LOVING JESUS

We are to love Jesus Christ. How could we not? He loved us first. “We love Him because He loved us first” (1 John 4:19).

Nothing motivates like the love of Jesus Christ. Nothing can change your world like Jesus. When you realize that He is reaching His hand out to you so that you will take hold and let Him guide you and love you, your life will never be the same.

The love of Christ compels us to do things a certain way. “For Christ’s love compels us, because we are convinced that all died, because He died for all. And He died for all, that those who live should no longer live for themselves but for Him who died for them and was raised to life again” (2 Cor. 5:14-15).

He died for us so that we would live for Him. That is the only fitting response to what Jesus has done for us—to present our bodies to Him as living sacrifices in view of how merciful He has been (Rom. 12:1). The only fitting response to the love of Jesus is to live for Him.

By focusing on how much Christ loves you, you will love Christ back. That is the way to grow in our love for Him. The wonderful love of Jesus needs to occupy your mind. You need to meditate on it and think about what it means. Think about how He knows you by name. You existed in His mind before He created you. He knows all about you and loves you. No one will ever love you like Jesus. Don’t ever forget that.

Sometimes we ask, how can I love God more? And the answer is to stop focusing on your love for God and focus on God’s love for you. By being reminded of how much God loves you, you will love God. And your love will grow.

The love of God causes things to change in our minds and in our hearts. Love for God leads us to do things that we would never have done before. To do good and to do right.

And loving Jesus is the key to loving others. Realizing how much you are loved by Christ will make your love for Him grow, and it will also make your love for other people grow.

Knowing how much people mean to Jesus will cause them to mean more to you. We are human, we are in the flesh. We have problems. And we don’t always love the way we should. We don’t always think the way we should. But we can change. The love of Christ can change us. All things can be new in Him (2 Cor. 5:17).

“In this is love, not that we loved God, but that He loved us and sent His Son to be the atoning sacrifice for our sins. Beloved, if God so loved us, we also ought to love one another” (1 John 4:10-11).

The death of Christ proves His love for us. He thought enough of you to die for your sins. He thought enough of you to go to the Cross so that you could go to heaven and spend eternity with Him. Don’t ever doubt how much you mean to Him.

When you wonder whether or not God loves you, think about the Cross. When you wonder whether or not God really cares about this world and the people in it, think about the Cross. It is the death of Christ that proves His love. And since He loves us so much, we should turn around and love others in His name.

Embrace the love of God and be excited that God loves you. Because He does. He always has and He always will.

   Bryan Dewayne Dunaway

JESUS: “YOU ARE MY FRIENDS”

Of all the ways that Christians are described in the New Testament, there is one title that stands apart in tenderness and intimacy. It is the title that Jesus Himself gave to those who walk with Him in love and obedience: “You are My friends” (John 15:14).

This statement comes near the end of Jesus’ earthly ministry, as He prepared His disciples for His departure. In John 15:13–16, the Lord speaks openly of His love, His sacrifice, and His purpose for their lives. He tells them that the greatest expression of love is laying down one’s life for his friends—and then He adds, “You are My friends if you do what I command.” No longer would they be called mere servants—because the servant doesn’t know his master’s business—but they would be called friends, because everything Jesus received from the Father, He had revealed to them.

Friendship With the Lord: A High Honor

To be called the Lord’s “friend” is no small thing. The term itself is one of the most meaningful in all human language. It suggests closeness, trust, love, and loyalty. A man may be someone’s neighbor, coworker, or even family—but none of that guarantees friendship. One may be a brother in the flesh, and still not be a friend. Even a husband and wife may share a home, and not truly share friendship. But to be called a “friend”—that’s something special.

And yet, Jesus chose to apply this word not just to noble figures of history, but to ordinary men—fishermen, a tax collector, and others who had chosen to walk with Him. He didn’t say, “You are My students,” though they learned from Him. He didn’t say, “You are My servants,” though they served. He said, “You are My friends” (John 15:14).

What a beautiful glimpse into the heart of our Lord. He desires more than duty or ritual—He wants relationship. This is consistent with the overall tone of Scripture, where God is described as one who seeks to dwell with His people (Exodus 29:45), walk with them (Micah 6:8), and be known by them (Jeremiah 9:23–24).

Friendship Is Rooted in Revelation and Obedience

But this friendship is not casual. It is not sentimental. Jesus says plainly, “You are My friends if you do the things I command you” (John 15:14). Friendship with Jesus is not based on feelings or declarations—it is expressed in faithful obedience.

This is not a new concept. In John 14:15, He had already said, “If you love Me, keep My commandments.” Later, in 1 John 2:3–5, we are told that we can know we belong to Him if we keep His Word. So friendship with Jesus is rooted in a life of willing submission to His authority.

Moreover, Jesus said that He had held nothing back from His friends. “Everything I have heard from My Father, I have made known to you” (John 15:15). There’s a deep transparency here. God had spoken through His Son (Hebrews 1:1–2), and Jesus, in turn, opened His heart fully to His disciples. There was no secrecy—only invitation.

This stands in contrast to what we read earlier in John’s Gospel. In John 2:23–25, Jesus was in Jerusalem during the Passover, and many people believed in Him because of the miracles they saw. But it says that Jesus “did not entrust Himself to them, because He knew all people.” They believed in His works, but He knew their hearts were not fully committed. They weren’t ready for friendship—they were spectators, not followers.

The Cross Is the Ultimate Proof of Friendship

Jesus didn’t just talk about love—He demonstrated it. “Greater love has no one than this: to lay down one’s life for his friends” (John 15:13). And this is exactly what Jesus did. As Paul would later explain, “While we were still sinners, Christ died for us” (Romans 5:8). He bore our sins on the cross (1 Peter 2:24), not because we were lovable, but because He loved us.

And now, as His friends, we are called to lay down our lives as well—not in the sense of dying on a literal cross, but in daily self-denial (Luke 9:23), putting others ahead of ourselves (Philippians 2:3–4), and loving “not in word or speech, but in deed and in truth” (1 John 3:18).

This means our Christianity is not driven by the question, “What am I required to do?” but rather, “What more can I do for the One who calls me friend?” Real friendship doesn’t calculate the bare minimum. It delights to serve. As Paul wrote, “The love of Christ controls us” (2 Corinthians 5:14).

The Fruit of Friendship

Jesus goes on to say that He has appointed His friends to bear fruit—fruit that lasts (John 15:16). Friendship with Christ is not stagnant. It’s not something we admire from a distance. It produces real change. It leads to godly living (Titus 2:11–14), spiritual growth (2 Peter 1:5–8), and faithful service (Romans 12:1–2).

What kind of fruit does this friendship bear? The fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22–23). These qualities are not produced by our strength, but by Christ living in us (Galatians 2:20).

The Heart of the Matter

Perhaps the most sobering truth in this discussion is that Jesus knows who His real friends are. Judas was with Him at the table, heard His teaching, saw His miracles—and yet betrayed Him for silver (Matthew 26:14–16). Outward association means nothing without inward loyalty.

Jesus sees the heart (1 Samuel 16:7). And He desires not part of it, but all of it (Mark 12:30). That’s what friendship demands—total commitment, heartfelt loyalty, and a desire to honor Him in all things (Colossians 3:17).

May we examine ourselves to see whether our lives reflect the reality of that friendship. Are we keeping His commandments? Are we bearing fruit? Are we laying aside self to walk more closely with our Friend and Lord?

Conclusion

Jesus invites us into the deepest relationship possible—not just discipleship, not just servanthood, but friendship. He has shown us perfect love, given us His Word, and called us to share in His mission. The question is not whether He has proven His friendship—the cross answers that fully (Philippians 2:6–8). The question is: Will we prove ours?

Let us respond with grateful hearts, obedient lives, and unwavering loyalty. Let us say with Paul, “I count all things loss for the sake of knowing Christ” (Philippians 3:8), and let us walk as His friends—faithful, fruitful, and forever His.

            Bryan Dewayne Dunaway

CHRIST’S INVITATION

The Word of God tells us that Jesus came to seek and to save that which is lost (Luke 19:10). “That which is lost” refers to people—those who are “dead in trespasses and sins” (Eph. 2:1). Anyone without Jesus Christ is lost in their sins and separated from God.

Jesus came into the world to save sinners (1 Tim. 1:15). We were lost, but Jesus came to seek and to save us. That is what He does. That is what He brings. That is what He gives—salvation. He is the Son of God, the Savior of the world. When John the Baptist saw Jesus walking toward him, he proclaimed, “Look! The Lamb of God who takes away the sin of the world” (John 1:29).

Christ is in the saving business. That is His purpose. He came into the world to live a perfect life in our place, to die on the cross for our sins, and to rise again on the third day, proving that God accepted His payment for our sins. Because of what Jesus did for us, we can be forever free from sin and fully restored to a right relationship with God. He is a God whose mercy endures forever.

Jesus pleads with us and invites us to come to Him, but He will never force us. He will not coerce you into becoming one of His followers or into accepting salvation. He offers it freely because He loves you, and He has already done all the work necessary for your salvation. But the gift of salvation must be accepted voluntarily. It is a decision only you can make for yourself.

The great invitation of Jesus is, “Come to me, all you who are weary and burdened, and I will give you rest” (Matt. 11:28). Jesus invites everyone to come to Him. We are all invited to the banquet. We are all invited to the party. Salvation is ours—full and free—because of Jesus Christ.

Once we come to Jesus and receive salvation, we must continue looking to Him. There is no Christian life without constantly fixing our eyes on Him. We look to Him by faith, trusting that He has the power, the ability, and the willingness to bring us to salvation. He would never invite us to come to Him if He did not intend to save us and to keep us saved.

In John 6:29, Jesus says that the “work of God” is that we would believe in the One whom God has sent. To please God, we must believe in Jesus Christ, the Savior. This is the greatest invitation extended to you—“Repent and believe the gospel” (Mark 1:15). “Come to me” (Matt. 11:28). Everyone who is “weary and burdened” can come to Jesus and receive salvation.

