Tag: Theology

The SPIRIT’S Veiled GLORY: When the Holy Ghost ERASES Himself to IGNITE Our Worship of the SON

By bvthomas
Scribed in the fire of revelation, November, 2025

There are verses in Scripture that strike like a sudden chord in the hush of eternity—notes that linger, unresolved, until the whole symphony of the Godhead swells in response. I was musing there, in the quiet chamber of 1 Corinthians 8:6, when it pierced me: “yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” Paul, that thorn-crowned apostle, distills the cosmos into this divine economy—the Father as the overflowing Source, the Son as the pulsing Channel—binding creation and redemption in a single, breathless stroke. No mention of the Spirit here, not a whisper. And yet, in that very omission, He reveals Himself more starkly than any proclamation could.

Turn the page in your spirit to 1 John 1:3: “that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ.” John, the beloved, doesn’t just report a truth; he draws us into its flame, insisting that our communion—yours, mine—is with the Father and His Son. Again, the Spirit is absent from the page, eliminated from the Triune equation as if He were a shadow fleeing the light. But oh, the chills that race through the soul when you see it: this is no accident of ink or oversight of prophets. It’s the Holy Ghost Himself, the eternal Breath, delighting in self-effacement. He who hovered over the waters at creation (Genesis 1:2), who overshadowed Mary in the Incarnation (Luke 1:35), now veils His own glory to ensure ours streams undivided toward the Father and the Son. It’s as if the Conductor of the ages steps off the podium, baton lowered, so the melody of Jesus might ring unchained.

This attribute—His hidden nature of joyful erasure—doesn’t shout from the rooftops of theology. It isn’t cataloged in systematic tomes or pulpit outlines. No, it whispered into my spirit unbidden, a private tremor from the Dove who rests on the Branch without claiming the nest. And in that revelation, my prayer erupted: Lord, let me know Him too—the Spirit—in His distinctness, as I’ve come to know the Father’s sovereign heart and the Son’s pierced hands. To glimpse the Three not as a flat diagram, but as Persons pulsing with other-centered love. For if the Spirit is the bond of that love, why does He so studiously absent Himself from our creeds and confessions? Because His delight is in our worship of Them—the Father who begets, the Son who redeems—and in that veiling, He unveils the wild generosity of God.

Layer this mystery upon perichoresis, that ancient word for the divine dance, the eternal circumincessio where Father, Son, and Spirit indwell one another in seamless, swirling unity. It’s no stately procession but a living waltz: the Father eternally begetting the Son in boundless affection, the Son spiraling back in flawless obedience, and the Spirit—the unclaimed bond—circling through Both, His every motion yielding the floor. Augustine glimpsed it, calling it the mutual indwelling where no one leads because all are leading, all following, all embracing. Yet even here, the Spirit’s steps curve humbly, not to spotlight His rhythm but to harmonize the Father’s voice with the Son’s song. Imagine it: the Three who are One, and the Spirit’s self-effacement isn’t diminishment but the very pulse that keeps the circle unbroken. He doesn’t hoard the stage; He ignites it for the Son, turning our gaze from the Wind to the Word made flesh.

But here’s where the conventional Christian air thickens with inversion, where pulpits and presses peddle a gospel upside-down. How often do we hear the Holy Spirit’s name thundered from stages—techniques to summon Him, encounters to chase Him, prophecies to claim Him—while the Name He craves echoes faintly, if at all? Modern books and “anointed” voices fixate on the Dove as the destination, dissecting His gifts as if they were treasures to hoard, preaching the Spirit solo as the source of power and presence. Yet Scripture flips the script with surgical precision: He delights not in being known on the platforms, but in Christ being proclaimed. He is glorified when Jesus is preached, when that Name alone—evoked in faith, lifted in surrender—stirs the heavens to move.

Recall John 16:13-15, where Jesus unmasks the Spirit’s heart: “When the Spirit of truth comes, he will guide you into all the truth… He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine, and the Spirit will declare it.” See the choreography? The Spirit takes from the Son (and thus the Father) and broadcasts it to us—not a self-portrait, but a living icon of Jesus. Pentecost itself doesn’t blaze in self-adulation; it crashes down after Peter’s arrow strikes true: “Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). The Name of Jesus— that’s the spark. Demons scatter at it (Mark 16:17), revival ignites around it (Acts 4:12), and the Spirit falls like fire when it’s preached unadorned. Not the other way round. Chase the Wind, and you’ll grasp smoke; lift the Son, and the Wind will carry you home.

