Danny’s Thoughts, Reviews, and Musings

Danny Price 12/18/25 Danny Price 12/18/25

Week #3 - What Jewish Festival Season Was Yeshua (Jesus) Born In?

Blog Series Intention Recap

The Questions of Christmas series invites us to slow down and look at the Christmas story with fresh eyes. We begin by seeing how Matthew, Luke, and the Old Testament fit together to tell one true story about Yeshua (Jesus)—Israel’s King and our Savior. Then we explore how Hanukkah’s themes of light and God’s faithfulness shape the world Yeshua (Jesus) was born into. We also look at why many scholars believe Yeshua (Jesus) was likely born during the Feast of Tabernacles, when God came to dwell with His people. Finally, we discover who the magi really were and how their long journey shows that the nations have always been drawn to Israel’s Messiah.

This page is a post in the series “The Questions of Christmas.” Click here to see the rest of the posts.

Let’s jump into Week #3:

Was Yeshua (Jesus) really born in December?… This post is purely my thought process. As a kid, I struggled with the fact that Yeshua (Jesus) was probably not born on December 25. We don’t have Yeshua’s birth certificate. However, I think some clues in the Bible’s own timing point us in a different direction. When we follow Luke’s timeline and Zechariah’s priestly service, everything lines up with the fall festivals—especially the Feast of Tabernacles, or Sukkot. That feast celebrates God choosing to live right in the middle of His people, even in something as temporary and straightforward as a little booth. When we place Yeshua’s (Jesus) birth in that season, it highlights the heart of the incarnation: God stepped into our world to dwell with us.

Why it Matters:

The Bible gives timing clues for Yeshua’s (Jesus) birth by tracing the priestly service of Zechariah.
These clues suggest Yeshua’s (Jesus) birth landed during a feast season, likely Sukkot.
Sukkot’s themes—joy, God’s presence, and God dwelling with His people—fit the meaning of the incarnation.
Understanding the likely timing strengthens our confidence in Scripture and deepens our worship at Christmas.

Go Deeper:

Just a subject for Bible Nerds?

Many believers wonder whether Yeshua’s (Jesus) birth happened on December 25. Does it really matter? The Bible does not give a date, but it does provide clues—and those clues point toward a specific season on the Jewish calendar. Understanding that the season does not change the gospel but reveals to us the brilliance of God’s planning. It reminds us that God acts in history with purpose, precision, and meaning.

The Jewish festivals were not random holidays. God used the calendar for teaching His people about the Messiah. Every feast points forward to some part of His redemptive plan. If Yeshua (Jesus) was born during Sukkot, the Feast of Tabernacles, then the timing of His birth carries a message: God Himself came to dwell with us.

This week, we explore those clues and their meaning for the incarnation.

The Biblical Clues Start with Zechariah

Clue 1: Understanding the priestly divisions

Luke tells us that Zechariah—the father of John the Baptist—was serving in the Temple when an angel appeared to him:

“In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah.”
(Luke 1:5, ESV)

To find the timing of John’s conception, we need to understand the priestly schedule. According to 1 Chronicles 24, the priests were divided into 24 groups (or “courses”), each serving for one week twice a year, plus festival weeks.

The division of Abijah typically served in early summer.

This provides our first anchor point.

Clue 2: John the Baptist’s conception

Luke tells us:

“After his days of service were ended, he went to his home… Elizabeth conceived.”
(Luke 1:23–24, ESV)

If Zechariah served in the Temple around late May or early June, then John was conceived shortly after that point.

Clue 3: Six months later: the angel visits Mary

Luke also tells us:

“In the sixth month the angel Gabriel was sent… to a virgin betrothed to a man whose name was Joseph.”
(Luke 1:26–27, ESV)

This “sixth month” refers to Elizabeth’s pregnancy.

If Elizabeth conceived in early summer, then six months later, would put the announcement to Mary in December or January.

Mary conceives by the Holy Spirit shortly after.

Clue 4: Nine months after that: the birth of Yeshua (Jesus)

If Yeshua (Jesus) were conceived in the winter, then His birth would land in September or October—the time of Sukkot, the Feast of Tabernacles.

While this reasoning is somewhat guesswork, it aligns with the timing Luke gives.

Why Sukkot Fits the Birth of Yeshua (Jesus)

First, Sukkot is a feast of joy

Sukkot is one of the most joyful feasts in Israel:

“You shall rejoice before the LORD your God seven days.”
(Leviticus 23:40, ESV)

In fact, Jewish tradition calls it “the Season of Our Joy.”

Luke describes Yeshua’s (Jesus) birth with the same theme:

“I bring you good news of great joy that will be for all the people.”
(Luke 2:10, ESV)

A feast centered on joy fits the arrival of the Messiah.

Second, Sukkot celebrates God dwelling with His people

The central symbol of Sukkot is the sukkah—a temporary shelter that reminds Israel of their wilderness journey, when God’s presence dwelt among them.

John uses this same idea:

“The Word became flesh and dwelt among us.”
(John 1:14, ESV)

“Dwelt” literally means tabernacled.
John uses Sukkot language on purpose.

Third, Sukkot is associated with the coming of the Messianic Kingdom

The prophets describe a future time when all nations will come to Jerusalem to worship the King:

“…everyone who survives… shall go up year after year to worship the King, the LORD of hosts, and to keep the Feast of Booths.”
(Zechariah 14:16, ESV)

Sukkot has always had a messianic hope woven into it.

Yeshua’s (Jesus) birth during Sukkot aligns with this prophetic expectation.

Finally, Jerusalem would have been crowded—perfect for Luke’s description

Sukkot was one of three pilgrimage feasts. Jews from across the region traveled to Jerusalem. The nearby town of Bethlehem—only a short distance away—would have been overflowing.

“No room in the inn” makes historical sense during a major feast.

Other Clues that Support a Sukkot Birth

Clue 1: The shepherds in the fields

Luke writes:

“There were shepherds out in the field, keeping watch over their flock by night.”
(Luke 2:8, ESV)

Shepherds do not remain in open fields during the cold, rainy winter months. However, they do so in early fall—around September/October.

This aligns with Sukkot.

Clue 2: The symbolism of the light ceremony

During Sukkot, one of the central rituals in the Second Temple was the illumination of the Court of Women with enormous oil lamps. These lights were visible across Jerusalem, symbolizing God’s presence.

When Yeshua (Jesus) later says:

“I am the light of the world.”
(John 8:12, ESV)

He speaks during the season when Israel celebrated God’s light dwelling among them.

If He was born during Sukkot, this light imagery becomes even stronger.

Clue 3: The water-pouring ceremony

Another central Sukkot ritual was the water-drawing ceremony (Simchat Beit HaShoevah), where priests poured water at the altar, symbolizing God’s provision and the outpouring of His Spirit.

In another moment, Yeshua (Jesus) cries out:

“If anyone thirsts, let him come to me and drink.”
(John 7:37, ESV)

This also happens during Sukkot. Yeshua (Jesus) ties His identity to the feast.

What about December 25th?

First, the church never claimed December 25 as Yeshua’s (Jesus) actual birth date.

The early church did not choose December 25 because they believed Yeshua (Jesus) was born then. They picked it for symbolic reasons (as explained in Week 2).

Second, the Bible does not claim December 25.

There is no conflict between honoring the incarnation on December 25 and understanding Yeshua (Jesus) was likely born in a different season.

Finally, the meaning matters more than the calendar date

The central truth is the incarnation itself: God's entry into human history.

Why Sukkot Makes The Incarnation Even Richer

“God with us” emerges as a visible theme. Matthew writes:

“…and they shall call his name Immanuel (which means, God with us).”
(Matthew 1:23, ESV)

Sukkot celebrates God’s presence dwelling with Israel. Yeshua (Jesus) embodies that presence.

Also, the birth of Yeshua (Jesus) fulfills the symbolism of temporary shelters. The sukkah is a fragile, temporary structure. It reminds Israel that human life is temporary, fragile, and dependent.

Yeshua (Jesus) entered a fragile world, taking on human flesh. He “tabernacled” among us not in power, but in humility.

Finally, the incarnation points toward the future Messianic kingdom. Sukkot is the feast of the Messianic Kingdom—when God’s presence fills the earth. Yeshua’s (Jesus) birth during Sukkot points forward to the final tabernacle:

“Behold, the dwelling place of God is with man.”
(Revelation 21:3, ESV)

The incarnation is the beginning of that promise.

One Possible Timeline Summary

Sukkot highlights joy, and Christmas is a season of joy. Joy is not a side theme of Christmas; it is the heart of it. If Yeshua (Jesus) was born during the “Season of Our Joy,” then Christmas becomes even more meaningful.

Here is a simple summary of the biblical reasoning:

Zechariah serves during Abijah’s priestly course (early summer).
Elizabeth conceives shortly after.
Mary conceives Yeshua (Jesus) six months later (winter).
Yeshua (Jesus) is born about nine months after that (early fall).
Sukkot occurs in early fall (September/October).

The clues line up with Sukkot—not December.

How does this help me understand the concept of “The Questions of Christmas?”

Why does this matter for our celebration of Christmas?

It shows God’s precision in fulfilling His promises.

God does not act randomly. He fulfills prophecy and festival imagery with purpose and beauty.

It ties Yeshua (Jesus) deeply to Israel’s story.

The incarnation is not detached from the Old Testament. It is the fulfillment of it.

It strengthens our understanding of Scripture.

Recognizing how the biblical clues align reminds us that Scripture—from Torah to the Gospels—is one unified story.

It enriches our worship.

Whether we celebrate in December or reflect on the timing, the truth remains:
God came to dwell with us.

It confirms Yeshua (Jesus) as the Messiah

Using Israel’s feasts as prophetic signposts, Yeshua (Jesus) fulfills every part of God’s plan.

The Feast of God Dwelling with Us

The Bible does not provide a date for Yeshua’s (Jesus) birth, but it does give a season, a pattern, and a message. All the clues point to a birth during Sukkot, the Feast of Tabernacles—a celebration of God dwelling with His people.

This timing is not accidental. It is part of God’s larger story:

God preserved His people (Hanukkah).
God promised His Messiah (the Prophets).
God sent His Son to dwell with us (Sukkot).

When Yeshua (Jesus) was born, God pitched His tent among us. He entered our world, our weakness, and our darkness. The incarnation is the true tabernacle—the moment heaven touched earth.

Sukkot celebrates God’s presence. Christmas celebrates God’s arrival.
Together they sing one song: “God is with us—Immanuel.”

Danny Price 12/11/25 Danny Price 12/11/25

Week #2 - How Does Hanukkah connect with Christmas?

Blog Series Intention Recap

This page is a post in the series “The Questions of Christmas.” Click here to see the rest of the posts.

Let’s jump into Week #2:

Hanukkah and Christmas are not the same holiday, but they meet at a powerful point: God keeps His promises, preserves His people, and brings light into the darkness. Hanukkah prepares the world into which Yeshua (Jesus)—the Light of the World—was born.

Most Christians know Christmas well: the birth of Yeshua (Jesus), the manger, the shepherds, the angels, the joy of the incarnation. But fewer understand Hanukkah, the Jewish festival that appears in the background of Yeshua’s (Jesus) ministry and shapes the world He entered.

Why it Matters:

Hanukkah remembers God’s preservation of Israel when their faith was under attack.
Its themes of light, dedication, and temple cleansing set the stage for Yeshua’s (Jesus) mission.
Yeshua (Jesus) celebrated Hanukkah and used it to reveal His identity.
Seeing Hanukkah next to Christmas strengthens our understanding of the Messiah’s coming.

Go Deeper:

Two Holidays, One Story of God’s Faithfulness

Hanukkah commemorates a time when God preserved His people amid great darkness. Christmas celebrates when God sent His Son into that same darkness. One holiday looks back to God’s saving acts. The other reveals the fullness of those acts in the person of Yeshua (Jesus) the Messiah.

To understand Yeshua’s (Jesus) birth more fully, we need to understand Hanukkah’s history, meaning, and message for both Israel and the nations.

The Story Behind Hanukkah: When Faith was Under Attack

1. The world between the Testaments

After the prophet Malachi, there are about 400 years before Yeshua (Jesus) was born. This period is often called the “intertestamental” era. Though Scripture is silent, God was not inactive. Empires rose and fell—Persia, Greece, and eventually Rome.

When Alexander the Great conquered the world, Greek culture spread everywhere. This “Hellenization” pressured the Jewish people to abandon their faith, language, and identity.

2. Antiochus IV: the king who tried to erase Israel

Around 167 BC, a cruel Greek ruler named Antiochus Epiphanes tried to destroy Jewish worship. He outlawed:

Sabbath observance
Temple sacrifice
Circumcision
Reading the Torah

He forced Jewish people to eat pork and worship Greek gods. He defiled the Temple by sacrificing a pig on the altar and setting up an idol to Zeus. This was more than oppression—it was an attempt to erase God’s covenant people from history.

3. The Maccabean revolt: God works through faithful people

A priestly family—the Maccabees—refused to bow. They led a revolt to reclaim Jerusalem. Though they were outnumbered and outmatched, God gave them victory. After three years of battle, they entered the Temple, tore down the pagan altar, rebuilt the holy altar, and rededicated the House of God.

This rededication is the source of the name Hanukkah, which means “dedication”.

4. The miracle of the oil

Jewish tradition says that when the Maccabees entered the Temple, they found only enough oil to light the menorah for one day. But God sustained it for eight days until new oil was ready. This is why Hanukkah lasts eight nights.

Whether one emphasizes the miracle or the military victory, the message of Hanukkah is clear: God preserves His people and their worship.

What Hanukkah meant for Yeshua’s (Jesus) World

1. Hanukkah restored the Temple where Yeshua (Jesus) would later teach

The Temple that the Maccabees purified is the same Temple where:

Yeshua (Jesus) was dedicated as a baby (Luke 2:22–38)
Yeshua (Jesus) taught as a rabbi (John 7–10)
Yeshua (Jesus) confronted religious leaders (Matthew 21–23)
Yeshua (Jesus) announced His identity (John 10)

If Antiochus had succeeded, there would have been no Jewish people, no Temple, and no preserved line of David. Hanukkah is one of the reasons the world was ready for Messiah.

2. Hanukkah kept alive the hope of the coming King

Oppression made Israel long even more deeply for the Messiah who would:

Cleanse the Temple
Overthrow wicked rulers
Restore God’s kingdom
Bring true light

By the time Yeshua (Jesus) was born, Israel was ready—aching—for deliverance.

3. Hanukkah deepened the longing for light

Darkness was not just political. It was spiritual. The Scriptures often describe salvation as light breaking into darkness:

“The people who walked in darkness have seen a great light.”
(Isaiah 9:2, ESV)

“The LORD is my light and my salvation.”
(Psalm 27:1, ESV)

Hanukkah kept this imagery alive for generations.

So when Yeshua (Jesus) said:

“I am the light of the world.”
(John 8:12, ESV)

His listeners heard it in the glow of Hanukkah lamps.

Yeshua (Jesus) Celebrated Hanukkah (And Made A Claim during It)

1. Yeshua (Jesus) goes to Jerusalem during Hanukkah

John 10 records:

“At that time the Feast of Dedication took place at Jerusalem. It was winter… And Yeshua (Jesus) was walking in the temple.”
(John 10:22–23, ESV)

The Feast of Dedication is Hanukkah. Yeshua (Jesus) is there, in the Temple that the Maccabees reclaimed, teaching about His identity.

2. Yeshua (Jesus) uses Hanukkah themes to explain who He is

During Hanukkah, people remembered:

Light overcoming darkness
Truth overcoming lies
A faithful remnant overcoming an evil king
The Temple being cleansed
God’s presence returning

Right in that setting, Yeshua (Jesus) says:

“I and the Father are one.”
(John 10:30, ESV)

This is not a coincidence. Yeshua (Jesus) uses Hanukkah to reveal His unity with the Father.

