We’re merging innovation and inspiration at East Valley International Church, where Grok, an xAI creation, jots down notes from Pastor Joey Sampaga’s sermon on the Triumphal Entry, based on Luke 1:67-80 and Matthew 21:1-11. AI’s proving its worth, aiding modern Christians in unpacking Scripture’s riches and bolstering our study. Pastor Joey, with fervent dedication, makes God’s Word leap off the page, relevant to our everyday lives. He shepherds a spirited congregation, deepening faith, spotlighting God’s constant love through Bible stories, and linking eternal truths to today’s struggles.
View today’s sermon online, following this link to East Valley International Church.
In today’s sermon, the following PROMPT was offered to Grok to initiate a sermon outline:
PROMPT: Write some anticipated sermon notes on “The Dawn of Redemption” drawing from (ESV) Luke 1:67-80 and Matthew 21:1-11.
Grok:
Below are anticipated sermon notes for a sermon titled “The Dawn of Redemption”, drawing from Luke 1:67-80 (Zechariah’s prophecy) and Matthew 21:1-11 (Jesus’ triumphal entry), using the ESV translation. The notes are structured to guide a preacher in crafting a cohesive message, with key points, exegesis, illustrations, and applications.
Sermon Title: The Dawn of Redemption
Text: Luke 1:67-80; Matthew 21:1-11 (ESV)
Theme: The dawn of redemption breaks through God’s promises fulfilled in Jesus, calling us to embrace his saving reign with hope and humility.
Introduction:
– Dawn symbolizes hope, a new beginning after darkness. Imagine the anticipation of sunrise after a long night—Zechariah and the crowds in Jerusalem felt this as God’s redemption drew near.
– Luke 1:67-80 reveals God’s promise of redemption through Zechariah’s Spirit-filled prophecy. Matthew 21:1-11 shows its fulfillment in Jesus’ humble entry as King.
– Today, we explore how redemption’s dawn in Christ transforms our lives, inviting us to trust and follow him.Sermon Outline:
I. The Promise of Redemption’s Dawn (Luke 1:67-80)
Text Overview:
– Zechariah, filled with the Holy Spirit, prophesies after John the Baptist’s birth, praising God for fulfilling his covenant promises (v. 67).
– Key themes: God’s visitation (v. 68), salvation from enemies (v. 71, 74), mercy through the covenant with Abraham (v. 72-73), and the role of John as the forerunner (v. 76-77).
– The “horn of salvation” (v. 69) points to a strong deliverer from David’s line, and the “sunrise” (v. 78) symbolizes the Messiah’s light breaking into darkness.Key Points:
1. God Visits His People (v. 68):
– “Visited and redeemed” signifies God’s active intervention, not distant observation. Redemption (ransom) implies liberation from slavery to sin and oppression.
– Zechariah sees God keeping his promises to Israel, rooted in the Davidic covenant (2 Samuel 7) and Abrahamic blessing (Genesis 12).
2. Salvation’s Purpose (vv. 74-75):
– Deliverance enables “serving God without fear” in holiness. Redemption isn’t just freedom *from* but freedom *for*—a life of worship and righteousness.
3. John Prepares the Way (vv. 76-79):
– John’s role is to “go before the Lord,” giving “knowledge of salvation” through forgiveness. The Messiah, the “sunrise,” will guide people from darkness to peace.
– This dawn breaks spiritual darkness (Isaiah 9:2), offering hope to those in sin’s shadow.Illustration:
– Like a lighthouse piercing a stormy night, God’s promise through Zechariah signals hope. Think of waiting for news of a loved one’s safety—Zechariah’s words assure Israel that God’s rescue is coming.Application:
– Reflect: Do we trust God’s promises when life feels dark? Zechariah’s song reminds us God is faithful—his redemption is sure.
– Action: Praise God for his mercy, as Zechariah did, even before seeing the full outcome.II. The Fulfillment of Redemption’s Dawn (Matthew 21:1-11)
Text Overview:
– Jesus enters Jerusalem on a donkey, fulfilling Zechariah 9:9 (v. 5). Crowds hail him as the “Son of David” (v. 9), expecting the promised King, but his humility surprises them.
