Danny’s Thoughts, Reviews, and Musings

Danny Price 2/19/26 Danny Price 2/19/26

Week # 3 - A Blood-Bound Promise

Blog Series Intention Recap

Covenant… God reveals who He is through covenant—binding Himself to His word with promises rooted in love, faithfulness, and divine purpose. From the earliest pages of Scripture, covenant is not a theological sidebar but the framework through which God relates to His creation and His people. These covenants unfold one continuous redemptive story, anchored in God’s unchanging commitment to Israel and carried forward through history. In Yeshua (Jesus) the Messiah, God’s covenant faithfulness reaches its fulfillment, extending blessing to the nations without nullifying the promises He first made.

This page is a post in the series “Covenant: The Power of God’s Unbreakable Love.” Click here to see the rest of the posts.

Let’s jump into Week #3:

God’s covenant with Abraham is unilateral, irrevocable, and sealed in blood, rooted in God’s sworn oath rather than human negotiation. In Genesis 15, God alone passes between the pieces, assuming full responsibility for the covenant’s fulfillment and binding Himself to its outcome. By this self-imposed obligation, He guarantees a people, a land, and a promised blessing that would extend to the nations through Abraham’s offspring.

Why it Matters:

God alone bears the weight of the covenant
Promise precedes performance
Israel’s election carries a global purpose
Faith responds to grace already given

Go Deeper:

Text: Genesis 15:1–18; 17:1–8; 22:16–18 (ESV)

18 On that day the Lord made a covenant with Abram and said, “To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates—

When Promise Becomes Permanent

Genesis 12 introduces a promise.

Genesis 15 turns that promise into a covenant.

What begins as God’s spoken word becomes God’s sworn oath. The Abrahamic covenant marks a decisive moment in redemptive history—not because Abraham proves faithful, but because God binds Himself permanently to His promise.

This covenant answers a critical question left open by the Noahic covenant: How will God bring redemption to the world He has preserved?

The answer is not abstract.

It is familial, historical, and blood-bound.

God Alone Assumes Covenant Responsibility

Genesis 15 records one of the most striking covenant scenes in all of Scripture.

Animals are cut in two and laid opposite one another—an ancient covenant ritual declaring, “May I become like these if I fail to keep my word.” Normally, both parties would walk between the pieces.

But only one does.

“A smoking fire pot and a flaming torch passed between these pieces.”
—Genesis 15:17 (ESV)

Abraham does not walk. God does.

This is the heart of the Abrahamic covenant. God binds Himself without conditions placed on Abraham’s performance. The promise does not rest on human reliability but on divine faithfulness.

If the covenant fails, God alone bears the cost.

Promise Comes Before Performance

Paul later observes that Abraham “believed the LORD, and he counted it to him as righteousness” (Genesis 15:6). Faith is not the basis of the covenant—it is the response to grace already extended.

This order matters.

Before Abraham obeys, God promises.
Before Abraham performs, God commits.
Before Abraham understands, God binds Himself.

Circumcision, introduced in Genesis 17, does not create the covenant. It marks it.

“This is my covenant, which you shall keep, between me and you and your offspring after you.”
—Genesis 17:10 (ESV)

The sign follows the promise. Identity precedes instruction. Belonging comes before obedience.

Circumcision Marks Identity, Not Achievement

Circumcision functions as a physical sign of covenant belonging. It marks Abraham’s descendants as a people set apart—not because of moral superiority, but because of divine choice.

“I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant.”
—Genesis 17:7 (ESV)

The covenant is explicitly called everlasting. It is generational, embodied, and permanent. God does not describe a temporary arrangement or symbolic role. He declares a lasting commitment tied to a real people and a real lineage.

This directly resists any notion that Israel’s covenantal role can be replaced or absorbed. The covenant is inherited, not reassigned.

Israel’s Calling Is for the Sake of the Nations

From the beginning, the Abrahamic covenant has a global horizon.

“In your offspring shall all the nations of the earth be blessed.”
—Genesis 22:18 (ESV)

God’s choice of Abraham is not exclusionary—it is missional. Election is the means by which blessing flows outward.

The nations are not blessed apart from Israel.

They are blessed through Israel.

This matters deeply for understanding Messiah. Yeshua (Jesus) does not bypass Abraham’s covenant—He fulfills it. The blessing promised to the nations comes through Abraham’s seed, not instead of it.

How does this help me understand the concept of “Covenant: The Power of God’s Unbreakable Love”?

Messianic Lens: Blood, Promise, and Fulfillment

The Abrahamic covenant is sealed in blood, secured by God, and carried forward through Israel’s history. Its fulfillment requires a faithful Son—one who embodies Israel’s calling perfectly.

Yeshua (Jesus) stands as that Son.

The same God who walked between the pieces in Genesis 15 will later walk toward a cross. The covenant that demanded blood finds its ultimate expression in a Messiah who bears covenant cost Himself.

Grace does not cancel covenant.

Grace confirms it.

Trusting a Promise God Secures

The Abrahamic covenant offers assurance.

God’s promises do not depend on human strength
God’s purposes are not derailed by human failure
God’s faithfulness outlasts every generation

Faith, like Abraham’s, is not confidence in outcomes, but trust in the God who guarantees them.

When circumstances feel uncertain, covenant reminds us that God has already bound Himself to His word.

The Abrahamic covenant reveals a God who does not hedge His promises. He does not negotiate terms. He does not share risk.

He commits fully.

The promise is blood-bound.

The responsibility is divine.

The outcome is certain.

And the story is not finished yet.

Danny Price 2/12/26 Danny Price 2/12/26

Week # 2 - A Covenant for All Flesh

Blog Series Intention Recap

This page is a post in the series “Covenant: The Power of God’s Unbreakable Love.” Click here to see the rest of the posts.

Let’s jump into Week #2:

Before God covenanted with Israel, before Sinai, before kings or prophets, He bound Himself to all creation. The covenant with Noah reveals a God whose judgment is real—but whose mercy restrains judgment for the sake of redemption.

Why it Matters:

God’s covenant with Noah is universal and unconditional
Divine judgment does not cancel divine mercy
Creation is included in God’s redemptive concern
God binds Himself to remember—even when humanity forgets

Go Deeper:

Text: Genesis 9:8–17 (ESV)

8 Then God said to Noah and to his sons with him, 9 “Behold, I establish my covenant with you and your offspring after you, 10 and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. 11 I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.” 12 And God said, “This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: 13 I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. 14 When I bring clouds over the earth and the bow is seen in the clouds, 15 I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. 16 When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” 17 God said to Noah, “This is the sign of the covenant that I have established between me and all flesh that is on the earth.”

Covenant Before a Nation

Genesis 9 comes after devastation.

The flood has passed. The earth has been cleansed by judgment. Humanity begins again—not because it deserved a second chance, but because God chose restraint over final destruction.

What follows is the first explicit use of the word berit (בְּרִית) in Scripture. Not with Israel. Not with a priesthood. Not with a king.

With all flesh.

“Behold, I establish my covenant with you and your offspring after you, and with every living creature that is with you.”
—Genesis 9:9–10 (ESV)

Before God narrows His covenantal focus to Abraham, He declares something foundational: the world itself is not abandoned.

God’s Covenant Is Universal, Not Selective

The scope of the Noahic covenant is unmistakable.

“This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations.”
—Genesis 9:12 (ESV)

This covenant includes:

Humanity
Animals
The earth itself
All future generations

No obedience is required to activate it. No condition is attached to sustain it. God binds Himself unilaterally to preserve the created order. This matters because it establishes a critical theological truth: redemption begins in a world God refuses to destroy. Judgment cleanses, but mercy preserves.

Judgment Is Real—But Mercy Restrains It

The flood proves God does not ignore sin. Violence, corruption, and rebellion provoke divine response. Yet Genesis 9 makes equally clear that judgment is not God’s final word.

“Never again shall all flesh be cut off by the waters of the flood.”
—Genesis 9:11 (ESV)

The rainbow is not sentiment. It is restraint.

God places limits on His own judgment, not because sin disappears, but because redemption requires time, history, and continuity. Without restraint, there is no Abraham. Without Abraham, there is no Israel. Without Israel, there is no Messiah.

Mercy does not deny justice. Mercy postpones final judgment for the sake of a promise.

Creation Matters in God’s Redemptive Plan

Genesis 9 corrects a common spiritual error: treating the physical world as disposable.

God’s covenant includes the earth itself.

“I establish my covenant with you… that never again shall there be a flood to destroy the earth.”
—Genesis 9:11 (ESV)

Creation is not incidental to redemption. It is the stage upon which redemption unfolds. God does not save souls from the world; He redeems people within the world He preserves.

This covenant establishes the theological category often called common grace—God’s kindness extended to all humanity regardless of faith, morality, or obedience.

Rain still falls. Seasons continue. Life persists.

Not because humanity is faithful—but because God is.

God Binds Himself to Remember

One of the most striking statements in this passage is not about humanity’s responsibility—but God’s.

“When the bow is in the clouds, I will see it and remember the everlasting covenant.”
—Genesis 9:16 (ESV)

The rainbow is not primarily a reminder to humans. It is a sign God gives to Himself.

This is covenant language at its strongest. God voluntarily commits His future actions to His spoken word. He limits Himself by promise.

Human beings forget.

God remembers.

Every appearance of the rainbow testifies not to human hopefulness, but to divine faithfulness.

How does this help me understand the concept of “Covenant: The Power of God’s Unbreakable Love”?

Messianic Lens: Universal Mercy Prepares the Way for Particular Redemption

The Noahic covenant does not save the world, but it preserves the world so salvation can come.

God’s redemptive plan always moves from the universal to the particular:

All creation preserved through Noah
One family chosen through Abraham
One nation formed through Israel
One Messiah given for the nations

Universal mercy creates space for covenant fulfillment. The God who restrains judgment in Genesis is the same God who bears judgment at the cross.

The rainbow points forward—not backward.

Living Under God’s Covenant Restraint

The Noahic covenant reshapes how believers see the world.