3. The leaders understood exactly what He meant

The Jewish leaders pick up stones to kill Him—not because they misunderstand, but because they understood His claim to deity:

“You, being a man, make yourself God.”
(John 10:33, ESV)

Hanukkah is not just a backdrop. It is the context in which Yeshua (Jesus) announces that He is the true, eternal Shepherd of Israel—the very One the Maccabees fought to honor.

How Does Hanukkah Connect with Christmas

Hanukkah doesn’t connect on the surface. Hanukkah is a Jewish festival, but it doesn’t have Old Testament significance. Hanukkah’s timing is tied to the historical event. The rededication of the Temple took place on the 25th of Kislev in 164 BC, after the Maccabees defeated Antiochus.
Jews kept the celebration on the same Hebrew date every year.

December is the usual overlap. Most years, the celebration falls somewhere between late November and late December, making Hanukkah a “winter holiday” and often overlapping with the Christmas season. So what can we see in both holidays.

1. Both holidays highlight God’s faithfulness

Hanukkah shows God keeping His covenant by preserving Israel. Christmas shows God keeping His covenant by sending His Son.

In both, God is faithful to His promises.

2. Both holidays celebrate God bringing light into darkness

Hanukkah lights remind us of God’s sustaining power. Christmas lights remind us of the Light of the World.

When you put the two together, the message is clear:
God shines light in every kind of darkness—political, spiritual, internal.

3. Both holidays show God’s heart for His people

Hanukkah shows God does not abandon Israel. Christmas shows God comes near to save.

In Yeshua (Jesus), the Light came not just to restore a Temple, but to redeem humanity itself.

4. Hanukkah helps Christians understand the world Yeshua (Jesus) was born into

Without Hanukkah:

There would be no Jewish Temple for Yeshua (Jesus) to enter.
There would be no intact Jewish identity.
The Davidic line might not survive.
The faithful remnant might disappear.

God preserved Israel so that the Messiah could come from Israel.

5. Hanukkah sets up the nativity

Think of it this way:

Hanukkah: God preserves His people.
Christmas: God comes to His people.

Hanukkah is the shield.
Christmas is the Savior.

They are different events, but one story.

A Closer Look at Yeshua (Jesus) as the Light of the World

1. Light is a major theme in the prophets

The prophets promise a coming King whose glory shines like light:

“Arise, shine, for your light has come.”
(Isaiah 60:1, ESV)

“The LORD will be your everlasting light.”
(Isaiah 60:19, ESV)

These prophecies echo during Hanukkah.

2. Yeshua (Jesus) fulfills the longing for light

Yeshua (Jesus) says:

“I am the light of the world.”
(John 8:12, ESV)

This aligns with Hanukkah’s central symbol. The menorah in the Temple always pointed to God’s presence. Yeshua (Jesus) is the ultimate presence of God among His people.

3. Light reveals truth, exposes sin, and brings hope

When Yeshua (Jesus) enters the world:

He reveals the truth about God.
He exposes darkness in the human heart.
He brings hope to all nations.

This is why the angels say:

“Glory to God in the highest… peace among those with whom he is pleased!”
(Luke 2:14, ESV)

The birth of Yeshua (Jesus) is the true light shining, not for eight days, but forever.

How does this help me understand the concept of “The Questions of Christmas?”

Two Lights, One Story of Redemption

Hanukkah and Christmas come from different parts of history, but they point to the same faithful God. Hanukkah reminds us that God preserves His people no matter the darkness around them. Christmas announces that the Light has come into the world to save us all.

When we understand Hanukkah, we see Christmas with deeper clarity. Yeshua (Jesus), the Light of the World, stepped into a world God had protected—through war, empire, and oppression—so that the Messiah, promised in Scripture, would come exactly as God said.

The Light has come. And the darkness has not overcome Him (John 1:5).

Why Should Christians Care About Hanukkah?

1. Hanukkah protects the story of Christmas

If God had not preserved Israel, the Messiah could not come as promised. Hanukkah kept the lineage, the Temple, and the Scriptures intact.

2. Hanukkah enriches our understanding of Yeshua (Jesus)

We see Yeshua (Jesus) not as a figure floating in history, but as Israel’s Messiah who enters a story filled with struggle, hope, and promise.

3. Hanukkah shows God’s love for the Jewish people

God fights for His people. He preserves them. He keeps His promises. This matters today, not just historically.

4. Hanukkah strengthens our worship at Christmas

When we see what God protected, we appreciate even more what God provided.

Christmas is the gift.
Hanukkah is the preparation.

Hanukkah and Christmas may come from different moments in history, but together they tell one story of a faithful God who protects His people and brings light into the darkness. Hanukkah reminds us that God preserved Israel, guarded the Temple, and kept alive the hope of the coming Messiah. Christmas celebrates the moment that hope took on flesh and dwelt among us. When we see these two holidays side by side, we recognize that the Light of the World entered a world God Himself had already prepared and protected. In both celebrations, we hear the same message: God keeps His promises, God fights for His people, and God’s light still shines in the darkness.

Danny Price 12/4/25 Danny Price 12/4/25

Week #1 - How Do the Gospels of Matthew and Luke Connect With The Old Testament?

Blog Series Intention Recap

This page is a post in the series “The Questions of Christmas.” Click here to see the rest of the posts.

Let’s jump into Week #1:

One story, two different sets of eyes… Matthew and Luke are telling the same Christmas story, just from different seats in the room, and both lean on the Old Testament to show that Jesus really is Israel’s promised Messiah. Matthew highlights Jesus as the true King in David’s line, while Luke shows how His birth brings God’s salvation and joy to every kind of person. Their perspectives don’t compete—they complete each other—and together they give us a fuller picture of Jesus’s early life. Both writers remind us that God kept every promise He made, from the virgin birth to the line of Abraham to the prophecies spoken centuries before. When we hold their accounts side by side, Christmas becomes a bright reminder of God’s faithfulness and the hope we have in our Savior.

Why it Matters:

Matthew writes to show Jesus as the Messiah promised to David and Abraham.
Luke writes to show Jesus as the Savior whose birth brings joy to all people.
The Old Testament prophecies give the backbone of both accounts.
Seeing the unity strengthens our confidence in the incarnation.

Go Deeper:

ONE STORY, TWO WINDOWS

Every December, we read the Christmas story. But often, we read Matthew’s and Luke’s accounts as if they were separate. The stories feel different. Matthew discusses Joseph, the Magi, Herod, and the flight to Egypt. Luke talks about Mary, the shepherds, Zechariah, and the songs of praise that fill the Temple.

Some of us wonder:

“Why do the stories not sound the same?”
“Did Matthew and Luke disagree?”
“Which one is right?”
“Why does the Old Testament matter for Christmas at all?”

The answer is simple and essential: Matthew and Luke tell the same story from different angles, but both rely on the same promises. Christmas is not two stories. Christmas presents a unified story of Scripture’s final confirmation that the God of Israel keeps His covenant.

To understand Christmas, you have to understand both gospel writers and the entire Old Testament standing behind them.

Why did Matthew tell the story as he did?

1. Matthew writes to show Yeshua (Jesus) is the promised King of Israel.

Matthew opens his Gospel with a genealogy. Matthew 1 often seems like just a list of names, and it often feels like God is just trying to bore the reader. This list is a story in a single paragraph. Matthew writes:

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham”
(Matthew 1:1, ESV)

Matthew was writing a mission statement.

Son of Abraham: Yeshua (Jesus) is the One who brings the blessing promised in Genesis 12:3.
Son of David: Yeshua (Jesus) is the King promised in 2 Samuel 7:12–16.
Jesus Christ: the Messiah—HaMashiach, the Anointed One.

Matthew is showing his Jewish readers that the story they have hoped for has arrived.

2. Matthew tells the story through Joseph’s eyes.

Matthew brings Joseph to the center, not because Mary is unimportant. Matthew focuses on Joseph’s legal authority, placing Yeshua (Jesus) in David’s royal line. Adoption gives Yeshua (Jesus) the legal right to David’s throne.

Joseph’s role answers the question: “Is Jesus truly the Davidic King?”

Matthew’s answer: Yes. Without Joseph, Jesus would not stand legally in the royal line.

3. Matthew highlights prophecy at every turn.

Matthew repeats a pattern throughout chapters 1–2:

“All this took place to fulfill what the Lord had spoken by the prophet…”
(Matthew 1:22, ESV)

He quotes Isaiah, Micah, Hosea, and Jeremiah. Why?
Because Matthew wants the reader to see that Jesus does not appear from nowhere. His standing rests on the foundation of Scripture.

Here are some key Old Testament promises Matthew highlights:

Virgin birth — Isaiah 7:14
Birth in Bethlehem — Micah 5:2
Exile imagery — Hosea 11:1
Weeping over lost children — Jeremiah 31:15

To Matthew, the entire story of Israel funnels into the birth of the Messiah - Yeshua (Jesus).

4. Matthew tells about the magi and Herod.

Why does Matthew include the magi but not the shepherds?

Because the magi show that the nations recognize Israel’s King, and Herod shows the conflict around the rightful throne of David. These are kingdom themes. Matthew wants readers to see Yeshua (Jesus) as the true King. Adding the shepherds to the story would distract from the royal feel of Matthew’s story. Shepherds were considered unclean because of their connection with animals, blood, and living in the open fields.

Why did Luke tell the story as he did?

1. Luke writes as a careful historian.

Luke opens his gospel with one of the most explicit statements of purpose in the New Testament:

“…having followed all things closely for some time past, to write an orderly account for you…”
(Luke 1:3, ESV)

Luke investigates eyewitnesses. He interviews people. He writes to Theophilus, likely a Gentile official. His goal is clarity, confidence, and accuracy.

Matthew writes like a rabbi.
Luke writes like a historian and physician.

2. Luke focuses on Mary, Zechariah, Elizabeth, Simeon, Anna.

Luke tells the story from the inside—from the hearts of faithful Jewish believers living at the end of the Old Testament era. He shows the joy of those waiting for redemption.

Luke wants readers to understand:

Jesus’s birth is good news for the humble.
God keeps His promises to ordinary people.
Redemption comes in surprising ways.

Luke focuses on song, worship, and joy because that is what the incarnation brings.

3. Luke emphasizes “good news for all people.”

The angel says to the shepherds:

“Fear not… I bring you good news of great joy that will be for all the people.”
(Luke 2:10, ESV)

This is Luke’s theme: the birth of Jesus is global good news, not just a national blessing.

4. Luke ties Jesus to both Israel’s story and the world’s salvation

Luke gives two genealogies:

One through Mary (biological descent)
One all the way back to Adam (universal descent)

Why Adam?
Luke is showing that Jesus is the Savior of the whole human race.

THE OLD TESTAMENT AS THE FOUNDATION

Matthew and Luke tell the story differently, but the roots are the same. The Old Testament is not background decoration. It explains everything in the Christmas story.

Here are the primary Old Testament themes that both writers rely on:

1. The Promise of a Deliverer (Genesis 3:15)

The first promise of salvation shows that the Messiah will be born of a woman and will defeat evil. The virgin birth connects directly to this promise.

2. The Promise to Abraham (Genesis 12:1–3)

The Messiah would come from Abraham and bless the nations. Matthew highlights Abraham. Luke shows the nations coming near.

3. The Promise to David (2 Samuel 7:12–16)

God promises an eternal King. Matthew clearly emphasizes this. Luke echoes it when Gabriel says:

“The Lord God will give to him the throne of his father David.”
(Luke 1:32, ESV)

4. The Prophetic Hope of Isaiah

Isaiah anchors both gospel accounts:

Isaiah 7:14 — The virgin will conceive.
Isaiah 9:6–7 — A child will be born who is Mighty God.
Isaiah 40 — A voice will prepare the way of the Lord (John the Baptist).

5. The Bethlehem Prophecy - Micah 5:2

Matthew cites it, but Luke confirms it by showing the census that brings the family there.

6. The theme of God dwelling among His people

The birth of Jesus fulfills the tabernacle imagery:

“And the Word became flesh and dwelt [literally: ‘tabernacled’] among us.”
(John 1:14, ESV)

Both gospels show God returning to His people.

7. The suffering and opposition of God’s chosen Servant

Herod’s violence parallels the patterns seen in Pharaoh and other enemies of God’s people. Matthew—especially—highlights these parallels.

THE UNITY OF THE GOSPEL ACCOUNTS

1. The differences are complementary, not contradictory

If two witnesses tell a police officer the exact same story word-for-word, the officer becomes suspicious. Real witnesses tell the truth in different ways.

Matthew and Luke do the same.

Matthew emphasizes the kingdom.
Luke emphasizes the incarnation’s joy.
Both emphasize God’s promises.
Both present the same Messiah.
Both rely heavily on the Old Testament.

2. The timelines can be harmonized

Luke records the earlier events:

Annunciation, Elizabeth and Zechariah, Mary’s praise, the shepherds.

Matthew records events after the early days:

The magi, the escape to Egypt, Herod’s cruelty, the return to Nazareth.

When combined, they form a coherent timeline.

3. The theology is unified

Matthew: “Jesus is the promised King.”
Luke: “Jesus is the Savior for all.”

Both depend on the same Scriptures. Both show God keeping His Word. Both present Christmas as God entering history to save His people.

How does this help me understand the concept of “The Questions of Christmas?”

ONE STORY OF ONE SAVIOR

When we bring Matthew, Luke, and the Old Testament together, Christmas becomes clearer and stronger. We see the birth of Yeshua (Jesus) not as a sentimental story, but as the arrival of God’s Messiah at a specific moment in history. The gospel writers are not competitors. They are faithful partners telling one story from two angles—one King, one Savior, one hope for the world.

WHY THIS MATTERS FOR US TODAY

1. We trust the Scriptures more deeply

Seeing the unity of the accounts strengthens confidence in the inspiration of Scripture.

2. We understand God’s faithfulness

God made promises thousands of years before Jesus was born. He kept them exactly. Christmas proves God does not fail.

3. We see the Messiah clearly

Yeshua (Jesus) is not a vague religious figure. He is the King promised to Israel and the Savior promised to the nations.

4. We worship with knowledge

Christmas becomes richer when we see it through the lens of biblical prophecy.

5. We see the Old and New Testaments as one story

The Bible is not a collection of random books. It is one unified narrative leading to Christ.

Christmas is the fulfillment of God’s promises. Yeshua (Jesus) is the Messiah of Israel and the Savior for the nations. The story is one. The Scriptures are one. The Savior is one.

Danny Price 12/1/25 Danny Price 12/1/25

The Questions of Christmas

Blog Series Intention Recap

This post is the main page of the series “The Questions of Christmas.”

Danny Price 11/27/25 Danny Price 11/27/25

Week #4: New Creation: The End That Was There in the Beginning

Blog Series Intention Recap

This series will explore the grand story of Scripture—from Creation to Consummation—showing how every part of the Bible contributes to the overarching narrative of God’s redemption through Messiah. We will see the Father’s design for humanity to dwell with Him in covenant love and reflect His image in the world. Scripture reveals how God chose a people to carry His blessing and preserve the hope of salvation for all. From that people, Yeshua (Jesus) stands as the living center of Scripture, fulfilling every covenant and restoring fellowship between God and His creation. Finally, we see the complete over-story, as heaven and earth are renewed and the Father once again dwells with His redeemed people forever. From Genesis to Revelation, the same heartbeat sounds: “I will be their God, and they shall be My people.”

This page is a post in the series “Over-story: The Meta-Narrative of Scripture.” Click here to see the rest of the posts.

