One Small Step…

Each journey begins with one small step, often by faith into the unknown and unexplored, and desirably with ten thousand hours preparation! We’re not alone in this, surrounded by family and friends, and watched over from above. Our prayers for each other are the touchstone of community.

And in our “Amen and Alleluias” our reliance is established on His divine providence and favour – a grace unmerited but afforded nonetheless. I’m looking forward to the richness of shared fellowship amidst the current uncertainties. Let’s keep upholding each other in prayer, reflecting a divine glory in all we say and do!

PS Looking forward to keeping you posted on the travels, people, opportunities, challenges and aspirations along the way, travelling from Perth to Sydney.

John Classic
By John Classic

Grace and Truth

Take a 30 minute sermon shared about a month ago which focussedon the two great characteristics of Jesus: “Grace and Truth”, and later presentit as aneleven minute sermonette. And then, if that’s not enough, distill it even further to just four minutes!


Trust you’re blessed with this shorter version but by no means any less important.

By John Klassek

The Journey to Hell

Clara was just 18 months old when she died in the winter of 1911. Her small, unmarked grave lies forgotten in the old country cemetery in Goulburn, New South Wales. She would have been Larrys great aunt. Larrys grandmother seldom spoke of her, and on those rare occasions when she did, it was usually in terms of looking forward to being reunited on the day of resurrection.

The contention in the local then-quite-religious community was the belief that Clara had never been baptised, and therefore she could never be saved. Her lot, it was automatically assumed, was torment in hell, for she had never confessed faith in Jesus. The irony is, of course, she was too young to know right from wrong, and too young to comprehend Gods love for her.

Today, the pulpit is somewhat conspicuously silent on the subject of hell. Thankfully, theres a new wave of understanding and discussion regarding Gods will and purpose. Claras future, and the millions like her who died, must be accounted for and not escape our heartfelt affection, as guided by Gods Spirit, if were to reconcile her future with a loving, merciful God.

Abraham, we read in the scriptures, believed that the Judge of the earth would do right. A lot hinges on the faith that God is righteous, that he will do what is right, and that his will is indeed that none should perish.

Jesus, interestingly, spoke more about heaven than he did about hell. Our knowledge of both is thus entirely dependent on his words. What we do have are the scriptures which, in several remarkable instances, recount where men of God were carried in the Spirit and given visions of the throne of God. Our curiosity is naturally piqued as we read and are gripped by their distinct and vivid accounts, whether it be Isaiah, Ezekiel or Johns extraordinary testimonies. Interestingly, little imagery is equally given for what hell might be like, other than of course being a consuming fire resulting in annihilation. Medieval paintings and folklore seem to make up the rest of popular belief.

Preachers in the past often promoted the turn or burn mentality through their evangelism. Thus, many religious people assume that those who die in this life without ever having encountered Jesus are automatically condemned to hell, a fiery and ongoing torture of body and soul. Like Claras predicament, they believe that they simply have no hope, never had any hope, and if we carefully think it through, Jesus redemptive victory over sin and death at their moment of prophesied resurrection is somewhat eclipsed and rendered ineffective!

The questions that become apparent at this point are: Is this what the Bible teaches? Is such theology qualitatively little more than acquired supposition? Do the traditions we may have accepted so readily really find their origins in the Bible? In exploring the subject of hell, lets pay attention to what the Bible actually does say, what it doesnt say, and then exercise care by not adding or subtracting from its message.

From the outset we know that destruction by hell fire awaits those unrepentant and wicked people who refuse Jesus. This is consistently highlighted throughout many of Jesus teachings. God is sovereign over life and death. Jesus explained:

And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. (Matthew 10:28)

To the religious leaders of Jesus day who refused and persecuted him all the way to his crucifixion, who misconstrued the scriptures, whose words and actions trod on Gods grace, Jesus said (alluding perhaps to what the serpent in the Garden of Eden represented):

Serpents, brood of vipers! How can you escape the condemnation of hell? (Matthew 23:33)

There is little ambiguity in Jesus exclamation. Thats where those professing wise men were ultimately headed! You are either a child of God, or you are not.

