For most of his life, Stacy French lived by his own moral code. He believed in being a good person, doing what was right, and treating others fairly. Christianity wasn’t part of his life, and for years he didn’t see a reason to change that. Two years ago, that changed. Stacy shares how discovering Christ later in life reshaped his understanding of grace. He compares his journey to the parable of the workers in the vineyard — where each worker receives the same denarius, no matter when they joined the work. For Stacy, that story became a powerful reminder that God’s grace isn’t measured by time served. His story is honest, reflective, and encouraging — especially for anyone who wonders if they’ve waited too long. “If I can help people,” Stacy says, “they need to hear my story.” Watch his full story below.

It’s one of the great conversion stories in Acts. It’s about a man named Cornelius. He was a God-fearing man in need of salvation. Him and his family would be saved. It’s a story that involves miracles. Some have had questions about Cornelius and exactly when he was saved from his sins. Was he saved when he prayed and the angel spoke to him , Acts 10:3-7 ? The answer is no. There are things we can’t deny. Cornelius had prayed to God and his prayers were heard. From that, some can assume Cornelius said the sinner’s pray and when God heard him, he was saved at that moment. But that’s not true. There’s more to the story. The angel told Cornelius to do something – send for Peter. Why? So, Peter could tell him what he must do to be saved, Acts 10:5-6; 11:14 . God’s response to his prayers did not mean that he was already saved. God responded to him so he could be told how to be saved, Acts 10:33 . This is what happened when Peter arrived. Peter preached to him Jesus, Acts 10:34-40 . Cornelius was taught about Jesus so he could have faith in Him and be baptized, Acts 10:33, 43, 47-48 . Cornelius was saved in accordance with what Jesus said in Mark 16:16 : “He who believes and is baptized shall be saved.” Was he saved when the Holy Spirit fell upon him?  The answer is no. We need to ask, why did the miracle occur? Recall the previous events in the chapter. ·       An angel of God spoke to Cornelius, Acts 10:3-6 . ·       Peter had a vision, and the Spirit told him to go to Cornelius, Acts 10:9-20 . ·       The Spirit was poured out on Cornelius and his household, Acts 10:44 . To understand why these things happened, we need a historical perspective. Cornelius was the first Gentile convert. This was a big deal. Why? Because Jews were separate from Gentiles and, up to this time, Jews made up the church. For centuries, Jews and Gentiles had no dealings with each other. This was about to change. God’s plan all along was to gather both Jews and Gentiles into one body – the church, Ephesians 3:6 . Salvation was made available to everyone. There would be no more distinction between Jew and Gentile, Ephesians 2:14 . This would prove difficult for the Jews as seen with the hesitation of even going to the house of Cornelius, Acts 10:28 . Even the Jewish brethren were angered upon hearing Peter ate with uncircumcised men, Acts 11:1-3 . The Holy Spirit fell upon Cornelius for the sake of the Jews, to show them Gentiles could be saved, Acts 10:45 . This is what Peter reported to the church at Jerusalem, Acts 11:15-18 . Cornelius was not saved immediately when the Holy Spirit fell upon him. He was saved because he obeyed the words of Jesus and was baptized for the forgiveness of sins, Acts 10: 43, 47-48 . This is what Jesus instructed in Mark 16:16. Was Cornelius saved when he spoke in tongues? The answer is no. Some may believe that when he spoke in tongues it was to prove that he had already been saved. This is false, because it’s not what the Bible teaches. Tongues were a sign for unbelievers, 1 Corinthians 14:22 . It might be asked, “If that’s true, then who was God trying to convince at Cornelius’ house?” It was to convince Peter and the Jews that Gentiles could be saved, Acts 10:47 . Though Cornelius spoke in tongues, he was not saved at that exact moment. Peter ordered him to be baptized in the name of Jesus, Acts 10:48 . This is what Jesus taught in Mark 16:16 : “He who believes and is baptized shall be saved.” In the conversion stories in Acts, everyone believed and did the same thing to be saved, Acts 10:34-35 . God shows no partiality. We must do what Cornelius (and all the converts in Acts) did to be saved. Cornelius was a good man but was a man still in need of salvation. He heard the good news of Jesus; he believed what he heard; and he obeyed it by being baptized in the name of the Lord, Acts 10:48 . That’s how he was saved. It’s how we can be saved today!