This truth didn’t dawn in abstraction for me—it carved itself through the flint of lived fire. I was radically saved, a soul snatched from the jaws of my own rebellion, filled to bursting with the Holy Spirit in those early, electric days. My mouth and heart sang one Name alone: Jesus. Power swelled in me like a river unbound—joy that mocked sorrow, authority that silenced storms, a fellowship so tangible it felt like walking with the Nazarene Himself. His wounds were my wonder; His resurrection, my rhythm. Then came the book, Good Morning, Holy Spirit, released like a fresh wind to a world parched for the supernatural. It fascinated, oh how it did—stories of intimate dialogues with the Third Person, encounters I’d never charted in my own wild baptism. I devoured it, hungry for more of the God who’d already flooded my tent.

But in that pursuit, the sly theft happened. I didn’t see it at first: the pivot from the Lord who’d birthed me in the Spirit to a new chase after the Spirit Himself, as if He were the prize rather than the path. My first love—for Jesus, the Pearl of great price—cooled to embers. Revelation 2:4 convicted me later: “But I have this against you, that you have abandoned the love you had at first.” Not a full apostasy, but a drift, a fascination that rerouted my river. I began “pleasing” the Spirit through disciplines gleaned from the page—morning greetings, prophetic activations, a fixation on His “personality” that sidelined the Son in whom all the fullness dwells bodily (Colossians 2:9). Power? It ebbed to a trickle. Joy? Swallowed by despondency’s slough, that Bunyan-esque bog where every step sinks deeper into self-doubt and defeat.

The fallout was a freight train: powerlessness that mocked my calling, sins that shouldn’t ensnare a saint, a near-shattering of life itself—relationships fractured, purpose frayed, the call on my life dangling by a thread. Years wandered in that wilderness, a prodigal chasing the wrong wind, until grace—the same Spirit I’d misplaced—tugged me back. He taught me, not through thunder but through the quiet ache of return: This isn’t pursuit of Me you crave, child; it’s the Son I introduced you to, the One in whom I rest. By God’s mercy, He mapped me home to that first, fierce love, restoring the song of Jesus as my unceasing pulse. I’ve told no one this fracture till now, but as we’ve unraveled it thread by thread, it fits like a missing bone: the Spirit never wanted my altars built to Him alone. He yearns for the smoke to rise to the Lamb.

And millions? They’re derailed on this very track—ensnared by the glamour of Spirit-centric seminars, books that bottle the Dove as a self-help elixir, prophets peddling His presence minus the cross. They taste sparks but miss the blaze, fragments but not the Fullness. True power, the swelling river of joy? It’s not in dissecting the Breath but abiding in the Branch where He alights (John 15:4-5). The Holy Spirit’s union with the body of Christ is inseparable— we are baptized into Him (1 Corinthians 12:13), sealed by Him (Ephesians 1:13-14)—yet He insists our fellowship is with the Father and the Son (1 John 1:3). He cries “Abba!” within us (Romans 8:15), intercedes wordlessly (Romans 8:26-27), seals every benediction (2 Corinthians 13:14). But always, always, He points: Look to Jesus.

This fights the grain of convention, I know— the tidy Trinitarian formulas that give the Spirit equal billing, the revival circuits that summon Him like a genie. It’s hard to hold such a flame within; it scorches the silence. But now? It’s time to let it flow, all of it, from the verse that started the spark to the scars that sealed the lesson. The Spirit’s veiled glory isn’t a footnote—it’s the gospel’s heartbeat, calling us back to preach one Name, to dance in perichoresis by yielding our steps to the Son. Let pulpits quake, bookshelves bow: the Holy Ghost is most glorified when Jesus is lifted high.

So rise, church—abandon the chase, reclaim the cross. Sing His Name till the winds howl in response. And in that symphony, may we glimpse the Spirit at last: not erased, but exalted in His exquisite surrender. To the Father, the Source; to the Son, the Savior; to the Spirit, the Silent Herald—glory, now and ever. Amen.

📜 NEKROS Is Never a CHRISTIAN: The Explosive GREEK Behind “The Dead IN Christ Shall RISE First.

When English Fails, Greek Roars

For generations, believers have read Paul’s words through a fog of English vocabulary — “dead,” “died,” “sleep,” “resurrection” — as if all these terms share a single meaning. But the apostle Paul was not writing in English. He wasn’t constrained to one vague word for every kind of “death.”

He used distinct Greek terms, each carrying its own theological precision:

•apothnēskō — to die physically, the earthly tent collapsing

•nekros — a corpse, a body without life

•thanatos — the state or condition of death

•koimaō — to sleep, often a gentle picture of burial

•anastasis — a raising up, a new embodiment bursting forth

English lumps them together.