Know this: You are important. You are important to God. What He thinks of you means more than anything the world can say about you. Jesus gave His life for you. Receive Him into your life, and live for Him. It’s as simple as that. When you do, you will be saved—forever free from sin and the brokenness of this world. Come to Jesus Christ.

Bryan Dewayne Dunaway

THE FREEDOM TO CHOOSE JESUS

“Choose for yourselves this day whom you will serve… But as for me and my house, we will serve the Lord.” (Joshua 24:15)

There is a sacred and solemn reality that runs like a thread through the whole of Scripture: God calls man to choose. Though He is sovereign and His will shall be done, He created man with the capacity to respond to Him freely. This gift of will, corrupted by sin, is yet the very door through which grace enters the soul. It is through this gate that the Spirit calls: “Come to Me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28).

The Divine Call to Choose

From the beginning, man was placed under a divine charge: “Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat…” (Genesis 2:16–17). This was no arbitrary test—it was the divine recognition of man’s dignity as a moral being, made in God’s image.

In the days of Moses, the voice of God thundered again: “I have set before you life and death, blessing and cursing; therefore choose life…” (Deuteronomy 30:19). Through Joshua, the Spirit repeats the call: “Choose for yourselves this day whom you will serve” (Joshua 24:15). The prophet Isaiah pleads, “Seek the Lord while He may be found, call upon Him while He is near… let the wicked forsake his way… and He will abundantly pardon” (Isaiah 55:6–7).

O soul, do you hear the tender urgency of the Lord’s voice? He who made you now invites you. He does not force. He calls.

The Struggle Within the Soul

Even as grace draws near, the heart finds itself divided. The Apostle Paul, in the depths of honesty, cries, “For what I will to do, that I do not practice; but what I hate, that I do” (Romans 7:15). This is not the testimony of a man lacking desire—but of one aware of the flesh’s power. Yet thanks be to God, there is victory in Christ. “Walk in the Spirit, and you shall not fulfill the lust of the flesh” (Galatians 5:16).

We are not left helpless. Christ, who calls, also empowers. “If the Son makes you free, you shall be free indeed” (John 8:36). This freedom is not mere independence—it is freedom to choose righteousness, freedom to surrender, freedom to love.

The believer’s heart cries with Paul: “Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord!” (Romans 7:24–25).

The Invitation of the Savior

The Lord Jesus does not coerce the will. He gently calls, even as He weeps: “O Jerusalem… how often I wanted to gather your children together… but you were not willing” (Matthew 23:37). What love! What condescension!

The Savior stands and knocks: “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in…” (Revelation 3:20). The door must be opened from within. The soul must yield.

To those who do, He gives the highest privilege: “As many as received Him, to them He gave the right to become children of God…” (John 1:12). Yes, this is the fruit of willing surrender. And “if anyone wills to do His will, he shall know concerning the doctrine…” (John 7:17). The door of understanding is opened by the key of obedience.

The Evidence of Freedom

True freedom in Christ reveals itself in love and service. “For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another” (Galatians 5:13). This liberty compels us to live not for ourselves, but for Him who died for us (2 Corinthians 5:15).

Even our giving—our worship through generosity—is to be an act of the will: “Let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver” (2 Corinthians 9:7).

And when our strength fails? We are not abandoned. “If any of you lacks wisdom, let him ask of God… and it will be given to him” (James 1:5). The choice to ask is met with the gift of divine grace.

The Glory of Willing Surrender

O that we might see the glory of yielding to God! The power of free will lies not in asserting ourselves, but in surrendering to Christ. The soul that says with Jesus, “Not My will, but Yours be done” (Luke 22:42), has found the secret of true freedom.

Let us then, in humility and faith, choose Christ daily—not as a one-time decision, but as a continual offering of our will to His. Let us say with David, “I delight to do Your will, O my God, and Your law is within my heart” (Psalm 40:8).

A Final Word

Child of God, your will is the battleground. The Lord has given you freedom—not to live for self, but to choose Him. And with every choice to obey, grace flows anew. “For it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13).

Let us yield, let us trust, let us love Him who first loved us.

And let our freedom be found in one holy cry: “Lord Jesus, I choose You!”

Bryan Dewayne Dunaway

CHRIST NOW REIGNS

Many people today live with the impression that Jesus is waiting to be King—that His rule will only begin when He returns to set up a political kingdom on earth. But the Bible paints a far more glorious picture: Jesus Christ reigns now. His reign is not postponed. He is not waiting to take the throne. He has already been exalted, seated at the right hand of God, and crowned with glory and honor (Hebrews 1:3; Psalm 110:1; Acts 2:33–36). This is not a future hope—it is a present reality. Right now, Jesus rules over heaven and earth with all authority (Matthew 28:18). Every moment of our lives, every breath we take, unfolds under the sovereign reign of the risen King.

This truth reshapes how we read passages like Matthew 24 and the book of Revelation. These are not cryptic codes about when Jesus will begin to reign, but glorious revelations of the One who is already reigning. Paul teaches clearly that Jesus must reign until all His enemies are put under His feet—and only after this will He hand over the kingdom to the Father (1 Corinthians 15:24–25). That means His reign doesn’t begin when He returns; it continues until He returns. His kingship is not delayed—it is active and advancing, right now. Christ is not waiting to be crowned. He is ruling, subduing His enemies, gathering His people, and extending His kingdom through the preaching of the gospel (Colossians 1:13; Matthew 24:14).

Peter, preaching on Pentecost, declared that the resurrected Jesus had already been exalted to the right hand of God and made both Lord and Christ (Acts 2:36). He quoted Psalm 110—“The Lord said to my Lord, ‘Sit at My right hand until I make Your enemies Your footstool’” (Psalm 110:1)—to show that this had been fulfilled in Jesus. The apostles weren’t waiting for Christ to begin His reign; they were preaching a present King. This was not a theory or future hope for them. It was a blazing reality that shaped their worship, their courage, and their mission. They went into the world proclaiming that the King had already come, had conquered sin and death, and now reigns in power.

When we say that Jesus is on the throne of David, we’re not looking for a literal chair in Jerusalem. The throne of David is a symbol of messianic kingship—of divine rule over God’s people. The angel Gabriel told Mary that Jesus would receive the throne of His father David and reign forever (Luke 1:32–33). Paul tells us this was fulfilled by His resurrection (Acts 13:32–33). Jesus now reigns over a kingdom that has no end—not a temporary, earthly government, but an eternal, heavenly dominion. His rule extends not just over one nation, but over every people and language and tribe (Revelation 5:9–10).

Jesus Himself testified that His kingdom is not of this world (John 18:36). His servants do not fight with swords because His kingdom does not spread by violence or politics but by truth and grace. He rules in the hearts of His people, drawing them into joyful submission through the power of the Spirit. The kingdom of God is not built by human effort—it is received like a treasure, discovered like a pearl of great price, and entered through childlike faith (Matthew 13:44–46; Luke 18:17). And if we are in Christ, then we are citizens of this kingdom already (Philippians 3:20). We are not waiting for a future era to be ruled by Jesus. We are living under His reign now.

This has deep, personal meaning for our daily lives. If Christ is reigning now, then our present struggles are not outside of His control. Every trial we face, every burden we carry, every tear we shed happens under His sovereign care. He is not distant or indifferent. He is reigning in wisdom and love—even in our pain. Nothing happens apart from His rule (Romans 8:28–30). Even when evil seems to rise, we can be certain: our King is not defeated. He has already overcome the world (John 16:33), and He is working to bring all things into submission under His feet.

And if Christ reigns now, then He has the right to rule every part of our lives. He is not just our Savior—He is our Lord. His commands are not optional. They are the decrees of a reigning King. Our obedience is not merely duty—it is worship. Every act of submission, every choice to follow Him rather than the world, is a declaration: “Jesus is Lord” (Romans 10:9). We are not our own. We were bought at a price (1 Corinthians 6:19–20). Our lives, our time, our relationships, our hopes and dreams—they all belong to Him. And yet, under His rule, we are not crushed or enslaved. We are made free. He rules not with tyranny, but with mercy and truth. His yoke is easy, and His burden is light (Matthew 11:28–30).

We must not live as though the true reign of Jesus is somewhere off in the future. That mindset robs us of joy and power today. Jesus has delivered us from the kingdom of darkness and transferred us into His kingdom already (Colossians 1:13). We are living in the age of the King. This changes how we live, how we pray, how we face suffering, and how we carry out our mission. We are not waiting for victory—we are walking in it. The gates of hell cannot prevail against His church (Matthew 16:18). The Spirit has been poured out because the King is on His throne (Acts 2:33). We are not abandoned. We are empowered.

One day, the reign of Christ will reach its visible climax. He will return, not to begin His rule, but to bring it to full and final consummation. When He comes, He will destroy the last enemy—death itself—and deliver the completed kingdom to the Father (1 Corinthians 15:26–28). Every eye will see Him. Every knee will bow. Every tongue will confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10–11). But until that day, we walk by faith in a kingdom that is real, present, and unstoppable.

So let your heart rest in this truth: Christ reigns now. Not one moment is outside His authority. Not one tear escapes His notice. Not one trial is wasted under His hand. He rules with justice, with wisdom, with love. He intercedes for you at the right hand of God (Romans 8:34). He governs all things for your good. He calls you to live for Him now—not just in anticipation of His return, but in celebration of His present reign.

And as we wait for the day of His appearing, we do not wait in fear. We wait in worship. We wait with longing, but also with joy. Because we know that the One who comes is the One who already reigns. And we belong to Him

Bryan Dewayne Dunaway

WE DO NOT KNOW WHEN CHRIST WILL RETURN — NOR DO WE NEED TO

In every generation, whenever calamity breaks out or global unrest looms, it is remarkably usual for some voices within the religious world to cry out boldly, “The end is near!” Earthquakes shake the ground, wars rage in many places, pandemics sweep through societies, and political upheavals fill the news.