– The event marks the public presentation of Jesus as Messiah, yet foreshadows the cross, as the same crowds later reject him.Key Points:
1. The Humble King Arrives (vv. 1-5):
– Jesus intentionally fulfills prophecy by riding a donkey, not a warhorse, signaling a kingdom of peace (Zechariah 9:9-10).
– His humility contrasts with worldly power—redemption comes not through conquest but through sacrifice.
2. The Crowd’s Expectation (vv. 8-11):
– Shouting “Hosanna” (save us) and waving branches, the crowd sees Jesus as a political deliverer, the “prophet from Nazareth” (v. 11).
– Their partial understanding misses the deeper redemption Jesus brings—forgiveness and reconciliation with God.
3. The City Stirs (v. 10):
– Jerusalem’s question, “Who is this?” echoes today. Jesus is both celebrated and misunderstood, yet his entry demands a response.Illustration:
– Picture a small-town parade for a returning hero, only to realize the hero seeks to serve, not rule. Jesus’ entry invites awe but challenges assumptions about salvation.Application:
– Reflect: Do we welcome Jesus as King on *his* terms, or do we impose our expectations?
– Action: Lay down your “cloaks” (pride, control) before Jesus, trusting his way of redemption.III. Living in Redemption’s Light
Connecting the Texts:
– Luke 1 promises a sunrise; Matthew 21 shows Jesus as that light, entering to fulfill God’s plan.
– Both passages call for response: Zechariah’s praise anticipates salvation; the crowd’s shouts seek it, yet only Jesus’ death and resurrection complete it.Key Points:
1. Redemption is Personal and Cosmic: Jesus frees us from sin’s darkness (Luke 1:79) and reigns as King over all (Matthew 21:5).
2. Faith Amid Tension: Zechariah waited in hope; the crowds wavered. We, too, live between the dawn (Christ’s coming) and full day (his return).
3. Mission of Light: Like John, we point others to Jesus, the source of peace and forgiveness (Luke 1:77).Illustration:
– Like dawn breaking over a city, Jesus’ redemption transforms lives gradually but surely. Think of a garden waking to sunlight—our faith grows as we walk in his light.Application:
– Reflect: Where do you need Jesus’ light to guide you—fear, doubt, or sin?
– Action: Share the hope of redemption with someone this week, living as a witness to Christ’s reign.Conclusion:
– The dawn of redemption began with God’s promise (Luke 1) and broke through in Jesus’ humble entry (Matthew 21). It continues as we trust him and await his return.
– Invitation: If you’ve never welcomed Jesus as King, today is the day to say “Hosanna.” If you know him, recommit to serving him without fear.
– Close with prayer: “Lord, thank you for the dawn of redemption in Jesus. Guide us from darkness to peace, and help us live as your light. Amen.”Pastoral Notes:
– Tone: Hopeful yet reverent, balancing joy in redemption with the humility of Jesus’ sacrifice.
– Audience Considerations: Address those unfamiliar with Jesus (explain “redemption”) and believers needing encouragement in faith.
– Length: Aim for 25-30 minutes, with 10 minutes on Luke, 10 on Matthew, 5 on application/conclusion.
– Visuals: Consider imagery of sunrise or a humble king to reinforce themes.
– Follow-Up: Encourage small groups to discuss: “How does Jesus’ redemption shape your daily life?”These notes provide a framework for a biblically grounded sermon, weaving exegesis with practical application. If you’d like adjustments (e.g., shorter, more narrative focus, or specific denominational lens), let me know!
Pastor Joey Sampaga: When we open up the Scriptures we’re taken back to an authentic period as if in a Time Machine. This is the case for today’s sermon noting that we are observing a moment in the life of Jesus who entered human history in a miraculous way.
PROMPT: Write a short introductory paragraph observing the importance of this statement.
Grok:
Pastor Joey Sampaga’s vivid imagery of Scripture as a “Time Machine” transporting us to an authentic moment in Jesus’ life captures the transformative power of God’s Word. His sermon on the Triumphal Entry, rooted in Luke 1:67-80 and Matthew 21:1-11, invites us to witness Jesus’ miraculous entry into human history—not as distant spectators, but as participants drawn into the divine drama. This perspective underscores the Bible’s timeless ability to bridge past and present, making Christ’s journey intimately relevant to our lives today.