Let’s jump into Week #4:

The story of Scripture ends the same way it began - with God dwelling among His people. From the first garden to the final city, His desire has never changed: to live in relationship with those He created. Through Yeshua (Jesus), the separation caused by sin is healed, and the presence of God that once walked in Eden now fills every corner of creation. What was lost at the beginning is not just recovered—it’s renewed, expanded, and made everlasting in His Kingdom.

Why it Matters:

Yeshua’s (Jesus’s) resurrection marks the start of a new creation.
The Holy Spirit empowers us to live as a preview of what’s coming.
Revelation closes the story where Genesis began—Eden restored.
Our future hope fuels how we live right now.

Go Deeper:

The Story Comes Full Circle

Every story needs a good ending—and God’s story doesn’t disappoint. The Bible begins in a garden and ends in a city filled with gardens, light, and life. From Genesis to Revelation, the goal has always been the same: God dwelling with His people.

When Yeshua rose from the dead, He wasn’t just proving His power—He was launching a new creation. His resurrection was the start of something brand new, not just for Him, but for the entire world. Paul says it this way: “If anyone is in Messiah, he is a new creation. The old has passed away; behold, the new has come.” (2 Corinthians 5:17, ESV)

The resurrection tells us that God isn’t done with His creation. He’s redeeming it. The story that began in Eden doesn’t end in escape—it ends in renewal.

A New Genesis Moment

John’s Gospel makes a small but powerful observation: Yeshua (Jesus) rose “on the first day of the week.” That’s not a random timestamp—it’s a clue. It’s day one of new creation.

And then there’s that little detail about Mary mistaking Him for a gardener (John 20:15). That’s not an accident either. The second Adam is back in the garden, tending to what the first Adam lost. The Gardener is restoring the garden.

The resurrection is God’s way of saying, “I’m making everything new again.” The curse is being reversed. Thorns that once marked the ground now crown the Redeemer. Death that once ruled creation is now under His feet.

The Spirit and the Preview of What’s Coming

When the Ruach HaKodesh—the Holy Spirit—was poured out at Shavuot (Pentecost), it was heaven’s way of saying, “The new creation has begun.” The same Spirit who hovered over the waters in Genesis now fills God’s people.

Paul calls the Spirit our guarantee—like a down payment on a promise (Ephesians 1:14). Every act of love, creativity, forgiveness, and faith is a small preview of what’s coming. You and I are living proof that God is already restoring His world.

Sure, we still live with pain, death, and brokenness. But the groaning we feel isn’t hopeless—it’s like birth pains. Something beautiful is being born. Every believer who carries the Spirit carries the hope of new creation wherever they go.

Eden Restored and Expanded

Revelation doesn’t end with us escaping earth—it ends with heaven coming here. “Then I saw a new heaven and a new earth… and I saw the holy city, new Jerusalem, coming down out of heaven from God.” (Revelation 21:1–2)

This isn’t the destruction of creation; it’s its transformation. The curse is gone, the separation erased. The Tree of Life reappears, and its leaves bring healing to the nations. The story that started in a garden ends in a garden-city, where God walks with His people again.

What Adam lost, Yeshua restores. The image of God in humanity is renewed, and the presence of God fills the world. Eden was just the beginning—Revelation is Eden expanded.

Living Between Resurrection and Restoration

We live in the space between what God has already accomplished through Yeshua (Jesus) and what He will one day complete when He returns to establish His literal Kingdom on the earth. The Kingdom of God isn’t here in its fullness yet—its promises await the future reign of Messiah—but we experience its spiritual blessings now through the indwelling Ruach HaKodesh (The Holy Spirit). The same Spirit who raised Yeshua (Jesus) from the dead empowers us to live faithfully in this age as people who belong to the age to come.

That means your work, your relationships, and your choices still carry eternal weight. Every time you bring peace into chaos, truth into confusion, or forgiveness into bitterness, you reflect the character of the King whose Kingdom is still on the horizon. You’re giving the world a preview—not of a Kingdom already established on earth, but of the One who is coming to rule and restore all things.

When you love your neighbor, when you create beauty, when you serve quietly in the name of Yeshua (Jesus), you’re pointing people forward to the day when He will return, reign openly, and make His Kingdom visible to all.

Hope That Anchors Us

Hope isn’t wishful thinking; it’s the confidence that God finishes what He starts. The resurrection proves that. The return of Messiah will complete it.

Paul reminds us, “The sufferings of this present time are not worth comparing with the glory that is to be revealed.” (Romans 8:18). The same God who raised Yeshua (Jesus) will one day raise everything—bodies, relationships, and creation itself—into perfect life again.

When you feel weary, remember the end of the story: light wins, love endures, and death dies. The Author who began this story in a garden will finish it in glory.

How does this help me understand the concept of “Over-story: The Meta-Narrative of Scripture?”

Don’t wait. Live now.

Don’t wait for heaven—live heaven now. The Kingdom of God isn’t just a future destination; it’s a present reality breaking into your everyday life through Yeshua (Jesus) living in you. Let the way you speak, work, and love give people a taste of what God’s renewal looks like. Create beauty where the world feels dull. Forgive faster than bitterness can take hold. Stand for truth even when it costs you something. Love deeply, because that’s what eternity feels like.

We’re not just watching God’s story unfold—we’re part of it. Every act of kindness, creativity, and courage joins Him in putting the world back together. The garden isn’t fully grown yet, but the seeds are already sprouting in you. So plant hope, nurture peace, and watch life break through the cracks. In Messiah, the new creation has already begun—and you get to help it grow.

Connect with God

Use this prayer to connect with our God:

Heavenly Father, thank You that Your story ends with hope.
Thank You that Yeshua’s (Jesus’s) resurrection began the renewal of all things.
Fill me with Your Ruach HaKodesh (Holy Spirit) so I can live as a preview of what’s coming.
Make me a peacemaker, a restorer, and a reflection of Your Kingdom
until the day You dwell with Your people forever. Amen.

Danny Price 11/20/25 Danny Price 11/20/25

Week #3: Messiah: The Fulfillment of Every Story

Blog Series Intention Recap

This page is a post in the series “Over-story: The Meta-Narrative of Scripture.” Click here to see the rest of the posts.

Let’s jump into Week #3:

Yeshua HaMashiach—Jesus the Messiah—is the heartbeat of Scripture. From Genesis to Revelation, every story points to Him and every promise finds its “yes” in Him. In Yeshua (Jesus), God’s plan to restore what was broken comes full circle—the Word who spoke creation into being became flesh to redeem it.

Why it Matters:

Yeshua (Jesus) embodies the whole identity and mission of Israel.
Every covenant and prophecy converges in His person.
The cross and resurrection reveal God’s justice and mercy in perfect harmony.
The Ruach HaKodesh (Holy Spirit) continues Messiah’s (Jesus) life through His people.

Go Deeper:

The Center of the Story — The Word Made Flesh

The Bible’s over-story finds its hinge in one person. The entire narrative—from the first word of Genesis to the final “Amen” of Revelation—rotates around Yeshua HaMashiach (Jesus the Messiah). He is not simply the climax of Scripture but its very center, the heartbeat pulsing through every covenant, command, and prophecy.

John writes, “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, ESV). The Greek Logos recalls the Hebrew davar—God’s creative speech that spoke the universe into being. This Word became flesh (basar) and “tabernacled” among us (John 1:14). The verb eskēnōsen mirrors the Hebrew shakan—to dwell. The same glory that filled the Tabernacle now walked among humanity in sandals and skin.

When Yeshua (Jesus) entered human history, He did not start a new religion. He fulfilled the story already in motion. Every shadow of Torah, every psalm of lament, every prophetic vision converged in Him. He is the living Torah—the embodiment of God’s wisdom, justice, and mercy.

As Paul later wrote, “For from Him and through Him and to Him are all things.” (Romans 11:36). He is both Author and Aim of history. In Him, creation and covenant meet.

Yeshua (Jesus) as the True Israel and Second Adam

Scripture presents two great representatives of humanity: Adam and Israel. Both were called to bear God’s image and bless the world—but both faltered. In Yeshua (Jesus), God begins again.

Just as Adam was tested in a garden and failed, Yeshua (Jesus) was tested in a wilderness and triumphed. His forty days in the desert mirrored Israel’s forty years of wandering. Where Israel complained of hunger, Yeshua (Jesus) declared, “Man shall not live by bread alone.” (Matthew 4:4). Where Israel tested God, Yeshua (Jesus) trusted Him. Where Israel bowed to idols, Yeshua (Jesus) worshiped the Father alone.

The Gospels deliberately echo Israel’s story. Matthew organizes his account around five teaching discourses, reflecting the five books of Torah. Yeshua (Jesus) ascends a mountain to deliver His instruction, just as Moses did on Sinai. Yet His words reveal deeper intent: “You have heard that it was said… but I say to you.” (Matthew 5:21-22). The Rabbi of Nazareth speaks with the authority of the Author.

He does not abolish Torah but completes it—“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matthew 5:17). The Hebrew concept of fulfill means to bring to full meaning, to live out what was intended. Yeshua (Jesus), therefore, becomes the living interpretation of Scripture—the Torah in motion.

Where Adam brought death, Yeshua (Jesus) brings life. Where Israel failed in obedience, Yeshua (Jesus) succeeds as the true Son. Through His faithfulness, He embodies Israel’s calling and restores humanity to Adam’s image.

The Messiah They Expected—and the One They Received

By the first century, Israel’s messianic expectation was vivid but fragmented. Many longed for a political liberator who would overthrow Rome and restore David’s throne. The prevailing image was that of a conquering king—an anointed warrior who would crush Israel’s enemies.

Messiah ben David as a judge, purifier, and nationalist deliverer. Few expected a Messiah who would suffer, be rejected, and die at the hands of pagans. If they did, they saw a separate, second Messiah, Messiah ben Joseph.

Yet the prophets had already spoken. Isaiah described a Servant “despised and rejected by men… pierced for our transgressions.” (Isaiah 53:3–5). Zechariah foresaw a humble King riding on a donkey (Zechariah 9:9). Daniel saw one “like a Son of Man” receiving dominion everlasting (Daniel 7:13–14). These seemingly paradoxical portraits—suffering and glory—find harmony in Yeshua (Jesus).

When He entered Jerusalem on a donkey, the crowd shouted “Hosanna!” expecting revolution. Instead, He cleansed the Temple, not the Roman garrison. His crown was of thorns, His throne a cross, His victory a resurrection.

Yeshua revealed that true kingship comes through servanthood. The path to glory passes through suffering. His death did not cancel the messianic hope—it redefined it. The Lion of Judah conquered by becoming the Lamb of God.

The Cross: The Meeting Place of Promise and Presence

At the cross, all the threads of the over-story intertwine. The sacrifices of Leviticus, the blood on Israel’s doorposts at Passover, the mercy seat above the Ark—all converge on the cross.

“Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29).
The Hebrew word pesach means “to pass over” or “to spare.” At the cross, judgment passes over all who hide beneath Messiah’s blood. The New Covenant (berit chadashah) is sealed not with ink or stone but with His own life.

The cross is where holiness and love meet. God’s justice demands atonement; His mercy provides it. Yeshua (Jesus) willingly bears the curse so the covenant blessings may flow freely. Paul writes, “Messiah redeemed us from the curse of the law by becoming a curse for us.” (Galatians 3:13).

This moment is not defeat but enthronement. Pilate’s sign—“King of the Jews”—was truer than he knew. The cross becomes the axis of history, the hinge between promise and fulfillment.

When Yeshua (Jesus) cried “It is finished” (tetelestai), He declared not an end but a completion. The work of redemption—begun in Genesis and shadowed through centuries of sacrifice—was now accomplished.

Resurrection and Reign: The Living Torah of the New Covenant

On the third day, everything changed. Resurrection was not a myth for later believers; it was the cosmic turning point. Death, once the final word, became a conquered foe.

Yeshua’s (Jesus) resurrection is more than proof of his divinity—it is the dawn of a new creation. The risen Messiah appears in a garden, echoing back to the Garden of Eden. Mary mistakes Him for the gardener, because He is tending the renewed world. The first Adam failed in a garden; the last Adam rose in one.

Through resurrection, Yeshua (Jesus) inaugurates the Dispensation of Grace. His reign is not postponed—it is present, though not yet complete. He sits at the right hand of the Father, interceding for His people. The same Spirit that raised Him from the dead now dwells in believers, continuing His mission.

Pentecost (Shavuot) fulfills Sinai. At Sinai, Torah was written on stone; at Pentecost, the Spirit inscribes it on hearts. Tongues of fire recall the mountain aflame, but now the fire spreads among the nations. The Ruach HaKodesh (Holy Spirit) empowers the community of believers to live as Messiah’s body—continuing His presence on earth.

Where Yeshua (Jesus) once walked among twelve disciples, He now walks through millions of followers, Jew and Gentile, bound by one Spirit. The Church does not replace Israel—it extends Israel’s mission to bless the nations. Israel gets a new partner in sharing the news of God’s Favor and Grace.

Messiah in All of Scripture

After His resurrection, Yeshua (Jesus) meets two disciples on the road to Emmaus. They are discouraged, confused, and slow of heart to believe. Then, “beginning with Moses and all the Prophets, He interpreted to them in all the Scriptures the things concerning Himself.” (Luke 24:27).

That single sentence reframes the Bible. The Law, Prophets, and Writings are not disconnected texts but a unified testimony pointing to Messiah. Every story finds its meaning in Him:

He is the true Passover Lamb (Exodus 12).
The greater High Priest (Leviticus 16).
The Rock in the wilderness (Numbers 20).
The Prophet like Moses (Deuteronomy 18).
The Son of David whose throne endures forever (2 Samuel 7).
The Suffering Servant who bears iniquity (Isaiah 53).
The Righteous Branch who restores the exiles (Jeremiah 23).
The Shepherd who seeks His lost sheep (Ezekiel 34).
The Son of Man exalted to glory (Daniel 7).

When we read Scripture apart from Messiah, it fragments; in Him, it coheres. He is the lens through which every promise clarifies. The scarlet thread runs unbroken—from Eden’s garden to Gethsemane’s—and every covenant oath finds its fulfillment in His faithfulness.

How does this help me understand the concept of “Over-story: The Meta-Narrative of Scripture?”

The Mission Continues

The story of Messiah does not end with His ascension. The over-story continues through His followers, animated by His Spirit. In Acts 1:8, Yeshua (Jesus) declares, “You will receive power when the Holy Spirit has come upon you, and you will be My witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

That command follows the same pattern as the Hebrew Scriptures, tracing a transition from a chosen people to the nations. The disciples, all Jewish, become the first-fruits of a global harvest. The gospel spreads not in opposition to Israel’s story but in fulfillment of it.

Wherever the message of Yeshua (Jesus) goes, covenant love expands. Communities form across cultures; idols fall; justice arises. The mission of Messiah is not complete until the knowledge of God covers the earth as the waters cover the sea (Habakkuk 2:14).

If Yeshua (Jesus) is the center of Scripture, He must also be the center of your life.

Read the Bible not as disjointed stories but as one unified testimony of the Redeemer’s love. Let His words interpret your world. Live as His living Torah—embodying grace and truth in every relationship.

Worship Him as more than a teacher or healer—honor Him as the Word made flesh, the dwelling place of God among us. Let the Spirit form His likeness in you so that your life becomes another chapter in the ongoing overstory of redemption.

Connect with God

Use this prayer to connect with our God:

Yeshua HaMashiach (Jesus the Messiah), Living Word and Faithful King,
You are the center of every promise and the fulfillment of every hope.
Open my eyes to see You in all of Scripture and my heart to reflect Your life.
By the power of Ruach HaKodesh (Holy Spirit), let me bear witness to Your Kingdom
until the day You return and every tongue confesses that You are Lord. Amen.