Paul did not.

And nowhere is this confusion more damaging than in the famous line:

“The dead in Christ shall rise first.” — 1 Thessalonians 4:16

Once you see which word Paul actually used — and which he avoided — everything snaps into focus.

1. The Greek Bombshell: Nekros ≠ a Christian

When Paul says “the dead in Christ”, the Greek is:

οἱ νεκροὶ ἐν Χριστῷ — hoi nekroi en Christō

literally: “the corpses who belong to Christ.”

Let that sink in.

•He did not say “those who died in Christ” (that would be apothnēskō).

•He did not say “souls of believers.”

•He did not use thanatoi (those under the power of death).

He used nekroi — bodies lying in the earth.

Paul is describing bodies, not souls.

Why? Because the believer’s spirit is already with Christ (2 Cor 5:8; Phil 1:23).

The believer does not enter a spiritual death.

The believer does not remain in a limbo.

The believer is alive with Christ the moment the earthly tent falls.

So “the dead in Christ” cannot refer to believers’ souls. The phrase refers to:

the bodies of believers — the sleeping tents — awaiting clothing with glory.

A nekros is never the believer’s identity.

A nekros is only the believer’s former housing.

2. Resurrection = Re-Clothing, Not Recycling the Old Tent

Paul’s central resurrection chapter, 1 Corinthians 15, never teaches:

•that the old body rises “as-is,”

•that flesh-and-blood Adamic material is restored,

•or that believers reclaim the same earthly parts.

Instead Paul calls resurrection:

a new clothing (2 Cor 5:2–4)

a heavenly building (5:1)

a spiritual body, sōma pneumatikon (1 Cor 15:44)

immortality swallowing mortality (15:54)

The believer’s spirit is already alive.

The believer’s body sleeps (nekros).

Resurrection is God giving the believer:

a doxa-filled, incorruptible embodiment — not Adam’s old clay remixed.

This is why Paul says flesh and blood cannot inherit the kingdom (1 Cor 15:50).

3. So What Actually Rises “First”?

If the spirits of believers are already with Christ, then what “rises”?

Answer:

Their bodies are raised and instantly clothed with the heavenly, immortal form God prepared.

Paul calls this our:

•“spiritual body” (sōma pneumatikon)

•“heavenly dwelling” (oikētērion)

•“glory clothing” (endysis doxēs)

The moment the trumpet sounds:

1.The believer’s body (nekros) is summoned

2.It rises

3.It is clothed with the heavenly body

4.The believer — already with Christ — is united with their new embodiment

This is resurrection in Paul’s own categories.

4. What About Those Who Are Alive?

Paul covers them too:

“We shall not all sleep, but we shall all be changed.” — 1 Cor 15:51

Living believers don’t die.

They don’t become nekros.

They don’t wait for re-clothing.

They undergo:

allagēsometha — instantaneous transformation

harpagēsometha — being caught up, seized into glory

This is not death.

This is transfiguration.

5. But the Wicked? Their Old Bodies Must Come Back.

Revelation 20’s imagery makes perfect doctrinal sense:

•The earth gives up its dead

•The sea gives up its dead

•Hades gives up its dead

Why? Because they were not in Christ.

Their spirits were disembodied, in torment, awaiting judgment.

To stand before God, they must regain the same earthly bodies in which they committed their deeds.

This is why Jesus said judgment is based on:

“the deeds done in the body.” — 2 Cor 5:10

The wicked are resurrected, judged, and then face the second death (Rev 20:14).

A coherent, unbroken doctrine.

6. So Why Hasn’t This Been Taught Clearly?

Simple answer:

English blurred what Greek kept razor-sharp.

We read “dead,” “died,” “death,” and “sleep” as interchangeable.

Paul did not.

Once we recover his vocabulary, everything aligns:

•Believers do not die spiritually

•Believers are not thanatoi

•Believers are not nekroi except for the shell left behind

•Believers experience immediate presence with Christ

•Their bodies await the doxa-clothing

•Their resurrection is a re-embodiment, not reanimation

•The wicked must reclaim their old bodies for judgment

•God’s justice and God’s glory remain intact

This is Paul’s resurrection doctrine — whole, coherent, beautiful.

Conclusion: The Resurrection We’ve Preached Has Been Too Small

The gospel is not about God reviving collapsed tents.

It is not about stitching together Adamic clay.

It is not about souls hovering, waiting for a reunion.

The gospel is about:

A humanity fully re-clothed with the life of heaven.