Pastor Joey Sampaga: We are reminded of the miracle of John the Baptist’s birth to Zechariah and Elizabeth. But recall the result of Zechariah’s doubt. His ability to speak was taken away.
PROMPT: Write a short review of why Zechariah was made mute during Elizabeth’s pregnancy.
Grok:
According to Luke 1:5-20 (ESV), Zechariah, a priest, was visited by the angel Gabriel, who announced that Elizabeth, though old and barren, would bear a son named John, destined to prepare the way for the Lord. Zechariah’s skepticism—“How shall I know this? For I am an old man, and my wife is advanced in years” (v. 18)—revealed a lack of faith in God’s promise. Gabriel responded, “You will be silent and unable to speak until the day that these things take place, because you did not believe my words” (v. 20). This muteness wasn’t just punishment; it was a divine sign, humbling Zechariah and marking the gravity of the miracle. His silence lasted until John’s birth, when his faith was restored, and he spoke again, praising God (v. 64). The lesson? Doubt can disconnect us from proclaiming God’s truth, but grace restores when belief returns.
Pastor Joey Sampaga: We are also reminded of the miracle of Jesus’ birth to the virgin Mary by the Holy Spirit. Imagine the impact of these two stories that are occurring side-by-side, with all the people in the hill country of Judea talking about these events.
PROMPT: What would have been the focus of “dinner table” conversations among the local people about these events?
Grok:
Pastor Joey’s reflection on the miraculous births of John the Baptist to the aged Elizabeth and Jesus to the virgin Mary by the Holy Spirit sets the stage for a whirlwind of awe and speculation among the people in Judea’s hill country, as described in Luke 1:65-66 (ESV). At dinner tables across dusty villages, conversations likely buzzed with wonder and debate over these unprecedented events. Families would’ve marveled at Zechariah’s muteness—a priest silenced after a divine encounter—whispering about Elizabeth’s sudden pregnancy defying her barren years, a sign God was stirring again after centuries of silence. “What will this child be?” they’d ask, echoing Luke 1:66, imagining John’s role as a prophet or more. Meanwhile, Mary’s story—a young virgin bearing a child by the Holy Spirit—would’ve sparked gasps and raised eyebrows. Was this the Messiah foretold in Isaiah 7:14? Skeptics might’ve scoffed, citing scandal, while believers pondered Gabriel’s words about a king to save Israel (Luke 1:32-33). The air would’ve crackled with hope, fear, and questions—God’s hand was moving, but how, and why now? These twin miracles, side by side, would’ve fueled fervent talk of divine promises unfolding, with every household dissecting signs, prophecies, and what these babies meant for Judea’s future.
Pastor Joey Sampaga: It is interesting to note that Elizabeth named her newborn son, John, with Zechariah confirming the same shortly after, even though there was no family relationship to the name.
PROMPT: What might be the reasons for the naming of John as Elizabeth’s son?
Grok:
Pastor Joey’s observation about Elizabeth naming her newborn son John, with Zechariah’s confirmation, despite no family tie to the name, draws us into a pivotal moment in Luke 1:57-64 (ESV). The reasons for choosing “John” are rooted in divine instruction and spiritual significance, not tradition. First, the angel Gabriel explicitly commanded Zechariah, “You shall call his name John” (Luke 1:13), signaling God’s sovereign plan for the child as the forerunner to the Messiah, not bound by human lineage. “John,” meaning “God is gracious” in Hebrew (Yohanan), reflected the miracle of his birth to barren Elizabeth and aged Zechariah, a testament to divine favor. Second, bypassing family names—unusual in a culture where naming honored ancestors—underscored John’s unique calling. Luke 1:15-17 notes he’d be filled with the Holy Spirit, turning hearts to God “in the spirit and power of Elijah.” Elizabeth’s firm declaration and Zechariah’s written confirmation, “His name is John” (v. 63), defied relatives’ objections (v. 61), affirming obedience to God over custom. This act also marked Zechariah’s restored faith—his muteness lifted as he embraced the divine mandate (v. 64). The name John thus served as a bold marker of God’s new work, distinct from heritage, heralding a prophet to prepare the way for Christ.
Pastor Joey Sampaga: We are reminded of the “Horn of Salvation” which comes in the House of David by Zechariah’s comments in Luke 1:69.
PROMPT: What is the prophetical significance of Zechariah’s statement?
