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Everyone’s life has a center. Our center is the hub around which all decisions revolve. For some, survival is the hub from morning until night. For others, the acquisition of wealth or material goods drives daily choices. In many Western cultures, the center of life is pleasure-seeking, gained through entertainment and sexual deviations of every sort. But a God-centered life is one that revolves around the character of God. Decisions are made from within that center, based upon that which pleases or displeases God.
A God-centered person has found that the pursuit of God is life’s highest calling (see Jeremiah 29:13). Earthly enticements lose much of their attraction for someone who has been in the presence of the Lord God Almighty (Isaiah 6:1–5; Hosea 12:5). Attitudes, desires, and relationships are altered by that encounter, and the Word of God becomes a lifeline. A God-centered life is marked by the fruit of the Holy Spirit (Galatians 5:22). These are not personality traits that we can “work on”; they are called “fruit of the Spirit” because, as a fruit tree naturally produces fruit, a life that is fully surrendered to God naturally produces godly qualities.
God-centered people are not self-centered. God-centered people pay less attention to the applause of this world, because their motivation is the anticipation of hearing the words “Well done!” when this life is over (see Matthew 25:21, 23). Their focus is on becoming more like Jesus rather than acquiring fame and fortune for themselves. The God-centered (or Christ-centered) person shares the insightful goal of John the Baptist: “He must become greater; I must become less” (John 3:30).
A fine but distinct line exists between being God-centered and being religion-centered. Many religion-centered people think that their lives revolve around God, when, in truth, they are enslaved to a religious system. Many false religions, and even some Christian denominations, focus so much on strict performance standards that the relationship with God Himself is pushed into the background. Neither being church-centered nor being activity-centered can substitute for being God-centered. Another distinction must be made concerning the identity of one’s God. Many religions have created their own gods, and people may center their lives on those gods, but such false religious systems lead to very different ends from biblical Christianity. For the purposes of this article, God-centered refers to the one true God revealed in the Bible and manifested in the person of Jesus Christ (John 10:30; 14:9).
In order to differentiate between a God-centered and a religion-centered life, it helps to know the difference between the two. If you believe yourself to be born again according to Scripture, then consider these questions:
Do I live with the vague, uneasy feeling that God is continually displeased with me?
Do I often find myself exhausted and defeated in trying to live a Christian life?
Do I secretly judge others who are not as actively engaged as I am in church or charity work?
Do I believe there to be a clear distinction between the sacred and the secular as it pertains to daily life?
Do I consider religious-looking activities a means by which I can gain God’s favor?
If my religious activity slackens, what is my motivation to resume it—guilt? fear? or a desire for more of God?
If guilt or fear is the motivator for any Christian-based activity, you may have a religion-centered life. A truly God-centered life feels off balance when prayer or personal Bible study is lacking. For a God-centered person, the motivation to return to those practices stems from desire, not guilt, similar to how a man who has fasted all day by evening hungers for food. A religion-centered life draws clear lines between the sacred and the secular, considering only religiously tainted activities as having any spiritual worth. God draws no such lines and encourages us to glorify Him in the mundane chores of daily living (1 Corinthians 10:31; Colossians 3:23).
We move from earthly centered to God-centered by having a real encounter with the Holy Spirit, who transforms and renews our minds (Romans 12:2). When we realize that nothing else matters and we are willing to let go of whatever is necessary to have more of Him, we are on the way to living in joyful abandon to the things of God.
Tea Time Manna
Give thanks to the Lord, call on his name; make known among the nations what he has done and proclaim that his name is exalted.
—Isaiah 12:4
It is wrong to think God’s love for the nations began only with Jesus and his Great Commission (Matthew 28:18-20). God sent the reluctant Jonah to save Israel’s great enemy, Nineveh, by calling them to repentance. Remember the precious story of Ruth, a foreigner, a Moabite woman, grafted into the lineage of King David and ultimately Jesus the Messiah (Ruth 1:4, 16; Matthew 1:5-6). God loves all people and wants them to come to share in his grace and find eternal life (John 3:16-17; 2 Peter 3:9). As Christians, we are his salt and light. We are here to touch all the people of the world — people of all people, languages, and nations — and beckon them to come back to the one Father who truly loves them.
