchy David 2 Samuel 11:3 – Uriah, one of David’s mighty men, is a Hittite. Solomon 2 Chronicles 8:7 – The Hittites remain among the populations under Solomon’s rule. The Hittites in the Post-Exilic Period Even after the Babylonian exile, the Hittites are still mentioned: Ezra 9:1 – Listed among the peoples of the land. Nehemiah 9:8 – Recalled again in recounting Israel’s history. This is the final biblical period in which they appear. Conclusion so far: From Abraham to Ezra and Nehemiah, Scripture presents the Hittites as a long-term, established people group present across many centuries of Israel’s history. Archaeological Discoveries That Confirmed the Hittites For centuries, critics argued that the Hittites were fictional because no archaeological evidence had been uncovered. That changed rapidly beginning in the late 19th century. 1887: The Tell el-Amarna Tablets In 1887, a cache of diplomatic letters was discovered at Tell el-Amarna in Egypt. These clay tablets, written in Akkadian, contain correspondence between the Egyptian pharaohs (Amenhotep III and Akhenaten) and surrounding kingdoms. Repeatedly in these letters, the Egyptians refer to a powerful northern kingdom called: “the land of Hatti” or “Khatti.” Scholars quickly recognized that this matched the biblical term “Hittite” linguistically, though at the time the culture behind these letters was not yet fully understood. 1906 and After: Hugo Winckler and the Royal Archive at Hattusa In 1906 , German archaeologist Hugo Winckler began excavating Boğazköy in modern Turkey. There he uncovered the ruins of Hattusa , the capital of the Hittite Empire. Among the findings: About 10,000 clay tablets and fragments from a royal archive. Correspondence, treaties, laws, mythology, and historical records. Documents written in the same language and terminology found in the Amarna letters. This discovery confirmed that the Hittites were not a minor tribal group but one of the major powers of the Late Bronze Age. 20th-Century Work: Tahsin Özgüç and the Anatolian Hittite World Beginning in the mid-20th century, Turkish archaeologist Tahsin Özgüç conducted more than fifty years of excavation at Kültepe (ancient Kanesh). His work yielded: Hittite-related inscriptions Administrative archives Artifacts, reliefs, and city structures Direct cultural links between the biblical world and the known Hittite empire By the time of his death in 2005, the cumulative evidence had firmly established the historical existence and significance of the Hittites. What the Evidence Shows Archaeology now confirms: A major Hittite empire existed in Anatolia (modern Turkey). The Egyptians interacted with this empire, as recorded in the Amarna letters. The language and names used in these inscriptions match the biblical terms. Hittite-related peoples lived in and around Canaan, as the Bible describes. The biblical references span many centuries, consistent with archaeological findings of widespread Hittite influence. While scholars distinguish between the imperial Hittites of Anatolia and various Hittite groups in Canaan, none of this contradicts Scripture . In fact, these findings have repeatedly strengthened the credibility of the biblical record. Conclusion: The Bible Was Ahead of the Archaeologists Long before archaeologists knew anything about Hattusa, the Amarna letters, or the tablets of Kültepe, the Bible consistently described a people called the Hittites living across many eras of Israel’s history. For centuries, critics claimed this was evidence of the Bible’s inaccuracy. But modern discoveries have overwhelmingly confirmed: The Hittites were real. They were powerful. They interacted with the great empires of their day. Their presence in the ancient world fits naturally with the biblical account. Once again, archaeology has moved in the Bible’s direction—not the other way around.

For many, Christmas is a season of joy, lights, and traditions. Families gather, gifts are exchanged, and cherished memories are formed. During this season, the story of Jesus’ birth is retold year after year. Yet, when we examine Scripture and history closely, there is no biblical command to celebrate Jesus’ birth on December 25—or on any day ( Luke 2:1-20 ). The Bible provides no instructions for observing a birthday; rather, it emphasizes remembering Jesus' life, death, and resurrection through the Lord’s Supper ( 1 Corinthians 11:23-26 ). While the exact date of Jesus’ birth is unknown, historical and biblical clues suggest it was likely not December 25. Luke mentions shepherds in the fields at night, pointing to a warmer season. Roman censuses—like the one Joseph and Mary traveled for—were typically conducted in milder months, not in winter. Early church records indicate December 25 was established centuries later, likely aligning with cultural festivals. And, Scripture’s focus is on Christ’s life, mission, and saving work—not a calendar date. That said, the season is not without significance. In a world filled with contradictory ideas about Jesus—some denying Him, others reshaping Him completely—this attention presents a unique opportunity. Even if imperfect, people are talking about Jesus, and every conversation is a door that can lead someone closer to the truth. We are often tempted to correct, argue, or even silently protest. Rarely does debate alone change hearts, and silence can miss opportunity. Instead, we can allow conversations to serve as bridges. When someone mentions Jesus’ birth, we can gently redirect the focus to who He really is: the Savior ( Luke 2:11 ), the Son of God ( Matthew 3:17 ), the One who offers forgiveness ( Luke 24:47 ), hope ( 1 Peter 1:3 ), and life ( John 11:25 ). The cultural picture of Jesus differs from the biblical one. Movies, songs, and decorations may emphasize a gentle infant in a manger, but rarely convey His mission, teachings, or ultimate sacrifice. Even amid these representations, we can help others see beyond traditions and images to the truth revealed in Scripture. We can point to the Jesus who healed the sick, spoke with authority, loved the marginalized, and willingly gave His life to bring us to God ( Mark 2:17, 1 Peter 3:18 ). This approach does not require protesting celebration outright, nor joining every custom uncritically. It is an invitation to think differently about honoring Jesus. The essence of our faith is not tied to a date, gift, or decoration—it is tied to Christ Himself ( John 15:4-5 ). Our ultimate celebration is not the pageantry of December 25, but the life-changing reality of following Jesus daily and remembering His death and resurrection through the Lord’s Supper. This season is an opportunity to be a light in a world darkened by distraction, doubt, and misinformation ( Matthew 5:14-16 ). When people engage with the story of Jesus—even in a simplified or cultural form—we can use it as a starting point, encourage curiosity, invite questions, and model a faith rooted in Scripture. In doing so, we honor the truth without dismissing the ongoing conversations around us. Ultimately, thinking biblically about Christmas is aligning our perspective with who Jesus is and what He came to accomplish. While we may not know His birthday, we do know His mission: to save, redeem, and draw people to Himself. When the world talks about Jesus—even imperfectly—we must engage. Often, the most effective way to point others to the real Jesus is through gentle guidance, thoughtful conversation, and a life reflecting His love ( 1 Peter 3:15-16 ). So, this season, whether we celebrate or not, do so thoughtfully. Let us honor Christ not by the calendar, but by the truth of His identity and the power of His work in our lives. Let us see conversations around us—not as annoyances to be corrected, but as opportunities to share the gospel. And let us remember that while December 25 may not mark Jesus’ birth, every day is an opportunity to proclaim His presence, love, and life-changing grace ( Psalm 96:2, Matthew 28:19-20 ).