Brian Krassenstein, one of two brothers who rose to viral fame via facile, curt responses to President Donald Trump's tweets, is under fire after a post suggesting the president needs to be put "to sleep." In a Christmas Eve missive, Krassenstein aped language Trump used about Stephen Colbert in a...

Noddy Holder looks back at Slade's noizy, hit-infested career

Famously discovered by David Gilmour, Kate Bush made history with her first single and hasn't looked back

There are many who are in need of encouragement at this time of year. They don’t need a Christmas present; they need His Christmas presence. They need to be reminded of what this season is all about.

“Hebrews is my number one book if I were to pick one book of the Bible to keep always with me, because it is—I can say—the whole Bible in ‘one book.’” So my friend Gadissa wrote to me recently. Gadissa, a high school student in Ethiopia, has made an excellent choice for an excellent reason. Hebrews brings into clear focus the Old Testament’s vast array of theological motifs, events, institutions, and individuals, demonstrating how God’s previous speech through prophets has reached fulfillment in the Son “in these last days” (1:2). The author establishes his thesis—the superiority of Christ’s person, priesthood, and ministry to all God’s good provisions in past ages (8:1)—from many Old Testament passages. Psalm 110, though, unifies the whole discourse. Hebrews teaches us to read Psalm 110 as God’s own testimony that Christ is the divine Son who is better than angels, and the eternal high priest who is better than Aaron. Sermon on Psalm 110 The author describes Hebrews as a “word of exhortation” (13:22). In Antioch of Pisidia, a synagogue leader used the same expression to invite Paul to expound and apply portions of the Law and the Prophets just read (Acts 13:15). In ancient Jewish synagogues and early Christian congregations, the reading of Scripture was followed by explanation and exhortation (1 Tim. 4:13). So there’s good reason to approach Hebrews as a written sermon. Psalm 110 is the sermon’s unifying source. Four quotations of and five allusions to this psalm are woven throughout the sermon (Heb. 1; 5; 6; 7; 8; 10; 12). Even in chapters lacking verbal echoes of the psalm, mentions of Jesus’s priestly ministry and its heavenly venue reflect the psalm’s influence (Heb. 2; 3; 4; 9; 13). George Wesley Buchanan rightly characterizes Hebrews as “a homiletical midrash on Psalm 110”—a sermonic (“homiletical”) exposition (“midrash”) of the psalm’s significance. Christ’s Preeminence In Hebrews, Psalm 110 first appears in the prologue, which celebrates the Son’s superiority both to the ancient prophets and to God’s angels. After the Son “[made] purification for sins” (a hint of his priestly ministry), “he sat down at the right hand of the Majesty on high” (1:3)—fulfilling Psalm 110:1: “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.” This allusion foreshadows the quotation of Psalm 110 as the climax of a series of seven Scriptures that establish the Son’s superiority as “God” and “Lord” to the angels (Heb. 1:13). Since Christ is so superior to the angels, heeding his word of salvation is even more crucial than observing the law that God gave through angels at Sinai (2:1–4). Christ’s Heavenly Priestly Ministry The Son’s enthronement “at the right hand” of God (1:3) reveals the heavenly venue of Christ’s present priestly ministry. Priests descended from Aaron served an earthly sanctuary that was a “copy and shadow” of God’s heavenly sanctuary (8:5, citing Ex. 25:40). That earthly, handmade replica was destructible, along with the fallen created order to which it belonged (1:10–12; 9:24; 12:26–27). Christ, on the other hand, now “seated at the right hand of the throne of the Majesty in heaven,” serves as a priest “in the holy places, in the true tent that