Creation is not disposable—it is preserved by promise
History is not random—it is restrained by mercy
Judgment is coming—but not yet

This covenant calls God’s people to patience, gratitude, and moral seriousness. We live in a world sustained by grace, not chaos.

God’s patience is not permission to ignore holiness.

It is an invitation to repentance before the final day.

Before God called a nation, He preserved a world.
Before redemption narrowed, mercy expanded.
Before covenant focused, covenant restrained.

The rainbow still speaks.

It declares that the Judge of all the earth is also the Preserver of all flesh—and that His redemptive purposes will not be rushed, forgotten, or undone.

Danny Price 2/5/26 Danny Price 2/5/26

Week #1 - A Covenant-Keeping God

Blog Series Intention Recap

This page is a post in the series “Covenant - The Power of God’s Unbreakable Love.” Click here to see the rest of the posts.

Let’s jump into Week #1:

The God of Scripture does not merely make promises—He binds Himself to His people in covenant love. Covenant reveals who God is before it explains what He requires.

Why it Matters:

God’s covenants are rooted in love, not leverage.
Election flows from God’s faithfulness, not human merit.
Covenant binds generations, not moments.
Obedience responds to relationship—it does not create it.

Go Deeper:

Text: Deuteronomy 7:6–11 (ESV)

6 “For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth. 7 It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, 8 but it is because the Lord loves you and is keeping the oath that he swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. 9 Know therefore that the Lord your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations, 10 and repays to their face those who hate him, by destroying them. He will not be slack with one who hates him. He will repay him to his face. 11 You shall therefore be careful to do the commandment and the statutes and the rules that I command you today.

Why Covenant Still Matters

Modern life treats commitments as temporary. Contracts are negotiated, revised, and dissolved when circumstances change. Promises last only as long as they remain useful.

Scripture speaks a different language.

From Genesis to the Prophets, from Sinai to the Messiah, God reveals Himself as a covenant-making and covenant-keeping God. Covenant is not a legal convenience. It is the way God chooses to relate to His people—binding Himself by oath, love, and faithfulness.

Deuteronomy 7 confronts a basic question: Why Israel? Why this people? Why this history? Why this covenant?

The answer is not Israel’s strength, obedience, or size.

“It was not because you were more in number than any other people that the LORD set his love on you and chose you… but it is because the LORD loves you.”
—Deuteronomy 7:7–8 (ESV)

Covenant begins not with human achievement, but with divine affection.

Covenant Is Relational, Not Transactional

The Hebrew word berit (בְּרִית) does not describe a contract between equals. It describes an oath-bound relationship initiated by a greater party that assumes responsibility for the bond.

“For you are a people holy to the LORD your God. The LORD your God has chosen you to be a people for his treasured possession.”
—Deuteronomy 7:6 (ESV)

“Treasure” language belongs to kings, not merchants. God does not bargain for Israel’s loyalty; He claims Israel as His own.

This matters because the covenant reveals God’s posture toward His people. Before commandments are given, belonging is established. Before obedience is required, love is declared.

Covenant answers who God is before it addresses what God demands.

Election Reveals God’s Faithfulness, Not Israel’s Merit

This passage in Deuteronomy demonstrates God removes every ground for spiritual pride.

“You were the fewest of all peoples.”
—Deuteronomy 7:7 (ESV)

Israel’s election is not a reward for righteousness. It is an expression of God’s sovereign love. The text offers no hidden qualifications—no moral résumé, no future potential.

God chooses because He chooses.

This guards against two errors:

Arrogance, as if Israel earned God’s favor
Replacement, as if God could discard His promises

Election reveals mission, not favoritism. Israel is chosen for the sake of God’s purposes, not instead of other peoples.

God’s Covenant Faithfulness Flows from His Nature

Covenant endurance rests on God’s character, not human consistency.

“Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love.”
—Deuteronomy 7:9 (ESV)

The word translated “steadfast love” is ḥesed—loyal love bound by promise. It is love that does not abandon when tested.

God does not keep the covenant because Israel performs well.
God keeps His covenant because He is faithful.

This distinction matters deeply. If the covenant depended on human obedience, it would collapse within a generation. Instead, the covenant endures because God binds Himself across time, families, and history.

“He repays to their face those who hate him… but is faithful to a thousand generations.”
—Deuteronomy 7:10, 9 (ESV)

Judgment is real. But covenant faithfulness outlasts rebellion.

Obedience Responds to Covenant—It Does Not Create It

Deuteronomy does not ignore obedience. It places obedience in its proper order.

“You shall therefore be careful to do the commandment and the statutes and the rules that I command you today.”
—Deuteronomy 7:11 (ESV)

Israel obeys because she belongs. Obedience is a covenant response, not a covenant currency.

This order matters for every generation of God’s people. When obedience becomes the basis of belonging, faith turns into fear. When obedience flows from belonging, faith grows into trust.

Covenant establishes identity first. Instruction follows.

How does this help me understand the concept of “Covenant: The Power of God’s Ubreakable Love”?

Messianic Lens: Covenant Sets the Stage for Messiah

This passage is not isolated. It is foundational.

A God who binds Himself in covenant love will not abandon His promises. A God who chooses by grace will fulfill His word through history. The Messiah does not interrupt the covenant—He fulfills it.

Yeshua (Jesus) stands within Israel’s covenant story, not outside it. The faithfulness described in Deuteronomy 7 finds its fullest expression in a Messiah who embodies ḥesed, bears covenant cost, and secures God’s promises forever.

Living as Covenant People Today

In a disposable culture, covenant calls believers to trust a God whose promises endure—even when people fail.

When faith feels fragile, covenant reminds us that God is faithful
When obedience is costly, covenant reminds us that we already belong
When history seems uncertain, covenant reminds us that God keeps His word

The question Scripture asks is not, “Will God remain faithful?”

It is, “Will we trust the faithfulness He has already shown?”

Covenant is not God’s strategy.

It is God’s character.

From the beginning, the Lord has revealed Himself as the One who binds Himself to His word, His people, and His purposes. Before Messiah is promised, before law is given, before obedience is required—God declares His love.

And He keeps it.

Danny Price 1/29/26 Danny Price 1/29/26

Week #1 - From Passover to the Upper Room

Blog Series Intention Recap

At the Table: Understanding Communion from Passover to the Church

This Fifth Thursday series exists to slow readers down at a table they think they already understand. Communion is one of the most practiced and least examined acts in the Church. Familiarity has made it efficient—but often shallow. This series is an invitation to recover depth, context, and meaning.

This series is not written to win arguments, flatten mystery, or introduce novelty. It is written to help believers come to the table with understanding, humility, and gratitude—recognizing that every time we eat the bread and drink the cup, we proclaim the Lord’s death until He comes.

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

Let’s jump into Week #1:

“This Cup Is the New Covenant”… Communion did not begin as a Christian ritual detached from history or invented in isolation from what came before. It was born out of the Passover meal, the defining act of Israel’s redemption, where God revealed Himself as the One who delivers His people through blood, substitution, and covenant promise. When Yeshua (Jesus) gathered His disciples in the Upper Room, He deliberately stepped into that long-established story and brought it to its intended fulfillment. By taking the bread and the cup within the context of Passover, Yeshua (Jesus) identified Himself as the true Passover Lamb and announced that the redemption God had promised was now being accomplished through His own body and blood. Communion, therefore, is grounded not in later church tradition alone but in God’s covenant faithfulness—His unwavering commitment to redeem, restore, and dwell with His people according to the promises He made from the beginning.

Why it Matters:

The Lord’s Supper is rooted in Israel’s Passover, not a detached church tradition.
Yeshua (Jesus) intentionally identified the bread and the cup of redemption with His death.
“Remembrance” in Scripture is covenantal participation, not mental recall.
Communion proclaims past redemption, present identity, and future hope.

Go Deeper:

A Table Older Than the Church

Most Christians encounter communion as a quiet moment at the end of a service. The elements are small. The words are brief. The meaning can feel thin.

But on the night Yeshua (Jesus) instituted the Lord’s Supper, He was not creating something new from scratch. He was sitting at a table already heavy with meaning—a table shaped by slavery, deliverance, blood, and promise. The Upper Room was not a blank slate. It was a Passover table.

If we want to understand communion rightly, we must begin where Yeshua (Jesus) began.

Passover: Redemption Remembered

Passover originates in Exodus 12, the climactic act of God’s deliverance of Israel from Egypt. It was not only an event to be remembered, but a meal to be reenacted.

“This day shall be for you a memorial day, and you shall keep it as a feast to the Lord; throughout your generations, as a statute forever, you shall keep it as a feast.” (Exodus 12:14, ESV)

The Passover meal taught Israel three core truths:

Redemption required blood
Judgment passed over those under protection
Freedom created a new identity

The meal itself became catechesis (religious instruction). Each element told the story:

Unleavened bread recalled affliction and haste
The lamb represented substitutionary death
Wine marked God’s promises of deliverance

By the first century, Passover had developed into a structured meal—the Seder—built around four cups corresponding to God’s promises in Exodus 6:6–7.

The third of these cups (the Cup of Redemption) becomes decisive for understanding communion.

Yeshua (Jesus) and the Cup After Supper

Luke’s account of the Last Supper includes a detail that is easy to miss:

“And likewise the cup after they had eaten, saying, ‘This cup that is poured out for you is the new covenant in my blood.’” (Luke 22:20, ESV)

“The cup after they had eaten” places Yeshua’s (Jesus) words within the Passover sequence, not outside it. This was not an arbitrary moment. It aligns with the cup traditionally associated with redemption.

By taking that cup and reinterpreting it, Yeshua (Jesus) declared that:

A greater redemption was at hand
A greater exodus was about to occur
A greater lamb was about to be sacrificed

The disciples were not confused because the framework was familiar. What was new was the claim: redemption would now be accomplished through Him.

The New Covenant Announced

Yeshua’s (Jesus) words deliberately echo Jeremiah 31:

“Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah.” (Jeremiah 31:31, ESV)

This new covenant would include:

Internal transformation
Complete forgiveness of sin
Restored relationship with God

When Yeshua (Jesus) spoke of the “new covenant in my blood,” He was claiming to be the mediator of that promise. Communion, therefore, is not merely symbolic. Communion is covenantal!