In those moments, it becomes all too easy for earnest—but sometimes misguided—preachers to interpret these events as clear proof that the Lord’s return is just around the corner. They point to wars and rumors of wars, they highlight natural disasters, they track line after line of current events, and they present charts, calendars, and countdowns as though they hold the secret key to Christ’s return.

Now please hear this: the Lord never gave us a prophecy manual for speculators. He did not intend that we spin every headline into apocalyptic proof. He did not give us a stopwatch for the return of Christ. And yet, often we read with anxious hearts and bend the Scripture to fit what we want to see, instead of letting it shape us. The confusion and fear that fill many hearts today are not because the Word is obscure. Rather, they come because men and women take Scripture, twist it, and read their own assumptions into it—failed attempts at eisegesis instead of faithful exegesis.

We recall how Paul told Timothy to be diligent that he might present himself approved to God, a workman rightly handling the word of truth (2 Timothy 2:15). And we remember how the Bereans were commended for receiving the message with eagerness and examining the Scriptures daily to see if what they heard was true (Acts 17:11). These examples remind us that a correct attitude before the Word is half the battle.

When Jesus delivered the words recorded in Matthew chapter 24, He was speaking in context, addressing certain realities in His time and pointing ahead to other realities. Yet many readers ignore the immediate context, the apostolic fulfillment in the first century, and the broader New Testament teaching. In doing so, they turn a chapter meant to build faith and watchful living into speculation, fear, and date‑setting.

It is important to approach Matthew 24 not as a cryptic riddle to be solved by world events but as divine teaching to be received, meditated upon, and lived out. When Jesus said that no one knows the day or hour—not the angels in heaven, nor the Son, but only the Father (Matthew 24:36)—He was dismantling the notion that His coming could be scheduled by us. In other words, our calling is not to determine the date but to be ready in the way of faith, obedience, and endurance (Matthew 24:44).

To study the Word properly, we must take our conclusions off the table before we open our Bibles. If a man opens the Bible merely to confirm what he already believes, he is not a student of truth—he is a seeker of his own comfort or bias. The Bible says that the heart of the prudent obtains knowledge, and the ear of the wise seeks knowledge (Proverbs 18:15).

That word “seeks” is active. It means listening, exploring, being teachable. And the psalmist who says his delight is in the law of the Lord and that he meditates on it day and night (Psalm 1:2) reminds us that the Bible is not a fast‑food read—it requires slow chewing, prayerful reflection, and the Holy Spirit’s guidance.

If we follow the Lord’s flow of thought from Matthew chapter 21 through chapter 24, the theme begins to shine with clarity: the entrance of the King into Jerusalem, the cleansing of the temple, the conflict with the religious leaders, the prophecy of judgment upon the temple and the city, and the call to faith that endures through trials.

In Matthew 21 Jesus rode into Jerusalem on a donkey, fulfilling Zechariah’s words, and the crowds declared Him king (Matthew 21:4–11). Then He turned to cleanse the temple, binding commerce and reclaiming holiness (Matthew 21:12–13). He taught the parable of the wicked tenants, showing that the Kingdom would be taken from those who rejected the Son (Matthew 21:33–45). He pronounced woes on scribes and Pharisees—lurid words, but they speak of a heart posture far more than a political event (Matthew 23:29–39). Then in chapter 24 the disciples look at the magnificent temple and Jesus says not one stone will be left upon another (Matthew 24:2). They ask Him when these things will be, and what will be the sign of His coming and of the end of the age (Matthew 24:3). His answer spans judgment, perseverance, deception, watchfulness, and promise. Not a timetable, but a tonic for the soul in troubled times.

Devotionally, these chapters challenge us. Are we willing to take the posture of the servant who doesn’t know when the master will return but remains faithful, keeps the lamps trimmed, the oil in good supply, the work done (Matthew 25:1–13)? Are we willing to live in the tension of “already” and “not yet”—knowing Christ reigns, but also knowing our hope awaits consummation (Luke 22:29–30)? Are we invested in being wise virgins rather than the foolish, not because we know the date but because we know the One who holds it (Matthew 25:8–10)?

Many good believers fall into the trap of trying to decode world events as signs and then link those signs to passages like Matthew 24, Revelation, or Daniel. In doing so, they often surrender the joy of present faith for the exhaustion of speculative anxiety. However, Christ calls us to endurance.

Hebrews reminds us that we are not to live as those who shrink back and are destroyed, but as those who have faith and preserve the soul (Hebrews 10:39). James exhorts us to be patient until the coming of the Lord, as the farmer waits for the precious fruit of the earth (James 5:7). And Peter writes that the end of all things is at hand, therefore we ought to be sober and watchful in our prayers (1 Peter 4:7).

When the storms of the world rage, our hope is not in knowing when Christ will appear, but in knowing Christ—and living in the power of His resurrection each day. He said that heaven and earth will pass away but His words will never pass away (Matthew 24:35). The apostle John echoed that whatever we hear, whether from prophets or our own hearts, it must agree with the testimony of Jesus Christ—the Spirit bearing witness (1 John 5:10).

Let us fix our eyes, therefore, not on the speculative horizon, but on the sure foundation: Jesus Christ, the same yesterday, today, and forever (Hebrews 13:8). Let us anchor our souls in the Word, for it is living and active, sharper than any double‑edged sword, piercing soul and spirit, joints and marrow (Hebrews 4:12).

In humility we acknowledge that we don’t have all the answers. The Scriptures themselves remind us that there are secret things belonging to the Lord our God, but those things which He has revealed belong to us and to our children (Deuteronomy 29:29). Our calling is not to know every mystery, but to reverence the One who knows.

We are invited to live in the revealed, to trust in the unseen, and to submit in faith to His sovereignty. That means living not in fear of the future, but in faithfulness in the present. Paul tells us we should live as children of light, understanding what pleases the Lord, and not indulging in the unfruitful darkness (Ephesians 5:8–10). We are to walk in love, as Christ loved us and gave Himself up for us (Ephesians 5:2).

May this message settle in our hearts: we do not need to know when Christ returns to live for Him now. We don’t need to see the sign to act in faith. We don’t need a map of world events to be faithful in obscurity. The apostle Paul declares that we should walk by faith, not by sight (2 Corinthians 5:7). And the writer of Hebrews urges us to strip off every encumbrance and sin that so easily entangles, and run with perseverance the race marked out for us, fixing our eyes on Jesus (Hebrews 12:1–2). Our pilgrimage is not to second‑guess the date, but to deepen our daily devotion.

To the one who is anxious at the news, I say: pause, breathe, take the Lord’s yoke and learn from Him, for He is gentle and humble in heart, and you will find rest for your soul (Matthew 11:28–30). To the one who delights in scanning headlines for signs, I say: instead delight yourself in the Lord, and He will give you the desires of your heart (Psalm 37:4). To the one who fears the future, I say: weeping may last for a night, but joy comes in the morning (Psalm 30:5). To the one who wonders if Christ will still come, I say: God is not slow in keeping His promise, but He is patient toward you, wanting everyone to come to repentance (2 Peter 3:9).

Let us walk forward together in this faith: simple, steadfast, surrendered. Let us study the Word not to chase signs but to hear truth. Let us watch the horizon, yes—but let us also do the work to which we are called until the Master comes. For in that day we shall see Him as He is and be like Him (1 John 3:2). And we shall live with Him, reign with Him, for all eternity (Revelation 22:12–13). Until then, by His grace, let us be gentle unto all men, apt to teach, patient in love (2 Timothy 2:24). Let us shine as lights in the world, holding fast to the Word of life (Philippians 2:15–16).

May our hearts echo the prayer of the psalmist: “Let the words of my mouth and the meditation of my heart be pleasing in your sight” (Psalm 19:14). Let us be found faithful when He appears. Let us consider how to stir up one another to love and good works, and all the more as we see the day drawing near (Hebrews 10:24–25). And let us do it with hope, with joy, and with the confidence that He who promised is faithful (Hebrews 10:23).

He is coming again—this is as certain as the gospel itself (John 14:3; Acts 1:11; 1 Thessalonians 4:16-17). Whether He returns tonight or a thousand years from now, we do not know. And that is precisely the point. “But of that day and hour no man knows, no, not the angels of heaven, but my Father only” (Matthew 24:36). Any attempt to pinpoint His return or tie it directly to modern events is speculative at best—and reckless at worst.

What we do know is what God has revealed in His Word, and that is where our attention must remain. As Moses reminded the people of Israel, “The secret things belong unto the Lord our God: but those things which are revealed belong unto us…” (Deuteronomy 29:29). There is much to learn—even in challenging passages—when we approach the Bible with open hearts, surrendered wills, and the guidance of the Holy Spirit.

— Bryan Dewayne Dunaway

IMPUTED RIGHTEOUSNESS THROUGH CHRIST

The doctrine of imputed righteousness stands at the very heart of the Gospel of Jesus Christ. It is the foundational truth that Christ’s perfect righteousness is credited to believers by faith—not because of anything we have done, but because of what Christ has done on our behalf (Romans 4:3; Philippians 3:9).

The term “credited” (or “counted”) is an accounting word: it means God places Christ’s righteousness into our account. By God’s grace, the righteousness of Jesus becomes ours. We receive it—not by effort, but by faith (Romans 4:5). This is not a minor footnote. It is the great exchange.

From the beginning, Scripture makes it plain that no human achievement can secure righteousness before God. Isaiah declared that “all our righteous acts are like filthy rags” (Isaiah 64:6) and Paul wrote, “There is none righteous, not even one” (Romans 3:10). The law, though holy, serves to expose our condition, not to elevate us (Romans 3:20; Galatians 3:10). So if we are to be made right with God, it must be on the basis of another’s righteousness—and that was Christ’s. He lived the perfect life, fulfilled the law, and then died and rose for us (Matthew 5:17; Hebrews 4:15). By faith, His obedience becomes ours (Romans 5:19).