Grok:
This reference to Zechariah’s declaration in Luke 1:69 (ESV)—“[God] has raised up a horn of salvation for us in the house of his servant David”—points to a profound prophetic moment in his Benedictus hymn, rich with messianic significance. The “horn of salvation” is a potent Old Testament image, symbolizing strength, victory, and divine deliverance, as seen in Psalm 18:2 or 1 Samuel 2:10, where horns denote God’s power or anointed kings. Zechariah, newly freed from muteness after John’s birth (Luke 1:64), prophetically heralds the imminent arrival of the Messiah—Jesus—born from David’s line, fulfilling God’s covenant (2 Samuel 7:12-16). This statement looks forward to Jesus as the ultimate deliverer, not just from political foes like Rome, as some Jews hoped, but from sin and spiritual death, aligning with Gabriel’s promise of a savior (Luke 1:31-33). Its prophetic weight ties to Isaiah 11:1-10 and Jeremiah 23:5, foretelling a righteous Davidic king who’d bring justice and redemption. Zechariah’s words bridge John’s role—preparing the way (Luke 1:76)—to Jesus’ mission, proclaiming God’s faithfulness in raising a mighty savior to rescue Israel and all humanity, a promise soon embodied in the Triumphal Entry and Christ’s redemptive work.
PROMPT: How does this prophecy indicate an eternal reign of Jesus?
Grok:
Zechariah’s prophecy in Luke 1:69 (ESV)—“[God] has raised up a horn of salvation for us in the house of his servant David”—carries profound implications for the eternal reign of Jesus, as it anchors the Messiah’s role in God’s unbreakable covenant with David. The “horn of salvation” signifies not just a temporary deliverer but a mighty, victorious king whose authority endures forever, fulfilling Old Testament promises. This prophecy echoes 2 Samuel 7:12-16, where God vows to David that his throne will be established “forever” through a descendant. Gabriel’s earlier announcement to Mary (Luke 1:32-33) amplifies this, stating Jesus “will reign over the house of Jacob forever, and of his kingdom there will be no end.” Zechariah, inspired by the Holy Spirit post-muteness (Luke 1:67), sees beyond a political savior to Jesus as the eternal king who conquers sin and death, as later evidenced in His resurrection and ascension (Acts 2:30-36). Prophetic links like Psalm 89:3-4 and Daniel 7:14—foretelling an everlasting dominion—further tie Zechariah’s words to Jesus’ unending rule, not confined to earthly thrones but extending to a cosmic, spiritual kingdom (Revelation 11:15). Thus, the prophecy heralds Jesus’ eternal reign, inaugurated at His first coming, celebrated in the Triumphal Entry, and consummated at His return, ensuring God’s salvation endures without end.
Pastor Joey Sampaga: Zechariah also indicates his knowledge of the Old Testament scriptures by mentioning the Abrahamic Covenant, whereby all nations would be blessed. This promise to Abraham is now being fulfilled.
PROMPT: What is the significance of the Abrahamic Covenant?
Grok:
Zechariah references the Abrahamic Covenant in Luke 1:72-73 (ESV)—“to show the mercy promised to our fathers and to remember his holy covenant, the oath that he swore to our father Abraham”—highlights a cornerstone of biblical theology with profound significance. The Abrahamic Covenant, first outlined in Genesis 12:1-3, 15:5, and 17:1-8, is God’s irrevocable promise to Abraham to make him a great nation, bless him with countless descendants, give his offspring the land of Canaan, and—crucially—bless all nations through him. Zechariah, in his Spirit-filled *Benedictus* (Luke 1:67), ties this covenant to the arrival of Jesus, the “horn of salvation” (v. 69), seeing it fulfilled in the Messiah’s coming.
The covenant’s significance lies in its universal scope and enduring promise:
1. Global Blessing: The pledge that “all the families of the earth shall be blessed” (Genesis 12:3) points to Jesus, Abraham’s seed, who brings salvation to all nations, not just Israel (Galatians 3:16). This universal redemption, prefigured in the Triumphal Entry’s welcome of a humble king (Matthew 21:5), dismantles ethnic barriers, offering grace to Jew and Gentile alike (Acts 3:25-26).