It announces that:

The old shadows have met their substance
The sacrificial system has reached its fulfillment
Redemption is now anchored in the cross

“Do This in Remembrance of Me”

Modern usage often reduces remembrance to memory. In Scripture, remembrance is relational and active.

To “remember” is to:

Reaffirm covenant loyalty
Reenter the story of redemption
Live in light of what God has done

Paul makes this clear:

“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” (1 Corinthians 11:26, ESV)

Communion is proclamation. Every time the Church comes to the table, it declares:

Christ has died
Christ has redeemed
Christ will return

The table looks backward to the cross and forward to the kingdom.

Why the Jewish Framework Matters

When communion is detached from Passover, it risks becoming:

Abstract rather than historical
Individualistic rather than covenantal
Ritualistic rather than redemptive

Yeshua (Jesus) did not explain His death in philosophical categories. He explained it through Israel’s redemption story. Understanding that story restores depth and coherence to the Lord’s Supper.

The Church does not replace Israel at the table. The Church is invited to understand the table through Israel’s Scriptures.

How does this help me understand the concept of “At The Table”?

One Story, One Table

From doorposts marked with blood in Egypt to a cup lifted in the Upper Room, God has been telling one redemption story. Communion invites the Church to step into that story again and again—until the day we drink the cup anew in the kingdom of God.

“I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.” (Matthew 26:29, ESV)

Coming to the Table with Clarity

When believers approach communion with biblical understanding:

The bread reminds us that redemption required suffering
The cup proclaims that forgiveness was purchased with blood
The table forms us as a redeemed people

Communion becomes not a pause in worship, but a centerpiece of proclamation.

Danny Price 1/22/26 Danny Price 1/22/26

Week #4 - The Courage: Standing on Truth in a Roaring World

Blog Series Intention Recap

We live in an age where opinions are amplified, confidence is rewarded, and volume often replaces truth. Scripture, however, was never given to be shouted, weaponized, or reshaped to fit cultural preferences, but to be handled with care and obedience. In 2 Timothy 2:15, Paul reminds us that faithfulness to God requires disciplined work, not emotional reaction or popular consensus. Rightly dividing the Word means recognizing God’s distinctions, honoring His progressive revelation, and submitting to His authority rather than our instincts. When Scripture is mishandled, confusion spreads, and faith is unsettled, even when intentions are sincere. In a world that roars with competing voices, God calls His people to stand unashamed—approved by Him, grounded in truth, and courageous enough to handle His Word rightly.

This page is a post in the series “ROAR - Truth in a World of Opinions.” Click here to see the rest of the posts.

Let’s jump into Week #4:

Courage in Scripture is not defined by aggression, volume, or confrontation, but by faithfulness under pressure. Paul does not tell Timothy to win arguments, dominate culture, or silence every opposing voice. Instead, he calls him to endure, to remain sober-minded, and to proclaim truth even when it is unwelcome. In a world that resists sound doctrine, courage means staying steady when compromise would be easier. ROAR reaches its final note here—not as a shout, but as a settled resolve to stand on God’s truth without fear.

Why it Matters:

Courage is faithfulness under pressure. Biblical courage is measured by endurance, not intensity.
Truth will not always be welcomed. Resistance to sound doctrine is expected, not surprising.
Faithfulness matters more than popularity. God’s approval outweighs cultural acceptance.
Endurance is part of the calling. Standing on truth is a long obedience, not a momentary stand.
Confidence flows from conviction. When Scripture governs belief, courage follows naturally.

Go Deeper:

Texts:

2 Timothy 4:1–5 (ESV)

I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. 3 For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, 4 and will turn away from listening to the truth and wander off into myths. 5 But as for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry.

Joshua 1:7–9 (ESV)

7 Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. 8 This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. 9 Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the Lord your God is with you wherever you go.”

1 Peter 3:15 (ESV)

but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect,

Galatians 1:10 (ESV)

For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ.

When Truth Is Unwanted

There comes a moment for every faithful believer when truth stops being admired and begins to be resisted. It is one thing to affirm Scripture in theory. It is another to remain committed to it when it challenges preferences, disrupts assumptions, or contradicts prevailing opinions.

Paul writes 2 Timothy, knowing that this moment is not hypothetical. His words are not abstract encouragement—they are final instructions. This is his last letter. He is preparing Timothy not for success, but for endurance.

“I charge you in the presence of God and of Christ Jesus…” (2 Timothy 4:1a, ESV)

This is solemn language. Courage begins with remembering who we stand before.

Courage Is Faithfulness Under Pressure

Biblical courage is often misunderstood. We associate it with bold speeches, decisive actions, or public stands. Scripture, however, frames courage as sustained obedience in the face of resistance.

Paul’s command is simple and weighty:

“Preach the word; be ready in season and out of season…” (2 Timothy 4:2a, ESV)

Courage is not situational. It is not dependent on receptivity. Faithfulness does not wait for favorable conditions.

Joshua received a similar charge:

“Be strong and courageous…being careful to do according to all the law…” (Joshua 1:7, ESV)

Courage is tethered to obedience, not outcome.

Truth Will Not Always Be Welcomed

Paul does not soften expectations for Timothy.

“For the time is coming when people will not endure sound teaching…” (2 Timothy 4:3a, ESV)

Resistance to truth is not a failure of ministry—it is a feature of fallen humanity. When truth confronts desire, desire often chooses affirmation over accuracy.

Paul describes a shift from truth to preference:

“…but having itching ears they will accumulate for themselves teachers to suit their own passions.” (2 Timothy 4:3b, ESV)

Courage means continuing to speak truth when affirmation would be easier and silence would be safer.

Faithfulness Matters More Than Popularity

One of the greatest pressures in a roaring world is the temptation to adjust truth to maintain influence. Paul rejects this outright.

“Am I now seeking the approval of man, or of God?” (Galatians 1:10a, ESV)

Courage is not measured by applause, platform, or acceptance. It is measured by allegiance.

Paul does not tell Timothy to soften doctrine, reframe truth, or wait for cultural alignment. He tells him to endure.

“As for you, always be sober-minded, endure suffering…” (2 Timothy 4:5a, ESV)

Sobriety here means clarity—seeing reality as it is, not as we wish it were.

Endurance Is Part of the Calling

Courage is not a moment. It is a posture.

Paul’s instructions assume longevity. Timothy is to remain faithful over time, even when truth becomes costly.

This is why Peter exhorts believers:

“…yet do it with gentleness and respect.” (1 Peter 3:15b, ESV)

Courage is not harshness. It is steadiness. It holds conviction without hostility and confidence without contempt.

Endurance reflects trust—not in our ability to persuade, but in God’s ability to preserve His truth.

Confidence Flows From Conviction

By the time Paul reaches this chapter, Timothy has been given everything he needs: warning, instruction, discernment, and clarity. Courage is the fruit of that preparation.

When Scripture governs belief, courage is not forced. It follows naturally.

ROAR has never been about becoming louder than the world. It has been about becoming anchored in truth.

Conviction rooted in Scripture produces calm strength. The believer no longer reacts to every opinion because truth has already settled the matter.

How does this help me understand the concept of “ROAR - Truth in a World of Opinions”?

The Quiet Strength of Truth

ROAR ends where faithfulness lives—not in volume, but in resolve.

In a world overflowing with opinions, courage is the steady decision to remain faithful when truth is resisted, misrepresented, or quietly dismissed. God does not call His people to win every argument, dominate every space, or silence every opposing voice. He calls them to stand unashamed before Him, approved by His standard, and anchored in the authority of His Word.

Truth does not need to roar to endure. It stands—unchallenged by trends, untouched by pressure, and unchanged by preference.

And when God’s people stand on God’s truth with humility, clarity, and courage, the roar of the world may continue—but it no longer holds power over belief, direction, or hope.

Danny Price 1/15/26 Danny Price 1/15/26

Week #3 - The Voices: Truth vs. Opinion

Blog Series Intention Recap

This page is a post in the series “ROAR - Truth in a World of Opinions.” Click here to see the rest of the posts.

Let’s jump into Week #3:

We live in a moment where every opinion demands equal weight and every interpretation claims authority. The problem is not a lack of voices, but a lack of discernment. Scripture warns that confident teaching is not the same as faithful teaching, and sincerity is not the same as truth. God’s Word does not exist to echo our instincts, but to correct, clarify, and govern them. In a roaring world, believers must learn which voices to test, which to trust, and which to reject.

Why it Matters:

Not every voice deserves authority. Confidence and passion do not determine truth—faithfulness to Scripture does.
Truth must be tested, not assumed. God calls His people to examine teaching against His revealed Word.
Scripture interprets Scripture. God’s Word is its own authority, not dependent on cultural opinion or emotion.
Discernment protects the church. False teaching gains influence when clarity is replaced by tolerance.
The loudest voice is rarely the truest one. Truth stands firm without demanding attention.

Go Deeper:

Texts:

Titus 1:9–11

9 He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.10 For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. 11 They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.

Acts 17:11

Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.

1 Corinthians 2:12–14

12 Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. 14 The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.

2 Peter 1:20–21

20 knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. 21 For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

Everyone Has a Voice

Never in history have so many voices been so accessible. Teaching, commentary, interpretation, and opinion are available instantly and endlessly, often without accountability. Platforms reward confidence, speed, and certainty—not accuracy.

The danger is not that believers are listening. The danger is that they stop discerning.

Scripture never promises that truth will be the loudest voice. It promises that truth will be stable, sufficient, and authoritative.

Paul understood this reality when he warned leaders about the influence of untested voices.

Not Every Voice Deserves Authority

Paul’s instruction to Titus is direct and pastoral:

“He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” (Titus 1:9, ESV)

Authority in teaching is not rooted in charisma or originality. It is rooted in faithfulness to what has already been revealed.

Paul immediately explains why this matters:

“For there are many who are insubordinate, empty talkers and deceivers…” (Titus 1:10, ESV)

Notice the description. These voices are not silent. They are active, persuasive, and disruptive. The church does not suffer because it lacks voices—it suffers because it elevates the wrong ones.