In 2 Corinthians 5:21 we read the glorious summary: “God made Him who knew no sin to be sin for us, so that in Him we might become the righteousness of God.” That is imputation. Our sin laid on Christ, His righteousness laid on us. This is a legal act of God—justification. It is not a process of earning or improving our standing, but a declaration of righteousness the moment we trust Christ for ourselves (Romans 4:6; Galatians 2:16). Our position before God is fixed in Christ—even as we continue to grow in sanctification.

This truth should lead us not to complacency, but to awe, worship, and obedience. Being declared righteous means we will live righteously—not in order to win God’s favor, but because we already have His favor in Christ (Titus 3:5‑7; Ephesians 2:8‑10). We are saved by works? No—for salvation is by grace—but we are saved for works (James 2:17; Philippians 2:12‑13).

Imputed righteousness gives peace with God (Romans 5:1), freedom from condemnation (Romans 8:1), and bold access into His presence (Hebrews 10:19‑22). Our standing is not based on feelings or performance, but on Christ, the same yesterday, now, and forever (Hebrews 13:8).

But beloved, this is not just doctrine to be studied—it is truth to be lived. When we embrace the fact that Christ is our righteousness (Jeremiah 23:6; 1 Corinthians 1:30), we cease from striving in our own strength and rest in the unshakable foundation of our salvation (Galatians 2:20).

Our hope is not in what we can do—it is in One who loved us and gave Himself for us (1 John 1:9). Let us cling to Christ by faith, and boldly proclaim, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me” (Galatians 2:20). May this truth shape our inner life, our worship, our relationships, and all we are—and may it draw us continually to the Person who is our righteousness.

           Bryan Dewayne Dunaway

THE 1000 YEAR REIGN OF CHRIST

When people read Revelation 20 and come across the thousand-year reign of Christ, they often think of it as something far off in the future—an earthly kingdom that hasn’t started yet. But that’s not the best way to understand it. There’s another view that takes the passage seriously but sees it as something already happening—or even something that’s already been fulfilled in key ways. This understanding takes Revelation symbolically, just like many other places in Scripture where numbers and images are rich in meaning and not always meant to be taken in a wooden, literal sense.

Take Revelation 20:1–3, where it says an angel came down from heaven with a great chain and bound Satan for a thousand years so he couldn’t deceive the nations anymore. That’s a powerful image. But is it describing something that’s going to happen in some future earthly kingdom? Or could it be pointing to what Christ has already accomplished? When Jesus died on the cross and rose from the dead, He dealt a death blow to the enemy. Colossians 2:15 says He “disarmed the rulers and authorities” and “made a public display of them.” That happened at the cross, not at some future point. Jesus Himself said in Matthew 12:28, “If I cast out demons by the Spirit of God, then the kingdom of God has come upon you.” That was during His earthly ministry, which shows Satan was already being bound, already being stripped of his power to deceive as he had done before.

That’s the key to understanding the thousand years—it represents a long, complete period of time where Christ is reigning, Satan is limited, and the Gospel is going out to the nations. Psalm 50:10 says God owns “the cattle on a thousand hills.” No one thinks God only owns a thousand literal hills. It’s symbolic language for something total and complete. In the same way, the “thousand years” in Revelation 20 isn’t about calendar years—it’s about the full span of God’s purpose in a season of spiritual victory and gospel expansion.

Revelation 20:4–6 goes on to describe those who reign with Christ during this time. It says they came to life and ruled with Him. Some think this refers to a physical resurrection, but Scripture often talks about spiritual resurrection as well. Ephesians 2:5 says we were “made alive with Christ.” That’s something that happens when we’re born again. Romans 6:4 says we walk in “newness of life.” So the “first resurrection” could well be that spiritual rebirth—and those who’ve died in Christ are reigning with Him now in the heavenly places, while those still alive are seated with Him spiritually even now (Ephesians 2:6).

There’s also that verse in Romans 16:20, where Paul says, “The God of peace will soon crush Satan under your feet.” He wrote that to believers in the first century. He wasn’t talking about something thousands of years down the road. That “soon” meant something real for them. It shows that Satan’s downfall wasn’t some far-off future—it was underway in their own day.

Now, some believe that the reign of Christ—the millennium—represents the whole church age, the time between His resurrection and His return. During this age, the Gospel is going out to the nations, and Satan can no longer deceive in the way he once did under the old covenant. The powers that used to blind the world are being overcome by the truth of Christ. Others believe that something significant shifted around the destruction of Jerusalem in A.D. 70, when the old system of temple sacrifices and Mosaic law was brought to an end. That opened wide the door for the Gospel to spread freely among the Gentiles without the obstruction of the old religious order. Either way, the emphasis is that Christ is reigning now, His kingdom is expanding, and Satan is not free to stop it.

The important takeaway is this: the victory of Christ is not just something we’re waiting for. It’s something we’re living in. Jesus is reigning now. His people are alive in Him now. The enemy is restrained now. And the Gospel is going forth with power. That doesn’t mean everything is perfect on Earth—but it does mean the decisive battle has already been won. We’re not waiting for Christ to be King—He is King. We’re not waiting for Satan to be defeated—he already is. And we’re not waiting to reign with Christ—we are reigning with Him, even now, as His Spirit works through His Church.

That’s the hope and the confidence we have as believers. Not just in what’s coming one day—but in what God is already doing through Jesus Christ, right here and right now.

Bryan Dewayne Dunaway

COME TO THE LORD’S TABLE

“I am my beloved’s, and my beloved is mine.” (Song of Solomon 6:3)

“Because I live, you also will live.” (John 14:19)

When we come to the Lord’s Table — when we take the bread and the cup — we are reminded of something beautiful: we belong to Jesus, and He belongs to us. This is not just a tradition or a religious moment. It’s a personal invitation to draw close to the One who gave everything for us. Jesus is saying, “You are Mine.” And with thankful hearts, we respond, “I am Yours” (1 Corinthians 11:24–25).

We remember that Jesus didn’t just die to forgive our sins. He died so He could live in us, and we could live in Him. Taking the bread reminds us of His body, broken for us out of love (Luke 22:19). The cup reminds us of His blood, poured out to make us clean and whole (Matthew 26:28). And more than remembering, we are also receiving — receiving the life of Christ that fills us, renews us, and stays with us (John 6:56).

The Bible uses many simple pictures to help us understand this deep truth:

Jesus is the Shepherd, and we are His sheep (John 10:14).

He is the Vine, and we are the branches (John 15:5).

He is the Bridegroom, and we are His bride (Revelation 19:7).

He is the Light, and we walk in it (John 8:12).

All of these show us how close He wants to be with us. We are not just followers — we are deeply connected to Him. We are joined with Christ.

This close relationship also changes how we live. When we eat and drink at the Table, we are saying something important: “I belong fully to Jesus.” We don’t just give Him part of our lives — we give Him everything. As Paul says, “Don’t you know your bodies are members of Christ?” (1 Corinthians 6:15). That means our time, our choices, our hearts — all of it is His. “Offer your bodies as a living sacrifice, holy and pleasing to God” (Romans 12:1).

So come to the Table today with peace in your heart. This Table is for you. You are not a guest — you are family. You are not alone — He is with you. And every time you take the bread and the cup, you are saying, “Jesus, I remember You, I receive You, and I trust You to be my life — today and forever.”

“Remain in Me, and I in you.” (John 15:4)

Bryan Dewayne Dunaway

CALVINISM: “IRRESISTIBLE GRACE”

Calvinism maintains that the Gospel is made up of Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. We have written articles refuting the first three of these doctrines of Calvinism’s TULIP. Now we come to the “I”—Irresistible Grace.

The doctrine of “Irresistible Grace” teaches that when God decides to save someone, His grace is so powerful that it inevitably draws that person to Himself, rendering them unable to resist. According to this belief, once God has chosen someone for salvation, their heart is permanently changed, and they will inevitably come to Christ. It is commonly found within the Reformed tradition and Calvinist theology. A closer examination of all that the Bible teaches about God’s free offer of salvation shows that this doctrine lacks solid biblical foundation and, more critically, misrepresents both the nature of God’s grace and humanity’s ability to respond to it.

Human Ability: A Key to Understanding God’s Invitation

One of the most fundamental aspects of the Christian faith is the belief in human freedom and responsibility. God has given us both the responsibility and the ability to choose whether or not to accept Jesus. From Genesis to Revelation, the Bible consistently portrays humanity as possessing the ability to make real, meaningful choices.

This human responsibility is not some peripheral concept. It is at the core of the biblical narrative. God created Adam and Eve with the ability to choose to follow Him or to reject Him (Genesis 3:6). If we accept that “irresistible grace” somehow eliminates real human choice, then we must ask: why would God give Adam and Eve a choice to disobey Him, only to later override human free will in the process of salvation? This contradiction undermines the narrative of humanity’s fall and God’s ongoing relationship with His creation.

Consider Romans 10:13, which states, “For whoever calls on the name of the Lord shall be saved.” The operative word here is “whoever” (Greek: πᾶς, pas), which clearly indicates that the invitation to salvation is open to anyone who calls upon God. If grace were truly irresistible, this passage would make no sense. The concept of “whoever” would be irrelevant if only a select few are irresistibly drawn to God, regardless of their response. Instead, this verse suggests that the calling is a voluntary action, and the individual has the choice to respond to God’s grace.