A creation giving back what it took.

A judgment rendered in full justice.

A body no longer mortal, no longer corruptible, no longer Adamic — but glorious.

And to understand it, you need to know one explosive Greek truth:

Nekros is never a Christian.

Only their body sleeps.

Only their tent waits.

The believer themself is already alive in Christ — now, and forever.

 

 

The PAWN’S Promotion: A CHESSBOARD LESSON in God’s Grace

On a chessboard, the pawn stands small and unassuming, a mere foot soldier dwarfed by the towering presence of kings, queens, and knights. To the untrained eye, it’s the least impressive piece—just one of eight lined up as a shield for the real players. Yet, hidden in its humble march lies a mystery: the power to become the mightiest of all. What if this simple rule, buried in a game of strategy, whispers something profound about God’s ways? As someone who’s no chess master—just a curious soul struck by the pawn’s quiet potential—I’ve come to see it as more than a game piece. It’s a parable, etched in black and white, of humility, destiny, and divine promotion.

The Pawn’s Potential

In chess, the pawn is the underdog. It starts in a row, eight strong, tasked with inching forward one square at a time (or two on its first move, if it dares). It can’t leap like a knight or sweep across the board like a bishop. Its role often feels expendable—sacrificed early to protect the “important” pieces. But there’s a twist: if a pawn endures the perilous journey to the opponent’s back rank—the eighth rank for White, the first for Black—it earns a rare privilege called “promotion”. It can shed its lowly status and become any piece except the king, most often transforming into a queen, the game’s most powerful figure.

This isn’t a trick every pawn pulls off. With eight starting out and the board a battlefield, the game often ends before many—or any—reach that distant line. What’s more, only the pawn has this ability to transform. Knights stay knights, rooks stay rooks, but the pawn, the weakest of all, carries a hidden potential no other piece can claim. Its slow, fraught path mirrors the rise of an underdog, proving that even the least can become the greatest—if guided well.

A Biblical Mirror

That idea stopped me in my tracks one day, tugging at something deeper. Doesn’t this sound like the way God works? Jesus said, “The first shall be last, and the last shall be first” (Matthew 20:16), flipping the world’s pecking order upside down. The pawn fits that mold perfectly—starting as the “last,” the least of the pieces, yet holding the promise of becoming “first” through promotion. It’s a living echo of how God chooses the overlooked to fulfill His purposes. Look at Jesus Himself, the Son of Man, who “humbled Himself and became obedient to death—even death on a cross” (Philippians 2:8). He took the form of a servant, the least of all, yet God “exalted Him to the highest place and gave Him the name that is above every name” (Philippians 2:9), far above all authorities and powers. The pawn’s rise reflects that same astonishing arc—from humility to glory.

Think of David, the shepherd boy in 1 Samuel 16. When the prophet Samuel arrived to anoint a king, David’s father, Jesse, didn’t even bother calling him in from the fields. His older, stronger brothers seemed the obvious picks. Yet God saw David’s heart and lifted him from obscurity to royalty. Scripture says it plainly: “God chooses the base things of the world to confound the wise” (1 Corinthians 1:27). The pawn’s surprising rise mirrors that—lowly, underestimated, but destined for more. Or consider the kingdom of heaven, which Jesus likened to a mustard seed, ‘less than all the seeds that be in the earth,’ yet ‘it grows up and becomes greater than all herbs,’ with ‘great branches’ where ‘the fowls of the air may lodge under the shadow of it’ (Mark 4:31-32). What starts as the least becomes a towering, overshadowing presence—another pawn-like tale of humble beginnings leading to greatness.

Then there’s Jesus’ words: “Many are called, but few are chosen” (Matthew 22:14). In a chess game, all eight pawns have the chance to reach the back rank, but only a few—if any—make it. It depends on the player’s strategy and the game’s unfolding. In life, too, many are given opportunities or callings, but only some persevere or are destined to rise through God’s will. The pawn’s journey isn’t a free-for-all; it’s guided by a hand greater than its own.

Lessons in Humility

That’s where the chessboard gets even richer. Pawns teach us more than potential—they show us the power of humility. Often, a pawn is sacrificed, its loss clearing the way for a bigger move. It might block a threat or open a path for another pawn to advance. This whispers of the Christian theme of sacrifice—Jesus Himself being the ultimate example—where what looks like defeat paves the way for victory. A pawn’s “death” might be the key to another’s promotion, much like selfless acts in faith ripple beyond what we see.