Truth is not democratic. It is revealed.

Truth Must Be Tested, Not Assumed

Acts 17 introduces us to the Bereans, a model for discernment:

“…they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV)

Their nobility was not skepticism, but submission. They listened eagerly—but they tested carefully.

Discernment is not cynicism. It is faithfulness. God never asks His people to suspend discernment in the name of unity or humility.

Testing teaching against Scripture is an act of obedience, not distrust.

Scripture Interprets Scripture

One of the greatest safeguards against opinion-driven theology is allowing Scripture to interpret itself. Peter reminds us:

“…no prophecy of Scripture comes from someone’s own interpretation.” (2 Peter 1:20, ESV)

Scripture does not bend to personal meaning. It carries God’s intended meaning, revealed through language, history, and context.

When interpretation becomes detached from authorial intent, theology becomes unstable. Feelings replace meaning. Experience replaces revelation.

Rightly dividing the Word means tracing doctrine across Scripture, not isolating verses to support a position.

Discernment Protects the Church

Paul tells Titus that false teaching must be confronted:

“They must be silenced, since they are upsetting whole families…” (Titus 1:11a, ESV)

This is not harshness—it is shepherding. Discernment protects believers who are still growing, learning, and forming convictions.

When the church avoids discernment in the name of tolerance, confusion spreads. When clarity is abandoned, opinions rush in to fill the gap.

Sound doctrine is not restrictive—it is protective.

The Loudest Voice Is Rarely the Truest One

Modern culture rewards immediacy and intensity. Scripture rewards faithfulness and endurance.

Paul reminds the Corinthians that spiritual truth requires spiritual discernment:

“The natural person does not accept the things of the Spirit of God…” (1 Corinthians 2:14a, ESV)

Truth does not always feel persuasive. It must be understood, not merely admired.

The roar of opinions will always be present. The question is whether believers have been trained to recognize God’s voice above the noise.

How does this help me understand the concept of “ROAR - Truth in a World of Opinions”?

Learning to Hear Clearly

ROAR is not a call to add another voice to the chaos, but a summons to recognize true authority in a world that confuses volume with truth. Scripture does not compete with opinions; it governs them.

When believers are trained to test teaching carefully, honor the authority of God’s Word, and submit themselves to what God has actually revealed, opinions lose their ability to unsettle faith. The roar of competing voices may continue, but it no longer dictates belief, direction, or hope.

This is why truth does not require constant defense through argument or outrage. As Charles Spurgeon famously observed, “The Word of God is like a lion. You don’t have to defend a lion. All you have to do is let the lion loose, and it will defend itself.” Spurgeon’s point was not passivity, but confidence—confidence that God’s truth carries its own authority when it is rightly handled and clearly proclaimed.

Truth does not demand attention. It demands allegiance. And when God’s people trust the authority of Scripture rather than the strength of their arguments, they learn to stand firm without becoming loud, combative, or fearful—ready for the courage Paul will call for next.

Danny Price 1/8/26 Danny Price 1/8/26

Week #2 - The Work: What It Means to Rightly Divide the Word

Blog Series Intention Recap

This page is a post in the series “ROAR - Truth in a World of Opinions.” Click here to see the rest of the posts.

Let’s jump into Week #2:

The Work of Rightly Dividing the Word… Rightly dividing the Word is not a gift reserved for scholars but a responsibility entrusted to every faithful servant of God. Paul describes Bible study not as inspiration or instinct, but as disciplined work done before the Lord. Scripture must be handled carefully because it carries divine authority, progressive revelation, and intentional distinctions. When God’s Word is treated casually, confusion grows; when it is handled faithfully, clarity and confidence follow. God is not impressed by how loudly His Word is quoted, but by how accurately it is understood and obeyed.

Why it Matters:

Rightly dividing is work, not instinct. Faithful Bible study requires effort, discipline, and submission to God’s authority.
Approval comes from God, not people. The goal of study is faithfulness before the Lord, not affirmation from an audience.
Scripture must be handled with precision. God’s Word demands careful attention to context, audience, and purpose.
Distinctions protect clarity. Progressive revelation and stewardships guard Scripture from confusion and misuse.
Faithful workers are formed, not flashy. Rightly dividing the Word produces stability, humility, and endurance over time.

Go Deeper:

Texts:

2 Timothy 2:15 (ESV)

Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.

Acts 17:11 (ESV)

Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.

Nehemiah 8:8 (ESV)

They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading.

1 Corinthians 2:12–14 (ESV)

12 What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us. 13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit-taught words. 14 The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit.

Why Paul Calls Bible Study “Work”

Modern Christianity often treats Bible reading as a devotional moment rather than a disciplined responsibility. We look for inspiration, encouragement, or affirmation—but rarely preparation. Paul uses a different language when he speaks to Timothy.

“Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” (2 Timothy 2:15, ESV)

This verse does not describe casual engagement. It describes labor. Paul frames Scripture handling as work done before God, not content produced for others. The standard is not popularity or emotional impact, but approval.

Rightly dividing the Word is not about being impressive. It is about being faithful.

Rightly Dividing Is Work, Not Instinct

Paul does not say, “Feel strongly about the Word,” or “Speak boldly about the Word.” He says, “Do your best.” The phrase implies effort, intentionality, and endurance.

Scripture does not interpret itself automatically. While the Holy Spirit illumines truth, He does not replace study. The same Spirit who inspired Scripture calls believers to engage it thoughtfully.

Acts 17 gives us a model:

“Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV)

Notice the balance: eagerness and examination. Emotion and effort. Desire and discipline.

Rightly dividing the Word means slowing down enough to ask hard questions:

Who is speaking?
To whom?
When?
Why?
What has already been revealed—and what has not yet been fulfilled?

Instinct alone cannot answer those questions. Work must.

Approval Comes From God, Not People

Paul grounds Timothy’s motivation vertically, not horizontally.

“Do your best to present yourself to God…” (2 Timothy 2:15a, ESV)

This is critical. Bible teachers often drift when their primary audience shifts from God to people. When applause replaces accountability, precision suffers.

God’s approval is not based on originality, creativity, or speed. It is based on faithfulness.

Paul’s concern is not that Timothy be impressive, but that he be unashamed. Shame comes when Scripture is mishandled—when context is ignored, promises are reassigned, or conclusions are rushed.

Faithful workers measure success by obedience, not reaction.

Scripture Must Be Handled With Precision

Paul uses a technical term when he says “rightly handling” the Word of truth. The phrase carries the idea of cutting straight and making accurate divisions without distortion.

This precision is modeled in Nehemiah 8:

“They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading.” (Nehemiah 8:8, ESV)

Understanding does not come from volume or repetition. It comes from clarity.

Precision requires:

Respecting literary genre
Honoring historical setting
Recognizing audience boundaries
Tracing argument and flow

When Scripture is flattened—treated as if every verse applies equally to every person at every time—confusion replaces clarity.

Distinctions Protect Clarity

From a dispensational framework, rightly dividing the Word means honoring the way God reveals His will across time and stewardships.

Scripture unfolds progressively. God does not reveal everything at once. Promises given to Israel are not erased by the Church. Commands given under the Mosaic Law are not identical to instructions for the Church Age.

Paul assumes Timothy understands this.

Error often comes when distinctions are ignored:

Israel and the Church are conflated
Law and grace are confused
Promise and fulfillment are collapsed
Present experience replaces future hope

When these distinctions blur, Scripture becomes elastic—stretching to fit preferences instead of forming convictions.

Rightly dividing the Word protects believers from theological shortcuts.

Faithful Workers Are Formed, Not Flashy

Paul’s image of a “worker” stands in contrast to that of performers. Workers labor consistently, often unseen. They value accuracy over attention.

Faithful handling of Scripture produces:

Stability rather than sensationalism
Humility rather than certainty
Endurance rather than immediacy

The goal is not mastery over others, but submission to God’s truth.

Paul later reminds Timothy:

“All Scripture is breathed out by God and profitable…” (2 Timothy 3:16a, ESV)

Because Scripture comes from God, it deserves care. Because it forms God’s people, it requires patience.

How does this help me understand the concept of “ROAR - Truth in a World of Opinions”?

The Shape of Faithful Study

The church doesn’t need to become louder than the culture, but rather to become steadier than it. In a world where confidence is mistaken for authority and repetition is confused with truth, Scripture calls believers to a different posture. Paul does not instruct Timothy to outshout false teachers, but to outwork them—to handle the Word of God with care, accuracy, and faithfulness before the Lord. The roar around us is real, but volume has never been the measure of truth.

Rightly dividing the Word equips believers to recognize the difference between God’s revealed truth and human interpretation. When Scripture is studied carefully, distinctions are honored, and context is respected, opinions lose their power to unsettle faith. The roar of competing voices may persist, but it no longer controls the conversation in the heart of the believer. Clarity silences confusion more effectively than argument ever could.

This is why Paul frames Bible study as work done before God. In a noisy age, faithful labor produces quiet confidence. When believers know where a passage fits in God’s redemptive plan, they are not easily swayed by emotional appeals, trending interpretations, or persuasive personalities. The roar of the world fades when truth is rightly understood.

ROAR, then, is not a call to aggression or dominance. It is a call to courage rooted in conviction. The courage to slow down when others rush. The courage to submit to Scripture when others reshape it. The courage to value faithfulness over influence. Rightly dividing the Word forms believers who do not need to shout, because they stand securely on truth.

In a world of opinions, the church does not need louder voices—it needs approved workers. And when God’s people handle His Word rightly, truth does not need to roar to be heard.

Rightly dividing the Word is not about winning arguments or proving intelligence. It is about standing before God unashamed.

The work is slow. The discipline is demanding. The rewards are often invisible.

But the result is clarity instead of confusion, confidence instead of chaos, and faith that can withstand the noise.

Danny Price 1/1/26 Danny Price 1/1/26

Week #1 - The Noise: Why Rightly Dividing the Word Matters

Blog Series Intention Recap

This page is a post in the series “ROAR - Truth in a World of Opinions.” Click here to see the rest of the posts.