And yet contrasting this, to the battle-hardened Roman soldiers mocking, scourging and torturing him as well as casting lots over his clothes, Jesus appraisal was quite different.

Then Jesus said, Father, forgive them, for they do not know what they do. And they divided His garments and cast lots. (Luke 23:34)

Jesus asked his heavenly Father to forgive those callous but ignorant sinners who were violently contributing to his suffering and death. Jesus petition to his Father was one of forgiveness rather than that of condemnation. We cannot dismiss the heart of a loving and merciful God, expressing grace and forgiveness to those who were deceived and who lived and operated in a spiritually darkened world through little original fault of their own. The only light they may have been exposed to up until that point was Jesus petition for forgiveness! (Note that Jesus prayer and the powerful events surrounding his death resulted, interestingly, in the Roman centurions belief and path to conversion).

What Jesus emphasised and taught was quite contrary to the selfish and dismissive tendencies of human nature. He admonished his disciples when he said:

But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven;… (Matthew 5:44-45)

This is radical teaching! Elsewhere in scripture, were consistently told by Jesus not to judge, not to condemn, for only God is a righteous Judge. Instead, our mandate as his children is to extend grace unmerited favour to those who persecute us. We are to love those who hurt us; to do good to them and to pray for them. By so doing we are then truly children of God. In other words, if we are to really be like our heavenly Father, our first and only response must be that of love. Our judgment towards others is rigorously limited to Godly righteousness in the form of grace.

Thats the kind of judgment Jesus passed towards those who did not know any better, and so he wants us to do likewise. Ultimately, judgment is Jesus to execute. He is a merciful, righteous Judge who, as the Creator of the world, redeemed it from destruction by his own blood. No one else is worthy of that honour and responsibility.

For those who presume that the second resurrection is a total and automatic wholesale assignment to the fires of hell, think again. The finality of hell is reserved for the wicked, who, although knowing better, by their defiance and wickedness crucify the Son of God all over again. This is evident in the following passage:

For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. (Hebrews 6:4-6)

Now were narrowing down those whom scripture defines as having gone beyond the grace of repentance and forgiveness, and for whom there no longer remains any hope. They are those who knowingly and stubbornly refuse Jesus. They are those who have experienced Gods grace, who have tasted the goodness of God, who have experienced the Spirit of God, and yet have chosen a darker path. King Saul, the first Israelite king, might be an example. Anointed with the Holy Spirit at his coronation, he soon despised its counsel, and thus lived the rest of his life tormented by demonic influences. In his demise, he desperately consulted the occult before being killed in battle.

In Jesus day, there were people who followed a similar path, and sadly there are those who tread that same way of life today. This was illustrated when Jesus ministry was consistently refuted and discredited by those he reached out to. He said to those disbelieving religious leaders who opposed him:

But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you. (Matthew 11:24)

What did Jesus mean by that? How could it be more tolerable for anyone in the day of judgment? Did Jesus pronouncement, directed towards his audience, then amount to a judgment of condemnation?

Those who never knew God, never saw the light, never tasted the Holy Spirit, but instead lived their entire lives blinded and deluded in the grip of a Satanic deception, will awaken in the second resurrection when God will judge them.

Today, when we think of Sodom, we think of wickedness and depravity. Sodom is synonymous with heinous acts of treachery, homosexuality, and mob rule. God passed judgment on those wicked people, and they perished in a fiery blaze. But, one day, those same people will rise from their graves to face their ultimate judgment. So why will it be more tolerable for the Sodomites than it will be for the peoples of Jesus day? The answer lies in Jesus words.

Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. (John 5:24)

Those in Sodom, going on what Jesus is saying, perhaps had never heard of the true God. We can wonder whether they ever had the opportunity to believe in the One who became Jesus. And, if not, then how can they be accused of refusing the Son of God? But to the Jews of Jesus day who opposed him, according to Jesus, it seems theyll be judged with a less-than-favourable outcome. For them the prospect of annihilation in hell is dauntingly real!