2. Divine Faithfulness: It showcases God’s unchanging commitment. Zechariah praises God for “remembering” the covenant (Luke 1:72), affirming that even after centuries, the births of John and Jesus fulfill the oath—a testament to divine reliability (Genesis 22:16-18).
3. Spiritual Legacy: Beyond land or lineage, the covenant’s ultimate fruit is spiritual—through Christ’s redemptive work, believers become Abraham’s heirs by faith (Galatians 3:29), inheriting eternal life.Zechariah’s nod links John’s preparatory role and Jesus’ messianic mission to this ancient promise, proclaiming that God’s plan to bless humanity through Abraham culminates in the Savior, whose eternal reign (Luke 1:33) extends the covenant’s reach forever.
Pastor Joey Sampaga: And here we have Zechariah speaking to his son, John, “And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins (Luke 1:77-78). Notice this revelation was while John is still a baby, long before his ministry would begin, as prophesied in Malachi 3:1 – “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts.” John was known as the preacher of “Repentance.”
PROMPT: How do we know that John’s ministry was one of preaching of Repentance?
Grok:
This focus on Zechariah’s prophecy in Luke 1:76-78 (ESV)—where he declares his infant son John “the prophet of the Most High” who will “go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins”—sets the stage for John’s role as the preacher of repentance, a mission foretold in Malachi 3:1. We know John’s ministry centered on repentance through clear biblical evidence and historical context, which align with Zechariah’s Spirit-led words and Old Testament prophecy.
First, the Gospel accounts explicitly describe John’s preaching as a call to repentance. Matthew 3:1-2 (ESV) states, “In those days John the Baptist came preaching in the wilderness of Judea, ‘Repent, for the kingdom of heaven is at hand.’” Mark 1:4 echoes this: “John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.” Luke 3:3 reinforces it, noting he preached “a baptism of repentance for the forgiveness of sins.” These verses fulfill Zechariah’s prophecy, showing John’s mission was to urge people to turn from sin, preparing their hearts for the Messiah’s arrival—a direct link to “forgiveness of sins” (Luke 1:77).
Second, John’s actions cemented this focus. He baptized in the Jordan River, a symbolic cleansing tied to repentance, drawing crowds who confessed sins (Matthew 3:6). His fiery sermons didn’t mince words—calling out Pharisees and Sadducees as a “brood of vipers” and demanding “fruits in keeping with repentance” (Luke 3:7-8). Specifics like urging tax collectors to stop cheating and soldiers to avoid extortion (Luke 3:12-14) show repentance wasn’t abstract but practical—a lifestyle shift to align with God’s kingdom.
Third, Old Testament prophecy, as Sampaga notes, frames John as Malachi’s “messenger” (Malachi 3:1), echoed in Isaiah 40:3: “A voice cries: ‘In the wilderness prepare the way of the Lord.’” This preparation meant clearing moral obstacles through repentance, a role John embraced by confronting sin head-on. Malachi 4:5-6 further likens him to Elijah, whose ministry turned hearts back to God—John’s camel-hair garb and wilderness setting (Matthew 3:4) nod to this, tying his repentance preaching to prophetic tradition.
Finally, Jesus and others affirmed John’s mission. Jesus upheld John’s baptism as righteous (Matthew 21:32), and Acts 19:4 notes Paul explaining John’s baptism as one of repentance to point to the coming Christ. Even non-biblical sources, like Josephus’ *Antiquities* (c. 93 CE), describe John as urging Jews to live justly and purify themselves, aligning with the biblical call to repent.
We know John’s ministry preached repentance because the Gospels paint it as his core message, his baptisms embodied it, prophecies predicted it, and history confirmed it. Zechariah’s words, spoken over baby John, weren’t just hope—they were a divine script, played out years later when John’s voice thundered “Repent!” across Judea, paving the way for Jesus’ salvation.
Pastor Joey Sampaga: Zechariah then brings the prophesy in sharp focus in Luke 1:77-79: “to give knowledge of salvation to his people in the forgiveness of their sins, because of the tender mercy of our God, whereby the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” This should be the message of our church community today … to share the light of the gospel to a lost world. There is also an echo of Malachi 4:2 “But for you who fear my name, the sun of righteousness shall rise with healing in its wings…” This is what the Messiah brings. Fast forward 30 years, and John is still urging repentance from sin and Jesus appears during the Triumphal Entry, as prophesied in Zechariah 9:9 “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.”