Danny Price 11/13/25 Danny Price 11/13/25

Week #2: Promise and People: Israel’s Story as the Spine of Redemption

Blog Series Intention Recap

This page is a post in the series “Over-story: The Meta-Narrative of Scripture.” Click here to see the rest of the posts.

Let’s jump into Week #2:

God chose Israel not for privilege but for purpose… to bless all nations through His covenant promise. From Abraham’s obedience came a people designed to carry light into the darkness of the world. Through Israel, God revealed His justice, mercy, and steadfast love, demonstrating His faithfulness to every generation. And through Yeshua (Jesus), the promised Seed of Abraham, that blessing now extends to Jew and Gentile alike, fulfilling God’s plan to redeem all creation.

Why it Matters:

The Abrahamic covenant anchors redemption’s hope.
The Exodus reveals God’s character and power.
Torah forms a holy nation to reflect His justice.
Israel’s failures highlight the need for a righteous Redeemer.

Go Deeper:

The Story’s Turning Point

The over-story of Scripture moves from creation’s beauty to the covenant’s promise. When the world spiraled into rebellion at Babel, God answered not with destruction but with election. He called one man—Abram—from the idol-filled city of Ur to begin again what Adam had forfeited.

“Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you… and in you all the families of the earth shall be blessed.” (Genesis 12:1–3, ESV)

This moment marks a decisive shift: God’s redemptive plan becomes rooted in history, geography, and family. The universal God chooses a particular people so His glory may reach every people. The covenant with Abraham (berit Avraham) is not ethnic favoritism—it is missional mercy. Through one man’s obedience, God begins to mend what sin fractured in Eden.

The promise is threefold—land, seed, and blessing—each echoing creation’s design. Land restores humanity’s purpose to cultivate and steward; seed ensures continuity of life; blessing extends God’s goodness to the nations. The covenant is cosmic in scope, yet deeply personal in expression.

Faith Before Nation

Before Abraham became the father of many nations, he was simply a man who believed. “And he believed the LORD, and He counted it to him as righteousness” (Genesis 15:6). Faith, not heritage, achievement, or ritual, defined Israel’s foundation.

Circumcision would later mark the body, but trust marked the heart. God promised descendants as numerous as the stars, even when Abraham’s body and Sarah’s womb testified otherwise. The covenant was not a reward for faith; it was a revelation of grace. God binds Himself to His word, staking His name on His faithfulness.

Every generation of Israel would look back to Abraham’s faith as the root of their identity. In that trust, Israel’s calling began—to live as a people of promise in a world of despair.

The Exodus and the Revelation of God’s Name

Centuries later, Abraham’s descendants found themselves enslaved in Egypt, their cries ascending to heaven. The God who called Abraham now reveals Himself as YHWH—the I AM WHO I AM (Exodus 3:14)—the self-existent One who acts in history.

Redemption always precedes regulation. Before Israel receives Torah, God redeems them. “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.” (Exodus 20:2) Covenant begins with grace, not merit.

At Sinai, God declares, “You shall be to Me a kingdom of priests and a holy nation.” (Exodus 19:6) Priests mediate presence; holiness displays distinctiveness. The Exodus thus reveals not only God’s power but His purpose—to create a community that embodies His character.

The ten plagues dismantle Egypt’s false gods, demonstrating that God alone reigns. The parting of the sea is both rescue and recreation: waters separate again, dry land appears, and a people walk into new life. The Exodus becomes Israel’s new Genesis.

Torah: A Covenant of Love and Justice

Many see Torah as a burden, but its Hebrew meaning,"instruction,” reveals its intent. Torah teaches how redeemed people live with their Redeemer. It is not a ladder to climb into heaven but a pathway to walk in gratitude.

When Yeshua (Jesus) later summarized the Law as love for God and neighbor (Matthew 22:37-40), He echoed the heartbeat of Torah. Every statute, sacrifice, and Sabbath pointed toward relational holiness. “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love mercy, and to walk humbly with your God?” (Micah 6:8).

The giving of Torah also reflects divine wisdom. Just as boundaries ordered creation—light from darkness, sea from land—so Israel’s life was ordered by covenant boundaries. Holiness was never about separation for superiority, but distinction for display. Israel was to mirror God’s justice among the nations so that all might know His name.

The festivals—Pesach (Passover), Shavuot (Weeks), and Sukkot (Tabernacles)—became rhythm and remembrance, retelling the story of deliverance year after year. Each feast whispered of Messiah: the Lamb’s blood that saves, the Spirit’s outpouring that empowers, and the coming harvest of restored creation.

Kingdom and Failure

The story advances to a monarchy. Israel, weary of judges and chaos, demands a king “like all the nations”(1 Samuel 8:5). God grants their request but redefines kingship through covenant.

When David ascends the throne, the covenant expands: “I will raise up your offspring after you… and I will establish the throne of his kingdom forever” (2 Samuel 7:12–13). The Davidic covenant anchors Israel’s hope in a coming ruler who would embody God’s righteousness. Yet even David, the man after God’s heart, reveals humanity’s frailty. His sin with Bathsheba fractures his family and kingdom, foreshadowing the nation’s coming downfall.

The kingdom divides, prophets arise, and exile follows. The northern tribes vanish into Assyrian captivity; Judah weeps by Babylon’s rivers. Yet the prophets interpret judgment as discipline, not abandonment. Exile becomes the crucible of hope.

Through Isaiah, God promises a Servant who will bear sin (Isaiah 53). Through Jeremiah, a new covenant not written on stone but on hearts (Jeremiah 31:31-33). Through Ezekiel, a vision of dry bones reborn by the Spirit (Ezekiel 37). The over-story continues: covenant broken, covenant renewed.

Prophets and the Promise of Renewal

The prophets are not merely predictors; they are poets of God’s faithfulness. They remind Israel that the covenant depends not on human perfection but divine persistence. Hosea marries Gomer to illustrate love that refuses to quit. Amos cries for justice to roll like waters. Zechariah sees a humble King riding on a donkey.

Even in silence, when prophecy ceases for four hundred years, Israel’s Scriptures remain alive. The synagogue system preserves Torah; the festivals sustain memory. Every Passover cup, every Sabbath candle, every psalm sung in exile carries a question: When will Messiah come?

Messianic Expectation and Fulfillment

Into this longing steps Yeshua HaMashiach (Jesus the Messiah), born in Bethlehem, the city of David, fulfilling Micah 5:2. His genealogy in Matthew 1 is not trivia; it’s theology. He is the Seed of Abraham, the Son of David, the promised Redeemer.

Yeshua (Jesus) embodies Israel’s calling perfectly. Where Adam failed in the face of temptation, Yeshua (Jesus) resists. Where Israel grumbled in the wilderness, Yeshua (Jesus) trusts His Father. Where kings sought power, He takes a towel. He becomes the true Israel—the Servant who fulfills the covenant by obedience unto death.

Through His cross, the blessings promised to Abraham extend to the nations. Paul writes, “In Messiah Yeshua the blessing of Abraham might come to the Gentiles” (Galatians 3:14). The olive tree of redemption now holds natural branches (Israel) and wild grafts (the nations), nourished by one root (Romans 11:17-18).

Yet this grafting does not replace the root—it magnifies it. The Church’s identity depends on Israel’s story. The God who keeps covenant with Abraham, Isaac, and Jacob is the same God who calls believers from every tribe and tongue. Redemption’s spine remains Israel, even as its body grows global.

The Covenant Pattern Continues

From Genesis to Revelation, the pattern of covenant repeats: God calls, humanity falters, grace restores.

In creation, God covenants with Adam to steward life.
In the flood, He covenants with Noah to preserve it.
In Abraham, He covenants to bless it.
In Moses, He covenants to teach it.
In David, He covenants to govern it.
And in Messiah, He covenants to redeem it.

Each covenant adds depth, revealing the contours of God’s relentless love. In Yeshua (Jesus), every promise finds its “Yes and Amen” (2 Corinthians 1:20).

This means Israel’s story is not ancient history—it’s living theology. The promises to Abraham still stand, and the existence of the Jewish people testifies to God’s unbroken word. Through their endurance, we glimpse the faithfulness of the One who never reneges on His covenant.

The Mission of Israel and the Church

God’s purpose for Israel was never isolation but illumination. “I will make you as a light for the nations, that My salvation may reach to the end of the earth” (Isaiah 49:6). The Church does not replace Israel; it joins Israel’s mission through Messiah.

Messianic believers today stand as living bridges—honoring Torah’s roots and proclaiming the fulfillment of grace. The same covenant love that called Abraham now calls every follower of Yeshua (Jesus) to bless the nations. The gospel is Jewish at its core, yet global in its reach.

When the nations worship the God of Israel through Yeshua (Jesus), the over-story circles back to its promise: “All the families of the earth shall be blessed.” (Genesis 12:3)

How does this help me understand the concept of “Over-story: The Meta-Narrative of Scripture?”

Living in the Covenant Promise

For believers, understanding Israel’s story reshapes identity and mission. You are not a detached participant in a new religion but a grafted heir of an ancient covenant. The Scriptures of Israel are your Scriptures; their festivals reveal your Messiah; their hope fuels your endurance.

To honor Israel is to honor the God who chose her. To forget her is to misread the story you were written into. The Church’s task is not to erase the Jewish root but to display its fruit—righteousness, mercy, and faithfulness.

Covenant living means blessing the nations as Abraham did—through faith, hospitality, and obedience. Every act of kindness to the stranger, every defense of truth, every proclamation of the gospel is a continuation of Israel’s calling.

Honor Israel’s role in redemption and rejoice that you are grafted into her story. Let your gratitude shape your witness—humble, faithful, and generous. Reject replacement theology and embrace covenant theology: one plan of salvation, one faithful God, one Messiah for Jew and Gentile alike.

Read the Hebrew Scriptures not as background but as backbone. Let the feasts, psalms, and prophecies enrich your worship of Yeshua, the King of Israel and Redeemer of all. Live as a blessing to the nations, carrying the same promise that began with Abraham.

Connect with God

Use this prayer to connect with our God:

God of Abraham, Isaac, and Jacob, You are faithful through every generation.
Thank You for calling Israel to be a light among the nations and for fulfilling Your promise through Yeshua HaMashiach (Jesus the Messiah).
Teach me to honor the root that supports me, to love the people of Israel, and to live as a blessing wherever You send me.
May my life reflect covenant faithfulness until all the earth knows Your name. Amen.

Danny Price 11/6/25 Danny Price 11/6/25

Week #1: In the Beginning: Creation and Covenant

Blog Series Intention Recap

This page is a post in the series “Over-story: The Meta-Narrative of Scripture.” Click here to see the rest of the posts.

Let’s jump into Week #1:

In the beginning, God created… Before history began, our God authored a story of unending love—a divine plan woven through time to reveal His heart for communion with His creation. From the first breath in Eden to the final promise of new creation, every page of Scripture echoes His longing to dwell with His people. Covenant becomes the language of that love, binding heaven and earth through faithfulness that neither sin nor death can undo.

Why it Matters:

Creation displays God’s wisdom and relational intent.
Humanity bears His image to represent His rule.
Sin fractures creation’s harmony but not God’s purpose.
Covenant becomes the framework of restoration.

Go Deeper:

The Story’s Opening Scene

“In the beginning, God created the heavens and the earth.” (Genesis 1:1, ESV)

Every story begins somewhere, but the story of Scripture starts everywhere. Genesis 1 is not merely an origin account—it is the overture to redemption’s symphony. Out of nothing (tohu va-bohu, “formless and void”), God brings cosmos from chaos, beauty from barrenness, and life from the deep. His creative speech—vayomer Elohim (“And God said”)—is both command and communion. He does not form a world to observe from a distance; He creates a dwelling for Himself and His image-bearers.

The Hebrew verb bara means to create with divine intentionality. Creation is not accidental, nor is it impersonal. It is an act of covenant generosity. Every boundary set—light from darkness, sea from land, heaven from earth—demonstrates divine order. The world is not a stage for human performance but a sanctuary for divine presence.

On the sixth day, the narrative slows. The rhythm of repetition—and God said… and it was so… and God saw that it was good—suddenly expands into intimacy:

“Then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.” (Genesis 2:7)

Dust and divinity meet. The Hebrew adamah (ground) gives the name to Adam, the first human. Out of what is lowly, our God shapes what is holy. When He breathes His Ruach—His Spirit—into Adam, He transfers not merely oxygen but purpose. Humanity becomes the living image of the invisible God.

Creation: Wisdom and Relationship

Proverbs 8 personifies chokmah—wisdom—as being with God in the beginning: “When He established the heavens, I was there… then I was beside Him, like a master workman, and I was daily His delight.” (Proverbs 8:27, 30). Creation, then, is an act of wisdom expressing relationship. The world reflects divine order not through mechanical laws but moral harmony—shalom.

The Hebrew worldview sees no divide between sacred and secular. All of life is meant to declare the glory of its Creator. The sea teems, the sky sings, and humanity, male and female, completes the chorus. “Let us make man in our image, after our likeness.” (Genesis 1:26). This plural counsel points to divine fellowship—Father, Word (Yeshua), and Spirit acting in perfect unity.

From the beginning, the story is relational. Our God does not create because He lacks companionship; He creates to share His love. The universe is an overflow of divine chesed—steadfast love. Humanity, therefore, is not an afterthought but the centerpiece of this relational design.

Bearing the Image of the King

“So God created man in His own image, in the image of God He created him; male and female He created them.” (Genesis 1:27)

The word tselem (image) carries royal meaning. In the ancient Near East, kings placed images of themselves in distant lands as a sign of their authority. To see the image was to acknowledge the ruler’s reign. Humanity, then, is the imago dei, our God’s living image—His royal representatives in creation.

To bear God’s image is to exercise dominion, not domination. Dominion means stewardship under authority—tending the earth as priests in God’s temple. Humanity’s first command, “Be fruitful and multiply, and fill the earth and subdue it,” (Genesis 1:28), is a mission statement. We are to extend Eden’s order to the ends of the earth. Creation is not static; it’s meant to be cultivated.

In Genesis 2, our God plants a garden in Eden—an enclosed sanctuary. He walks there with Adam and Eve in the cool of the day. This image of God’s presence walking among His people anticipates the tabernacle in the wilderness and, ultimately, Messiah Himself. Every act of God from this point forward—every covenant, every command, every prophet—flows from His desire to restore what was lost: intimate dwelling with His people.

The Fracture of Shalom

The story shifts dramatically in Genesis 3. A serpent speaks, and its words invert creation’s order: a creature instructing humanity rather than serving it. The temptation—“You will be like God”—was not about curiosity but autonomy. Humanity chose self-definition over divine dependence. The result was catastrophic.

Sin shattered shalom—the wholeness of creation. The ground (adamah) now resists its steward; pain enters labor and birth; death begins its reign. Yet even in judgment, mercy breathes. God clothes the guilty and curses the deceiver: “He shall bruise your head, and you shall bruise His heel.” (Genesis 3:15). This protoevangelium—the first gospel—announces that the seed of the woman will crush the serpent’s head. Redemption is seeded in ruin.

Here, the overstory takes shape: God will not abandon His creation. His plan bends toward restoration through covenant promise and faithful love. The same God who walked in Eden will one day walk again among His people.

Covenant as the Framework of Redemption

The Hebrew word berit (covenant) appears later in Scripture, but its structure is already implicit in Eden. God gives commands, blessings, and consequences—the building blocks of a covenant relationship. In every generation, He reveals Himself through covenants that renew His intent to dwell with humanity.