In Matthew 22:14, Jesus uses the word ἐκλεκτός (Greek: eklektos, “chosen”) to describe those who respond to God’s call: “For many are called, but few are chosen” (ἐκλεκτοί, eklektoi). The term eklektos means “chosen out of,” indicating that among those who are invited, some respond freely and are chosen. The doctrine of irresistible grace would make this “choosing” irrelevant if God forcibly determined the outcome. The very fact that God calls out to all and leaves the choice in our hands highlights the freedom we have to respond to Him.

Grace as Invitation, Not Coercion

One of the central flaws of the irresistible grace doctrine is its portrayal of God’s grace as something that is imposed, rather than freely offered. Grace, by definition, is an unearned favor, something given freely to those who don’t deserve it. If grace were irresistible, it would no longer be a gift but a coercive force. Consider Ephesians 2:8-9, which says, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” The Greek word for “grace” here is χάρις (charis), which speaks of kindness or favor given without expectation of return. It is freely offered and must be received. If grace were irresistible, there would be no real opportunity to accept or reject it. Yet, the Bible makes it clear that grace, in its truest form, is something we must willingly receive.

God’s Call and the Human Response

There are numerous biblical passages where God extends an invitation for all people to come to Him. If irresistible grace were true, these invitations would be meaningless. Take, for instance, Jesus’ invitation in Matthew 11:28-29: “Come to Me, all you who labor and are heavy laden, and I will give you rest.” If grace were irresistible, Jesus would not need to invite anyone. Instead, He would simply draw them regardless of their willingness. But Jesus invites us to come, and He does not force us. The very idea of an invitation assumes that we have the ability to decline or accept.

Paul similarly encourages believers to present themselves to God in Romans 12:1-2: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” Here, Paul appeals to believers to actively choose to respond to God’s mercy. If grace were irresistible, why would Paul need to ask believers to present themselves? What would be the point of giving such a command if it were inevitable?

In Acts 17:30, God commands all men everywhere to repent: “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent.” The Greek word for “repent” here is μετάνοια (metanoia), which means a change of mind. Repentance is clearly presented as a choice — a voluntary act that we must make in response to God’s grace. If grace were irresistible, repentance would not be a choice—it would be a compulsion.

The Greek Word for “Draw” (ἕλκω, helkō) and Human Resistance

Advocates of irresistible grace often cite John 6:44, which says, “No one can come to Me unless the Father who sent Me draws him.” The Greek word for “draw” is ἕλκω (helkō), which can mean “to pull” or “to drag.” But helkō is also used in John 12:32, where Jesus says, “And I, if I am lifted up from the earth, will draw all people to Myself.” The drawing in this context is a voluntary invitation, not a forceful dragging. Jesus is lifted up on the cross, and it is through the message of the cross that He “draws” all people to Himself. This is not a coercive act. It is an invitation that people can choose to accept or reject.

In Acts 7:51, Stephen accuses the Jewish leaders: “You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit!” If grace were irresistible, how could the people resist the Holy Spirit? The clear implication here is that people can resist God’s grace. This is not a sign of a God who forces His will on people, but rather a demonstration that grace is offered but not imposed.

The Human Capacity to Reject God’s Grace

In Matthew 23:37, Jesus laments over Jerusalem: “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” The rejection of God’s grace is a choice. Jesus expresses His desire to gather the people of Jerusalem to Himself, but He acknowledges that they were not willing.

If grace were irresistible, Jesus would not mourn their unwillingness. Instead, He would have simply caused them to respond, and they would have had no choice but to come to Him. The fact that He mourns their rejection highlights the reality that grace can be resisted.

In Revelation 3:20, Jesus again extends an invitation: “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.” If grace were irresistible, why would Jesus need to knock? Why would He need an invitation if everyone would inevitably respond? The imagery here of Jesus knocking at the door of the heart is an invitation that requires a response, and the choice remains with the individual.

The Parable of the Sower: Human Choice in Action

One of the clearest illustrations of human free will in relation to God’s grace is the Parable of the Sower (Matthew 13:1-23). In this story, a sower scatters seed on four different types of soil, and only one type of soil produces fruit. The different types of soil represent different responses to the Gospel. Some hear the Word but reject it, while others accept it and bear fruit. If grace were irresistible, the seed would fall on all soils and produce fruit. But that is not the case. People have the ability to accept or reject the Gospel, and the different soils represent the varied ways in which people respond to God’s call.

Conclusion: Grace is a Gift, Not a Coercion

In conclusion, the doctrine of irresistible grace does not hold up to scrutiny when we examine the Scriptures closely. While God’s grace is indeed powerful and transformative, it is not something that is forced upon us. The Bible makes it clear that grace is an invitation, freely given, but requiring a voluntary response.

If grace were truly irresistible, there would be no need for Jesus to invite us, for Paul to exhort us, or for the Spirit to convict us. Grace, in its purest form, is a gift that must be received and responded to, not something that we are forced into. God desires a people who freely choose to love and follow Him, not robots who are irresistibly drawn to Him against their will—and certainly not those whose will is changed “against their will” by an act of God apart from the power of the Gospel. Irresistible Grace is simply fiction, a doctrine of human imagination.

          Bryan Dewayne Dunaway

THAT I MAY KNOW HIM

“That I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death…” (Philippians 3:10)

There is a cry within the heart that cannot be satisfied with anything less than Christ Himself. Not merely to know about Him, not merely to speak of Him, but to know Him—deeply, inwardly, and truly. This is the eternal call: the call to union with Christ, not in theory, but in living reality.

Christ Jesus pleased the Father in all things—“This is My beloved Son, in whom I am well pleased” (Matthew 3:17). He lived not unto Himself but unto the Father. “I do always the things that are pleasing to Him” (John 8:29). Here is the pattern, the Man after God’s heart, the One wholly surrendered and governed by the will of Another.

I, by contrast, am weak, flawed, sinful, and wholly insufficient in myself. “For I know that in me (that is, in my flesh) dwelleth no good thing” (Romans 7:18). And yet, Christ is my hope. Christ in me, the hope of glory (Colossians 1:27). What I am not, He is. What I lack, He provides. What I cannot be, He becomes within me. “It is no longer I who live, but Christ lives in me” (Galatians 2:20).

My deep longing is to walk with Him—not only in doctrine or public ministry, but in daily, intimate fellowship. “Enoch walked with God” (Genesis 5:24), and so must I. I would take His hand, listen for His voice, live not by sight but by that inner leading of the Spirit. I seek not a life of form or outward religion, but of inward, spiritual communion—“The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all” (2 Corinthians 13:14).

I desire to dwell in the house of the Lord forever (Psalm 23:6), and I now see—the house of the Lord is Christ Himself. “Destroy this temple, and in three days I will raise it up… But He was speaking of the temple of His body” (John 2:19,21). He is the true sanctuary, the dwelling place of God. “In Him dwells all the fulness of the Godhead bodily” (Colossians 2:9). Isaiah foresaw this house, exalted above the hills (Isaiah 2:2), and we now know it as the Church, which is His Body (Ephesians 1:22-23). To be in Christ is to be in the House of the Lord.

Union with Christ is not a theological abstraction—it is life itself. “For to me, to live is Christ” (Philippians 1:21). Life has no meaning, no direction, no hope apart from Him. He is the Vine; I am the branch (John 15:5). I abide in Him, and He abides in me. This is the only path to fruitfulness, to transformation, to godliness.

I long that every thought would be taken captive to the obedience of Christ (2 Corinthians 10:5). That my mind would be renewed (Romans 12:2), that I would offer my body as a living sacrifice, holy and pleasing to God (Romans 12:1). As Christ said, “I came down from heaven not to do My own will, but the will of Him who sent Me” (John 6:38), so must I echo, “Not my will, but Thine be done” (Luke 22:42).

Christ calls us not to comfort, but to the cross. “If anyone would come after Me, let him deny himself and take up his cross daily and follow Me” (Luke 9:23). This is the narrow way, the path of surrender, the daily laying down of self, and the rising up in resurrection life. “Though our outer self is wasting away, our inner self is being renewed day by day” (2 Corinthians 4:16).

And here is the mystery and the wonder: as we are brought low, He is lifted high. As we decrease, He increases (John 3:30). As we draw near to Him, He transforms us—“from glory to glory, just as by the Spirit of the Lord” (2 Corinthians 3:18).

To become like Christ, we must live with Christ, walk alongside Christ, and remain in Christ. Lift Him up in your heart (Colossians 3:1-2). Honor Him with every thought, every word, every deed. Give Him all. “You shall love the Lord your God with all your heart, all your soul, all your mind, and all your strength” (Mark 12:30).

Let there be no rival affection, no lesser treasure. Christ must have the preeminence (Colossians 1:18). For in the end, it is not what we have done, but whether we have known Him, loved Him, and been found in Him. “That I may gain Christ, and be found in Him…” (Philippians 3:8–9).

May it be so, Lord. May it be so.

Bryan Dewayne Dunaway

BEHOLD THE GOODNESS AND SEVERITY OF GOD

“Behold therefore the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness: otherwise you also will be cut off.”

— Romans 11:22

The Holy Spirit, through Paul, commands us to behold—to gaze deeply, to meditate reverently—on both the goodness and the severity of God. Not one without the other. Not either/or, but both/and.

Yet we live in a time when men choose their “version” of God. Some exalt His love while neglecting His holiness. Others emphasize His wrath and lose sight of His mercy. But God is not divided. He is not fragmented. He is not an idol shaped to fit our preferences. He is who He is—unchanging, eternal, and full of both truth and grace (John 1:14). To truly know Him, we must know all that He has revealed of Himself.

The Love of God — A Cross-Shaped Invitation

“But God proves His love toward us, in that, while we were yet sinners, Christ died for us.”

— Romans 5:8

God is love (1 John 4:8). His love is not theoretical—it is manifested in the Cross. It was His idea to save us. It was the Father who sent the Son (1 John 4:14). Jesus is the love letter written in blood. “For God so loved the world, that He gave His only begotten Son” (John 3:16). The Gospel is not the story of man seeking God, but of God seeking man.