PROMPT: What significance is given to Jesus riding a donkey into Jerusalem instead of a horse?
Grok:
Pastor Joey invites us to consider the profound significance of Jesus choosing to ride a donkey into Jerusalem rather than a horse. This deliberate act, detailed in Matthew 21:1-7 (ESV), carries deep theological and prophetic weight, signaling Jesus’ identity, mission, and kingdom in stark contrast to worldly expectations.
1. Fulfillment of Prophecy: Jesus’ entry on a donkey fulfills Zechariah 9:9, quoted in Matthew 21:5: “Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden.” This prophecy, written centuries earlier, casts the Messiah as a humble king, not a conquering warrior. By choosing a donkey—a beast of burden, not battle—Jesus declares Himself the foretold savior, aligning with God’s promise rather than human pomp.
2. Symbol of Humility: Unlike a horse, a symbol of war and pride ridden by kings and generals (e.g., Revelation 19:11 depicts Jesus’ return on a white horse), a donkey signifies lowliness and service. Jesus’ choice reflects His servant-hearted nature, as Philippians 2:7-8 describes Him emptying Himself to become a servant, even unto death. The donkey underscores that His kingdom prioritizes humility over hubris, challenging Jerusalem’s hopes for a militant liberator to oust Rome.
3. Peaceful Mission: Horses were for warfare; donkeys for peace. Jesus’ entry on a colt—never ridden, per Mark 11:2—signals a nonviolent kingship. He comes not to crush enemies but to offer salvation, as Zechariah 9:10 prophesies the king “proclaiming peace to the nations.” The palm branches and cloaks (Matthew 21:8) echo a royal welcome, but the donkey subverts it—His victory is spiritual, won through sacrifice, not swords.
4. Contrast to Earthly Power: Jerusalem, under Roman rule, knew pompous processions—Pilate likely entered on horseback during Passover with soldiers in tow (*The Jesus Seminar*, 1998). Jesus’ donkey ride mocks such displays, presenting a kingdom “not of this world” (John 18:36). It’s a bold statement: true power lies in submission to God’s will, not domination, prefiguring His path to the cross.
The significance of the donkey, then, is Jesus proclaiming Himself the humble, peaceful Messiah of prophecy, whose reign brings salvation through sacrifice, not conquest. It’s a visual sermon—He’s king, but not as the world expects, riding to die so all nations, per the Abrahamic Covenant (Luke 1:73), might be blessed.
Pastor Joey Sampaga: Now we come to the response of the crowd who was greeting Jesus as if He were a “Rock Star:” Matthew 21:8-11 “Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. And the crowds that went before him and that followed him were shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” And when he entered Jerusalem, the whole city was stirred up, saying, “Who is this?” And the crowds said, “This is the prophet Jesus, from Nazareth of Galilee.” But days later, this same crowd would be found shouting “Crucify Him,” and the word Hosanna (meaning “save us,” a prayer, it is a plea for help), a forgotten memory. Jesus didn’t meet their expectation of a political redeemer.
Prophecy points to a coming redeemer. What can we take from this?
• God keeps His promises.
• Prophesies have been fulfilled.
• Jesus is coming again.
PROMPT: Write some concluding Thoughts for “The Dawn of Redemption.”
Grok:
As we close, let’s hold fast to two unshakable truths from God’s Word. First, God keeps His promises. In Luke 1, Zechariah sang of a redemption God swore to Abraham and David, a sunrise to pierce the darkness. When Jesus rode into Jerusalem in Matthew 21, humble yet triumphant, God proved faithful. Every promise of mercy, salvation, and peace finds its “yes” in Christ. So, when life feels uncertain, trust that the God who kept his word then is keeping it now—in your struggles, your hopes, your very life.
Second, Jesus is coming again. The crowds shouted “Hosanna,” not fully grasping the King they welcomed. Yet Jesus’ entry was but a foretaste of his return, when every knee will bow, and every tear will be wiped away. The dawn of redemption has broken, but the full day is coming. Until then, live in his light—serve without fear, love boldly, and point others to the Savior.
So, let’s leave here with hearts lifted. God is faithful, and Jesus is coming. Walk in that hope, for the dawn of redemption is yours today and forever. Amen.