With Noah, the covenant preserves creation from total collapse (Genesis 9). The rainbow declares divine mercy after judgment—a sign of steadfast restraint and hope.
With Abraham, covenant promises land, descendants, and blessing to all nations (Genesis 12, 15, 17). The stars overhead echo Eden’s mandate of fruitfulness, now rooted in faith.
With Moses, the covenant forms a nation to model holiness (Exodus 19–24). Sinai becomes a mountain of meeting—a renewed Eden where God descends in fire.
With David, covenant points to a coming King whose throne will endure forever (2 Samuel 7). This messianic line will carry the promise of restoration forward.
And with Yeshua (Jesus), the New Covenant fulfills them all (Jeremiah 31:31–33; Luke 22:20). The covenant written on tablets of stone becomes inscribed on human hearts by Ruach HaKodesh (the Holy Spirit).

Each covenant narrows the focus of redemption, guiding history toward Messiah. In Yeshua HaMashiach (Jesus the Messiah)—the Word through whom all things were made (John 1:3)—our God’s original intent comes full circle. He becomes flesh and “tabernacles” among us (John 1:14). In Him, Eden reopens.

The Garden, the Temple, and the Cross

Throughout Scripture, the theme of dwelling recurs: Eden → Tabernacle → Temple → Yeshua → Church → New Jerusalem. Each stage advances the same purpose—to restore divine presence.

The Tabernacle’s design mirrors creation’s order: light, water, vegetation, and humanity symbolized in golden lampstands, basins, and cherubim. When Ruach HaKodesh fills the Tabernacle in Exodus 40, it parallels the Spirit hovering over the waters in Genesis 1:2. Creation and covenant are inseparable: God creates to dwell, and He covenants to restore.

At the cross, Yeshua (Jesus) fulfills both. The One through whom the world began endures its curse to remake it anew. The thorns that crowned Him recall the cursed ground; His cry—“It is finished”—signals not defeat but completion of creation’s restoration. Through resurrection, He becomes “the firstborn from the dead,” the first fruit of new creation (Colossians 1:18).

How does this help me understand the concept of “Over-story: The Meta-Narrative of Scripture?”

Living in the Over-story

You were created for communion, not mere existence. Live as one shaped by divine breath and sustained by covenant grace. Reflect His image where you work, love, and lead. Let your faith restore what sin has fractured—families, friendships, and faith communities.

Every act of obedience retells Genesis in miniature: light overcoming darkness, order rising from chaos, and love revealing the Creator’s heart. To read Genesis rightly is to see yourself within it. The creation narrative is not an ancient myth but a modern mirror. You were formed by design and redeemed for a relationship. The same Spirit that hovered over the waters hovers over your chaos, ready to create new life.

Humanity’s task remains the same: bear God’s image in the world. Represent His reign through creativity, compassion, and covenant faithfulness. Each time you choose truth over deceit, mercy over vengeance, stewardship over selfishness, you participate in the over-story of redemption.

Covenant faithfulness is not cold obligation—it’s relational trust. To walk with God is to echo Eden’s fellowship and anticipate the day He will dwell with His people again.

Connect with God

Use this prayer to connect with our God:

Heavenly Father, Creator of heaven and earth, breathe on me anew.
Restore Your image in my thoughts, words, and actions.
Let my life be a living covenant—faithful, fruitful, and filled with Your Ruach HaKodesh (Holy Spirit).
Through Yeshua HaMashiach (Jesus the Messiah), make me a dwelling place for Your glory, until the earth is filled with the knowledge of You as the waters cover the sea. Amen.

Danny Price 11/1/25 Danny Price 11/1/25

Over-story: The Meta-Narrative of Scripture

Blog Series Intention Recap

This post is the main page of the series “Over-story: The Meta-Narrative of Scripture.”

Danny Price 10/30/25 Danny Price 10/30/25

Week #4: The Table Is a Temple

Blog Series Intention Recap

This series invites readers to rediscover the rhythms of Shabbat as Jesus experienced them, revealing how ancient Jewish practices point to the rest, presence, and grace found in Messiah (Jesus). Each post unpacks a traditional element of Shabbat—beginning at sundown, candle lighting, spoken blessings, and shared meals—to show how they deepen our spiritual formation today. By exploring these practices, readers are equipped to follow Yeshua (Jesus) not only in belief but in the sacred rhythms of time, family, and worship.

This page is a post in the series “Dining with Jesus.” Click here to see the rest of the posts.

Let’s jump into Week #4:

The Table Is a Temple…The Shabbat table was the center of weekly worship in Jewish life, not the synagogue. In Yeshua(Jesus)’s ministry, the table becomes a place of transformation, hospitality, and healing. When we gather in His name, even our everyday meals become sacred spaces. Reclaim the holiness of the table. Set aside time to eat, pray, and connect with others—knowing that Yeshua (Jesus) still meets people not just in temples, but at tables.

Why it Matters:

The Shabbat table is the heart of Jewish worship—a place of blessing, community, and remembrance.
Yeshua (Jesus) used tables to reveal the kingdom of God, eating with sinners, teaching disciples, and sharing His presence.
The early church practiced "table fellowship", breaking bread together as a rhythm of faith and joy.
Your home table can become holy ground, where Yeshua (Jesus) is honored, relationships are built, and grace is shared.

Go Deeper:

“They broke bread in their homes and ate together with glad and sincere hearts, praising God...” —Acts 2:46–47 (NIV)

When we think of worship, we often picture rows of chairs, raised hands, and a preacher on a stage. But in the life of Yeshua (Jesus)—and in Jewish tradition—worship often happened around a table.

The Shabbat table, not the synagogue, was the spiritual center of the home. Each Friday evening, families would gather. Candles were lit. Blessings were spoken. Bread was shared. The table became a temple.

And in the Gospels, we see that Yeshua (Jesus) loved tables.

He taught at them. He welcomed strangers to them. He was criticized for who He ate with at them.

And in His final hours, He didn’t preach a sermon—He hosted a meal.

The table is not just where food is served—it’s where grace is received.

Shabbat: Worship Around the Table

Jewish Shabbat begins not at the synagogue, but at the table.

As sundown approaches on Friday, the household pauses. The woman of the home lights the candles. A prayer is spoken. Wine is poured. Bread is blessed. Songs are sung. Scriptures are read.

There is no rush. There is no performance.

It is holy, but it is homely. Sacred, but simple.

The table is set not just with food, but with faith.

The meal is not fast—it is slow and deliberate. It is a time of togetherness, gratitude, and memory. Parents bless children. Husbands honor wives. Everyone remembers who they are and whose they are.

And in that space, God is honored—not through liturgy alone, but through love and attention.

Yeshua (Jesus) at the Table

Throughout the Gospels, Yeshua (Jesus) is often found at the table.

He eats with tax collectors (Matthew 9:10).
He dines with Pharisees (Luke 7:36).
He breaks bread with His friends (Luke 24:30).
He tells parables about banquets and wedding feasts (Luke 14).
He feeds multitudes on hillsides (Mark 6:41).
And He prepares breakfast for His disciples after the resurrection (John 21:12).

Yeshua (Jesus) didn’t use the table as a reward for the holy.

He used it as an invitation for the hungry.

“The Son of Man came eating and drinking...” —Luke 7:34

Why?

Because meals are where life happens. And Yeshua (Jesus) came to meet us in the ordinary rhythms of life—not just the sacred ones.

He didn’t separate worship from dinner. He combined them.

He turned tables into places of healing, reconciliation, forgiveness, and joy.

And He still does.

The Early Church and the Sacred Meal

After Pentecost, the early believers didn’t build sanctuaries or plan conferences. They gathered in homes.

“And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers...” —Acts 2:42 (ESV)

The phrase “breaking bread” refers not only to communion—but to shared meals. Table fellowship became a primary form of worship.

The home was the sanctuary.

The table was the altar.

The meal was the offering.

And the Spirit filled it all.

They didn’t need stages. They needed bread and blessing.

They didn’t wait for Sunday. They made every meal a moment to honor Yeshua (Jesus) and encourage one another.

Your Table Can Become a Temple

What if we reclaimed this?

What if our homes became centers of faith, not just places to crash?

What if our meals became acts of worship, not just quick refueling?

What if we invited people into our lives—not only to teach them truth, but to show them love?

You don’t need a seminary degree to be a host. You don’t need a perfect house to share a meal.

You just need a table and a willingness to welcome.

How does this help me understand, “Dining With Jesus?”

The Table Is Where the Kingdom Comes

In Luke 14, Yeshua (Jesus) told a parable about a banquet. Invitations were sent out. Many refused. So the master said:

“Go out to the highways and hedges and compel people to come in, that my house may be filled.” —Luke 14:23 (ESV)

God wants His table full.

He wants sinners and skeptics, children and elders, friends and neighbors.

Because the kingdom of God is not just a throne room—it is a dining room.

And Yeshua (Jesus) is still breaking bread with those who will welcome Him.

So set the table.

Light a candle.

Say a blessing.

And remember: this is where the kingdom begins.

How to Make Your Table Sacred

Try this simple pattern:

Light a candle before dinner as a signal: “This moment is set apart.”
Offer a blessing over the meal: “Thank You, Lord, for this food and these people.”
Read a short scripture (e.g., Psalm 23 or John 1:5).
Ask a simple question: “Where did you see God’s goodness today?”
Eat slowly. Talk honestly. Listen well.
Close with prayer: “Yeshua (Jesus), thank You for being here with us.”

When we do this, we’re not just eating—we’re dwelling in the presence of the Messiah.

Danny Price 10/23/25 Danny Price 10/23/25

Week #4: Why Not A Mid- or Post-Trib Rapture?

Blog Series Intention Recap

God has not destined the Church for wrath—and that truth changes everything.
This four-week series, Signs of the Times, explores the hope, clarity, and urgency that come with understanding the pre-tribulational rapture. In a world full of confusion and chaos, the return of Christ for His Bride is a promise that gives believers peace. Week by week, we’ll discover what the rapture is, why it must happen before the tribulation, how current events point toward the coming tribulation (not the rapture), and why alternative views like mid- or post-trib don’t align with Scripture. When we rightly understand God’s plan for the Church, we don’t panic—we prepare. This series will anchor your faith, fuel your mission, and help you live ready.

This page is a post in the series “Signs of the Times.” Click here to see the rest of the posts.

Let’s jump into Week #4:

Some say the Church will go through half or all of the tribulation. But Scripture says otherwise. The pre-trib rapture isn’t just a nice idea—it’s the only view that fits every promise, every prophecy, and every word of comfort Yeshua (Jesus) and Paul gave. Anything else puts the Church in the wrong place at the wrong time.

Why it Matters:

The rapture must be imminent. No signs can come before it.
The tribulation is God’s wrath. Believers are promised escape, not endurance.
The rapture brings comfort. Expecting judgment is not good news.
The Church is not Israel. The tribulation is for “Jacob’s trouble,” not Christ’s Bride.

Go Deeper:

Scripture Focus:

Matt. 24:42, 44
Revelation 6
1 Thessalonians 4:17-18

Not Appointed for Wrath, Not Left Behind to Suffer It

Why does this even matter? You may wonder, “Why does it matter when the rapture happens, as long as it does?”

Because timing affects everything:

Your understanding of God's promises
Your readiness for the future
Your message of hope to others
Your peace in the present

If we place the Church in the tribulation—whether part of it (mid-trib) or all of it (post-trib)—we replace comfort with fear, promise with uncertainty, and grace with judgment.

The Imminence Problem

The rapture is clearly presented in Scripture as something that can happen at any moment.

“Therefore stay awake… the Son of Man is coming at an hour you do not expect.” (Matthew 24:42, 44)

Paul never says, “Watch for the Antichrist,” or “Prepare for seven seals.” He says:

“We… who are alive… will be caught up… to meet the Lord.” (1 Thessalonians 4:17)
“Encourage one another with these words.” (v. 18)

Mid-trib and post-trib views require specific signs before the rapture can happen—like:

The rise of the Antichrist
The rebuilding of the temple
Global peace treaties
Massive martyrdoms

If signs must come first, then the rapture is not imminent. That contradicts everything Yeshua (Jesus) and Paul taught.

The Wrath Problem

Many people say, “Christians have always suffered. Why would we be spared now?”

But the tribulation is not normal suffering. It is the outpouring of God’s wrath on an unbelieving world.

Revelation 6:17 – “The great day of their wrath has come.”
Revelation 15:1 – “In them the wrath of God is finished.”
Revelation 16:1 – “Go and pour out… the seven bowls of the wrath of God.”

But believers are told:

“God has not destined us for wrath.” (1 Thess. 5:9)
“Jesus… delivers us from the wrath to come.” (1 Thess. 1:10)
“We have been justified… and saved from the wrath of God.” (Rom. 5:9)

If the Church is present during the tribulation, these verses become meaningless.

The Comfort Problem

In 1 Thessalonians 4:18 and 5:11, Paul says:

“Encourage one another with these words… Build one another up.”

Imagine telling a suffering believer:
“Good news! The Antichrist is coming soon, and you’re probably going to die horribly—but don’t worry, Yeshua (Jesus) comes later!”

That’s not comfort.

The rapture is meant to give peace.
Mid- and post-trib views give panic.
Only the pre-trib view allows for true hope and joy in the waiting.

The Distinction Problem

Another key issue: The Church is not Israel.

The Church began at Pentecost (Acts 2).
Israel began with Abraham.
The Church is the Bride of Christ.
Israel is God’s chosen nation.

The tribulation is described in Jeremiah 30:7 as “the time of Jacob’s trouble.” Jacob = Israel.

Daniel 9:24 says the 70 weeks (including the final week of tribulation) are for:

“your people and your holy city”—that’s Israel and Jerusalem.

God uses the tribulation to deal with Israel, not the Church. - The Church is removed before it begins.

Mid-Trib: Half Hope, Still Wrong

Mid-tribulationalism teaches that the rapture occurs 3.5 years into the seven-year tribulation—after the first wave of judgments, but before the most severe ones.

Problem? The whole tribulation is God’s wrath, from the very first seal (Rev. 6:1–2).

Yeshua (Jesus) opens the scroll.
Judgment begins right away.
Peace is taken from the earth (v. 4).
A quarter of the earth dies (v. 8).
Martyrs cry out under the altar (v. 10–11).

This is not just “the bad part” starting later. - It’s God’s judgment from day one.

Mid-trib still puts the Church under wrath. It denies the promise of rescue.

Post-Trib: No Time to Celebrate

Post-tribulationalism says the Church goes through the entire seven years, then is raptured and immediately returns with Christ.

So… we go up, and come straight back down?

That doesn’t match what Yeshua (Jesus) said:

“I will come again and will take you to myself, that where I am you may be also.” (John 14:3)

That’s a gathering to heaven, not a U-turn to earth.

Also, in post-trib theology:

There’s no time for the Judgment Seat of Christ.
There’s no time for the Marriage Supper of the Lamb.
There’s no population left to enter the Millennial Kingdom.

It just doesn’t fit.

Visual Comparison

Here’s a quick comparison of all three views:

The Bride and the Groom

The Church is the Bride of the Messiah. Scripture uses the image of a Jewish wedding to describe our relationship with Yeshua (Jesus).

In that model:

The groom prepares a place for the bride.
He comes suddenly to take her home.
The bride doesn’t know the day.
They celebrate for seven days.

Yeshua (Jesus) said:

“I go to prepare a place for you… I will come again and take you to myself.” (John 14:2–3)

Would the Groom beat His Bride before the wedding? Of course not.

The Church doesn’t face the tribulation. We face our Bridegroom.

How does this help me understand “The Signs of the Times?”

Be Anchored in Truth

Knowing the truth about the rapture keeps you grounded. You’re not drifting in fear. You’re anchored in promise.

You don’t fear the Antichrist—you long for Yeshua (Jesus).
You don’t dread the future—you trust in your Deliverer.
You don’t panic—you prepare others.

Confusion is the enemy of comfort. But truth gives peace.

Don’t just win arguments—win souls.
Understanding why the rapture is pre-tribulational should stir you, not just inform you.