“He delights in mercy.”

— Micah 7:18

He delights to forgive. He wants to forgive. “As far as the east is from the west, so far hath He removed our transgressions from us” (Psalm 103:12). God does not forgive reluctantly. The Cross is proof of that. And yet…

The Wrath of God — A Cross-Shaped Warning

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.”

— Romans 1:18

To preach the love of God without the wrath of God is to gut the Gospel of its meaning. If there is no wrath, there is no need for a Savior. If sin is not punished, grace is cheap and Christ died in vain.

Jesus did not die a martyr’s death. He was not executed by Rome alone. He died as a sacrifice under the righteous judgment of a holy God. “It pleased the Lord to bruise Him; He hath put Him to grief… when Thou shalt make His soul an offering for sin” (Isaiah 53:10). He drank the full cup of divine wrath (Matthew 26:39) so that we would not have to.

“Christ has redeemed us from the curse of the law, being made a curse for us.”

— Galatians 3:13

This is the mystery of redemption: that the Lamb was slain (Revelation 5:12) to satisfy divine justice and open the floodgates of mercy. Love and wrath met at the Cross—and justice kissed mercy (Psalm 85:10).

A Balanced View — A Needed Message

“Therefore consider the kindness and the severity of God.”

— Romans 11:22 (ESV)

Many want a God who pardons, but not a God who judges. Others want to thunder judgment but cannot offer mercy. But Scripture won’t let us have a one-sided gospel. “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10), and “perfect love casts out fear” (1 John 4:18). These truths do not cancel one another—they complete one another.

We must tremble before His holiness and run into His arms of love. We must never presume on His grace or think lightly of His judgment. As one wrote, “God is ready to assume full responsibility for the life wholly yielded to Him.” But that means we yield, we repent, we surrender.

Someone Will Pay for Sin

“The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”

— Romans 6:23

God’s justice demands that sin be paid for. Either Jesus pays for your sin, or you pay for it yourself. There is no neutral ground. The offer is free, but it is not optional without consequence.

“How shall we escape, if we neglect so great salvation?”

— Hebrews 2:3

To reject Christ is to say to God: “I do not care that You gave Your Son to die for me.” That is not just ungrateful—it is spiritually suicidal. “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31).

But to receive Christ is to find that mercy triumphs over judgment (James 2:13). That the One who should have condemned you now calls you friend (John 15:15), child (Romans 8:16), and beloved (Colossians 3:12).

Run to Christ

“Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

— Hebrews 4:16

Run to Jesus. Don’t delay. Don’t harden your heart (Hebrews 3:15). Run to the Cross, where justice was satisfied and mercy was poured out. You will find grace—not grudgingly given, but abundantly supplied (Romans 5:17).

“Everyone who calls on the name of the Lord shall be saved.”

— Romans 10:13

Bryan Dewayne Dunaway

THE ABIDING PRESENCE OF JESUS

The abiding presence of Jesus is the foundation of the Christian life. Remember that Christianity is Christ. Salvation is Christ. Prayer is Christ. Everything is about Christ. Think about Him and be conscious of His intimate presence in your life. Live each day that way, knowing that He is always near.

You are always in the presence of Jesus, which means that, even though you may feel lonesome, you are not really alone. Loneliness at times overtakes us because of the way our minds work. But when we walk by faith, we know that Jesus is with us. Because He has promised to be with us. “I am always with you, to the very end of the age” (Matthew 28:20). He is with us always. That is a personal relationship with Jesus, and that will anchor your spirit, your soul, your mind, and your emotions in the depths of God’s awareness of you and His concern for you.

The best friend you have is Jesus. The closest friend you have is Jesus. Keep putting your trust in Him and looking to Him. Think about His constant nearness. The presence of Jesus is not an abstract doctrine or some “way off” reality that we can only think about. Jesus lives in us by the presence of His Holy Spirit. That means that He is right there with you at all times (John 14:17; Galatians 2:20). Right there! He is within you.

There is unlimited joy in the presence of the Lord (Psalm 16:11). When life is hard, and it very often is, we can be aware of His promise and believe it and cling to it and rejoice, knowing it is so: “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand" (Isaiah 41:10).

Our relationship with Him is a living one. It is like a vine and its branches, where the branches stay connected to the vine and bear fruit (John 15:4-5). Believing that Jesus is real. Knowing that Jesus is in us, knowing that we are close to the Master Ruler of the universe, will turn our trials into triumphs. The only way to live is to live with the nearness of Jesus Christ consistently on your mind.

      Bryan Dewayne Dunaway

FOR GOD SO LOVED US

The most familiar verse in the Bible tells us this powerful truth:

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish, but have everlasting life” (John 3:16).

This single verse contains the heartbeat of the Gospel. God’s love is not a distant or abstract concept—it is a demonstrated, active, sacrificial love. “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Romans 5:8). The love of God was shown by giving His Son to die for us on the Cross. He gave what was most precious so that we might receive what we could never earn.

When the Bible says that God “gave” His Son, it means more than just sending Him into the world. It means He gave Him up to suffer, to be rejected, to carry the weight of our sin, and to die in our place. “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Romans 8:32).

The greatest gift that has ever been given is the gift of Jesus Christ. And because God gave His Son to die for us, He can give us eternal salvation—not as a reward for good behavior, but as a gift of His grace.

“For the wages of sin is death, but the gift of God is eternal life through Christ Jesus our Lord” (Romans 6:23).

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8–9).

Salvation is not earned. It is received. A gift must be accepted, and it must be accepted on the giver’s terms. God’s terms are not burdensome—they are full of grace. He calls us to believe in His Son and to trust Him with our whole heart. “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31).

He also calls us to walk in obedience and love, which flows naturally from a heart that has been transformed by His mercy.

“And having been perfected, He became the author of eternal salvation to all who obey Him” (Hebrews 5:9).

“Let not your heart be troubled; you believe in God, believe also in Me” (John 14:1).

“As the Father loved Me, I also have loved you; abide in My love. If you keep My commandments, you will abide in My love” (John 15:9–10).

Jesus is the only one who ever fully pleased God. He lived without sin, perfectly obedient, perfectly righteous. “For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous” (Romans 5:19). When Jesus was baptized, the Father declared, “This is My beloved Son, in whom I am well pleased” (Matthew 3:17).

When we trust in Jesus, we are united to Him. God no longer sees us in our sin, but in the righteousness of His Son. This is the beautiful doctrine of imputed righteousness—Jesus’ perfect life is credited to us.

“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness” (Romans 4:5).

“Blessed are those whose lawless deeds are forgiven, and whose sins are covered” (Romans 4:7).

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21).

“You are hidden with Christ in God” (Colossians 3:3).

This means that when God looks at the believer, He sees the perfection of Christ. That is why we can come boldly to the throne of grace (Hebrews 4:16), knowing we are accepted and loved—not because of who we are, but because of what Jesus has done.

And because of Jesus’ finished work, we are no longer slaves to sin. We are free.

“And having been set free from sin, you became slaves of righteousness” (Romans 6:18).

“Therefore if the Son makes you free, you shall be free indeed” (John 8:36).

“Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (Acts 3:19).

“For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death” (Romans 8:2).

This is the good news of the Gospel. Jesus died for you. He rose again. He lives forever, and in Him, so will you. If you have trusted in Christ, you are forgiven, justified, loved, and made new.

“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17).

“Christ in you, the hope of glory” (Colossians 1:27).

So look to Christ and be saved. Rest in His righteousness. Live for Him. Love Him. Let your life be a song of gratitude to the One who gave everything to rescue you.

“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20).

Amen.

   Bryan Dewayne Dunaway

WE PREACH NOT OURSELVES

Many believers deeply value biblical teaching, emphasizing the need for “book, chapter, and verse”—a passion that reflects a sincere desire to honor God’s Word (2 Timothy 3:16-17). Yet, sometimes in the pursuit of biblical precision, there can be a tendency to prioritize verse-counting or rigid interpretations over the deeper call of Scripture: to know and love Jesus Christ.

While quoting many verses may appear commendable, it’s important that we not lose sight of the central message. As Jesus Himself said to the religious leaders of His day, “You search the Scriptures because you think that in them you will have eternal life. But it is they that bear witness about me” (John 5:39). Scripture is not an end in itself—it points us to Jesus, the living Word (John 1:1, 14).

When our preaching shifts from Christ to human systems, churches, or traditions, we risk missing the heart of the Gospel. Paul warned against this when he wrote, “For we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake” (2 Corinthians 4:5). He also reminded the Corinthians that he came not with lofty speech or human wisdom, but “to know nothing among you except Jesus Christ and Him crucified” (1 Corinthians 2:2).

That kind of Christ-centered preaching builds faith (Romans 10:17), encourages hearts (Colossians 2:2), and unites believers around the person of Jesus, not a denomination, tradition, or church structure.

The body of Christ is one, not because we all agree on every doctrinal detail, but because we are all joined to the same Savior (Ephesians 4:4–6; Romans 12:4–5). Jesus prayed that His followers would be one just as He and the Father are one (John 17:20–21). That unity is found not in human institutions but in a shared faith in the risen Christ.

Scripture never instructs us to promote our group as “the one true church,” but to lift up Jesus as “the way, the truth, and the life” (John 14:6). Anyone who truly believes in Him, follows Him, and walks by His Spirit is part of His body (Galatians 3:26–28; 1 Corinthians 12:13). Our mission is not to promote ourselves, but to point others to Jesus—the only Savior, the only hope, and the only foundation (1 Corinthians 3:11).

     Bryan Dewayne Dunaway

PRAY WITHOUT CEASING

Paul’s instruction in 1 Thessalonians 5:17—“pray without ceasing”—is not merely a suggestion or a pious ideal. It is a divine mandate. Since Paul was an inspired penman, writing under the direct guidance of the Holy Spirit, we know that this command is rooted in God’s will for His people.