Let’s jump into Week #1:

In a world filled with confident voices and endless interpretations, it’s easy to quote Scripture without truly handling it with care. Paul warns Timothy that careless words, distorted teaching, and even well-intended arguments can quietly damage faith rather than strengthen it. Passion and sincerity, while important, can never replace accuracy—especially when God’s distinctions in Scripture are ignored or blurred. Scripture is also misused when it becomes a weapon to win debates instead of a witness meant to form hearts and build stability. Rightly dividing the Word begins not with volume, dominance, or cleverness, but with reverence before God and discernment toward one another.

Why it Matters:

Noise is not new. False teaching has always surrounded God’s Word and often arises from within the church, not outside it.
Mishandled Scripture harms people. Doctrinal error spreads quietly but destructively, unsettling faith and distorting hope.
Sincerity does not equal truth. Passion without precision collapses God’s distinctions and confuses His promises.
Right division starts with reverence. Faithful handling of Scripture flows from accountability before God, not confidence before an audience.
Weaponized Scripture wounds instead of builds. When God’s Word is used to win arguments rather than shepherd people, pride replaces discernment and division replaces stability; rightly dividing the Word requires knowing the difference between correction and contention, clarity and combativeness, and essential truth and secondary disagreement.

Go Deeper:

Living in the Age of Noise

Text: 2 Timothy 2:14–18 (ESV)

Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers. Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.

We live in a loud age.

Every day we are surrounded by opinions—posted, shared, amplified, and repeated until confidence replaces clarity. Social media has taught us that the loudest voice often wins, that certainty is persuasive, and that nuance is unnecessary. Unfortunately, this cultural pattern has not stayed outside the church. It has followed us into our pulpits, classrooms, podcasts, and Bible studies.

Scripture is quoted constantly, but not always carefully. Verses are lifted from their context, promises are reassigned, commands are universalized, and warnings are ignored. Often this is done sincerely. Rarely is it done reverently.

The apostle Paul wrote to Timothy in a world that knew nothing of social media but everything about noise. Competing teachers, persuasive personalities, and confident voices filled the early church. Paul does not warn Timothy about silence. He warns him about careless words.

“Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers.” (2 Timothy 2:14, ESV)

This is where the call to rightly divide the Word begins—not as an academic exercise, but as a pastoral necessity. Before Paul instructs Timothy on how to handle Scripture well, he warns him about the danger of handling it poorly.

Rightly dividing the Word matters because mishandled Scripture harms people.

Noise Is Not New

One of the most dangerous assumptions we can make is that theological confusion is a modern problem. Paul reminds Timothy that noise has always surrounded truth. The early church was not protected by proximity to the apostles. False teaching arose early, spread quickly, and often came from within.

Paul names two men—Hymenaeus and Philetus—not to shame them publicly, but to warn Timothy privately. These were not outsiders mocking Christianity. They were teachers claiming to represent it.

“…who have swerved from the truth…” (2 Timothy 2:18a, ESV)

Notice the language. They did not abandon truth outright. They swerved. The image is subtle but important. Error rarely announces itself as error. It drifts. It slides. It slightly redirects the road.

Most theological error begins with Scripture, not apart from it. That is why it is so persuasive. A verse is quoted. A phrase is emphasized. A theme is isolated. But Scripture is no longer handled as a unified, progressive revelation. Instead, it becomes a collection of usable fragments.

Paul’s concern is not that people are debating theology. His concern is that they are quarreling about words in ways that do no good.

“…which does no good, but only ruins the hearers.” (2 Timothy 2:14b, ESV)

Noise does not build faith. It destabilizes it.

Mishandled Scripture Causes Real Damage

Paul does not treat false teaching as a harmless disagreement. He uses language that is intentionally severe.

“Their talk will spread like gangrene…” (2 Timothy 2:17a, ESV)

Gangrene does not announce itself loudly. It spreads quietly, infecting healthy tissue until damage becomes visible. By the time it is obvious, the cost is high.

This is how doctrinal error works in the church. It often begins with small shifts:

A future promise is pulled into the present
A command to Israel is applied directly to the Church
A warning meant for a specific context is universalized
A narrative is treated as normative instruction

These moves may seem minor, but they reshape how believers understand God, salvation, obedience, and hope. Paul is clear about the outcome: faith is unsettled.

“…they are upsetting the faith of some.” (2 Timothy 2:18b, ESV)

This is why rightly dividing the Word is not optional for leaders. It is not reserved for scholars. It is a matter of stewardship. Scripture does not belong to us. We are entrusted with it.

When the Word is mishandled, people suffer. Assurance erodes. Confusion grows. Confidence in God’s promises weakens. And often, those harmed do not know why they feel unsettled—they only know something is off.

Sincerity Cannot Replace Accuracy

One of the most persistent myths in Christian culture is that sincerity makes teaching safe. Paul dismantles that assumption.

Hymenaeus and Philetus were almost certainly sincere. They believed what they taught. But belief does not sanctify error.

Their specific error was doctrinal and eschatological:

“…saying that the resurrection has already happened.” (2 Timothy 2:18a, ESV)

This teaching collapsed a future event into the present. It redefined Christian hope. And it destabilized believers who were still waiting for what God had promised.

From a dispensational perspective, this is a critical issue. Scripture unfolds progressively. God reveals truth over time. Promises are given, clarified, postponed, and fulfilled according to His plan—not human expectation.

When distinctions are ignored—between Israel and the Church, between promise and fulfillment, between present experience and future hope—confusion is inevitable.

The Bible was written for us, but not all of it was written to us.

When that distinction is lost, Scripture becomes a tool for reinforcing personal views rather than a revelation to be received with humility.

Rightly Dividing the Word Begins With Reverence

Before Paul instructs Timothy on technique, he emphasizes accountability.

“Charge them before God…” (2 Timothy 2:14a, ESV)

This is courtroom language. Timothy is not merely a teacher. He is a steward who will give an account. Scripture is not handled before an audience alone—it is handled before God.

This is why rightly dividing the Word begins with reverence, not cleverness.

We live in a time when Bible teachers are rewarded for originality, speed, and certainty. But Scripture calls for something slower and heavier. It calls for careful handling.

Later in this same chapter, Paul will describe the goal:

“Do your best to present yourself to God as one approved…” (2 Timothy 2:15a, ESV)

Approval comes from God, not platforms. Faithfulness is measured vertically before it is ever measured horizontally.

Truth does not need to roar—but it must be handled rightly.

Weaponized Scripture Wounds Instead of Builds

One of the clearest warnings in this passage is Paul’s command not to quarrel about words. Scripture can be misused not only through ignorance but through pride.

When Scripture becomes a weapon rather than a witness, it loses its formative power. Arguments may be won, but people are not built up.

Paul is not advocating silence. He is advocating discernment. There is a difference between defending truth and fueling division.

Rightly dividing the Word requires recognizing:

The difference between essential doctrine and secondary disagreement
The difference between correction and contention
The difference between clarity and combativeness

The goal is not to dominate conversations, but to shepherd people toward stability in God’s truth.

How does this help me understand the concept of “ROAR - Truth in a World of Opinions”?

Why This Matters Now

The modern church faces an unprecedented volume of theological input. Podcasts, social media clips, online sermons, and viral quotes shape belief faster than careful study ever has.

This makes the call to rightly divide the Word more urgent, not less.

When believers are trained to recognize context, audience, and progressive revelation, they become resilient. They are not easily shaken by confident voices or trending interpretations.

But when discernment is neglected, faith becomes fragile. Believers are unsettled not because Scripture is unclear, but because it has been handled carelessly.

Paul’s concern for Timothy’s congregation mirrors our own moment. Noise does not disappear with time. It multiplies.

Setting the Tone for the Series

This first week of ROAR is intentionally weighty. Before we learn how to rightly divide the Word, we must feel the danger of failing to do so.

Paul’s warning is pastoral, not theoretical. The stakes are high because people are involved. Faith is involved. God’s reputation is involved.

Next week, we will look at Paul’s shift from warning to instruction. He will show Timothy what faithful work with Scripture actually looks like.

But before technique comes posture.

Scripture must be handled with humility, reverence, and care—because it is the Word of the living God.

“Let everyone who names the name of the Lord depart from iniquity.” (2 Timothy 2:19b, ESV)

Rightly dividing the Word begins here: not with volume, but with fear of the Lord.

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

Week #4 - Who were the Magi?

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 #4:

The magi were not the polished kings we see on Christmas cards, showing up quietly at the manger in borrowed crowns. They were Gentile scholars from the East—men who studied the heavens, knew ancient prophecies, and paid attention when God began to move. Their awareness did not come out of nowhere; it likely grew from the influence of Daniel, who centuries earlier had served in Babylon and taught the wise men there about the God of Israel and the coming kingdom. When the magi recognized the signs pointing to Israel’s Messiah, they did not stay safely at home—they traveled a great distance to worship the King. From the very beginning, God was already drawing the nations to Himself through Israel’s promised Messiah.

Why it Matters:

The magi were not kings, but wise men—likely priestly scholars from the East.
Their knowledge of prophecy points back to Daniel and Israel’s exile.
Their journey fulfills Old Testament promises about the nations seeking Israel’s King.
The magi remind us that Jesus is not only Israel’s Messiah, but the Savior of the world.

Go Deeper:

Moving Past the Christmas Card

Every nativity scene has them. Three kings. Crowns on their heads. Calm expressions. Standing quietly beside the manger as if they arrived the same night as the shepherds.

It’s a beautiful picture. It’s just not the one Matthew gives us.

Matthew never calls them kings. He never tells us how many there were. And he never places them at the manger. Instead, he introduces a group of men who are foreign, unexpected, and deeply important to the story of Jesus’s birth.

To understand the magi, we have to be willing to set aside the Christmas card version of the story and step back into Scripture—and into the Jewish world of the first century.

What the Bible Actually Says About the Magi

1. The word magi

Matthew writes:

“Now after Jesus was born in Bethlehem of Judea… behold, wise men from the east came to Jerusalem.”
(Matthew 2:1, ESV)

The phrase “wise men” translates the word magi. In the ancient world, magi were not stage magicians or mystical fortune-tellers. They were educated men—often serving in royal courts—who studied the heavens, interpreted dreams, and advised kings.