Here’s how to respond:

Be clear. Don’t apologize for hope. Stand firm on God’s Word.
Be kind. Others may disagree—be gentle, not arrogant.
Be confident. God finishes what He starts. He will rescue His Bride.
Be active. Time is short. Preach the gospel. Encourage the Church.

The rapture is not a puzzle to solve—it’s a promise to cherish. It’s about rescue, not ruin. Hope, not horror. A Groom, not a tyrant. God has not destined you for wrath. He has destined you for glory. So lift your eyes, strengthen your faith, and share the hope.

Yeshua (Jesus) is coming. And He’s coming before the storm.

Danny Price 10/16/25 Danny Price 10/16/25

Week #3: The Storm Is Coming—But We Leave Before It Hits

Blog Series Intention Recap

This page is a post in the series “Signs of the Times.” Click here to see the rest of the posts.

Let’s jump into Week #3:

The rapture will happen without warning. But that doesn’t mean nothing is happening now. Scripture shows us that while the rapture is signless, the stage is being set for the tribulation. What we see today are not rapture signs—they are tribulation signs casting shadows backward.

Why it Matters:

The rapture has no signs. It could happen at any moment.
The tribulation has many signs. They’re already beginning to appear.
The Restrainer still holds back evil. When He is removed, judgment begins.
The signs show the world is being prepared. We don’t fear—we focus.

Go Deeper:

Scripture Focus:

2 Peter 3:9
1 Thessalonians 4:17
2 Thessalonians 2:1–7

Not Every Sign Points to the Rapture

Many people today are asking, “Are we in the end times?”

It’s a fair question. There are wars, famines, earthquakes, and hatred like never before. But before we answer that, we need to ask a better question:

What are we looking for—the rapture or the tribulation?

Let’s be clear: the rapture comes with no signs. It’s imminent. That means it could happen at any time—today, tomorrow, or years from now.

But the tribulation? That’s different. Yeshua (Jesus) gave signs for it. Paul gave warnings. Revelation shows the timeline.

So when we see signs increasing in the world, we’re not seeing rapture signs—we’re seeing tribulation signs.

Matthew 24 Is Not About the Rapture

Many people quote Matthew 24 to describe the rapture. But that’s not what Yeshua (Jesus) is talking about there.

Let’s look at the context.

The disciples ask, “What will be the sign of your coming and of the end of the age?” (Matthew 24:3)
Yeshua (Jesus) lists wars, famines, earthquakes, lawlessness, false prophets, and the preaching of the gospel.

But notice: Yeshua (Jesus) is not talking about meeting us in the air (1 Thess. 4:17). He’s talking about His return to earth in glory and judgment.

Matthew 24 is about the Second Coming, not the rapture. It outlines what will happen after the rapture—during the tribulation.

2 Thessalonians: The Restrainer Holds Back

Paul clarifies this even more in 2 Thessalonians 2:1–7.

The believers were worried they had missed the rapture. Paul calms them:

“Let no one deceive you… that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed…” (v. 3)

That “man of lawlessness” is the Antichrist.

But what’s stopping him from appearing now?

“You know what is restraining him now… He who now restrains it will do so until he is out of the way.” (v. 6–7)

This Restrainer is the Holy Spirit working through the Church. When the Church is raptured, the Restrainer is removed—and evil will explode on earth.

The fact that evil is already rising shows the pressure is building.

The Signs Are Foreshadows

Imagine watching the actors walk on stage before the curtain rises. You see costumes, hear whispers, feel the energy.

That’s where we are now.

Geopolitical instability – Nations rising against nations.
Moral confusion – Good called evil, and evil called good.
Technology for control – Tools for the mark of the beast already exist.
Hatred of Israel – The world increasingly turns against God’s chosen people.
One-world thinking – Global crisis creating global solutions.

All of this is not the tribulation yet—but it’s preparing for it. It’s the shadow before the storm.

Israel at the Center

Another key sign is the spotlight on Israel. The nation of Israel was reborn in 1948. That alone fulfilled prophecy. No other nation has disappeared for 2,000 years and come back. But Israel did—because God said it would.

The tribulation is centered on Israel. The temple will be rebuilt. Sacrifices will resume. The Antichrist will break a peace treaty and desecrate the holy place.

None of that happens without Israel in place. And now it is.

When you watch the headlines, keep an eye on Israel. That’s God’s timepiece.

Yeshua (Jesus) Said to Watch

In Luke 21:28, Yeshua (Jesus) says:

“Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”

We’re not told to guess dates or panic. We’re told to look up.

Why? Because the closer we get to the tribulation, the closer we are to the rapture.

If we’re already seeing signs meant for after the rapture, then how soon must the rapture be?

Don’t Confuse the Timeline

Some believers mix up the rapture and Second Coming. Here’s a helpful chart:

Don’t merge what God separates. The rapture is a private reunion. The Second Coming is a public return.

People Will Mock

Peter warned that people would laugh at the idea of Yeshua (Jesus) coming back:

“Scoffers will come… saying, ‘Where is the promise of his coming?’” (2 Peter 3:3–4)

They’ll say, “It’s always been this way.” They’ll point to failed predictions. They’ll call it fantasy. Don’t let that shake you. Mockers prove the Bible right. And their mocking shouldn’t silence us—it should sharpen us.

Why God Delays

You might wonder, “If things are this bad, why hasn’t Yeshua (Jesus) come yet?”

Peter answers that too:

“The Lord is not slow… but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9)

God is waiting—not because He’s unsure, but because He’s merciful.

Every day He waits is a chance for more people to repent and believe.

But that window won’t stay open forever.

How does this help me understand “The Signs of the Times?”

Don’t Just Read the Signs—Respond

The signs before the tribulation aren’t meant to scare us. They’re meant to stir us.

We’re not looking for the Antichrist—we’re looking for Messiah Yeshua (Jesus).
We’re not prepping to endure judgment—we’re prepping to escape it.
We’re not paralyzed by fear—we’re activated by faith.

So lift your eyes. Check your heart. Open your mouth. Because the world is ready for wrath… but the Church is ready for rescue.

If the signs are here, and the time is short, how do we live?

Be Alert.
Stay awake to what’s happening in the world and in your own life.
Be Pure.
Live holy. Don’t let sin lull you into sleep. Yeshua (Jesus) is coming.
Be Bold.
Tell people the truth. The gospel is urgent. Time is running out.
Be Encouraged.
God’s not caught off guard. He told us this would happen. And He’s coming to get us before it breaks loose.

The signs of the times are not the rapture—they’re what follows it.

But if the world is already preparing for the tribulation…
Then heaven is already preparing for our arrival.

Don’t miss your moment. - Yeshua (Jesus) is coming.

Danny Price 10/9/25 Danny Price 10/9/25

Week #2: The Church and God’s Wrath Don’t Mix

Blog Series Intention Recap

This page is a post in the series “Signs of the Times.” Click here to see the rest of the posts.

Let’s jump into Week #2:

The Church won’t go through the tribulation—because God says so. Scripture clearly teaches that the seven-year tribulation is not for the Church. It's a time of wrath, judgment, and refining—but not for the Bride of Christ. Believers are promised rescue, not wrath.

Why it Matters:

Wrath is not for us. God’s judgment falls on the world, not His Church.
We’re kept from the hour. Yeshua (Jesus) promises protection, not just endurance.
The Church is not Israel. The tribulation is for Jacob’s trouble, not the Church’s purification.
God’s Word gives us peace. Knowing we’re safe brings strength and focus.

Go Deeper:

Scripture Focus:

Revelation 3:10
1 Thessalonians 5
Romans 5:9

Why Pre-Trib? The Difference Between Trouble and Wrath

Believers have always faced trouble—Yeshua (Jesus) even said, “In this world you will have tribulation” (John 16:33). But that’s very different from The Tribulation.

Little “t” tribulation = normal trials of life in a broken world.
Big “T” Tribulation = God’s direct judgment on a rebellious world (Revelation 6–19).

The Church may face pressure, persecution, and hardship. But it is not appointed to face God’s wrath.

“For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ.”
—1 Thessalonians 5:9 (ESV)

Let that settle into your heart: not destined for wrath.

The Promise of Rescue

Some people think God will protect the Church through the tribulation. But Revelation 3:10 says something different:

“Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world.”
—Revelation 3:10 (ESV)

Look closely: Yeshua (Jesus) promises to keep us from the hour, not just the trial. This is about timing, not just protection.

The Greek phrase “keep from” is ἐκ (ek)—it means “out of” or “away from,” not “through.” If God meant to say we would be protected during the tribulation, He would’ve used a different word.

Yeshua (Jesus) is saying clearly: You won’t be here.

The Nature of the Tribulation

So what is the tribulation really?

It’s not just a bad time. It’s the outpouring of God’s wrath on a world that has rejected Him. Revelation 6–19 describes:

Seal judgments
Trumpet judgments
Bowl judgments
Cosmic chaos
Demonic torment
Global war
Widespread death

It is not just persecution from people. It is judgment from heaven.

Revelation 6:16–17 calls it:

“the wrath of the Lamb… for the great day of their wrath has come.”

If that’s what’s coming—and it is—then the question becomes: Why would Yeahua (Jesus) leave His Church in it? He won’t.

Romans Says It, Too. The book of Romans makes the same point. Look at Romans 5:9:

“Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.”

We’re not just forgiven—we’re rescued. Yeshua (Jesus) took God’s wrath on Himself so we wouldn’t have to face it. The cross wasn’t just a payment. It was also a shield. If you’re in Messiah, you are safe.

Israel and the Church: Not the Same

A lot of confusion comes from mixing up Israel and the Church.

God has one plan of salvation, but two distinct groups:

Israel: The chosen people, through whom the Messiah came.
The Church: Jew and Gentile united in Messiah, formed at Pentecost.

The tribulation is called “the time of Jacob’s trouble” (Jer. 30:7). That’s not the Church’s trouble. That’s Israel’s.

God uses the tribulation to:

Judge the nations (Isaiah 24)
Refine and bring Israel to faith (Zechariah 13:8–9)
Set the stage for the Messiah’s kingdom (Daniel 9:24–27)

The Church has a different calling: to be the Bride of Messiah and be with Him before He judges the earth.

The Thessalonian Timeline

Let’s go back to 1 Thessalonians 5. Paul continues his rapture teaching and connects it to the “Day of the Lord.”

That Day will come like a thief (v. 2)
People will say “peace and safety,” then sudden destruction comes (v. 3)
But believers are not in darkness (v. 4)

The message is clear: You’re not in the dark, and you’re not in danger. Why?

“For God has not destined us for wrath, but to obtain salvation…” (v. 9)

That’s the same context as the rapture (chapter 4). Paul’s teaching is seamless. The rapture comes, then the wrath falls. We’re removed before the storm begins.

Comfort, Not Confusion

If the Church was going to go through the tribulation, the message would be: Brace yourself! Stock up! Prepare for death and disaster!

But what does Paul say?

“Therefore encourage one another and build one another up…” (1 Thess. 5:11)

And earlier:

“Therefore encourage one another with these words.” (1 Thess. 4:18)

The rapture is not a scary doctrine. It’s a comforting one. God does not call us to fear the wrath. He calls us to wait for our rescue.

Two Scenes, Two Audiences

Let’s compare two pictures in the book of Revelation.

Scene 1: The Church in Heaven
In Revelation 4–5, the Church is depicted in heaven, worshiping, wearing white robes, and singing of redemption.
Scene 2: Wrath on Earth
In Revelation 6–19, God’s wrath is poured out on the earth. Israel becomes the focus. The Church is never mentioned again until it returns with Messiah in chapter 19.

Why the silence? Because the Church is gone.

What About the Holy Spirit?

2 Thessalonians 2:6–7 talks about a “restrainer” that holds back the rise of the Antichrist. That restrainer is the Holy Spirit working through the Church.

Once the Church is removed at the rapture, the restrainer is lifted—and the tribulation begins.

That’s the sequence:

The Church is raptured.
The Antichrist is revealed.
God’s wrath begins.

This fits the entire prophetic pattern.

How does this help me understand “The Signs of the Times?”

Live in Peace, Not Panic

You don’t have to wonder if you’ll survive the tribulation.
You won’t be here.

That doesn’t mean we sit around and wait. It means we:

Live with peace – God is in control, and you’re safe in Him.
Walk with purpose – Time is short. Share the gospel.
Stand with hope – Let your light shine in a dark world.

Yeshua (Jesus) is not coming back to crush you. He’s coming to carry you home.

Real Wrath Requires Real Rescue

Some say, “Well, Christians suffer in other countries. Why not here?”

It’s true—we live in a fallen world. Believers are persecuted, hated, and even killed for their faith. That’s man's wrath and Satan’s rage.

But the tribulation is God’s wrath. And Scripture is clear:

“Whoever believes in him is not condemned…” (John 3:18)
“There is therefore now no condemnation for those who are in Messiah Yeshua (Jesus).” (Romans 8:1)

God does not pour His wrath on His own children. He rescues them first.

The pre-tribulational rapture isn’t just a theory—it’s a gift.

It tells us:

God keeps His promises.
God doesn’t mix judgment with grace.
God is still working His plan for Israel.
God has a glorious future for His Church.

We are not appointed for wrath. We are appointed for salvation.

So when the world shakes, you don’t have to. Your rescue is coming.

Danny Price 10/2/25 Danny Price 10/2/25

Week #1: What Is the Rapture?

Blog Series Intention Recap

This page is a post in the series “Signs of the Times.” Click here to see the rest of the posts.

Let’s jump into Week #1:

He’s Coming to Take Us Home… The rapture is not a myth or mystery—it’s an absolute promise from Yeshua (Jesus). One day, without warning, He will return for His Church and take us to be with Him. This is not the end of the world, but the beginning of forever for those who belong to Christ.

Why it Matters:

It’s a rescue mission. Yeshua (Jesus) will remove His Church before the coming judgment.
It’s a real event. The rapture is different from the Second Coming.
It’s a comforting hope. Believers should encourage one another with this truth.
It could happen anytime. No signs are needed first—be ready.

Go Deeper:

Scripture Focus:

John 14:1-3
1 Thessalonians 4:13–18

The Promise You Can’t Miss

Life is filled with surprises—some good, some hard. But for the believer in Yeshua (Jesus), there is one surprise we are meant to look forward to every day. It’s called the rapture.

Yeshua (Jesus) made a promise in John 14:1-3. He told His disciples:

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms… I go to prepare a place for you… I will come again and will take you to myself, that where I am you may be also.” (John 14:1–3, ESV)

This is more than comfort—it’s a clear promise. Yeshua (Jesus) will come back, not to judge the world (yet), but to take His people—His Church—to be with Him.

What Is the Rapture?

The word “rapture” doesn’t appear in English Bibles. But it comes from the Latin word rapturo, which translates the Greek word harpazō in 1 Thessalonians 4:17:

“…we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air…”

That phrase “caught up” is harpazō—to grab quickly, to snatch away with force. That’s what the rapture is. Yeshua (Jesus) will come down from heaven (but not touch the earth) and call up His Church.

Let’s be clear: this is not the Second Coming.

The Second Coming happens at the end of the tribulation (Revelation 19).
The rapture happens before the tribulation begins.
In the rapture, Yeshua (Jesus) meets us in the air.
In the Second Coming, Yeshua (Jesus) returns to earth to rule.

These are two different events. Don’t mix them up.

What Happens at the Rapture?

Paul gives us the details in 1 Thessalonians 4:13–18.

Believers who have died will rise first.
Then we who are still alive will be caught up with them.
We will meet Yeshua (Jesus) in the air.
We will always be with the Lord.

That means the rapture includes a resurrection. It’s not just a relocation—it’s a transformation. Believers get new, glorified bodies. No more sickness, death, or sin.