The Sodomites faced their punishment a long time ago. And yet, it would appear from Jesus own words, that it will be more tolerable for them on the day of judgment. That is, (please excuse the humour) will it be slightly less hot for them in hell than it is for others? Of course not! Does it mean that they may ultimately be given the opportunity for salvation in Jesus Christ? Think about it.

God is a righteous Judge. He is a God of mercy, and according to Jesus own brother James:

Mercy triumphs over judgment. (James 2:13)

We must exercise care when we examine the scriptures. If weve assumed that the second resurrection is an automatic and indiscriminate condemnation to an eternal and fiery obliteration, think again. Thats not what Jesus said.

There are, however, certain characters in the Bible whose lives serve as examples, aiding our understanding of those who remain defiant despite being offered salvation in Jesus. One such man was Judas. He was one of the twelve disciples who, in the end, availed himself as an instrument of Satan. Judas betrayal of Jesus seems more of a deliberate and premeditated action than something conceived on the spur of the moment. Judas was a thief, helping himself to the disciples collective funds. A study of his life reveals a certain ongoing disgruntlement.

Judas lived a double life, right there among the brotherhood of disciples. Jesus knew this, John perhaps had an inkling of it, but to the others he effectively, it seems, travelled undetected. Judas sought and waited for an opportunity to do his treacherous business.

At a certain crucial point during Jesus last meal with his disciples, we read where Satan entered Judas, whereupon he hurriedly left their fellowship to venture out into the night. What did Jesus say of Judas?

It would have been good for that man if he had never been born. (Mark 14:21)

Judas was a man who experienced the fullest extent of Gods light and love in the person and ministry of Jesus, and yet he chose a contrary, dark path. Jesus alluded that Judas life was worth nothing. For all that Jesus had invested in him, Judas still yielded to the devil to motivate his actions and attitudes. The tragedy of Judas life ended in suicide.

The lake of fire exists for those who reject Jesus, the same destiny that awaits the devil and his cohorts.

Then He will also say to those on the left hand, Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels… (Matthew 25:41)

The religious leaders of 2000 years ago also refused Jesus. They saw the miracles, heard the preaching, witnessed changed lives, were confronted by Gods grace, and, in denying the presence of the Holy Spirit, they blasphemed Jesus, who said to them:

You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life. (John 5:39-40)

It seems from scripture that there will be those who, at their resurrection judgment and resulting condemnation, will exhibit a false display of sorriness at their imminent demise. Jesus illustrated this by using the recurring phrase of weeping and gnashing of teeth. With teaching directed at those pseudo-religious folk of his day who lived a lie, Jesus said:

But He will say, I tell you I do not know you, where you are from. Depart from Me, all you workers of iniquity. There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out. (Luke 13:27-28)

Weeping and gnashing of teeth seems to convey an agonising mental anguish, a too-late-regret tinged with anger, a state of mind perhaps much like the peoples of Noahs day when they finally saw the rising flood waters. For years they had mocked Gods faithful herald, as they witnessed Noah building a big, wooden ship. They sneered at the idea of a global storm. God was the butt of their jokes and derision. But when the flood came, it was by then too late! The door had closed. The ark was sealed. And those wicked outside perished at Gods visitation. The account of Noahs experience is almost a metaphor of what is set to occur again.

There is no room in God’s Kingdom for the unrighteous. God’s ultimate judgment is reflected in the closing words of the revelation given to John:

He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death. (Revelation 21:7-8)

The finality of hell fire is total and final death, from which there is no longer any hope of redemption. God offers everyone extraordinary hope in the saving work of Jesus Christ. The rich tapestry of salvation history throughout the scriptures, in the lives of those who have lived before us, forms and defines this thread of hope. And while we do not have all the answers, we do have the sure and adequate words of scripture, echoing Jesus very own thoughts, for which we would do well to take to heart:

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt. (Daniel 12:2)

The truth is that God is not willing that any should perish, and thus the journey to hell only begins when the Holy Spirit is scorned through the unrepentant sinful things those who hate God intentionally say and do. Jesus reminded his listeners of the ultimate price that awaits those who dont take him seriously:

And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. (Matthew 5:30)

Of course, as an infant, all this was beyond infant Clara. She sleeps in her innocence, awaiting the voice and justice of Jesus. The tears her parents cried way back in 1911 will be more than recompensed when they see and again embrace their little girl. She will be judged by what she had done in her short and innocent life. Gods goodness will be overwhelmingly evident and convincing!