Prayer
Holy God, please stir our hearts to share your passion and love for our lost world. May our lives, money, ministry, concern, and love be used to do more of your work throughout the world. Please, O Lord, especially bless the efforts of all those who share the Gospel of Jesus with grace in cultures different from their own. In Jesus’ name, we pray. Amen and Amen
Bible Teaching of the Day
LUNCH MANNA =
Negativity is nothing new. Since Adam and Eve were first banished from the garden, life has been hard and we have been complaining about it (Genesis 3:23). It is the nature of sinful humans to live for ourselves and to complain when our desires are not being met (Galatians 5:19–20). We tend to argue for our “rights,” demand our way, and oppose anyone who disagrees with us. That combination results in a general spirit of negativity toward the world and life in general. It is understandable if those who do not know Christ are negative. They have no hope of anything beyond this world and its confusion. But negativity in a Christian’s attitude means he is refusing to see life from God’s perspective. When we join in with hostility, pride, and complaining, we are reacting the same way unbelievers do.
Unfortunately, God’s people are often just as guilty of negativity and grumbling as those who do not know God. We often forget Jesus’s words, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). Negativity was one of the Israelites’ gravest sins after God brought them out of Egypt, parted the Red Sea, and destroyed their enemies with a single, crashing wave (Exodus 14:16–18). Yet, as soon as the Israelites weren’t getting what they wanted, they began to grumble against God (Numbers 14:27). Rather than rejoice over all God had done for them and trust that He would continue to provide, they murmured and complained. The Lord hears when we do that, and it greatly displeases Him (1 Corinthians 10:10–11; John 6:43).
There is a difference between being grieved over sin and being negative. Someone who agrees with God over the gravity of sin also agrees with God that we should do something about it. When God saw the evil desperation of humanity, He did something about it (John 3:16). Jesus came to show us what God is like and to get involved in our messy world (John 14:9). He was not afraid to “roll up His sleeves and get His hands dirty” (2 Corinthians 5:21). As His Body (1 Corinthians 12:27), we remain to carry on the work He modeled for us.
Christians can counter the doom-and-gloom mentality with a gentle, loving, faith-filled approach to life (Ephesians 4:32; 1 John 5:14). We can refuse to be caught up in the hopelessness and me-first mentality that is too normal in the world (Philippians 2:14–15). We can offer light in the darkness (Matthew 5:14), truth in the midst of Satan’s deception (John 17:17), and hope in the face of despair (Psalm 43:5). First Peter 4:12–16 gives us some clear guidelines about facing trouble. Peter says, “Do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.”
Christians are to model a better approach to life. In the Beatitudes (Luke 6:20–23), Jesus gave us a glimpse into that better life. First Timothy 4:12 tells us to “set an example for the believers in speech, in conduct, in love, in faith and in purity.” It is important to always keep in mind that, for the unbeliever, this world is as close to heaven as they will ever be. For the Christian, this world is as close to hell as we will ever be. When we live with that as our focus, we have the tools to combat the world’s negativity and model the abundant life Jesus came to give us (John 10:10).
Today’s Devotional
DINNER MANNA =
In the Sermon on the Mount, Jesus opens with a series of statements known as the Beatitudes. The third Beatitude is “Blessed are the meek, for they will inherit the earth” (Matthew 5:5). Jesus’ words echo Psalm 37:11, which says, “The meek will inherit the land and enjoy peace and prosperity.” What does it mean that the meek are “blessed”?
First, we must understand what it means to be blessed. The Greek word translated “blessed” in this verse can also be translated “happy.” The idea is that a person will have joy if he or she is meek. The blessedness is from God’s perspective, not our own. It is a spiritual prosperity, not necessarily an earthly happiness.
Also, we must understand what “meek” means. The Greek word translated “meek” is praeis and refers to mildness, gentleness of spirit, or humility. Other forms of this Greek word are used elsewhere in the New Testament, including James 1:21 and James 3:13. Meekness is humility toward God and toward others. It is having the right or the power to do something but refraining for the benefit of someone else. Paul urged meekness when he told us “to live a life worthy of the calling [we] have received. Be completely humble and gentle; be patient, bearing with one another in love” (Ephesians 4:1–2).
Meekness models the humility of Jesus Christ. As Philippians 2:6–8 says, “[Jesus], being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” Being “in the very nature God,” Jesus had the right to do whatever He wanted, but, for our sake, He submitted to “death on a cross.” That is the ultimate in meekness.
Meekness was also demonstrated by godly leaders in the Old Testament. Numbers 12:3 says that Moses “was very meek, more than all people who were on the face of the earth” (ESV).
Believers are called to share the gospel message in gentleness and meekness. First Peter 3:15 instructs, “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” The KJV translates the word for “gentleness” here as “meekness.”