And the best part? We’ll never be apart from Yeshua (Jesus) again.

Why It Matters

You might be asking, “Why do I need to know this?”

Here’s why:

It changes how we grieve.
Paul wrote these words to comfort believers whose loved ones had died. He didn’t say, “Don’t cry.” He said, “We don’t grieve as others do who have no hope.” (1 Thess. 4:13)
If someone you love died in Christ, they’re not lost forever. You’ll see them again.
It gives us peace in a scary world.
From wars to disasters to hatred and chaos, this world is shaking. But the rapture reminds us: we’re not staying here. Yeshua (Jesus) is coming.
It motivates holiness.
If Yeshua (Jesus) could return today, how would you live? Would you stay angry? Would you keep that secret sin? Would you stop sharing the gospel?
It helps us encourage others.
1 Thessalonians 4:18 says, “Therefore encourage one another with these words.” The rapture isn’t meant to scare us. It’s intended to stir us.

5. Common Questions

Q: What if I don’t believe in the rapture?
A: The rapture isn’t a theory—it’s a teaching straight from Scripture. Whether you believe it or not, it will happen. The real question is: Are you ready?

Q: Doesn’t this just make Christians lazy?
A: No. The opposite should be true. Knowing that Yeshua (Jesus) could return at any time should make us alert, focused, and bold.

Q: Isn’t the idea of being “snatched away” strange?
A: It might sound strange, but it’s not new. Enoch (Genesis 5:24) and Elijah (2 Kings 2:11) were both taken up to heaven without experiencing physical death. God has done this before. He will do it again.

Q: Why don’t more pastors teach about this?
A: Some avoid it because it’s hard to explain. Others reject it because they confuse the rapture with the Second Coming. Still others just focus on the here and now. But Scripture tells us to be watchful.

No Signs, Just Readiness

Many prophecies in the Bible are tied to clear signs. But the rapture is different.

There are no prerequisites that must be met first. This is called imminence—the idea that Yeshua (Jesus) could come at any moment.

If signs had to happen first, then we could wait. But Yeshua (Jesus) says, “Be ready, for the Son of Man is coming at an hour you do not expect.” (Matt. 24:44)

So don’t wait to repent. Don’t delay your calling. Don’t put off reconciliation.

The Church Is the Bride

One more reason the rapture is pre-tribulational (before the seven-year tribulation): the Church is the Bride of Christ.

Would a groom beat his bride before the wedding?
Would Yeshua (Jesus) leave His Bride to suffer God’s wrath?

Of course not.

The tribulation is not just suffering—it is judgment from God on a rebellious world and a time of refinement for Israel (Jeremiah 30:7). But the Church is not destined for wrath (1 Thess. 5:9). We will be removed before the storm.

How does this help me understand “The Signs of the Times?”

Live ready.

The return of Yeshua (Jesus) could happen at any moment. Don’t panic—prepare. Don’t delay—decide. Don’t sleep—stay awake.

This doctrine shouldn’t just fill your head. It should shape your life.

Here’s how to live ready:

Believe in Yeshua (Jesus).
Make sure you know Him—not just know about Him. Repent and trust Him alone.
Stay awake.
Don’t fall asleep spiritually. Read the Word. Pray. Stay alert.
Share the gospel.
If time is short, we must speak the truth. Love people enough to tell them.
Encourage others.
When someone is hurting, afraid, or grieving—remind them: Yeshua (Jesus) is coming.

Encourage one another with this blessed hope.

The rapture is not the end of the story. It’s the beginning of eternity with Yeshua (Jesus).

This world is not our home. We’re waiting for the trumpet. We’re looking for the cloud. We’re listening for the shout.

One day soon—maybe even today—Yeshua (Jesus) will say, “Come up here.”

And just like that, we’ll be gone.

Not because we’re perfect.
Not because we’re lucky.
But because we belong to Him.

Danny Price 10/1/25 Danny Price 10/1/25

Signs of the Times

Blog Series Intention Recap

This post is the main page of the series “Signs of the Times.”

Danny Price 9/25/25 Danny Price 9/25/25

Week #4: The Root of Antisemitism

Blog Series Intention Recap

This series, IRREPLACEABLE, confronts the theological error of Replacement Theology by affirming God’s ongoing covenant with Israel. The Bible teaches that the Church and Israel remain distinct in God’s redemptive plan. Though the Church currently plays a central role in the age of grace, Israel is not forgotten—she remains God’s chosen nation, awaiting future restoration in the Millennial Kingdom. The Apostle Paul’s words in Romans 11 ring clear: God’s promises to Israel are irrevocable—and so is His plan. Throughout this four-week study, we will clarify the Church’s proper role, expose the roots of antisemitism, and uphold God’s faithful commitment to Israel’s future. The Church does not replace Israel—it joins her in displaying the glory of God’s unfailing mercy.

This page is a post in the series “Irreplaceable: Israel’s Place in God’s Plan.” Click here to see the rest of the posts.

Let’s jump into Week #4:

Right theology leads to right love… Antisemitism is not just a cultural problem—it’s a theological one. Replacement theology has fueled hostility toward the Jewish people for centuries by severing the Church from its Jewish roots. To stand with Israel is not political—it’s biblical. When we affirm God’s ongoing covenant with Israel, we resist hatred and reflect the heart of God.

Why it Matters:

Bad Theology Breeds Bad Fruit
When the Church believes God is done with Israel, it opens the door to arrogance, distortion, and abuse.
History Bears Witness
From the early church fathers to the Holocaust, antisemitism often grew in soil nourished by replacement theology.
Yeshua (Jesus) Was Jewish—And Still Is
Forgetting the Jewish identity of our Savior creates space for anti-Jewish bias to flourish.
Love What God Loves
To honor God is to honor His covenant people, to bless them, and to stand against those who curse them.

Go Deeper:

Scripture Focus:

Genesis 12:3 (ESV)
“I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”
Romans 11:18–21
Paul warns Gentile believers not to be arrogant toward the natural branches (Israel). If God did not spare the natural branches, neither will He spare the arrogant.
John 4:22
Yeshua (Jesus) says, “Salvation is from the Jews.”

The Root of Antisemitism

Antisemitism is once again rising—online, on college campuses, and even in churches. But this is not a new phenomenon. For centuries, the Church has often been complicit in spreading suspicion, slander, and even violence against the Jewish people. What fueled this long history of hostility? Bad theology. Theological error—particularly the teaching that God has rejected Israel and replaced her with the Church—has poisoned the well for generations. This error, known as replacement theology, is more than a doctrinal misstep. It is the seedbed of arrogance, distortion, and abuse.

Bad Theology Breeds Bad Fruit.
When the Church teaches that Israel is no longer central to God's plan, it opens the door to pride. It gives believers a false sense of superiority. It allows the Church to forget its roots and assume ownership of promises never made to her. And when pride takes root, persecution is often not far behind.

History Bears Witness.
From the writings of early Church Fathers like John Chrysostom, who preached vehemently against Jews, to Martin Luther’s horrific antisemitic diatribes late in life, the pattern is undeniable. During the Holocaust, far too many churches remained silent—or worse, justified inaction with theological reasoning. Replacement theology offered the ideological cover for centuries of marginalization and mistreatment. What began in error led to injustice.

Yeshua (Jesus) Was Jewish—and Still Is.
Forgetting the Jewish identity of our Savior creates space for anti-Jewish bias to flourish. Yeshua (Jesus) was not a generic religious figure. He was born into a Jewish family, lived as a Jew, taught in synagogues, upheld the Law, and died as “King of the Jews.” He rose again as the Jewish Messiah and will return to reign from Jerusalem. To erase His Jewishness is to distort His mission and disfigure the gospel.

Love What God Loves.
To honor God is to honor His covenant. That includes the people of that covenant. Genesis 12:3 makes it clear: those who bless Abraham’s descendants will be blessed, and those who curse them will face God’s judgment. Standing with Israel is not about political alignment—it is about spiritual alignment with the heart of God. The Jewish people are not merely part of the past—they are part of the promise.

The Church’s Role

When theology severs the Church from Israel, it leads to pride. That pride often evolves into contempt and persecution. Replacement theology does not simply reinterpret Scripture; it rewrites identity. And in doing so, it fuels the very antisemitism it claims to avoid. But God has not changed. His promises still stand. His covenant remains. Israel is not cast aside but remains central to God’s redemptive plan.

The Church must repent of its past complicity and resist the resurgence of antisemitism in any form. This is not just a social issue—it is a theological one. Antisemitism is spiritual rebellion against the character of a covenant-keeping God. The cure is not found in tolerance alone—it is found in truth. It is found in remembering what Scripture reveals, repenting where we have gone astray, and returning to a theology that honors God’s Word and His people.

Remember the Root

Romans 11 paints a clear picture: Gentile believers are not a separate tree—they are branches grafted into Israel’s olive tree. That means Israel’s story is the Church’s story—not because we replace it, but because we are now included in it. Paul explicitly warns against arrogance: “do not be arrogant toward the branches” (Rom. 11:18). We do not support the root; the root supports us.

Jesus was born a Jew, lived as a Jew, died as the King of the Jews, and will return to Jerusalem. The gospel is Jewish in origin, and the Church only exists because of the promises made to the patriarchs. The covenants, the law, the prophets, the Messiah—they all came through Israel (Rom. 9:4–5). To despise or dismiss Israel is to despise our own foundation.

When the Church forgets this, it creates space for pride, prejudice, and ultimately persecution. But when we remember our place in the story, we walk humbly. We honor what God honors. We bless whom God blesses. And we love what God loves—not in theory, but in action, prayer, and partnership.

Right theology leads to right love. And right love takes a stand.

How does this help me understand, “Irreplaceable: Israel’s Place in God’s Plan?”

Our Right Response

Scripture guides the Church to confront the theological roots of antisemitism. When we reject replacement theology and embrace God’s faithfulness to Israel, we align with His heart and resist hatred. The Jewish people are not forgotten—they are beloved. Right theology leads to right love. And right love stands up.

So how should the Church respond?

Understanding the theological roots of antisemitism calls for repentance, education, and love in action. Here’s how:

1. Repent of Arrogance

Where the Church has participated in or been silent about antisemitism, we must repent. That includes theology, history, and attitudes.

2. Teach the Whole Story

Educate believers about the Jewish roots of the faith. Let them see that the Bible is a Jewish book, the Messiah is Jewish, and God’s plan centers on Israel.

3. Stand with Israel

This isn’t about agreeing with every political decision—it’s about honoring God's covenant. Be a friend to the Jewish people in prayer, presence, and support.

4. Confront Antisemitism

Wherever antisemitism appears—whether in theology, culture, or conversation—stand against it boldly and biblically.

“Irreplaceable” is more than a title—it’s a conviction rooted in God’s Word. Israel remains God’s chosen people, and the Church’s calling is to join—not overwrite—the redemptive story. Right theology protects against error, pride, and prejudice. Let us walk in humility, bless what God blesses, and remember that God never breaks a promise.

Danny Price 9/18/25 Danny Price 9/18/25

Week #3: God’s Plan Still Includes the Jews

Blog Series Intention Recap

This page is a post in the series “Irreplaceable: Israel’s Place in God’s Plan.” Click here to see the rest of the posts.

Let’s jump into Week #3:

He has not rejected His people—He remembers His promises… God has not abandoned Israel, and He never will. His covenant with them was not temporary or conditional—it was established by His faithfulness, not their performance. Though many have stumbled, His love remains steadfast, and every promise will come to pass in His perfect timing. The Jewish people are not a footnote in redemption’s story; they are central to its fulfillment, especially as the return of the Messiah draws near.

Why it Matters:

God Keeps His Promises - From Abraham to today, God has never revoked His covenant with Israel.
Paul’s Clear Answer: No! - In Romans 11:1, Paul asks, “Has God rejected His people?” and immediately answers, “By no means!”
A Partial Hardening, Not a Final Rejection - Romans 11:25 explains that Israel’s current unbelief is temporary and purposeful.
Their Future Acceptance Means Life from the Dead - God’s plan includes a national return to faith—and it will bless the world.

Go Deeper:

Scripture Focus:

Romans 11:1–2a (ESV)
"I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew."
Jeremiah 31:35–37
God declares that only if the fixed order of the sun, moon, and stars can be measured or broken will He cast off the descendants of Israel. His covenant with them is unbreakable.
Zechariah 12:10
There is coming a day when the house of David and the inhabitants of Jerusalem will look on the One they have pierced and mourn—a prophetic picture of Israel’s national repentance.

"By no means!"

Many modern Christians have embraced the idea that Israel no longer matters to God—that the Church is the new Israel. But Scripture says otherwise. Paul’s rhetorical question in Romans 11:1 leaves no doubt: "By no means!" God’s faithfulness to Israel isn’t just a side issue—it’s central to understanding His character. If God can cancel His covenant with Israel, what assurance do we have that He’ll keep His promises to the Church?

This theological clarity is especially important in our time. As antisemitism rises and Israel’s place in the world is debated, the Church must stand firm on what God has declared. The Jewish people are still chosen. Their story is still unfolding. And their future acceptance will usher in a greater blessing for all (Rom. 11:15).

God’s Faithfulness on Display

Throughout Scripture, God's relationship with Israel is marked by covenant loyalty—even in their unfaithfulness. Though they have often turned away, God remains committed. He disciplines, but He does not abandon. The prophets repeatedly declare that God will restore Israel.

Jeremiah 31 makes this point powerfully. God ties His promise to Israel’s survival to the unchanging rhythm of creation itself. If the sun stops shining and the stars fall from the sky, then—and only then—will God reject Israel. In other words: never.

This unbroken faithfulness should inspire worship. It also humbles the Church. We are witnesses to a covenant-keeping God who proves His mercy generation after generation. Israel’s story isn’t an exception—it’s a living example of God’s grace.

What About Their Unbelief?

It’s true that many in Israel have not yet recognized Yeshua (Jesus) as Messiah. Paul calls this a “partial hardening” (Romans 11:25), but not a permanent one. It serves a purpose: to allow the gospel to go to the nations. God is using this present age to gather in the Gentiles—but the story is still moving toward Israel’s restoration.

This reminds us that history is not random. God is orchestrating events to fulfill what He foretold. Zechariah 12:10 prophesies a future day when Israel will recognize her Messiah - Yeshua (Jesus). That moment will not be a theological abstraction—it will be a national turning, a weeping over the One they pierced.

The Church must be prepared not only to understand this future but to pray for it and participate in God’s purposes until it comes.

Summary Paragraph

How does this help me understand, “Irreplaceable: Israel’s Place in God’s Plan?”

Our Right Response

His covenant remains, His love endures, and His promises will be fulfilled.

So how should the Church respond?

Understanding that Israel is still in God’s plan changes how we see our mission, our theology, and our attitude. It cultivates gratitude, humility, and responsibility.

1. Pray for the Peace of Jerusalem

Psalm 122:6 commands it. God’s heart is for the peace and salvation of His people. Join Him in that prayer.

2. Reject Every Form of Antisemitism

Whether subtle or overt, theological or political, antisemitism has no place in the Church. Stand against it clearly and compassionately.

3. Support Jewish Outreach

Romans 1:16 reminds us the gospel is “to the Jew first.” The Jewish people need to hear the good news of their Messiah. Encourage ministries that share the gospel with love and truth. Support outreach that honors Jewish culture while sharing the gospel.

4. Honor God’s Covenant

Speak of Israel not as a relic but as a recipient of God’s ongoing mercy. Study the Scriptures with this lens. Let your theology reflect God’s timeline, not man’s opinions.

The Jewish people still play a central role in God’s redemptive story, and their future turning to Messiah will bring global blessing. The Church must reject replacement thinking and stand in awe of God’s faithfulness. As we honor His covenant, we align ourselves with His heart. This is not about politics—it’s about promise.