Those who may have doubted Gods grace in this resurrection to judgment will finally be gladdened to witness the fathomless depth of Gods love and redemptive power.

Today, Claras grave site is unmarked and forgotten. But not in God’s mind. Not far from where she lies sleeping in that old Goulburn cemetery is a weather-beaten tombstone from an earlier generation. Dated 1889, it remembers the tragic and untimely death of a fifty year old man named David; for all intents and purposes, however, it equally speaks of Claras hope. David was a goodly man, and apparently deeply missed. The final words his friends and family left with him feature on his curious but hope-filled epitaph.

Earth to earth and dust to dust
Calmly now the words we say
Leaving him to sleep in trust
Till the resurrection day
Father in thy gracious keeping
Leave we how thy servant sleeping.

John KlassekWritten by John Klassek, as anew chapter for his book Hope of the Resurrection, the 4th edition currently being edited.

Why I wrote my book

Occasionally I am asked the reasons why I wrote “Hope of the Resurrection”. Others enquire in particular about the nuances of the second resurrection.

The scriptures are quite clear about those who reject Christ, in Jesus day and in ours. (I had originally intended, with the editing of the 3rd edition, to write an entire chapter about hell, but decided that there was already sufficient in the book about this subject. Besides, an entire chapter on hell somewhat detracts from the overall “hope” value).

bookcover2014I trust that my book “Hope of the Resurrection” does not make any claims or implications that can be construed as un-Biblical. I do not believe in second-chance theology. Thanks for the opportunity to clarify this. Perhaps in a future edition and printing, I will continueto further develop any passages that may not be as clear as they ought. Thanks for your grace in this.

We can take some comfort in Pauls statement that, “we only know in part and therefore preach in part” [my paraphrase]. (1 Corinthians 13:9)

With regard toany possible hope outcome in the second resurrection,I like the dichotomy of “near-certainty versus mere possibility”. Many of us are somewhere between the two. On the other end of the spectrum, however, are those who believe in total annihilation of all at the second resurrection, regardless of whether theyve ever heard the truth or not. This view is somewhat hard to reconcile with the Biblical text that discusses righteous judgment. (John 5:30) It is also hard to reconcile with a loving, merciful God who paid in total the sins of this world.

Thus, I believe there can be a range of “peripheral” understandings of what many regard as somewhat “unclear”. This is where our patience and grace ought to come to the fore. Please note that I always refrain from preaching about these “peripheral” things from the pulpit knowing that in the fullness of time well all understand!

I felt inspired to write “Hope of the Resurrection” after visiting several Christian bookstores, and seeing numerous titles, such as “To Heaven and Back”, “Ninety Minutes in Heaven”, and “Heaven is for Real”. Conspicuous by its absence, I found that there were no equal books that discussed the resurrection hope in Christ. (I have since discovered NT Wrights book “Surprised by Hope” that also emphasises a Biblical resurrection hope). But, largely, books on Heaven vastly outnumber those on Resurrection.

My books original intended audience was simply for the “man on the street” folk who may have casually heard about God, and who may be seeking answers following the loss of a loved one. The book has already been read by many thousands of people since it was first published in 2010, and I am delighted to constantly receive very positive responses from people whose lives have been significantly helped.