In Acts 2 , Peter stands before a crowd and speaks with striking boldness: “Men of Israel, hear these words… Jesus of Nazareth… you have taken by lawless hands, have crucified, and put to death.”  These are not gentle words. Peter is addressing people who may have had a direct role in the death of Jesus, and he does not soften the accusation. You crucified Him. It’s hard to imagine what it must have been like to stand in that crowd. To hear those words and realize that the man Peter is describing—the one attested by God through miracles and signs—is the same man they watched suffer and die. It raises an uncomfortable question: What would I have done if I had been there? We like to think we would have stood with Jesus. We tell ourselves we would never have shouted “Crucify Him,” never mocked Him, never turned our backs. Yet Scripture reminds us how fragile that confidence is. Even Peter—who boldly insisted he would never deny Jesus—rejected Him three times only hours later. The question isn’t what we hope  we would have done. The question is whether we truly know our own hearts. There’s a line in a familiar song that captures this reality well: “I’m the one… every time I sin on earth, I know that I’m the one.”  We weren’t standing in Jerusalem two thousand years ago, but every time we turn our backs on Jesus and choose sin, we share in the guilt. Every act of rebellion, every moment of willful disobedience, aligns us with the crowd that rejected Him. That truth is difficult to face, but it’s also what makes the grace of the cross so overwhelming. Even knowing who we are and what we would do, Jesus still went to the cross. He still allowed Himself to be delivered according to God’s determined purpose. He still suffered and died so that forgiveness could be offered—even to those who nailed Him there. The cross forces us to confront both our guilt and God’s love at the same time. We are responsible, yet we are invited to be forgiven. That tension is at the heart of the gospel. When we think about the crucifixion, it isn’t meant to leave us in despair. It’s meant to humble us, change us, and draw us closer to the One who loved us enough to die in our place—even when we didn’t deserve it.

Lot’s Choice in Genesis 13 Genesis 13:5–13 records a familiar moment in Scripture: Lot is given the opportunity to choose where he will live. Faced with a decision about land, security, and prosperity, Lot looks out and selects what appears to be the best option. On the surface, it looks wise. In reality, it becomes one of the most consequential mistakes of his life. Choosing Foolishly vs. Foolishly Choosing There are two important ideas worth separating here. One is choosing foolishly —making a decision where the thing chosen turns out to be harmful. The other is foolishly choosing —using a flawed method to make decisions in the first place. Lot’s story reflects both. Lot chose land that looked rich, fertile, and prosperous, but the people of that land were wicked, violent, and immoral. The very next chapters describe war, captivity, and destruction. Lot is caught in conflict, loses possessions, and eventually watches the city he chose be destroyed by God. Abraham even attempts to intercede for the city, but righteousness is scarce. By every measure, the place Lot chose was not a good place to dwell. But beyond the outcome, the way Lot made his decision is just as telling. Genesis 13:10 suggests a quick evaluation—he looked, assessed what appeared best, and chose. There’s no indication of prayer, counsel, or spiritual consideration. It appears to be a decision based largely on appearance and immediate benefit, and that method of choosing is dangerous. Where We Place Ourselves This principle extends beyond geography. One clear application is where we live and the environments we choose . Scripture doesn’t give a command about specific locations, but it does warn us about influence. “Bad company corrupts good morals.” The environment we place ourselves in—especially for ourselves and our families—matters. Lot placed himself in a land marked by war and immorality. While we can’t say that environment alone caused every outcome in his family, it certainly didn’t help. At the same time, environment isn’t everything. Good morals can influence bad environments when faith is strong. Still, there is no denying that environment and faith influence each other, making this a decision worth careful thought. Where We Spend Our Time The same idea applies to how we spend our time. It’s not only about where we live, but where we choose to be and who we choose to be with. Some argue that as long as they aren’t personally engaging in sinful behavior, it’s fine to remain in places where immorality is common. Scripture pushes us to ask a deeper question: why are we there? According to Ephesians 5, the Christian’s interaction with darkness has a purpose—to expose it. If our presence isn’t shining light or pointing others toward God, remaining in those environments becomes difficult to justify. There is a difference between being a light and slowly allowing that light to dim or be hidden. The Influence of People Closely connected is the question of who we spend our time with . Lot lived among wicked people, and their influence shaped his environment. Scripture warns that bad company corrupts good morals, often gradually and quietly. With fellow Christians, letting our light shine is usually easier. With non-Christians, the challenge is whether our faith remains visible or is set aside to avoid conflict. Agreements that silence spiritual conversations do not align with Jesus’ call to let our light shine. Friendships, dating relationships, and marriages all