the Lord set up, not man” (8:1–2; see 9:11–12, 24). Christ’s seated posture confirms his sacrifice’s complete sufficiency. Although he ceaselessly prays for his people in heaven (7:25), his momentous mission to make atonement for sins was completed once for all when he offered his body on the cross. Therefore, unlike Aaronic priests who “[stand] daily” to repeat animal offerings, Jesus “sat down at the right hand of God” (10:11–12). Christ’s Royal Priesthood Psalm 110:4 announces Christ’s priestly appointment by God, which Hebrews both quotes (5:6; 7:17, 21) and alludes to (5:10; 6:20; 7:11, 24): The LORD has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.” From this appointment oath, Hebrews draws three conclusions: 1. This priest is also a king—like the ancient Melchizedek, whom the patriarch Abraham encountered. Psalm 110:1 and 4 announce the future reunion of the priestly and royal offices for the people of God. From Moses’s days, the priesthood was the province of the tribe of Levi and the clan of Aaron (Ex. 28–29; Lev. 8–9; Num. 16–17). Even earlier in redemptive history, Jacob’s blessing on his son Judah had foreseen kingship in Judah’s future (Gen. 49:8–12)—eventually in David’s dynasty. Although kings had important roles in Israel’s worship, when David’s descendant Uzziah presumed to seize priestly privilege, God struck him with skin disease, making him an outcast (2 Chron. 26:16–21). Psalm 110, however, announces a priest who will also be a king—like ancient Melchizedek, who was both “king of Salem” and “priest of God Most High” (Gen. 14:18). 2. This priest’s credentials, like those of Melchizedek, are based not on genealogical descent but on God’s unchangeable oath. The divine oath that installed the priest in the order of Melchizedek stands in contrast to the genealogical criterion that authorized Aaron’s offspring to be priests. Only God’s call can confer the privilege of the priesthood, and this applies both to Aaron and to Christ (Heb. 5:4–5). For the Aaronic order, that divine authorization was administered through ancestry, from father to son, generation after generation. On the other hand, Hebrews 7:16 finds in God’s oath, “You are a priest forever” (Ps. 110:4), the announcement of a better priestly qualification than genealogy. Jesus “has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life.” Just as the ancient Melchizedek, whose genealogy is unrecorded and unknown, functioned as priestly mediator for Abraham (v. 3), so the priest in Melchizedek’s order has a superior claim to divine authorization than Levi and Aaron, a qualification grounded in a solemn oath that God will never, ever retract. 3. The inviolability of God’s oath guarantees this priest will live and intercede forever, unlike the Aaronic priesthood, which was insufficient and due for replacement. Because of God’s inviolable oath and his own endless life, Jesus is priest “forever.” Each generation of Aaronic priests died and needed to be replaced by their sons. Built into the genealogical principle were death and, therefore, plurality: “The former [Aaronic] priests were many in number because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever” (7:23–24). Psalm 110:1 and 4 announce the future reunion of the priestly and royal offices for the people of God. Relearn the Old Testament Hebrews unlocks the treasures of Psalm 110, God’s announcement that he planned to send a Redeemer who would rule as King at his right hand and intercede as our merciful and faithful High Priest forever. Following Hebrews’s interpretive lead, we must learn to read the Old Testament as Jesus taught his apostles, with minds and hearts alert to the hints that all God’s graces to ancient Israel were shadows cast back through time by the radiance of Christ’s coming glory, whetting expectations for the Savior who has come “in these last days” (1:2).