John Klassek


Five major themes in Paul’s writing compared with Jesus’ teachings

Of the many themes and topics the apostle Paul addresses throughout his 13 epistles, the five perhaps most prominent that come to mind are:

  1. The Lordship of Christ
  2. Resurrection
  3. Justification
  4. Grace
  5. Faith

1. The Lordship of Christ is the underlying premise for the entirety of Paul’s ministry, and is evident throughout his letters, perhaps no better summarised than when Paul said, “If anyone does not love the Lord Jesus Christ, let him be accursed.” (I Corinthians 16:22) In fact, the term “Lord” is cited almost some 300 times throughout Paul’s writings.

Paul anchored every part of his teaching on the Lord Jesus Christ, emphasised, for example in his averting of personal focus when he said, “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake.” (2 Corinthians 4:5)

A study of the frequency and placing of the term “Lord” throughout Paul’s epistles leaves no question what occupied Paul’s thinking. If we go back to the Gospel accounts, we hear the resurrected Jesus confirming his Lordship when he said, “All authority has been given to Me in heaven and on earth.” (Matthew 28:18)

2. Paul’s training as a Pharisee gave him the added advantage of believing in the Resurrection, identically as Jesus taught and demonstrated. Paul’s insight into the resurrection is remarkable, and possibly attributed to no other source than the revelations apparently given to him. (2 Corinthians 12:7) Jesus said that, “all who are in their graves would hear his voice and come out, those who lived righteously to a resurrection of life and those who have done evil to a resurrection of judgment.” (John 5:28-29)

Paul further develops Jesus’ resurrection teaching, hinging his entire preaching ministry on the Resurrection of Jesus, saying in effect that if Jesus’ wasn’t resurrected, we’re all believing a myth. (1 Corinthians 12:15-23) In verse 20 Paul asserts what the gospel accounts tell, that: “But now Christ is risen from the dead…” Paul does not, however, retell what Mark, Matthew, John and Luke record on this, nor does he quote Jesus’ verbatim. This conspicuous absence nonetheless doesn’t detract from Paul’s intensity – Paul is hesitant, even evasive, in detailing the “revelations” he apparently experienced that apparently gave him insight into the resurrection.

3. Justification recurs throughout Paul’s writings, with “justified” and “justification” occurring some 24 times in his epistles. No better is this illustrated than when Paul said, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,” (Romans 5:1) Paul showed that of and by ourselves we are as good as dead; only through Jesus’ sacrifice are we “justified” in the eyes of God. The penalty of sin has been paid our stead. John 3:16 states that no one who believes “shall perish“, because of what God did to demonstrate His love. Paul asserts that no one is justified by their works or law keeping. (Romans 3:20) John further supports justification by belief when, in writing of Jesus, said, “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” (John 1:20) This is echoed in Paul’s statement, when he wrote, “that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.” (Romans 10:9)

4. Although Jesus never used the word “grace”, John did when he wrote of Jesus, “the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:14) Paul is renown for his “grace and peace” greetings from the Lord Jesus Christ that appear in practically all his salutations and some of his benedictions. In fact, the word “grace” appears some 90 times throughout Paul’s epistles.

Perhaps best known is Paul’s assertion that, “For by grace you have been saved through faith...” (Ephesians 2:8) Here, grace, salvation/justification and faith are interwoven. Another related passage in this sense is Paul’s assurance of, “being justified freely by His grace through the redemption that is in Christ Jesus.” (Romans 3:24) The reader will note that many of Paul’s themes are interwoven and inter-related, and one cannot be isolated from the other.

5. Faith here comes to mind. Faith is believing God, and showing the evidence of that belief through action. If Paul is the author of Hebrews (as many scholars believe), then no where is this better demonstrated than in the words: “Without faith it is impossible to please Him…” (Hebrews 11:6) Hebrews 11 is known as the faith chapter, and like classic Paul (as in Romans), leans heavily on the Old Testament scriptures to make his point. Jesus often illustrated the need for faith (Luke 18:8), and spoke movingly favourably to those who demonstrated it. To the woman who was healed, Jesus said, “Your faith has made you well.” (Matthew 9:23)

The word “faith” occurs some 169 times in Paul’s writings, thrice in one verse: “For in it the righteousness of God is revealed from faith to faith; as it is written, ‘THE JUST SHALL LIVE BY FAITH.” (Romans 1:17)

There is no discordance between Jesus and Paul. Some scholars have suggested that the Pauline influence and contribution to the New Testament canon undermines not only the other apostles, but also Jesus. Yet, in the above few examples, we see that Paul submitted entirely to the Lordship of Christ; his Christ theology must not be confused with the complexity and method of Paul’s writing and person.