deserve serious consideration because anything that consistently suppresses faith becomes a spiritual danger. Where We Sow Our Seed Another area where foolish choosing appears is in evangelism —deciding who we will teach and where we will invest spiritual effort. While no one is unworthy of hearing the gospel, we often make selective decisions based on comfort, perceived receptiveness, or fear of rejection. Scripture does not give us that freedom. We are called to share the gospel broadly and trust God with the results. Being selective about who deserves our effort or time can itself become a foolish way of choosing. The Only Place That Truly Matters All of these decisions—places, people, time, and priorities—point to a deeper truth. Every earthly location is temporary. Lot and Abraham were choosing places to dwell, not permanent homes. Hebrews reminds us that Abraham understood this well: he was looking for a city whose builder and maker is God. Choosing a place on earth matters, and we can go about that choice in very foolish ways. But there is no truly “best place on earth.” The best place is not found on a map. It is found in a life oriented toward God, with eyes fixed beyond what is temporary and toward what lasts forever.

In Nehemiah chapter eight , we find God’s people gathered together. This moment gives us a powerful picture of how God’s word was presented and received. A request was made for Ezra the scribe to bring out the Book of the Law (v.1). Men, women, and children were present—not just to hear, but to understand (v.2). As Ezra read, the people were attentive (v.3). He stood on a wooden podium that had been made for this very purpose (v.4), and as the Law was read, the people stood in reverence (v.5). Ezra “blessed” God—not because God lacked anything, but because Ezra gave praise and honor to Him. The people responded with “Amen,” meaning “I agree” or “so be it,” offering praise and honor to God in their worship (v.6). The Law was read, listened to, and explained (v.7). The sense of what was read was given so the people could understand it (v.8). And after hearing God’s word, the people responded with humility (v.9). There is a great deal for us to learn from this section of Scripture. If someone were to ask you, “What makes a good sermon?”  how would you respond? For those in the world—and even among religious denominations—many answers might be given. Some may say a good sermon is dynamic. Others may say a short sermon that allows them to get to the ball game is perfect. Some believe popularity, influence, or personality make a sermon good. Others want something that doesn’t step on their toes too much—something that makes them feel good or makes them laugh. Still others judge a sermon by the response at the front. But what makes a good sermon according to Scripture ? And if we ask that question, we must also ask, “What makes a good audience?”  After all, preaching is done to an audience. Case Studies in Preaching The Bible is filled with men who preached. They had different styles, abilities, and responses. Apollos, described in Acts 18:24–26, was knowledgeable and born in Alexandria. He was mighty in the Scriptures—well versed in God’s word. He had been instructed in the way of the Lord and was accurate in many things he taught. He was zealous, bold, and had an audience that listened. Yet Apollos had a doctrinal issue concerning his understanding of baptism. This reminds us that good preaching is not merely boldness, fervor, or knowledge. Those are wonderful qualities—but truth is essential. Without truth, preaching will not work or be pleasing to God. Ezekiel preached during the days of captivity. He had an audience that came to hear him. To them, his words were like a sensual song—pleasant to listen to. Ezekiel was bold and persistent, yet the majority did not listen. Nothing was wrong with his preaching. The problem was the hearts of the hearers. John the Baptist preached repentance—an unpopular message. He properly judged his audience and his preaching caused people to listen and change. That certainly contributes to a good sermon. Yet his preaching put him in prison and eventually cost him his life. John was both bold and humble. Many today might say a constant message of repentance is not uplifting—but it is right. Then there is Jesus. What better preacher could there be? His Sermon on the Mount was filled with blessings, warnings, illustrations, and teaching where people lived. His message challenged His audience and often angered many. His sermons varied in length and style. Every sermon He preached was good—yet many still walked away. His preaching eventually cost Him His life, not because of false doctrine, but because of truth. Throughout Scripture, we see many different styles of preaching and many different men who preached. What Makes Good Preaching—and a Good Audience? Preaching is often subjective in the eyes of men. Preferences vary. But Scripture gives us concrete facts to guide us. First, truth  must be preached. We must begin with God—what He demands and expects. A man may dress well, speak clearly, and quote Scripture, but if he is not preaching truth, he is not pleasing to God or to faithful brethren. Truth matters. Second, understanding  must be given. God’s word must be heard and understood. What makes good preaching is truth presented and explained in a way people can grasp, so they can know God’s will for their lives. Third, God must be glorified . One preacher said it well: it’s not about people saying, “That was a great sermon,” but rather, “What a great God we serve.” The emphasis must always be on God, not the man. Fourth, conviction matters . On the Day of