They were scholars. Astronomers. Men trained to look for meaning in signs.

2. They came “from the east”

That small phrase matters. “The east” most likely points to regions like Babylon or Persia—places deeply connected to Israel’s history through the exile.

Babylon was where:

Daniel served in the royal court
Jewish Scriptures were preserved and studied
Gentile leaders learned about the God of Israel

Matthew doesn’t mention this by accident.

3. Matthew never says there were three

The number three comes from the gifts—gold, frankincense, and myrrh (Matthew 2:11). Scripture never tells us how many magi there were.

There could have been two. There could have been twelve. The point is not the headcount. The point is why they came.

4. They arrive later—not at the manger

When the magi finally find Jesus, Matthew says they enter a house, not a stable. And Jesus is called a child, not a newborn (Matthew 2:11).

Their visit likely happened months after His birth. Our nativity scenes blend events together for simplicity, but Matthew is careful with his details.

Why the Magi Would Care About Israel’s Messiah

1. Daniel’s influence in the East

To understand the magi, we have to understand Daniel.

During the exile, God raised Daniel to a position of authority:

“The king… made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon.”
(Daniel 2:48, ESV)

Daniel taught about:

The one true God
The rise and fall of kingdoms
A coming eternal kingdom
A future King

That influence didn’t disappear when Daniel died.

2. Messianic hope preserved among Gentiles

Daniel recorded visions of a coming King whose reign would never end (Daniel 7). He also revealed timelines connected to God’s redemptive plan (Daniel 9).

It’s not hard to imagine later generations of Eastern scholars preserving these writings—and watching the heavens, waiting.

3. The star and an ancient prophecy

The magi explain their journey this way:

“For we saw his star when it rose and have come to worship him.”
(Matthew 2:2, ESV)

That language echoes an old prophecy:

“A star shall come out of Jacob, and a scepter shall rise out of Israel.”
(Numbers 24:17, ESV)

That prophecy came from Balaam—another figure from the East. God had planted the expectation of a star-linked King in Gentile soil long before Jesus was born.

The magi weren’t guessing. They were responding to Scripture.

Why Herod Was So Troubled

1. A false king meets true worshipers

When the magi arrive, they ask one question:

“Where is he who has been born king of the Jews?”
(Matthew 2:2, ESV)

That question shakes Jerusalem:

“When Herod the king heard this, he was troubled, and all Jerusalem with him.”
(Matthew 2:3, ESV)

Herod wasn’t Jewish by birth. He ruled because Rome allowed him to. The idea of a legitimate King threatened everything.

2. The irony of Jerusalem

The religious leaders know the Scriptures. They know the prophecy:

“In Bethlehem of Judea…”
(Matthew 2:5, ESV; Micah 5:2)

They have the answers—but they don’t go.

Gentiles travel hundreds of miles to worship. Jerusalem stays home.

Matthew wants us to feel that tension.

The Gifts and What They Declare

Gold honors Jesus as King.
Frankincense points to His divinity—used in worship.
Myrrh foreshadows His death—used for burial.

From the very beginning, the cross casts its shadow over the cradle.

The gifts preach a sermon:

King.
God.
Savior.

The Magi and God’s Bigger Promise

The prophets promised that the nations would come to Israel’s light:

“Nations shall come to your light…”
(Isaiah 60:3, ESV)

God promised Abraham:

“In you all the families of the earth shall be blessed.”
(Genesis 12:3, ESV)

The magi are living proof that those promises are unfolding.

And notice their posture—they don’t come to analyze Jesus. They come to worship Him (Matthew 2:11).

Why Matthew Tells This Story

Matthew includes the magi to show us that:

Jesus is Israel’s promised King
Gentiles recognize Him
Opposition begins immediately
God’s plan has always included the nations

That’s why Matthew’s Gospel ends the way it does:

“Go therefore and make disciples of all nations.”
(Matthew 28:19, ESV)

The story begins with the nations coming to Israel’s Messiah—and it ends the same way.

The Christmas card scene may be tidy. Matthew’s story is far better.

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

The First Gentile Worshippers

The magi stand at the beginning of the gospel story as a sign of what is to come. Gentiles bow before Israel’s Messiah. The nations begin their long journey to the feet of the King.

They remind us that Christmas is not only about a child born in Bethlehem. It is about a King who draws the world to Himself. From the very beginning, God made it clear: this Messiah belongs to Israel and to the nations.

What the Magi Teach Us Today

1. God reveals truth to those who seek Him

The magi respond to the light they are given. God meets them there.

2. Distance is no barrier to worship

They travel far, risk much, and give generously. Worship costs something.

3. Knowledge alone is not enough

Jerusalem knew the Scriptures but missed the moment. The magi acted.

4. Jesus demands a response

Herod responds with fear. The leaders respond with indifference. The magi respond with worship.

Every reader must choose.

The magi saw the sign.
They followed the light.
They worshiped the King.

And the story of Christmas is richer because of it.

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

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?

Every December, the question comes up again: Was Yeshua (Jesus) really born on December 25? And just as quickly, many believers shrug and say, “Does it really matter?”

In one sense, no—the Bible never gives us a date. The gospel doesn’t rise or fall on a calendar page. But Scripture does give us clues. And when we slow down and follow those clues, they don’t lead us to a random guess. They lead us to a season on God’s calendar that is rich with meaning.

That’s where this becomes more than trivia. Understanding the season of Yeshua’s birth doesn’t change the gospel—but it does deepen it. It reveals the brilliance of God’s planning. It reminds us that God acts in history with intention, precision, and purpose.

God didn’t just send His Son sometime. He sent Him at the right time.

The Jewish festivals were never random holidays. They were teaching tools—living sermons woven into the calendar. Each feast points forward to God’s redemptive work. So if Yeshua was born during Sukkot, the Feast of Tabernacles, the timing itself preaches a message: God came to dwell with His people.

This week, we follow the biblical clues and explore what they tell us about the incarnation.

The Biblical Clues Begin with Zechariah

Clue 1: The priestly divisions

Luke opens the story by grounding us in history:

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

That detail matters. According to 1 Chronicles 24, Israel’s priests were divided into 24 courses. Each division served in the Temple for one week at a time, twice a year, plus major festivals.

The division of Abijah typically served in early summer.

That gives us our first anchor point.

Clue 2: John the Baptist’s conception

Luke continues:

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

If Zechariah finished his Temple service in late May or early June, then John’s conception would follow shortly after.

Now we have a timeline taking shape.

Clue 3: Six months later, Gabriel visits Mary

Luke tells us next:

“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)

The “sixth month” refers to Elizabeth’s pregnancy. If John was conceived in early summer, six months later places Gabriel’s visit to Mary in December or January.

Mary conceives by the Holy Spirit soon after.

Clue 4: Nine months later—Yeshua is born

If Yeshua was conceived in winter, His birth would fall in September or October, right during Sukkot, the Feast of Tabernacles.

Is there some estimation involved? Of course. But this timeline fits Luke’s details remarkably well—and it aligns with everything else Scripture shows us.

Why Sukkot Fits the Birth of Yeshua

First, Sukkot is a feast of joy

God commands Israel:

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

Jewish tradition even calls Sukkot “the Season of Our Joy.”

Listen to how the angels describe Yeshua’s birth:

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

A feast marked by joy fits the arrival of the Messiah perfectly.

Second, Sukkot celebrates God dwelling with His people

At the heart of Sukkot is the sukkah—a temporary shelter reminding Israel of the wilderness years, when God’s presence dwelt among them.

John echoes that imagery intentionally:

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

The word dwelt literally means tabernacled. John is using Sukkot language on purpose. Yeshua didn’t just arrive—He moved in.

Third, Sukkot is tied to the Messianic Kingdom

The prophets look ahead to a day when all nations 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 carried a forward-looking, messianic hope. A Sukkot birth fits that expectation beautifully.

Finally, the crowds make sense

Sukkot was one of Israel’s three pilgrimage feasts. Jerusalem would have been overflowing. Bethlehem—just a few miles away—would have felt the impact.

Luke’s line suddenly sounds very historical:

“There was no place for them in the inn.”
(Luke 2:7, ESV)

Additional Clues That Support a Sukkot Birth

Shepherds in the fields
Luke tells us shepherds were watching their flocks at night (Luke 2:8). That fits early fall—not the cold, rainy winter months.

The light imagery
During Sukkot, massive lamps lit the Temple courts, symbolizing God’s presence. Later, during this same season, Yeshua declares:

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

The water ceremony
At Sukkot, priests poured water at the altar, praying for God’s provision and Spirit. During that feast, Yeshua cries out:

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

He didn’t just attend the feast—He fulfilled it.

So What About December 25?

The early church never claimed December 25 was the actual birth date of Yeshua. It was chosen later for symbolic reasons, not historical certainty. The Bible itself makes no such claim.

There’s no conflict here. We can joyfully celebrate the incarnation on December 25 and recognize that Yeshua was likely born in a different season.

The meaning matters more than the date.

Why Sukkot Makes the Incarnation Even Richer

Matthew tells us Yeshua would be called Immanuel:

“Which means, God with us.”
(Matthew 1:23, ESV)

That’s Sukkot in a sentence.

The sukkah is fragile and temporary. It reminds Israel that life is fleeting and dependent on God. Yeshua entered our fragile world the same way—not with power, but with humility.

And Sukkot points forward—to the day when God’s presence fills the earth:

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

The incarnation is the beginning of that promise.

A Simple Timeline Summary

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

The clues don’t point to December.
They point to Sukkot.

And that makes Christmas—not smaller—but bigger.

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 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 8/22/24 Danny Price 8/22/24

Week #4: The Power of Prayer: Unlocking God’s Miracles

Blog Series Intention Recap

This four-week series approaches what it means to live a life of prayer. Starting with the difference between the joy of a real relationship through the gospel versus empty religious duty, this series will encourage students to develop a meaningful prayer life by overcoming distractions, prioritizing God’s presence, and using God’s Word as fuel for effective prayer.