Prayer was not an afterthought or a mere response to life’s challenges. It was God’s idea from the beginning. The invitation to pray is a gracious gift, a way for us to engage in direct communication with the Creator of the universe. Whenever you feel as though God is distant or that your sincere prayers are going unheard, remember that it was God who commanded you to pray. His invitation to pray comes with the assurance that He hears and listens (Psalm 34:17, 1 John 5:14). Our prayers are never wasted when offered in the name of Jesus Christ (John 16:23-24).

In Philippians 4:6–7, Paul gives further insight into the necessity of prayer. He writes, “Do not be anxious about anything, but in everything, by prayer and supplication with thanksgiving, let your requests be made known to God.” Paul contrasts the believer’s response to anxiety with the antidote of prayer. Given the constant barrage of challenges in life, anxiety is a constant companion in a broken world.

Yet, Paul insists that instead of succumbing to anxiety, we are called to pray about everything. This is not merely a call to prayer for big, significant moments, but for the ordinary, everyday concerns of our lives. Whether it’s a small decision or a great burden, God cares about all of it (1 Peter 5:7).

Through prayer, we transfer our anxieties to Him, trusting that He will guard our hearts and minds in Christ Jesus. Prayer, then, becomes not only a tool for petition but a refuge from the pressures and worries of life. It is a reminder that God is in control and that we are not meant to carry our burdens alone (Matthew 11:28-30).

Maintaining a constant, ongoing communion with God is vital to Christian growth. In John 15:5, Jesus says, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” Prayer is the means by which we “abide” in Christ. If we are to bear fruit and grow spiritually, we must remain connected to Him through prayer.

The Bible is also vital to our growth (Psalm 119:105, 2 Timothy 3:16-17), but without prayer, the Bible becomes an academic exercise rather than a living conversation with God. We must not only read the Scriptures but also meditate on them and seek to apply them through prayer. Without prayer, there is no personal relationship with God, and without that relationship, there is no true Christian growth.

The most important daily discipline for any believer is prayer. It is not just a duty but a delight and a privilege. Prayer is where we express our love for God, our dependence on Him, and our desire to see His will accomplished on earth (Matthew 6:9-10).

James 4:8 reminds us, “Draw near to God, and He will draw near to you.” Spending time with God in prayer is the key to deepening our faith and experiencing the fullness of God’s love. Before attempting to do anything for God, we must ensure that we are spending time with God.

In prayer, we cultivate intimacy with Him, listen to His voice, and grow in our love and understanding of who He is. As we do this, our faith becomes personal and transformative. In fact, the very act of praying without ceasing strengthens our faith and keeps us anchored in His presence, regardless of the storms around us (Psalm 55:22).

In the end, praying without ceasing is not just about a continual monologue but about remaining in constant relationship with our Creator. It’s about living in prayer—making every moment an opportunity to converse with God, trust in His promises, and surrender our hearts to Him.

As we grow in this habit of constant prayer, we will find that our love for God deepens, our faith strengthens, and we become more equipped to live the life He has called us to. So, let us pray without ceasing, for it is through prayer that we experience the power of God in our lives and are transformed into the image of Christ.

        Bryan Dewayne Dunaway

THE SYMBOLISM OF INCENSE: A PICTURE OF PRAYER, HOLINESS AND THE SACRIFICE OF CHRIST

One of the most powerful ways the Bible shows its divine nature is through prophecy—especially prophecies about future events. These prophecies reveal God’s control over time and His ability to predict what is yet to come (Isaiah 46:9-10). While humans cannot know the future, God’s prophetic words show His plans and purposes (Amos 3:7).

A unique part of biblical prophecy is the concept of types. A type is when certain people, events, or objects in the Old Testament represent greater spiritual truths, which find their fulfillment in Jesus Christ (Colossians 2:17). These types help us understand God’s plan for salvation and His love for His people (Romans 15:4).

One of the most important types in the Old Testament is the tabernacle (and later, the temple). These structures pointed ahead to the church and the eternal realities of heaven (Hebrews 8:5). For example, the “Holy Place” in the temple was a symbol of the church, the body of Christ (Acts 15:16-17; 1 Timothy 3:15).

The “Holy of Holies,” where God’s presence dwelled, represented heaven itself (Hebrews 9:24). Inside the Holy Place were several key items: the golden lampstand, the table of showbread, and the altar of incense. Of these, the altar of incense stands out, as it strongly symbolizes prayer.

This altar, made of acacia wood and covered in gold, was used for burning incense morning and evening (Exodus 30:7-8). The incense was carefully made from a specific blend of spices, and it could not be altered or used for personal purposes (Exodus 30:9).

This rule highlights how incense symbolized the prayers of God’s people. In Psalm 141:2, David prays, “Let my prayer be set before You as incense,” linking incense to prayer. Similarly, in the Book of Revelation, incense is described as representing “the prayers of the saints” (Revelation 5:8; 8:3-4).

It’s important to understand that prayer, like incense, is not meant to be something we only do in emergencies when our relationship with God is weak. Proverbs 28:9 warns, “He who turns away his ear from hearing the law, even his prayer is an abomination.” This teaches us that prayer is effective when it comes from a heart that obeys God (James 5:16). True prayer comes from a life that seeks God and His will (John 15:7).

The relationship between incense and prayer is especially clear on the Day of Atonement. On this day, the high priest would enter the Holy of Holies with incense to represent the prayers of the people before God (Leviticus 16:12-13). The incense formed a cloud that covered the mercy seat, where God’s presence was revealed.

This symbolized the separation between God’s holiness and human sin (Exodus 25:22; Leviticus 16:2). The ritual, combined with the offering of blood, showed the need for reconciliation between a holy God and sinful humanity (Romans 5:10).

In the New Testament, the imagery of incense continues to help us understand Jesus’ work. Ephesians 5:2 tells us that Christ’s death was a “fragrant offering” to God, reminding us that His sacrifice pleased God (Philippians 4:18).

Furthermore, Christians are called to spread the “fragrance” of Christ’s knowledge to the world (2 Corinthians 2:14-15). Our lives—through our prayers and sharing Christ with others—become a sweet aroma to God, much like the incense in the temple (Romans 12:1).

The incense used in the Old Testament temple rituals beautifully points to the relationship between prayer, God’s holiness, and Christ’s atoning sacrifice. It reminds us that our prayers, when offered in faith and obedience, rise to God as a pleasing fragrance (Revelation 8:4). We can only pray and be heard because of Jesus’ cleansing blood, which makes our prayers acceptable to God (Hebrews 10:19-22).

      Bryan Dewayne Dunaway

AMAZING GRACE

The name John Newton (1725-1807) is recognized in connection with one of the best known and best loved spiritual hymns of all time. Likely no extra-biblical writing has articulated the wonder of God’s grace as well as Newton’s beloved hymn, “Amazing Grace.”

The words of that song have meant so much to the people of God for so many years, due in part, no doubt, to the fact that Newton poured his heart out concerning God’s grace in such a way that all of us can relate to it. “Amazing” is about as good of a word as any we have in the English language to describe God’s grace.

Paul wrote these words concerning the amazing grace of God in the second chapter of Ephesians: “And He made you alive, those who were dead in trespasses and sins, in which you once walked according to the path of this world, according to the prince of the power of the air, the spirit who now works in the children of disobedience, among whom also we all once lived our lives by the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in our sins, made us alive together with Christ—you have been saved by grace—and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might display the exceeding riches of His grace in His kindness toward us in Christ Jesus. For you have been saved by grace through faith, and that not of yourselves; it is the gift of God, not by works, lest anyone should boast. For we are God’s workmanship, created in Christ Jesus for good works, which God prepared in advance that we should walk in them” (Eph. 2:1-10).

This long thought of Paul conveys to us the magnificence of God’s grace. We are saved because He is gracious and full of mercy. We were dead in our sins, but God gave us life because that is what He chose to do.

Without the grace of God, we would be lost and there would be nothing we could do about it. But God is compassionate and merciful. It is His nature to be gracious. And that is what He chooses to be.

Looking to Christ by faith means looking to and depending upon the grace of God. We do not deserve His favor. We do not deserve His kindness. We do not deserve salvation. But God gives us all of these things and redeems us through His Son because that is what He has chosen to do. Because that is the kind of God He is.

“Amazing Grace, how sweet the sound, that saved a wretch like me.” All of us should say that. We were lost but were found because of Christ. And we had nothing good in and of ourselves to claim before God. But He saved us any way. Because His grace is amazing.

The Gospel of Christ is a wonderful message. The hope of all mankind is contained in this one story of God’s love expressed to us through the cross of our Lord Jesus Christ. Because we are sinners, Jesus came and took upon Himself our sins and our punishment that we might know the love of God and be the recipients of eternal life (Romans 5:6-11).

No wonder it is called the Gospel—literally, the Good News. Grace changes people. Let us appreciate the grace of God.  

Bryan Dewayne Dunaway

QUESTIONS ABOUT MELCHIZEDEK

When studying the New Testament Book of Hebrews, many questions arise in the minds of diligent Bible students. Some aspects of the material which God includes in this book are difficult for the modern disciple to decipher.

That is not to suggest that Hebrews is impossible to understand. On the contrary, the point of the book, while not as easily interpreted to us as it was to its original recipients—i. e., certain Jewish believers in Christ in the first century—we can still easily see the point if we read the letter in a modern translation we can understand.

The point of reading the Bible is to learn about Jesus, and the principles concerning Jesus in Hebrews are easily understood. The point, the principles, are easily understood—not every single thing the writer says.

One of the most mysterious aspects of Hebrews has to do with a man named Melchizedek. Some believe that he was literally a pre-incarnate appearance of Jesus Christ Himself. Is this so? I would say no, not at all.