Pentecost, people were convicted. Scripture was taught and explained. Receptive hearts responded, and thousands were saved. At other times, only a few responded—but the message did not fail. God’s word is designed to convict, and results belong to Him. What Makes a Good Audience? The answers bring us back to Nehemiah. All families were present—men, women, and children. Families worshiped together, just as we see elsewhere in Scripture. Worship was not divided by age or preference. The people were attentive. They came with open ears and open hearts, ready to hear and understand God’s word. While preachers play a role, the audience must come with proper motives and a receptive heart. They were responsive. Some audiences hear and respond with stubbornness, but the people in Nehemiah responded with humility. God’s word should always create a response—repentance, steadfastness, assurance, joy, or mourning over sin. How we come to hear the message matters. Some people sought Jesus for the wrong reasons and left disappointed. Others heard truth but were hindered by wrong motives or prejudice. This forces us to ask: Why do we come to worship and hear God’s word?  Is it to be entertained? Out of guilt? Or because we want to know God, His word, and His will for our lives? Conclusion In Luke 4, Jesus read from Scripture and explained it. At first, the people spoke well of Him, calling His words gracious. But when He challenged them, their praise turned to anger. The question remains for us: When we hear God’s word, how will we respond?

James gives a simple warning that cuts against how most of us naturally think. He describes people who confidently say, “Today or tomorrow we will go into such and such a city, spend a year there, engage in business, and make a profit.” James isn’t condemning planning or hard work. He’s addressing the attitude behind our plans—the confidence that says, “I’ve got this. I’m in control. My future is secure because I’m smart enough to build it.”  James reminds us of the truth we forget too easily: life is fragile, and we do not know what tomorrow holds. The Problem Isn’t Planning—It’s Self-Confidence In James’ day, men often traveled to find the best market for their business. They would leave home, invest time and resources, and take risks in hopes of returning successful. It required confidence, but it also carried great uncertainty. James uses that kind of plan as an illustration of a deeper problem—people speaking as though life is guaranteed and success is assured. But James makes it clear that we have no control over how long we live or what tomorrow brings. That’s why he says the proper mindset is, “If the Lord wills, we will live and also do this or that.” He isn’t insisting on certain words, but on an attitude that recognizes God’s authority over our lives and our plans. What Is Your Foundation? James’ warning forces us to ask what we are building our lives on. We all understand foundations. Whether it’s a tower, a house of cards, or a home, everything depends on the base. If the foundation fails, the entire structure collapses. James is asking whether our foundation is our education, our job, our discipline, or our ability to work hard. While those things may be good gifts, they are not stable foundations. Jobs disappear, health fades, and plans fall apart. Anything other than God will eventually fail. When Confidence Turns Into Arrogance James calls it arrogance when we boast in our own plans and success, because it ignores reality. We are not in control. That is why he says such boasting is evil. He closes the thought with a striking statement: “To one who knows the right thing to do and does not do it, to him it is sin.” In context, the right thing is trusting God, submitting to His will, and planning life with His providence in mind. Once we understand the uncertainty of life, choosing to live as though we control it becomes sin. When Planning Becomes Living for This World Right after this warning, James turns his attention to people who have devoted their lives to storing up treasure on earth. That transition is intentional. When confidence is placed in this life, wealth often becomes the goal. Paul addresses the same danger in 1 Timothy 6, reminding us that we brought nothing into the world and can take nothing out of it. Material things do not last. Chasing them can lead to temptation, grief, and spiritual ruin. The issue is not having wealth, but placing hope in it. Riches are uncertain, but God is not. The Better Goal: Be Rich Toward God Paul urges Christians to pursue something far greater—righteousness, godliness, faith, love, perseverance, and gentleness. These are the things that last and form a foundation capable of leading to eternal life. Along with that pursuit comes a responsibility to be generous and ready to share. This sharing goes beyond money. It reflects true fellowship—active participation in one another’s lives, meeting needs, encouraging one another, and working together as the body of Christ. The early church lived this out, ensuring no one was left in need and devoting themselves to life together. The Question That Remains All of this brings us back to the heart of James’ message. Who are we trusting to carry us through life—ourselves or God? When things go well, where does the glory go? And when things fall apart, what remains standing? James is not telling us to stop planning. He is telling us to stop trusting ourselves as though tomorrow is guaranteed. If God’s will is our foundation and heaven is our goal, then nothing in this life can ultimately defeat us. “If the Lord wills, we will live and do this or that.” That isn’t just a phrase—it’s a foundation.