This post is part of the series “Praying.” Click here to see the rest of the posts.

Let’s jump into Week #4:

Prayer is powerful because it changes circumstances, transforms us, and serves as a weapon in spiritual warfare.

Why it matters:

Prayer changes things: God responds to the prayers of His people.
Prayer changes us: Through prayer, God transforms our hearts and minds.
Prayer in spiritual warfare: Use prayer as a weapon against the enemy.
Testimonies of answered prayer: Real-life examples of prayer’s power.

Go Deeper

The Impact and Power of Prayer

Prayer is not just a religious practice; it’s a powerful tool that connects us with God and unleashes His power in our lives. Throughout this series, we’ve discussed the purpose of prayer, the different types of prayer, and how to pray effectively. Now, let’s focus on the impact and power of prayer. Prayer is more than words; it’s a force that changes things, transforms us, and defeats spiritual enemies.

Prayer Changes Things: God Responds to the Prayers of His People

Prayer has the power to change circumstances. James 5:16 says, “The prayer of a righteous person is powerful and effective.” This means that when we pray, God listens and responds. Throughout the Bible, we see examples of how prayer changed situations. When the Israelites were trapped at the Red Sea, Moses prayed, and God parted the waters (Exodus 14). When Hannah prayed for a child, God gave her a son, Samuel (1 Samuel 1:27). These examples show that God responds to the prayers of His people.

Prayer can change the course of events in our lives. When we bring our needs, concerns, and desires to God in prayer, we invite Him to intervene in our situations. Whether it’s a need for healing, guidance, provision, or protection, prayer opens the door for God to work in our lives. It’s important to remember that God’s response may not always be what we expect, but we can trust that His ways are perfect and that He knows what’s best for us.

God’s promise in 2 Chronicles 7:14 is a powerful reminder of His willingness to respond to our prayers: “If My people, who are called by My name, will humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.” This verse shows that when we pray, God hears us and is ready to act on our behalf. Prayer is not just a way to communicate with God; it’s a way to invite His power into our lives.

Prayer Changes Us: God Transforms Our Hearts and Minds

While prayer can change circumstances, it also has the power to change us. Romans 12:2 tells us, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” Through prayer, God works in our hearts and minds to transform us into the people He wants us to be.

As we pray, we align our thoughts, desires, and actions with God’s will. Prayer helps us to see things from God’s perspective, to trust Him more, and to grow in our relationship with Him. It softens our hearts, making us more compassionate, forgiving, and loving. When we pray, we open ourselves up to God’s work in our lives, allowing Him to mold us and shape us into His image.

Prayer also changes our priorities. As we spend time in prayer, we begin to desire what God desires. Our selfish wants and needs take a backseat to God’s plans and purposes. This transformation is a key aspect of spiritual growth. The more we pray, the more we become like Christ, reflecting His love and character in our lives.

The Spiritual Warfare Aspect: Prayer as a Weapon Against the Enemy

Prayer is not just about talking to God; it’s also a weapon in spiritual warfare. Ephesians 6:18 says, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people.” This verse reminds us that prayer is a powerful tool in the battle against spiritual forces.

The Bible teaches that we are in a spiritual battle against the forces of evil. Prayer is one of the weapons God has given us to fight this battle. When we pray, we stand against the enemy’s schemes, protect ourselves with God’s armor, and call on God’s power to defeat the enemy.

Through prayer, we can resist temptation, overcome sin, and break free from the enemy’s hold on our lives. Prayer also plays a crucial role in protecting others. When we pray for our loved ones, we are asking God to guard them against spiritual attacks and to strengthen them in their faith.

Prayer is a powerful defense against the enemy’s attacks. It keeps us grounded in God’s truth, fills us with His strength, and helps us stand firm in our faith. When we pray, we invite God’s power into our lives and the lives of others, equipping us to face the challenges of spiritual warfare.

Testimonies of Answered Prayer: Real-Life Examples of Prayer’s Power

The power of prayer is evident in the countless testimonies of people whose lives have been changed by prayer. Here are a few examples:

Healing: In 2006, my wife’s ob-gyn informed us our baby’s sonogram displayed 14 markers for a genetic defect. After a second opinion, we were devastated when we were told at best our child had Down Syndrome and at worst Trisomy 18 (which was incompatible with life). Our church began to pray for our child. During that time, we had a name picked out and Michelle felt like we were to change it to Joshua Ethan (Jehovah saves strongly). On my 30th birthday, we had a specialized sonogram where they went system by system and found all but one marker had been resolved.
Provision: As our church planter, our family was struggling financially. We constantly prayed for God’s provision. We needed money to pay the church’s bills but even more so to pay our bills and put food on the table. One day, I received a phone call out of the blue and a donor gave the church a large amount which would cover the church’s expenses and our paycheck. God answered our prayer by providing for both our and the church’s needs miraculously.
Protection: One of my mentors was working to start a church in Nicaragua. He and the missionary were working in a dangerous portion of the country and they prayed daily for protection. One day, armed men approached the two men with the intent to harm him. They were kidnapped and taken to the dump to be killed. They prayed for protection. God answered his prayer by sending protection. But even more, the missionary was allowed to keep his wedding ring which allowed his wife to deal with the situation.

These testimonies show that God is still at work today, answering prayers and performing miracles. They remind us that prayer is powerful and that God is faithful in responding when we call on Him.

How does this help me understand, “Praying?”

Relying on Prayer in Every Situation

Prayer is a powerful tool that can change circumstances, transform our hearts, and protect us in spiritual warfare. It’s not just a practice; it’s a way of life that connects us with God and invites His power into our lives. As we conclude this series on prayer, I encourage you to rely on prayer in every situation.

Whatever you’re facing—whether it’s a challenge, a need, or a spiritual battle—bring it to God in prayer. Trust that He hears you and will respond in His perfect timing and way. Remember that prayer is not just about getting what we want; it’s about growing closer to God, becoming more like Christ, and standing strong in our faith.

Make prayer a priority in your life. Set aside time each day to connect with God, pour out your heart to Him, and listen for His voice. As you do, you’ll experience the power of prayer in your life and see God work in amazing ways.

Trust in God’s power and faithfulness, and never underestimate the impact of prayer.

Danny Price 8/15/24 Danny Price 8/15/24

Week #3: How to Pray: Connecting with God the Right Way

Blog Series Intention Recap

This post is part of the series “Praying.” Click here to see the rest of the posts.

Let’s jump into Week #3:

Effective prayer is about approaching God with reverence, honesty, faith, and the truth of Scripture.

Why it matters:

Approach prayer with reverence, recognizing God’s holiness.
Be honest and sincere; God values authenticity.
Pray with faith, trusting God to hear and answer.
Use Scripture to guide your prayers and claim God’s promises.

Go Deeper

Learning to Pray Effectively

Prayer is how we talk to God and build our relationship with Him. Last week, we explored the different types of prayer: adoration, confession, thanksgiving, and supplication. Now, let's focus on how to pray effectively. Prayer is not just about saying words; it’s about connecting with God in a meaningful way. To do this, we need to approach prayer with the right attitude and mindset. Here are four practical steps to help you pray effectively.

Approach with Reverence: Remember Who God Is

When you pray, remember that you are speaking to God, the Creator of the universe. Hebrews 4:16 says, “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” This verse reminds us that we can come to God with confidence, but we should also approach Him with reverence.

Reverence means showing deep respect. It means recognizing that God is holy, powerful, and worthy of our worship. When you start your prayer, take a moment to remember who God is. Think about His greatness, His love, and His authority. This helps you to approach Him with the right attitude—one of humility and awe.

When you approach prayer with reverence, you are acknowledging God’s place in your life. You are recognizing that He is in control, and you are submitting to His will. This sets the tone for your prayer and helps you focus on God, rather than just on your own needs.

Be Honest and Sincere: God Values Authenticity

God wants us to be real with Him. Matthew 6:5-6 says, “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.”

Jesus teaches us to pray with sincerity, not to impress others, but to connect with God. When you pray, be honest about what’s in your heart. If you’re struggling, tell God. If you’re thankful, express it. If you’ve sinned, confess it. God already knows everything about you, so there’s no need to hide anything. He values your honesty and wants you to come to Him just as you are.

Being sincere in prayer means you don’t have to use fancy words or follow a strict formula. Just speak from your heart. God cares more about your honesty than about the specific words you use. When you pray sincerely, you open yourself up to a deeper relationship with God, one that is based on trust and truth.

Pray with Faith: Trust That God Hears and Answers

Faith is essential in prayer. Mark 11:24 says, “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.” This verse teaches us to pray with confidence, believing that God hears us and will answer our prayers.

Praying with faith means trusting God, even when you can’t see the results right away. It means believing that God is listening, that He cares about your needs, and that He has the power to answer your prayers. Faith is not just about getting what you want; it’s about trusting that God knows what’s best for you and will provide in His perfect timing.

When you pray with faith, you are putting your trust in God’s hands. You are saying, “God, I trust You to take care of this situation.” This kind of trust pleases God and strengthens your relationship with Him. Even if the answer to your prayer is not what you expected, you can have peace knowing that God is in control and that His plans for you are good.

Use Scripture: Pray God’s Promises Back to Him

One of the most powerful ways to pray is by using Scripture. Isaiah 55:11 says, “So is My word that goes out from My mouth: It will not return to Me empty, but will accomplish what I desire and achieve the purpose for which I sent it.” God’s Word is powerful, and when we pray using Scripture, we are aligning our prayers with His will.

Praying Scripture means taking the promises and truths found in the Bible and making them part of your prayers. For example, if you’re feeling anxious, you might pray Philippians 4:6-7: “God, You tell me not to be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, to present my requests to You. I ask for Your peace, which transcends all understanding, to guard my heart and mind in Christ Jesus.”

Using Scripture in your prayers helps you to pray in line with God’s will. It also strengthens your faith, because you are reminding yourself of God’s promises. When you pray Scripture, you can be confident that you are praying according to God’s truth and that He will accomplish His purposes in your life.