Someone who knows Christ as personal Savior will be growing in meekness. It may seem counterintuitive, but Jesus’ promise stands—a meek person will be happy or blessed. Living in humility and being willing to forego one’s rights for the benefit of someone else models the attitude of Jesus Christ. Meekness also helps us to more effectively share the gospel message with others. Striving for power and prestige is not the path to blessedness. Meekness is.
NEWS MANNA –
Forget Qualifications – Can You Prove You’re Gay?
There was a time when governments insisted that contracts should be awarded based on competence, price, reliability, and the ability to deliver results. California increasingly appears to believe something else matters more: who you are.
The latest example comes from California’s supplier diversity program, where businesses certified as LGBTQ+-owned can receive preferential consideration for contracts with some of the state’s largest utility companies. The result is a system that has left many Americans asking an uncomfortable question: Is this really about equal opportunity anymore, or has it become government-sponsored discrimination dressed up as inclusion?
The California Public Utilities Commission oversees a supplier diversity initiative that encourages major utilities–including Pacific Gas & Electric, Southern California Edison, and San Diego Gas & Electric–to spend portions of their procurement budgets with businesses owned by designated minority groups. In recent years, those preferences have expanded to include businesses certified as LGBTQ+-owned.
The controversy is not simply that sexual orientation has become a contracting category. It is how applicants are expected to prove they qualify.
Certification through the National LGBTQ+ & Allied Chamber of Commerce requires documentation intended to establish that an owner genuinely identifies as LGBTQ+. Depending on the circumstances, applicants may submit letters from LGBTQ+ organizations, statements from personal acquaintances, media interviews, social media posts, podcasts, videos, or other evidence supporting their claimed identity. If documentation fails to clearly establish LGBTQ+ identification, certification may be denied.
Think about that for a moment.
A business owner seeking to win a government-favored contract may find themselves gathering letters from friends, collecting social media posts, or documenting deeply personal aspects of their private life–not to demonstrate business excellence, but to establish eligibility based on sexual orientation.
Whether one supports LGBTQ+ rights or not, this raises a larger principle that should concern everyone.
Should governments ever ask citizens to prove intimate aspects of their identity in order to gain a competitive advantage?
The irony is difficult to ignore. For years Americans have been told that sexual orientation is an intensely private matter and that no one should question or scrutinize another person’s identity. Yet under this certification process, identity becomes something that must be documented, examined, and verified by third parties before economic benefits can follow.
That is a remarkable contradiction.
Even more troubling is what it says about merit itself.
When utilities are maintaining electrical grids, responding to emergencies, upgrading aging infrastructure, or preventing catastrophic outages, most Californians probably assume contracts are awarded to the companies best equipped for the job. Reliability, experience, technical expertise, financial stability, and proven performance would seem to be the obvious priorities.
Instead, California has layered identity preferences into the procurement process.
Supporters argue these programs simply help historically underrepresented businesses compete against larger corporations. They contend supplier diversity broadens economic opportunity without sacrificing quality.
But critics see something fundamentally different.
They argue that every preference based on race, ethnicity, gender, or sexual orientation necessarily disadvantages someone else. Every contract awarded partly because of identity is a contract that another equally–or perhaps better–qualified business may lose despite offering superior value.
Equality before the law has quietly become equity through government preference.
This is the broader direction that concerns many Americans.
Rather than moving toward a society where immutable characteristics matter less, public policy increasingly asks officials to categorize citizens into ever more identity groups. Government forms become longer. Certifications become more complicated. Businesses spend time proving who owns them instead of demonstrating what they can accomplish.
The emphasis shifts from excellence to classification.
It also raises practical questions.
What happens if someone falsely claims LGBTQ+ status? California’s program includes penalties for fraudulent certification, including potential criminal consequences. That means the government is now in the business of investigating whether someone has truthfully represented their sexual orientation.
Just a decade ago, that would have sounded almost unimaginable.
There is another irony worth noting. California has often opposed voter identification requirements on the grounds that proving identity creates unnecessary barriers to democratic participation. Yet when government-preferred contracts are involved, applicants may be expected to provide extensive documentation establishing highly personal aspects of their identity.
The contrast is difficult to miss.
Ultimately, this debate extends far beyond California.
Across America, more public institutions are embracing policies that sort citizens according to demographic categories rather than evaluating them solely on performance and qualifications. The language may be diversity, equity, and inclusion, but the practical effect is that governments increasingly determine opportunity through identity.
That represents a profound cultural shift.
The ideal many Americans once embraced was simple: judge people by the quality of their work, the strength of their character, and the excellence of what they produce.