Hating sin is not a popular idea. It sounds harsh, extreme, and uncomfortable. But Scripture makes it clear that a casual attitude toward sin is dangerous—not just to our lives here, but to our relationship with God. The question isn’t whether sin exists in our lives. The real question is how we view it . Why We Sin—and Why It’s So Dangerous Paul lists the works of the flesh in Galatians 5, and among them is selfish ambition. At the heart of sin is desire—what we want, what feels good, what brings momentary pleasure. Sin thrives when we refuse to let go of worldly desires. These things don’t just exist quietly in our lives. They destroy  things that matter—our influence, our relationships, our peace, and our joy. David is a sobering example. Driven by the flesh, he entered a sinful relationship, attempted to hide it with lies, and ultimately arranged the death of an innocent man. It’s easy to point fingers at David, but the pattern is familiar. Many of us have experienced how one lie leads to another, how sin multiplies when it’s protected instead of confronted. Paul warns that the danger goes far beyond earthly consequences. In Romans 8, he says that setting the mind on the flesh is death. Living according to the flesh leads to death. Those who practice these things will not inherit the kingdom of God. The flesh is hostile toward God and cannot please Him. That should frighten us. When something pulls us away from God, it cannot be treated lightly. If I want God—and I do—then anything that stands between me and Him must go. Completely. Developing the Right Attitude Toward Sin Paul doesn’t tell Christians to manage sin, minimize it, or coexist with it. He tells us to kill it . “If you live according to the flesh, you will die,” he says. “But if by the Spirit you put to death the deeds of the body, you will live.” Sin isn’t something to trim back—it’s part of the old self that must be destroyed. That’s why Paul uses such strong language. In Galatians 2:20 he says he has been crucified  with Christ. That word matters. Crucifixion wasn’t just death—it was humiliation, brutality, and public disgrace. It was reserved for the worst criminals, the lowest of the low. The goal wasn’t merely to end a life, but to utterly destroy the person—physically, emotionally, and socially. Paul chooses that word on purpose. When he says the old self is crucified, he’s describing an intense hatred for sin. Not something politely removed, but something torn out, beaten, exposed, and executed. Sin is not worthy of existence in the life of a Christian. When the crowd shouted, “Crucify Him!” they were declaring Jesus unfit to live. Paul teaches us to shout that same verdict at our old self. Acting on That Attitude Hatred for sin must turn into action. Paul makes it clear: the flesh will die either way. It will either die as it destroys you—or you will put it to death by the Spirit and live. In Colossians 3, Paul lays out the pattern. First, we set our minds on things above. Then we put to death what belongs to the flesh. And finally, we clothe ourselves with qualities that reflect Christ—compassion, humility, patience, love. These are not accessories. We “put them on” so they define us. This is what replaces sin. A Christian life is not empty space where sin used to be—it is filled with Christlike character. Living as Light Paul develops this further in Ephesians 5. Sin is described as darkness—something that must not remain hidden or tolerated. Christians are no longer darkness; we are light. That means we walk differently. We search for what pleases God. We fill our lives with goodness, righteousness, and truth. When we live this way, light exposes darkness—both in the world and in ourselves. Paul tells us to make the most of every opportunity because the days are evil. Every moment is a window—a chance to walk in the light before that opportunity closes. That’s why we must understand the Lord’s will, fill our minds with His truth, and let it guide our decisions. A light-filled Christian is careful, intentional, wise, and focused on what matters most. Why This Matters Sin is not something to tolerate, excuse, or negotiate with. It is deadly. If we love God, we must hate what separates us from Him. That hatred isn’t born out of anger—it’s born out of love. Love for God. Love for life. Love for what Christ died to give us. The old self must not reign. It must be crucified. Because only when sin dies can we truly live.

“Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge.” The Hebrew writer provides in this one verse a great deal of information about marriage that will benefit us all. Marriage : The Union of Marriage is from God, Genesis 1-2. God has designed and defined what marriage is (one man and one woman who both have the right before God to be married). Marriage is a blessing and has been around from the beginning. The first marriage was Adam and Eve. Jesus goes back to Adam and Eve as He spoke about marriage, separation, and divorce, Matthew 19:1-6. Marriage is to be held in honor among all. We quickly see the kind of respect and honor one should have with respect to marriage. It is not to be quickly rushed into. “This includes respect for one’s own marriage as well as the marriage of others.” [1] And the marriage bed is to be undefiled. Each husband is to love his wife as Christ loved the church. Each wife is to submit to her husband. The marriage bed (refers to the sexual union) that’s to be enjoyed between a husband and wife. “The sexual relationship is only for those who are married (1 Corinthians 7:2; Matthew 5:32; Matthew 19:4-9). God has created this relationship in the beginning, and it just as much a part of God’s design for the world as the sun and the moon (Genesis 2:24). Sexual infidelity was common in the ancient world, possibly more so among Greeks than Romans. In ancient Greek culture, it was assumed that a man would have both a wife (for bearing children) and a mistress (for sexual pleasure). Augustus outlawed adultery among Romans, but this probably only had the effect of making the practice more discreet. However, even some pagans bemoaned the loss of morality that adultery signaled. Christians ought be known as people who neither condone nor practice fornication (Ephesians 5:3). [2] “…For fornicators and adulterers God will judge…”  Those who engage in fornication and adultery face judgment before God. Godly repentance is necessary. “Fornication and adultery are not just sins against one’s flesh (1 Corinthians 6:18), they are also the manifestation of a worldly and fleshly mind and heart (Matthew 15:19) that really cares nothing for what God says. A lack of respect for God’s design for marriage betrays a preference for the gratification of the flesh rather than pleasing God, and is a step toward complete renunciation of Jesus. Conversely, having the proper attitude toward marriage is part of having a mind that is set on the things of God (Romans 8:6). God is the ultimate judge. Sometimes, people get away with things, but God sees all. He will judge accordingly. [1] Rober McAlsister commentary on Hebrews page 494 [2] Ibid

Imagine you received a letter saying that you would soon be receiving 3 million dollars as an inheritance from a family member whom you had never heard of. "Is this real...or is this a scam?" The letter looks official. The law firm who sent it is a legitimate business. All they've asked you to do is drive to their office to coordinate the wire transfer. Do you believe them? You've got two options here. First, you could ignore it. This sounds to good to be true. Who knows if this is actually real? I'd hate to waste my time for it to be fake. Second, you could look into it. After all, it's 3 MILLION DOLLARS. That might be worth at least considering. I don't know about you, but I'm going with the second option. 3 million dollars is not something I'm going to shrug off without a second glance. With that kind of money at play, I'm going at least take the time to see if it's real. Make a few phone calls, research the law firm sending the letter, asking other family members who might know this deceased benefactor. I think what's being offered is worth my time and consideration. If the 3 million is real, do you really want to have passed it up? This scenario is probably unlikely to happen, but it would be a pretty exciting opportunity, right? Potentially receiving something of immense value that would change our lives forever. Good news! This scenario is available to us all! However, it's not 3 million dollars, but it is something that could change your life forever. Literally. The offer made to you is the chance to live forever in perfect peace. No sickness, no sorrow, no pain, no loss. Simply paradise. God is making an offer to the entire world that carries such immense value, yet many in the world reject it. So many people scoff at the gospel message and choose not to pursue it, investigate it, or even consider it. If a chance at eternal life with no sickness, sorrow, pain, or loss is real, do you really want to have passed it up? This plea is to those who have not yet taken the time to consider what God is offering through the Gospel message. What God is offering to us is not something to pass up. Will you at least consider it? Spend some time to look into the offer. See if it's legitimate. I believe you'll find it's worth your time.

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 ).