Written by John Classic
For LifeSpring BIS104

John Classic
By John Classic

The Feasts of the Lord

John KlassekA friend recently asked me whether Christians should keep the feasts as found in the Bible?

The question perhaps might be rephrased, asking is there any value in Christians celebrating the “feasts of the Lord”? Let’s look at them briefly:

  • Passover/Unleavened Bread symbolised Jesus sacrifice, the Lamb of God who takes away the sins of the world;
  • Firstfruits Wave Sheaf Offering, the resurrection and ascention of Jesus to our Father;
  • Feast of Weeks or Pentecost heralded the coming of the Holy Spirit;
  • The Feast of Trumpets picture the return of Jesus Christ, and the resurrection of the saints;
  • Atonement revisiting the power of Christ’s atoning sacrifice over sin;
  • Tabernacles reminding us of Jesus sojourning/tenting among us as flesh, as well as of Christ’s one thousand year rule on earth,
  • and finally, the Last Great Day picturing the second resurrection and final judgement of God.

These “shadows” or metaphors of what God is doing through time in Christ are without doubt of extraordinary value to followers of Jesus today. They are gifts He makes available to us that mark God’s appointments in time, “moeds” that can help intelligently flavour our walk with God today. I doubt whether the ancient Israelites really had any idea of what they were celebrating on those annual occasions – God simply commanded them to do it, saying “These are my appointed feasts.”

Within our community of believers, whether one eats meat or doesn’t, drinks wine or doesn’t, or celebrates at the feasts or doesn’t, we love each other and deeply care for each other so as not to offend – while at the same time never compromising on the pillars of our faith. Thus the body of Christ is strengthened by the grace and love we extend to each other.

See you at the “feasts of the Lord”.

John Klassek

Grace and Peace

Grace and Peace to you from God our Father and the Lord Jesus Christ.”

 What an amazing, intriguing greeting!

Those words come to us in the form of personal letters, as recorded in the Bible, by several renowned early church leaders. Peter, John, Jude, James and especially Paul wrote numerous letters to various church groups and younger disciples. When we examine their letters, this common, familiar greeting was used by all men.

Paul an extraordinary evangelist as well as prolific writer, wrote to those at Corinth, Thessalonica, Galatia, Colossus, Philippi and Ephesus, and in each letter he began his greetings with: “Grace and peace to you from God our Father and the Lord Jesus Christ.” (2 Corinthians 1:2)

Peter similarly greeted those he wrote to: “God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ … Grace and peace be yours in abundance.” (1 Peter 1:1-2)

John also carried the same warm, pastoral words: “To the seven churches in the province of Asia: Grace and peace to you from him who is, and who was, and who is to come…” (Revelation 1:4)

Those timeless greetings convey so much – written not only to the first century Christians, but their appeal and intent reach across the millennia to us today.

Note the priority. Grace first, then peace. It’s interesting that again and again it appears in that order. It’s God’s grace which brings about peace.

So, we could say, without grace there can be no peace.

Luke, another early church disciple and missionary, summed it up well when he recorded the chorus of angels heralding the birth of Jesus: “Glory to God in the highest, and on earth peace to men on whom his favour rests.” (Luke 2:14)

God’s Grace is His unmerited favour towards us, and Jesus’ coming, both past and future, heralds Grace and Peace.

Perhaps, more than ever before, there is a genuine need for Grace and Peace in the world today. May you, in Peter’s words, experience “Grace and Peace in abundance”.

By John Klassek