California’s contracting system points in another direction.
Instead of asking, “Can you do the job?” it increasingly asks, “Who are you?”
That may satisfy the politics of identity, but it moves the country further away from the principle that built both thriving businesses and a healthy republic–that opportunity should be earned through merit, not awarded through government-certified identity.
Why Western Jews Are Coming Home To Israel
For generations, the West was supposed to be the safe place.
Europe and North America were where Jewish families rebuilt after the Holocaust, where they found opportunity, legal protection, religious freedom, and a sense that the horrors of the past would never again be tolerated. Britain, Canada, France, Australia, and the United States were not perfect, but they were viewed as havens compared to the persecution Jews had known across much of history.
That assumption is now collapsing.
A striking new report from Israel’s Aliyah and Integration Ministry shows that aliyah from Western nations is surging. In 2025, 22,522 new immigrants arrived in Israel. But the most important part of the story is where they came from: immigration from the United States, France, the United Kingdom, and Canada rose by 25 percent, accounting for 38 percent of all new arrivals, compared with 21 percent the year before.
That is not just a demographic statistic. It is a spiritual and civilizational warning.
Why would Jews leave London, Toronto, Paris, New York, or Montreal for a country surrounded by enemies, targeted by Iranian missiles, threatened by Hezbollah rockets, and still recovering from the Hamas massacre of October 7? The answer is painful but obvious: many Jews no longer believe the West will protect them.
In Britain, the Community Security Trust recorded 3,700 antisemitic incidents in 2025 — the second-highest annual total it has ever documented. That followed 4,298 incidents in 2023 and 3,556 in 2024, showing that the explosion of anti-Jewish hatred after October 7 did not simply disappear.
Canada tells a similar story. B’nai Brith Canada reported 6,800 antisemitic incidents in 2025, warning that antisemitism has become “normalized” and should be treated as a national crisis. Canada’s own government has acknowledged that hate crimes against Jewish people rose 71 percent between 2022 and 2023.
In the United States, the Anti-Defamation League said 2025 was the third-highest year for antisemitic incidents since it began tracking them in 1979.
The pattern is unmistakable. The synagogue needs more security. The Jewish school needs more guards. The student wearing a Star of David wonders whether it is worth the risk. The Israeli flag is treated as provocation. Anti-Zionism becomes the socially acceptable mask for something much older and uglier.
And so the great irony emerges: Israel, though under constant threat, increasingly feels safer than the West.
That does not mean Israel is physically safer in every immediate sense. Israelis live with sirens, shelters, terror alerts, and war. But safety is not only the absence of danger. Safety is also the knowledge that your nation will fight for you, that your police and military are not embarrassed by your existence, that your children do not have to apologize for being Jewish, and that Jewish history is not treated as a political inconvenience.
For many Jews, aliyah is not only escape. It is return.
This is what secular analysts often miss. Jews are not merely moving from one country to another. They are returning to the land at the center of their history, prayers, identity, and covenant. Every Passover ended with the longing, “Next year in Jerusalem.” Every exile carried within it the hope of restoration.
For Bible-believing Christians, this moment is impossible to ignore. The regathering of the Jewish people to the land of Israel is one of the great prophetic themes of Scripture. Ezekiel saw a people brought back from the nations. Jeremiah spoke of Israel being gathered from the north country and from all the lands where they had been scattered. The modern return of the Jewish people does not remove the dangers ahead, but it reminds us that history is not random.
The nations may rage. Antisemitism may rise. Iran may threaten. Hamas and Hezbollah may attack. Western elites may lecture Israel while failing to protect their own Jewish citizens.
But still, the Jewish people are coming home.
That is the story behind the numbers. It is not merely immigration. It is a warning to the West, a testimony to Jewish resilience, and a reminder that the God of Israel has not forgotten His promises.
TruLight TV – Gaither Gospel Series – Live from Toronto
The Gaither Homecoming Tour celebrates its 10th anniversary in a big way by capturing all the sounds and excitement of a concert-in-the-round on video in Live From Toronto.This one-of-a-kind event showcases performances by the Gaither Vocal Band, Ernie Haase & Signature Sound, Russ Taff, Jessy Dixon and many more!
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There is a saying: “Good is its own reward.” But we may also wonder whether God rewards us in other ways if we obey His Word. Does being good earn us additional blessings and benefits aside from the pleasant feeling? This question can have two answers, so we’ll look at both of them.