On May 4, 1940, Dorothy L. Sayers opened an address to leaders of an adult discipleship program for the Church of England with these fiery words: It is worse than useless for Christians to talk about the importance of Christian morality, unless they are prepared to take their stand upon the fundamentals of Christian theology. It is a lie to say that dogma does not matter; it matters enormously. It is fatal to let people suppose that Christianity is only a mode of feeling; it is vitally necessary to insist that it is first and foremost a rational explanation of the universe. It is hopeless to offer Christianity as a vaguely idealistic aspiration of a simple and consoling kind; it is, on the contrary, a hard, tough, exacting, and complex doctrine, steeped in a drastic and uncompromising realism. The main problem, she argued, was that “not one person in a hundred has the faintest notion what the Church teaches about God or man or society or the person of Jesus Christ.” Her lecture was a call to action for those who love theology. Her sharp rhetoric and keen observations led to the talk’s publication as Creed or Chaos? (a standalone pamphlet) and in several anthologies. This year, 2025, marks the 1,700th anniversary of the Council of Nicaea, when hundreds of bishops gathered from around the Roman Empire to hammer out thoroughly biblical answers to the challenges of doctrinal heresy that threatened the church’s well-being. The result of that council in AD 325 and the subsequent council in AD 381 was what we now call the Nicene Creed, which is a foundational articulation of the Christian faith. Though Scripture alone is the supreme authority for our faith and practice, the Nicene Creed provides a faithful summary of the biblical contents on the doctrines it addresses. False religions often borrow Christian terminology but provide their own dictionary. The Nicene Creed anchors Christian terms to the specific definitions that distinguish the doctrines of the Latter-day Saints and Jehovah’s Witnesses from the historical Christian faith. It’s fitting that in recent years a number of books have drawn evangelicals back to the creeds. I’ve highlighted six volumes that I hope serve readers well. 1. Bryan M. Litfin, The Story of the Trinity: Controversy, Crisis, and the Creation of the Nicene Creed (Baker, 2025) (Amazon | TGC Store) This brief history of the Nicene Creed is historically accurate, theologically attuned, and downright interesting. This volume will point Christians unfamiliar with the creed’s background and contents toward what is an amazing story. Even casual readers will likely find this theologically rich narrative hard to put down. Writing a historical narrative that’s both edifying and entertaining is a real feat. 2. Kevin DeYoung, The Nicene Creed: What You Need to Know About the Most Important Creed Ever Written (Crossway, 2025) (Amazon | TGC Store) DeYoung’s little volume would be a helpful resource for a small group walking through the Nicene Creed. In fewer than 100 pages, readers get a clear doctrinal explanation with sufficient historical context to understand the contours of the Trinitarian debate. People looking for a concise introduction to Nicene orthodoxy will be well served by this volume. 3. Coleman M. Ford and Shawn Wilhite, Nicaea for Today: Why an Ancient Creed (Still) Matters (B&H Academic, 2025) (Amazon) Nicaea for Today sets the context for the first ecumenical council. Through careful analysis of the creed’s contents (with reference to both the 325 and 381 versions), Ford and Wilhite explain why precise theological language matters. This volume would serve pastors and Sunday school teachers well as they work to teach doctrine accurately. Though Scripture alone is the supreme authority for our faith and practice, the Nicene Creed provides a faithful summary of its contents. The authors previously teamed up for their 2024 TGC book award winner, Ancient Wisdom for the Care of Souls, which provides pastoral wisdom from the church fathers. Nicaea for Today is another solid collaboration. It’s more academic than Litfin’s historical narrative and more in-depth than DeYoung’s helpful survey, but it’s still readable and pastorally oriented. 4. Mark Gilbert and Leonardo De Chirico, eds., The Nicene Creed: The Nature of Christian Unity and the Meaning of Gospel Words (Matthias Media, 2024) (Amazon) As the fruit of two of the church’s seven ecumenical councils, the Nicene Creed offers language that Protestants share with Roman Catholics and (mostly) with Eastern Orthodox believers. Yet the meaning of words matters a great deal. This multiauthored volume explains the plain theological meaning of the Nicene Creed but also highlights the way Roman Catholics and evangelicals will have different understandings of the creed’s language. Most obvious is what the term “catholic” means, with evangelicals rejecting the idea that this refers to the hierarchy headquartered in Rome. But there are other important points of Mariology, eschatology, and soteriology where understandings of these shared terms dramatically diverge. 5. Phillip Cary, The Nicene Creed: An Introduction (Lexham, 2023) (Amazon) This short volume is a phrase-by-phrase commentary on the Nicene Creed. There’s little discussion of the drama at Nicaea. Readers looking for a laser-focused introduction to the creed’s theological content will appreciate Cary’s theological depth, terminological clarity, and concision. This readable volume could serve as a tool for immersing new believers in the theological vocabulary of the Christian faith. 6. Chad Van Dixhoorn, ed., Creeds, Confessions, and Catechisms: A Reader’s Edition (Crossway, 2022) (Amazon | TGC Store) This handy reference has become my standard source for some of the most common confessions and creeds. (I keep my copy of William Lumpkin’s Baptist Confessions of Faith nearby, too, since I’m Baptist.) If you’re looking for a way to compare the Nicene Creed to the many statements that have come afterward, Dixhoorn’s beautifully typeset volume is the book for you. It’s a helpful reminder of the consistent historical transmission of the central tenets of the faith once delivered to all the saints (Jude 1:3).