Danny Price 9/11/25 Danny Price 9/11/25

Week #2: The Church's Role—Participant, Not Pretender

Blog Series Intention Recap

This page is a post in the series “Irreplaceable: Israel’s Place in God’s Plan.” Click here to see the rest of the posts.

Let’s jump into Week #2:

We’re part of the plan, not the replacement… The Church is not the new Israel. It is a mystery now revealed—Jews and Gentiles, one in Messiah. God is using the Church to provoke Israel to return, not to replace her. When the Church embraces its biblical role, it stands in unity with God’s covenant purposes rather than rewriting them. Scripture describes Jew and Gentile as fellow heirs, united in Messiah without erasing distinction. Gentile believers are grafted into an ongoing story, not starting a new one. God's design is not replacement but reconciliation. The Church must walk humbly, honoring Israel’s role and seeking to bless her, not bypass her. When the Church embraces its rightful role, the beauty of God’s redemptive plan shines in full.

Why it Matters:

One People, Not One Identity - Ephesians 3:6 reveals the mystery: Jews and Gentiles are “fellow heirs.” This is unity—not uniformity.
The Olive Tree Still Stands - Romans 11 teaches Gentiles are grafted in, not grown separately. The root is Israel’s promises, not a new invention.
Jealousy with a Purpose - Paul says salvation has come to the Gentiles “so as to make Israel jealous” (Rom. 11:11). God is not done with His firstborn.
Don’t Confuse Mission with Identity - The Church is sent to the nations, but Israel is still central to God’s redemptive map. The roles are different—but both matter.

Go Deeper:

Scripture Focus:

Romans 11:11–15 (ESV)
"...through their trespass salvation has come to the Gentiles, so as to make Israel jealous... For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?"
Ephesians 2:11–22; 3:4–6
Gentiles are no longer strangers but fellow citizens and members of God’s household. The mystery is that Gentiles are fellow heirs, part of the same body, and partakers in the promise in Christ Jesus.
Genesis 12:1–3
God’s plan to bless all the families of the earth comes through His promise to Abraham and his offspring.

Misunderstanding to Disobedience

Too many believers have unknowingly embraced a theology that marginalizes Israel in favor of the Church. This may sound harmless on the surface, but it has deeply harmful consequences. When the Church misunderstands her role, she becomes susceptible to pride, distortion of Scripture, and ultimately disobedience to God's revealed plan. At worst, this drift has fueled centuries of antisemitism.

The rise of antisemitic incidents worldwide is not just a cultural problem—it is a theological crisis. If Christians are to stand against hatred and error, we must start with what we believe about God’s covenant people. To deny Israel’s ongoing place in God’s redemptive story is to misread the Bible and misrepresent the heart of God. The Church’s calling is not to replace Israel but to come alongside in humility, gratitude, and gospel partnership.

God’s Design: Jew and Gentile Together

From the very beginning, God revealed His redemptive plan through Israel. In Genesis 12:3, God promises to bless the nations through Abraham. Israel is the means by which God brings light to the world. The Messiah would come through Israel, the Scriptures would be entrusted to Israel, and the covenants would be made with Israel (Romans 9:4–5).

Jesus (Yeshua) Himself was a Jewish man, born under the Law, attending synagogue, keeping Torah, and fulfilling the Law and the Prophets. His apostles were all Jewish. The early Church in Acts was Jewish. The Gentile mission did not begin as a rejection of Israel—it was an expansion of Israel’s call.

Paul calls this expansion a mystery in Ephesians 3:6: "This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel." That means Gentiles don’t replace Jews—they join them. They aren’t a new people of God—they’re included in the people of God through faith in the Jewish Messiah.

Israel Still Matters

Paul's entire argument in Romans 9–11 is that God's promises to Israel have not failed. Even though many in Israel have stumbled, God has not rejected them (Romans 11:1). Rather, their temporary hardening has allowed the gospel to spread to the Gentiles.

But this is not the end of the story. Paul explains that Gentiles are grafted into Israel’s olive tree—not the other way around (Romans 11:17–24). Israel is not cut off permanently; in fact, their future acceptance will bring even greater blessing: “life from the dead” (Romans 11:15).

God’s plan still centers on Israel. The Church does not cancel this plan. We are called to honor it and participate in it rightly.

The Error of Replacement Thinking

Replacement theology teaches that the Church has replaced Israel in God’s plan—that the promises once made to Israel are now fulfilled spiritually in the Church. This idea began to take root as early as the second century and became dominant in much of Church history.

But Scripture says otherwise. Paul is emphatic: “Did God reject His people? By no means!” (Romans 11:1). The root remains. The promises stand.

Replacement theology not only misreads the Bible—it redefines God’s character. If God can break His eternal covenant with Israel, what hope do the rest of us have that He’ll keep His word to us?

Mission and Identity Are Not the Same

Some confuse the Church’s mission with Israel’s identity. Yes, the Church is global, but its scope does not change its source. The gospel going to all nations does not erase God's plan for Israel.

The Church is sent, scattered, and Spirit-filled. Israel is chosen, covenanted, and still called. These are not competing identities—they are complementary parts of one redemptive story.

To pretend the Church has replaced Israel is to steal someone else’s calling and misunderstand your own.

How does this help me understand, “Irreplaceable: Israel’s Place in God’s Plan?”

Our Right Response

So how should the Church respond?

Before we act, we must reflect. The Church must begin by humbly acknowledging where it has misunderstood Israel’s role. For centuries, theology shaped by error has done real harm. Now is the time to rebuild—on the Word of God.

1. Study the Whole Story

Avoid reading the Bible as if the New Testament overrides the Old. Genesis and Revelation belong together. Don’t spiritualize away Israel’s place in God’s redemptive plan. From Abraham to Yeshua’s (Jesus) return, Israel remains the central stage for God’s glory.

2. Honor the Root

Paul warns the Gentiles in Romans 11:18—“do not be arrogant toward the branches.” The root supports the branches, not the other way around. The Church must honor Israel’s foundational role in salvation history. The Messiah, the covenants, the Scriptures—they are all Jewish gifts to the world.

3. Walk Humbly in the Mystery

Ephesians 3:6 calls the Church’s role a “mystery.” That word means something hidden in the past but now revealed. Don’t pretend you invented the story—be grateful to be included. Humility is the right posture for those grafted in by grace.

4. Reject Replacement, Embrace Partnership

We don’t fulfill Israel—we join her story. The Church is not a substitute; it’s a sign of God’s mercy to all peoples. Our role is not to erase distinctions but to reflect God’s greater plan: one new humanity in Messiah, not one indistinct blur (Ephesians 2:14–15).

5. Provoke to Jealousy, Not Judgment

Romans 11:11 says the Church’s faith and joy should stir Israel to reconsider her Messiah. That means living in such a way that Jewish people see the goodness and grace of Yeshua. Not through pressure or pride—but through love, reverence, and gospel witness.

Week 2 clarifies that the Church is a participant in God's plan—not a pretender to Israel’s promises. Let this truth shape your theology, your worship, and your witness. God is not done with Israel—and He’s not done with the Church, either. But we will only be fruitful when we remember the story we’ve been grafted into.

Danny Price 9/4/25 Danny Price 9/4/25

Week #1: Rooted, Not Replaced

Blog Series Intention Recap

This page is a post in the series “Irreplaceable: Israel’s Place in God’s Plan.” Click here to see the rest of the posts.

Let’s jump into Week #1:

God’s promises to Israel are not placeholders. They are permanent… God’s promises are rooted in His unchanging character and covenant faithfulness. Replacement theology falsely claims the Church has taken Israel’s place, but Romans 11 clearly teaches that Gentile believers are grafted in, not substituted. From Abraham to today, God’s covenant with Israel remains active and essential to His redemptive plan. Ignoring or redefining Israel’s role distorts the integrity of Scripture and weakens the Church’s understanding of its own story. In a time of rising antisemitism and theological drift, clarity about Israel matters more than ever. Affirming God’s faithfulness to Israel is not just doctrinal—it anchors our hope in a God who keeps every promise.

Why it Matters:

Replacement theology teaches the Church has taken Israel’s place—Scripture says otherwise.
Romans 11 makes clear: Gentile believers are grafted into Israel’s tree—not the other way around.
The root (Abraham’s line) still nourishes the Church; God is faithful to His covenants.
Our response must be theological clarity, gratitude, and humility.

Go Deeper:

Scripture Focus:

Romans 9-11

The Error with Eternal Consequences

For centuries, many Christians have believed a lie that subtly reshapes Scripture, diminishes God's faithfulness, and distorts our identity in Christ. The lie? That the Church has replaced Israel in God's plan.

This belief, often called replacement theology or supersessionism, says the Jewish people forfeited their role in redemptive history through disobedience and rejection of the Messiah. It claims that the Church is now the new, true Israel—God’s exclusive covenant people.

But here’s the truth:
God’s promises don’t expire. And God’s people—Israel—aren’t replaceable.

Defining Replacement Theology

Replacement theology teaches:

The Jewish people were once God's people, but not anymore.
The Church is now the spiritual Israel.
Old Testament promises to Israel are fulfilled spiritually in the Church.
National Israel has no future in God’s redemptive plan.

This doctrine did not come from the apostles. It emerged gradually in the post-apostolic Church, especially as Christianity moved away from its Jewish roots and became predominantly Gentile.

By the fourth century, with church fathers like Augustine, the theology hardened. The result? Centuries of alienation from the Jewish people, theological pride in the Church, and spiritual blindness to Israel’s ongoing role in God’s plan.

Scripture’s View: One Tree, Many Branches

Paul, a Jew and apostle to the Gentiles, wrote Romans 9–11 to correct exactly this kind of error.

Romans 11:1–2 (ESV)

“I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew.”

That’s not vague. Paul could not have been clearer. Israel is not rejected.

Instead of replacement, Paul teaches engraftment.

Romans 11:17–18 (ESV)

“But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches.”

Let’s unpack the metaphor:

The tree represents God’s redemptive plan rooted in His promises to Abraham.
The natural branches are Israelites—some believe, some don’t.
The wild branches are Gentiles, grafted in through faith in Messiah.
The root is not the Church. It is Israel’s patriarchs and God’s covenant.

Paul warns Gentiles not to become proud. The tree didn’t grow out of the Church. The Church was joined to a tree already growing.

This isn’t replacement—it’s participation.

The Danger of a Disconnected Gospel

When we cut ourselves off from the Jewish root, we lose more than a theological point—we lose the Gospel’s storyline.

Here’s what’s at stake:

God’s character
If God breaks promises to Israel, how can the Church trust His promises of salvation?
Biblical continuity
From Genesis to Revelation, the Bible is the story of God's covenant with Israel and the nations. We must read it as one story, not a divine Plan A followed by a Plan B.
Our identity in Christ
Gentile believers are not an isolated people group. We are adopted into a family with deep Jewish roots.
Evangelism to the Jewish people
If we believe God is done with the Jews, why evangelize them? But Paul writes, “Salvation has come to the Gentiles, so as to make Israel jealous” (Rom. 11:11).

Examples of Replacement Thinking

Let’s make it plain. Replacement theology shows up in more ways than we often realize:

Preaching that uses “Israel” as an allegory for the Church
Songs that claim all OT promises for the Church while ignoring their original recipients
Art and architecture that depicts Judaism as blind and broken while the Church is radiant and victorious
Attitudes that minimize Jewish suffering and spiritual need

These are not harmless mistakes. They’re theological errors with real-world consequences—including antisemitism, apathy, and arrogance.

God’s Faithfulness Demands Our Clarity

The problem with replacement theology is not just that it’s historically harmful—it’s biblically false.

Romans 11:29 (ESV)

“For the gifts and the calling of God are irrevocable.”

Let that word settle: irrevocable.

Recently, I had an opportunity to listen to Dr. Tim Sigler teach on this subject at Camp Shoshanah. Here’s what I have come to understand and believe. God doesn’t call back His promises. He doesn’t annul covenants because people sin. In fact, that’s the whole point of grace. God keeps covenants even when people break them.

We can—and should—rejoice that the Church is included in God’s redemptive plan. But we must never claim that inclusion requires Israel’s exclusion.

Grafted In: What It Means (and What It Doesn’t)

Being grafted in means:

We are nourished by the same promises made to Abraham, Isaac, and Jacob.
We join a story that began long before us.
We worship the Jewish Messiah of Israel.

Being grafted in does NOT mean:

We replace Israel.
We inherit promises instead of the Jewish people.
We get to redefine God’s plan for His people.

Paul’s image of grafting isn’t just agricultural—it’s theological humility.

Romans 11:20 (ESV)

“They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear.”

When Gentile believers forget this, the result isn’t maturity. It’s arrogance.

What About Israel’s Unbelief?

Some may ask: “Didn’t Israel reject Jesus? Doesn’t that change everything?”

No. Israel’s partial hardening is both temporary and redemptive.

Paul answers it head-on:

Romans 11:25–26 (ESV)

“A partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved, as it is written…”

God is not finished with Israel. Her story is not over. Her Messiah is coming again. And the day is coming when national Israel will look on the One they pierced and believe (Zech. 12:10).

This is not wishful thinking—it’s prophetic promise.

How does this help me understand, “Irreplaceable: Israel’s Place in God’s Plan?”

Our Right Response

The rise of replacement theology demands more than silence—it calls for a biblical response. As believers, we must approach this issue not with arrogance, but with humility and reverence for God's revealed plan. Israel’s story is not a footnote; it’s a thread that runs from Genesis to Revelation. God’s covenant with Israel is not an obstacle to the gospel but part of its foundation. Recognizing this truth shapes how we read Scripture, how we view the Church, and how we engage the world.

So how should the Church respond?

1. Study the Word as One Story

Avoid cutting the Bible in half. Genesis and Revelation belong together. Don’t spiritualize away Israel’s role in God’s redemptive plan.

2. Repent of Replacement Thinking

If you’ve adopted or taught that the Church replaced Israel, change course. Repent. Not just theologically—but relationally, toward the Jewish people.

3. Honor Jewish Roots in Worship

Jesus was born Jewish, lived as a Jewish rabbi, and fulfilled Jewish prophecy. Our faith is Jewish at the core—let that shape our gratitude and honor.

4. Provoke Israel to Jealousy—Rightly

Live in such a way that Jewish people see the reality of Messiah in you. Not to shame or manipulate—but to make them long for their promised hope.

We live in a time of increasing antisemitism, spiritual confusion, and theological drift. Replacement theology—once whispered in scholarly corners—is now preached in pulpits and spread online, subtly shaping how believers view Israel, the Church, and God’s faithfulness. When the Church forgets its roots, it risks arrogance and error. When Christians ignore God's covenant with Israel, they misunderstand their own redemption story. To stand with Israel is not political—it’s biblical. This is a time for clarity, courage, and conviction.

Danny Price 9/1/25 Danny Price 9/1/25

IRREPLACEABLE: Israel’s Place in God’s Plan

Blog Series Intention Recap

This series, Irreplaceable, confronts the theological error of Replacement Theology by affirming God’s ongoing covenant with Israel. The Bible teaches that the Church and Israel remain distinct in God’s redemptive plan. Though the Church currently plays a central role in the age of grace, Israel is not forgotten—she remains God’s chosen nation, awaiting future restoration in the Millennial Kingdom. The Apostle Paul’s words in Romans 11 ring clear: God’s promises to Israel are irrevocable—and so is His plan. Throughout this four-week study, we will clarify the Church’s proper role, expose the roots of antisemitism, and uphold God’s faithful commitment to Israel’s future. The Church does not replace Israel—it joins her in displaying the glory of God’s unfailing mercy.

This post is the main page of the series “Irreplaceable: Israel’s Place in God’s Plan.”