Scriptural Support: The Lord’s Prayer as a Model

In Matthew 6:9-13, Jesus gives us the Lord’s Prayer, which is a model of how to pray effectively. The Lord’s Prayer includes all the elements we’ve discussed:

Reverence: “Our Father in heaven, hallowed be Your name.” We start by recognizing God’s holiness and greatness.
Sincerity: “Your kingdom come, Your will be done, on earth as it is in heaven.” We sincerely seek God’s will above our own.
Faith: “Give us today our daily bread.” We trust God to provide for our needs.
Scripture and Confession: “And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.” We confess our sins and ask for God’s guidance and protection.

The Lord’s Prayer is a simple yet powerful example of how to pray effectively. It teaches us to approach God with reverence, sincerity, faith, and to use Scripture in our prayers.

How does this help me understand, “Praying?”

A Challenge to Pray Daily

Effective prayer is not about using the right words; it’s about connecting with God in the right way. By approaching prayer with reverence, honesty, faith, and Scripture, you can strengthen your relationship with God and experience the power of prayer in your life.

I challenge you to set aside dedicated time for prayer each day. Start by following the steps we’ve discussed. Begin with reverence, acknowledging who God is. Be honest and sincere in your prayers, telling God what’s on your heart. Pray with faith, trusting that God hears and will answer. And use Scripture to guide your prayers, aligning them with God’s will.

As you practice these steps, you will find that your prayer life becomes more meaningful and effective. Prayer will no longer be just a routine, but a vital connection with God that brings peace, guidance, and strength to your life.

Danny Price 8/8/24 Danny Price 8/8/24

Week #2: The Different Types of Prayer: Connecting with God in Every Way

Blog Series Intention Recap

This post is part of the series “Praying.” Click here to see the rest of the posts.

Let’s jump into Week #2:

Prayer is more than asking for things; it is a way to praise, confess, give thanks, & seek God’s help in all areas of life.

Why it matters:

Adoration: Praise God for who He is.
Confession: Admit sins and seek forgiveness.
Thanksgiving: Thank God for His blessings.
Supplication: Ask God for our needs and the needs of others.

Go Deeper

Understanding the Purpose of Prayer

Prayer is how we connect with God. It’s not just about asking for things; it’s about building a relationship with Him. Last week, we learned that prayer helps us grow closer to God, listen to Him, and depend on Him. Now, let’s explore the different types of prayer. Each type of prayer serves a unique purpose and helps us connect with God in different ways.

Adoration: Praising God for Who He Is

Adoration means praising God for who He is. It’s like telling a friend how much you appreciate them, but even more important. When we adore God, we are not asking for anything. Instead, we are focusing on God’s greatness and holiness. Psalm 95:6-7 says, “Come, let us bow down in worship, let us kneel before the Lord our Maker; for He is our God and we are the people of His pasture, the flock under His care.”

When you pray in adoration, you recognize God’s power, love, and goodness. You tell God that you love Him and are amazed by His greatness. Adoration helps us remember who God is. It takes our focus off ourselves and puts it on God. This type of prayer strengthens our faith because it reminds us that God is in control and that He is worthy of all our praise.

Confession: Admitting Our Sins and Asking for Forgiveness

Confession is an important part of prayer. It means telling God about the wrong things we have done and asking for His forgiveness. We all make mistakes, and confession helps us make things right with God. 1 John 1:9 says, “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness.”

When you confess your sins in prayer, you are being honest with God. You admit that you have done wrong and need His forgiveness. This type of prayer helps us stay close to God because it clears away anything that could come between us and Him. Confession is like cleaning your room; it gets rid of the mess so that you can live in a clean space. When we confess our sins, we clear the way for a closer relationship with God.

Thanksgiving: Thanking God for His Blessings

Thanksgiving is a way to show gratitude to God for all the good things He has done. When we pray with thanksgiving, we focus on the blessings in our lives and thank God for them. 1 Thessalonians 5:18 says, “Give thanks in all circumstances; for this is God’s will for you in Christ Jesus.”

Thanksgiving helps us to be grateful. It reminds us of how much God has given us. When you thank God in prayer, you are acknowledging that every good thing comes from Him. This type of prayer also helps us to have a positive attitude. Even when things are tough, there is always something to be thankful for. Giving thanks in prayer shifts our focus from what we don’t have to what God has already provided.

Supplication: Asking God for Our Needs and the Needs of Others

Supplication means asking God for something. This is the type of prayer most people think of first. It’s when we ask God to help us, heal us, or provide for us. But supplication is not just about asking for our needs; it’s also about praying for others. Philippians 4:6 says, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.”

When you pray in supplication, you are bringing your needs and the needs of others to God. This type of prayer shows that we trust God to take care of us and the people we care about. It’s important to remember that God wants us to come to Him with our needs. He is a loving Father who cares about every detail of our lives. But supplication is not just about getting what we want. It’s about seeking God’s will and trusting that He knows what is best for us and for others.

Scriptural Support: The Lord’s Prayer as a Model

Jesus gave us a model for prayer in Luke 11:1-4, known as the Lord’s Prayer. This prayer includes all the types of prayer we’ve talked about. It starts with adoration: “Our Father in heaven, hallowed be Your name.” It includes supplication: “Give us each day our daily bread.” It has confession: “Forgive us our sins.” And it ends with a request for guidance and protection: “And lead us not into temptation.”

The Lord’s Prayer shows us that prayer is more than just asking for things. It’s a way to praise God, confess our sins, thank Him for His blessings, and ask for His help. By following this model, we can have a balanced prayer life that covers all the important aspects of our relationship with God.

How does this help me understand, “Praying?”

Incorporating All Types of Prayer

Prayer is a powerful tool that helps us grow closer to God. But to fully experience the power of prayer, we need to incorporate all types of prayer into our daily lives. Don’t just focus on asking for things. Take time to praise God, confess your sins, and thank Him for His blessings. By doing so, you will develop a deeper relationship with God and experience the fullness of His love and grace.

Make it a habit to include adoration, confession, thanksgiving, and supplication in your prayers. Each type of prayer serves a purpose and helps you connect with God in different ways. As you practice these types of prayer, you will find that your relationship with God grows stronger and more meaningful.

Remember, prayer is not just about getting things from God. It’s about connecting with Him, understanding His will, and growing in your faith. So, take time each day to pray in different ways and watch how your relationship with God deepens.

Danny Price 8/1/24 Danny Price 8/1/24

Week #1: The Purpose of Praying: Connecting with God

Blog Series Intention Recap

This post is part of the series “Praying.” Click here to see the rest of the posts.

Let’s jump into Week #1:

Prayer is more than words; it is a vital connection to God that deepens our relationship, expresses our dependence, and allows us to hear from Him.

Why it matters:

Prayer is a relationship, not just a ritual.
It is a two-way communication with God.
Through prayer, we express our need for God in everything.
Prayer should be a daily practice that fosters intimacy with God.

Go Deeper

What is Prayer?

Prayer is talking with God. It's as simple as that. Like you talk to your parents or friends, prayer is how we talk to God. But it’s more than just saying words—building a relationship. When you pray, you especially connect with God. You share your thoughts, feelings, and needs with Him. And you also listen, because God has things He wants to share with you too.

Prayer as a Relationship

Think about your best friend. You talk to them, spend time with them, and get to know them better. The more you talk, the closer you become. Prayer is like that with God. It’s not just about asking for things or saying the right words. It’s about getting to know God better and letting Him know you. When you pray, you are spending time with God, just like you would with a friend.

In the Bible, God invites us to be close to Him. James 4:8 says, “Come near to God and He will come near to you.” When you pray, you are coming near to God. You are opening your heart to Him and letting Him into your life. This is how a relationship grows—by spending time together.

Communication with God

Prayer is a two-way conversation. When you pray, you talk to God, but you also need to listen. God speaks to us in many ways—through the Bible, through thoughts and feelings, and sometimes through other people. When you pray, take time to be quiet and listen. Ask God to speak to your heart.

Have you ever tried to talk to someone who didn’t listen to you? It’s frustrating, right? Well, God always listens when we pray. 1 John 5:14 says, “This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us.” God hears every word we say, and He cares about what we have to say. But prayer isn’t just about talking. It’s also about listening. When we listen, we can hear what God wants to say to us.

Expressing Dependence on God

When you pray, you are telling God that you need Him. This is important because we can’t do everything on our own. We need God’s help in our lives. In Philippians 4:6, the Bible tells us, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.” When you pray, you are showing that you trust God to take care of you.

Prayer is like asking for help when you need it. Imagine trying to lift something heavy by yourself. It’s tough! But when someone stronger comes to help, the load is easier to carry. That’s what prayer does. It takes our worries and problems and gives them to God, who is strong enough to handle anything.

God wants us to depend on Him. He wants us to come to Him with our problems, our needs, and our fears. Prayer is how we do that. It’s how we say, “God, I need you. I can’t do this on my own.” And God is always ready to help.

Scriptural Support: Pray Continually

The Bible has a lot to say about prayer. One of the most important things is that we should pray all the time. 1 Thessalonians 5:17 says, “Pray continually.” This doesn’t mean you have to be on your knees all day long. It means you should keep God in your thoughts and talk to Him throughout the day.

Praying continually means you are always aware that God is with you. It means you can talk to Him anytime, anywhere. Whether you’re happy, sad, or in need, you can pray. And when you do, you are keeping that connection with God strong.

Philippians 4:6-7 also encourages us to pray. It says, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.” This verse reminds us that prayer is the answer to worry. When we pray, we can find peace in knowing that God is in control.

How does this help me understand, “Praying?”

Prayer is not just something you do once in a while. It’s something you should do every day. Just like you eat food to keep your body healthy, you need to pray to keep your relationship with God healthy. The more you pray, the closer you will be to God.

Make prayer a habit. Start your day with prayer, and end your day with prayer. Talk to God throughout the day. When you’re happy, thank Him. When you’re sad, ask Him for help. When you need something, tell Him. And don’t forget to listen. God wants to speak to you too.

Prayer is a powerful way to connect with God. It’s how you build a relationship with Him, communicate with Him, and show that you depend on Him. Make prayer a regular part of your life, and watch your relationship with God grow stronger every day.