It is certainly clear that God, in His sovereign decision-making concerning the revelation of Jesus Christ throughout the centuries, in preparation for His actual entrance into the world—the types and shadows of the Old Testament that pointed to Jesus and prepared the way for people to receive Him when He appeared—chose to have Christ appear at various times in the Old Testament before He came in the flesh.

The example of Melchizedek, however, should not be viewed as one of them in my humble estimation. When we compare things the Bible says about both of them, we come away with a clear picture of the fact that they are not the same person.  

JESUS CHRIST IS A PRIEST ACCORDING TO THE ORDER OF MELCHIZEDEK

Considering the concept of Christ’s priesthood is paramount to understanding both His identity and His role in the world. And it also reveals the connection between the Old Testament priests—especially the high priest—who typify Christ, and Christ Himself.

Christ was a priest of God according to the “order of Melchizedek” (Psalm 110:4; Hebrews 5:6, 10; 6:20; 7:11, 17). When the Bible speaks of “order,” it is using a word that speaks of an arrangement. It means that Christ is similar to Melchizedek in many ways.

If Christ was Melchizedek Himself, in other words, then He would not be according to the order of Melchizedek. “The Lord has promised and will not change His mind: You are a priest forever, in the order of Melchizedek” (Psalm 110:4).

Regarding Psalm 110:4, Christ revealed that the “priest in the order of Melchizedek” was an Old Testament passage that referred to Him (Matthew 22:43-45). Thus, the priesthood of Jesus, as well as His kingship, has much in common with that of Melchizedek when it comes to its arrangement and its nature.

MELCHIZEDEK WAS MADE LIKE THE SON OF GOD

As the inspired penmen wrote the words concerning Melchizedek, he made an interesting observation that, again, points to the fact that this mysterious gentleman was a type of Christ. The writer says Melchizedek was “like the Son of God” (Hebrews 7:3).

Thus, he draws a comparison between the two men, and therefore also distinguishes between them. Melchizedek was not the Son of God, Christ was and is. By saying Melchizedek resembled Christ in certain ways, he makes a clear distinction between the two.

Hebrews 7:15 says that Jesus is “like Melchizedek.” He cannot be like Melchizedek and resemble Melchizedek, and be Melchizedek. The royal priesthood of Melchizedek was a part of God’s longsuffering plan to foreshadow the Christ, so that people would accept Him when He appeared.

Everything in the Old Testament points to Jesus, including the ministry and priesthood of Melchizedek. Yes, the royal priesthood of this man pointed to Jesus.

We must note again for the sake of emphasis, however, that highlighting the similarities between the two proves that they are not the same individual. Also notice that in the seventh chapter of Hebrews, God’s penman uses the word “another.”

Here the magnificent Old Testament priest, and the even more magnificent real Son of God are compared (Hebrews 7:11, 15). Since he uses the word “another,” again, we are not talking about the same person. No, Melchizedek was one priest, Jesus was “another” like him in some ways.

MELCHIZEDEK WAS A “TYPE” OF CHRIST

When we observe that Melchizedek was a type of Christ, we are, of course, making reference to the fact that his role as priest and king pointed to what Christ would do in the future for us.

The Old Testament prepared the way for Jesus by giving many types, which were inspired previews of aspects of the work and wonder of Christ. Though mysterious in ways, Melchizedek is a wonderful example of a type of Christ. And he certainly could not have been a “type” of Christ and been Christ Himself at the same time.

WITHOUT FATHER AND MOTHER

We also must consider the question of why Melchizedek is said to be “without father, without mother, without genealogy, who had no beginning of days nor end of life, but was made like unto the Son of God, abides a priest continually” (Hebrews 7:3). Certainly this statement, as much as any other, has caused some to develop bizarre notions of the identity of Melchizedek as it pertains to Jesus Christ.

Hebrews 7:3 is not descriptive of a literal situation concerning the life of Melchizedek. There is a point being made concerning what his kingly priesthood was like, and how it forshadowed the work of Christ.

The contrast between the priesthood of Aaron, which was the operative system of sacrifices in the Old Testament, under the Law of Moses, and Melchizedek’s priesthood, which predated the Aaronic one, is the point being made.

What we simply have to do is consider the statement contextually, looking at it through the lens of the point being made about both Melchizedek and Christ. We cannot isolate this statement concerning his having “neither father or mother,” etc., in other words, from its context. We must be true to its original meaning. It cannot mean now what it did not mean then.

Melchizedek was not literally without father or mother, as though he appeared from outer space. He is mysterious, but not that mysterious.

So in context, what is the writer saying? This: Melchizedek was not a priest because of his family line. In order to be a priest under the Law of Moses, one had to be from the genealogical line of Aaron, specifically through the tribe of Levi.

But Melchizedek was before Levi. So he was not a priest based on who his father or mother was. It had nothing to do with his bloodline.

How then did he become priest? God gave him his priesthood directly. And that is exactly the case with the Son of God as well. Jesus was not from the tribe of Levi, either. So he was a priest after the order of Melchizedek, not after the order of Aaron.

Jesus was from the tribe of Judah, not from the tribe of Levi. And that is the point. Melchizedek was not priest because of who he was in a fleshly sense, but because God chose him to be the priest (Hebrews 7:14).

Melchizedek was a man, I am convinced, just like everyone else. He certainly had a father and a mother, or he would not have been born. But the point is, his position as priest did not come about because of his father and mother.

This is how he was like Jesus and foreshadowed Jesus. Jesus was not a priest because of his descent from Levi or even Abraham. Both men were directly chosen and appointed by God to be priests. And that is the similarity between them.

MELCHIZEDEK HAD NO BEGINNING OF DAYS

When the writer says of Melchizedek that he had “neither beginning of days nor end of life,” we also must understand this is speaking symbolically. No end of life? Does anyone believe that Melchizedek is still alive somewhere on earth today? Surely not. We must consider a more reasonable explanation.

One point that has to be applicable is the fact that priests under the Levitical system were called to serve in the tabernacle for a specific number of years. Specifically, from the age of twenty-five until fifty (Numbers 8:24-25).

Melchizedek, however, served under no such restrictions. When we look at the Genesis record, for example, there is no indication of when his priesthood began or when it ended. The suggestion seems to be that he served in that role until he died.

So what the writer is likely saying is that since we have no record of it, it is as though he had no beginning or end, making him a type of Christ in that sense. Christ is eternal, literally having no beginning or end (Micah 5:2; John 8:58).

Seventeen times in the Hebrew epistle, Jesus is referred to as our “High Priest.” His priesthood did not end at fifty years of age (he did not live that long), but continues even now and will until the end of time.

He lives to make intercession for us (Hebrews 7:25) and we always have an advocate with the Father, Jesus Christ the righteous (1 John 2:1). He is the go-between who makes us right in the eyes of God.

Salvation comes to us totally free of charge through faith in Jesus Christ because of His role as our High Priest. His sacrifice on the cross for our sins is what makes us right with God.

And, like Melchizedek, He is also a king. THE King of Kings and Lord of Lords. Which means we live under His authority and rule and try to do what He wants us to do. So trust in Christ as your Savior and live for Him as your King.

    Bryan Dewayne Dunaway

THE TOUCH OF FAITH

“And suddenly, a woman who had a flow of blood for twelve years came from behind Him and touched the hem of His garment. For she said to herself, ‘If I can but touch His garment, I will be made well.’ But Jesus turned around, and when He saw her, He said, ‘Be of good cheer, daughter; your faith has made you well.’ And the woman was healed of her sickness from that hour” (Matt. 9:20-22).

This is an incredible story. In many ways, there is nothing exactly like it in the whole Bible. Here we have a description of an event to which we can return time and again to learn what it means to trust in Jesus. This woman had it figured out better than practically all of the religious leaders of her day combined. Let us see what we can learn from her and from this account.

She had been sick a long time. “A woman who had a flow of blood for twelve years…” Twelve years is a long time to suffer. Many of us are suffering with things that we have been troubled by for a longer period than that. And more significantly, we have been cursed with the problem of sin all of our lives.

The disease of sin is worse than any physical malady that we could possibly have. Sin will cause us to lose our soul. It is rebellion against a holy God to whom we owe everything. But it does not matter how long you have been bad, or with whom you have been bad, or in what ways you have been bad. All that matters is that you come to the only one who can help you.

She brought nothing but a touch. “She came from behind and touched the hem of His garment.” She had nothing to offer, nothing to bargain with. Mark’s account tells us that she had spent all of her money on doctors and had not been healed (Mark 5:21-34). Going to the wrong sources for information and salvation will leave you bankrupt spiritually. Man-made religion and man-made doctrines cannot help you. Jesus is your only hope. But anyone who wants to reach out and touch Him and receive His help is welcomed to do so.

She knew in her heart what to do. “For she said to herself, ‘If only I may touch His garment, I shall be healed.’” Everyone knows whether or not they are following Jesus. To be saved and healed of sin, you must love Jesus and follow Him. But some wonder, “How do I know if I love Him?” But that is a pointless question. Everyone “deep down” knows whether or not they love Jesus and whether or not they are following Him.

This woman was practicing positive self-talk when it came to the Savior. She wasn’t saying, “I wonder if He will really save me.” She wasn’t saying, “I’ve been so bad and I am so sick.” No! She was saying, “If I can just get close to Him and touch Him, then I will be healed.” You and I should be saying the same thing. If we can just get close to Jesus, we will be fine. If we can just touch Him, if we can just hang on to Him by faith and love, we will have everything that we need. Jesus was all she needed and He is all we need.

Jesus was pleased and her need was met. “But Jesus turned around, and when He saw her He said, ‘Be of good cheer, daughter; your faith has made you well.’ And the woman was healed from that hour.’” If you want to please Jesus, have faith in Jesus. Reach out and touch Jesus. Love Jesus. When your focus is on Him, you will never be turned away. Being close to Jesus, loving Him, is really all there is to it. It is as simple as that.

       Bryan Dewayne Dunaway