First of all, God’s pleasure at obedience is documented over and over in Scripture, especially in the Old Testament (Psalm 91:14–15; Isaiah 58:13–14). God’s covenant with Israel at Sinai was very much conditional, as it was based on their obedience, and His promises to bless them depended on whether or not they kept His commands (Leviticus 3). The Old Testament records the consequences Israel experienced when they kept or broke the covenant (Deuteronomy 8:19–20; Daniel 9:11–12). When Israel obeyed, God prospered them (Exodus 15:26). When they defied Him, He brought judgment (2 Kings 24:2–3). During that time in human history, God offered tangible rewards for obedience to His commands.
By the time Jesus came to earth, the leaders of Israel had added to God’s law and turned it into a religious system without the relationship. They believed themselves righteous because they followed the system of rules they had set up. They assured themselves that they were God’s favorites because they were descendants of Abraham and because they were so religious.
However, Jesus rebuked the religious leaders of the day, saying, “You hypocrites! Well did Isaiah prophesy of you, when he said: ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men’” (Matthew 15:7–9). The Pharisees were obedient to the letter of the law in some respects, but they nullified other parts of the law by their own traditions. They were rebuked because whatever show of obedience they had was motivated by self-righteousness, not love for God. Those who were promised rewards for obedience were rebuked many times because their obedience was not from the heart and was incomplete (Isaiah 29:13; Malachi 2:13–17; 3:8–15; Matthew 23:15–28).
So, what about now? Does God reward us for being obedient to His Word? We can better answer this question by recognizing that God’s Word is the instruction manual for our lives. When we apply its principles, our consciences are clean and our lives function as they were designed to function. Consider it this way: a man purchases an unassembled swing set for his children. He is not the engineering type and has no experience in working with tools. But if he reads the manual and consults with people who have assembled such things before, he will be able to set up the swing set the way it was designed, and he and his children will be greatly rewarded for his trouble. If he ignores the owner’s manual, however, he’s courting frustration and possibly disaster. There are built-in rewards for simply following instructions.
Psalm 1:1–4 explains it this way: “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff that the wind drives away.” When we follow the way of wisdom, we reap better experiences, and those better experiences produce rewards such as material provision, relational benefits, and mental and emotional health. Those are God’s rewards for people who follow His instruction.
God’s reward to those who obey His Word can seem like natural consequences. For example, a child obeys God’s Word and honors his parents. He finds that he is blessed with closer familial relationships, less conflict, and more trust. Are these the direct blessings of God for obedience or the natural consequences of treating parents well—or both? Another example: a teenager obeys God’s Word and avoids sexual immorality. She finds that she is blessed with less complicated romantic relationships, fewer heartaches, and an absence of STDs. Is she experiencing the direct blessing from God for obedience or the logical outcome of choosing the path of abstinence—or both?
God does not always define reward the same way we do. When we think of God rewarding us for behaving well, we usually think of tangible, material goodies. But God has eternity in mind. The Bible and ensuing history are filled with examples of people who obeyed the Lord at great cost to themselves. Scripture’s godly men and women often did not appear to reap any earthly rewards for their obedience, yet many are listed in the Hall of Faith as people whose rewards are in heaven. Hebrews 11:39–40 summarizes: “All these were approved through their faith, but they did not receive what was promised, since God had provided something better for us, so that they would not be made perfect without us.”
Obedience to the Word includes obedience to the gospel, and that carries great reward. When we accept God’s offer of salvation through faith in Jesus Christ, we are pronounced righteous in His sight (2 Corinthians 5:21; Galatians 3:13). There is no longer any condemnation waiting for us because, in His grace, God considered the sacrifice of His Son as sufficient payment for the great debt we owed Him (Romans 8:1; Ephesians 2:8–9; Colossians 2:14). As part of that salvation, we are promised an eternity in glory with Him.
None of salvation’s benefits are a reward for our performance. Forgiveness and heaven are gifts granted to us because of God’s great love. The most unworthy criminal who cries out in repentance on his deathbed will receive the same pardon and eternity in heaven as the missionary martyred on the mission field (Luke 23:39–43; Matthew 20:1–16). However, Jesus does promise many different kinds of rewards in heaven for every deed done in His name on earth (Mark 9:41; James 1:12; Revelation 22:12). When we walk in fellowship with Him, keeping our sins confessed and our lives free of besetting sins, we are rewarded daily with fruit from the Holy Spirit (Galatians 5:22–23), communion with God (James 4:7–8), and power to resist the attacks of Satan (Ephesians 6:10–17). Whatever struggles we face on earth in order to obey God’s Word will be overly compensated in eternity with rewards we cannot even imagine (Romans 8:18).
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