This talk from TGCW24 by Trillia Newbell explores the what, when, where, and how of Bible reading. Newbell looks at different approaches to reading, studying, and applying God’s Word, as well as strategies for effective studying and memorization. Whether you’re a seasoned believer or someone just beginning to explore the Bible, listen to cultivate your delight in God’s Word. In This Episode 00:00 – Faith and action in daily reading 01:41 – Struggles with unbelief 06:01 – “I am” statements and their significance 12:09 – Jesus as the Light of the World 17:23 – Jesus as the Good Shepherd 23:22 – Jesus as the Way, the Truth, and the Life 28:38 – Abiding in Jesus 34:17 – Practical applications for daily reading 44:08 – The joy of knowing Jesus Related Resources: Reading Scripture Is a Walk in the Park (a survey of different Bible reading plans) Why Bible Reading Can Be Such a Challenge How to Change Your Mind SIGN UP for one of our newsletters to stay informed about TGC’s latest resources. Help The Gospel Coalition renew and unify the contemporary church in the ancient gospel: Give today. Don’t miss an episode of The Gospel Coalition Podcast: Apple Podcasts Spotify YouTube

The unique rock crystal jar decorated with gold filigree that was one of the treasures found in the Galloway Hoard has gone on display for the first time at the Kirkcudbright Galleries, less than 10 miles from where the hoard was discovered in 2014. The Galloway Hoard was buried around 900 A.D., and contains an unprecedented assemblage of precious artifacts and materials from Ireland, Anglo-Saxon England, Persia and even as far as Central Asia. The gold filigree-mounted rock crystal jar was of Anglo-Saxon manufacture, and the quality of materials and craftsmanship places among the greatest examples of Anglo-Saxon metal work. A Latin inscription on the base reading H Y G V A L D E P : F A C : I U S S (“Bishop Hyguald had me made”) identifies it as having come from a Northumbrian cathedral treasury, although no bishop named Hyguald has been found in the patchy surviving church records of the 9th century. The rock crystal itself, however, long predates the gold mount. It was carved with lobes that when viewed upside down look like the acanthus leave layers of Corinthian column. The wear on the hard material and the great skill needed to carve it point to it having been made in the Roman Empire. It was the capital of miniature column — several of these objects are in the collection of the Vatican Museums — and bears a central drilled hole originally used to hold the column parts together. It seems the carved crystal top, long separated from the rest of the column, was treasured as an heirloom for centuries. Hundreds of years later, it was flipped upside down and ornamented with gold in a unique filigree technique using spirals of twisted and plaited wire and granulation. The drilled hole was alighted with a gold spout. It was probably used to hold a small amount of liquid, a precious substance, perhaps a relic. When it was placed in the fine silver pot with the other objects in the Galloway Hoard, the rock crystal jar was wrapped in linen, then placed inside a leather pouch lined with a layer of opulent samite (a decorated silk that originated in Asia or Byzantium). Dr Martin Goldberg from National Museums Scotland said: “The rock crystal jar is one of the highlight objects from the Galloway Hoard. From the beautiful rock crystal itself, originally carved in the form of a classical Corinthian column two thousand years ago, to the incredibly intricate gold decoration added hundreds of years later and including a clear inscription identifying its owner, this one object exemplifies the complex, connected and historic nature of the Galloway Hoard. The jar was the subject of international attention when we first revealed the inscription, and it’s great to be able to put it on display it for the first time in Kirkcudbright.”