The journey matters, too. Promotion isn’t instant—it’s a step-by-step trek across a contested board, dodging knights and bishops, enduring threats. That’s the Christian life in miniature: a process of growth, of sanctification, where perseverance through trials builds something greater. And while pawns start as a uniform line, each one’s path diverges—some fall, some press on—reflecting how believers, united as a “body” (1 Corinthians 12), walk unique callings shaped by God’s plan.

There’s an opponent, too, trying to block the pawn’s progress. In chess, it’s the other player; in faith, it’s the struggles or spiritual forces testing us. Yet, just as a skilled player can guide a pawn through chaos, God steers His “pawns” toward their destined place.

 The Divine Player

Here’s the clincher: the pawn doesn’t promote itself. Its fate rests with the player, an external force deciding when and how it rises. That’s the heartbeat of this metaphor—promotion comes from the Lord, not from man. As Daniel 4:25 says, God “takes away kingdoms and gives them to whom He chooses.” The pawn’s transformation is a gift, bestowed after a faithful journey, not a prize seized by ambition.

This ties into a verse that hit me as the perfect capstone: “God resists the proud but gives grace to the humble” (James 4:6; 1 Peter 5:5). The pawn doesn’t strut like a knight or dominate like a queen—it moves quietly, often unnoticed. The proud pieces, with their flashy power, might symbolize those who lean on their own strength. But God “resists” pride, just as an opponent targets those threats. The pawn, humble and unassuming, receives grace—exalted to a queen “in due time” (1 Peter 5:6), not by its own doing, but under the mighty hand of the player.

That’s what got me excited about this idea. I’m no chess expert—just someone who saw a spark in the pawn’s story. It’s a reminder that God’s kingdom doesn’t run on human logic. He lifts the overlooked, the “base,” in ways we’d never expect, and it’s His hand, not ours, that moves us forward.

Your Move

So next time you see a chessboard, look at the pawns. They’re not just soldiers—they’re a lesson carved in wood or plastic: true greatness lies in humility, patience, and trust in God’s timing. Humble yourself under His mighty hand, and in due time, He may lift you up. Where in your life might He be moving you, step by step, toward promotion? What small, faithful move is He asking of you today?

The chessboard holds more wisdom than we might think—a quiet invitation to live like the pawn, trusting the Divine Player to turn the least into the greatest.

The RAPTURE as Royal PROCESSION: A New Look at Apantēsis, Harpazō, and the Parable of the Virgins

Introduction

What if the rapture isn’t merely an escape from a crumbling world, but an invitation to join a royal procession welcoming the King? For centuries, Christians have imagined the rapture as a sudden vanishing—an abrupt exit to evade chaos or judgment. Yet, a deeper dive into the Greek terms threading through Matthew 25, 1 Thessalonians 4:17, and 2 Thessalonians 2:1 unveils a richer tapestry. Words like “apantēsis”, “harpazō”, and “episynagōgē” don’t just signal a getaway; they sketch a dynamic, three-stage journey—departure, meeting, and gathering—steeped in ancient cultural practices and crowned with eternal communion with Christ. Far from a passive rescue, the rapture emerges as an active, relational event, mirrored in the Parable of the Ten Virgins. This perspective not only bridges eschatology with God’s heart for relationship but also reframes our role in His return, offering a fresh lens rarely explored.

Section 1: The Cultural Lens of Apantēsis

The Greek word “apantēsis” (ἀπάντησις) provides our first key. Found in Matthew 25:6 and 1 Thessalonians 4:17, it translates as “meeting”—but not a casual one. In the Hellenistic world, “apantēsis” described a formal custom: when a king, dignitary, or conquering hero neared a city, its citizens would go out to meet him, then escort him back in a triumphant procession. Historical examples abound—Polybius recounts citizens meeting Roman generals this way, and inscriptions from Thessalonica itself praise such receptions. This wasn’t a fleeting encounter; it was active participation in the dignitary’s arrival, a public act of honor and readiness.

In Matthew 25:6, the Parable of the Ten Virgins reflects this: “At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him (exerchomai eis apantēsin)!’” The virgins leave their waiting place to greet the bridegroom, signaling their preparedness to join his procession. Likewise, in 1 Thessalonians 4:17, Paul writes that believers “will be caught up… to meet (eis apantēsin) the Lord in the air.” The parallel is vivid: just as the virgins exit to welcome the bridegroom, we exit our earthly sphere—not to flee, but to engage Christ in a cosmic “apantēsis”. Some might argue this cultural backdrop isn’t explicit in Scripture, but its resonance with the term’s usage and the Thessalonian context—where such customs were known—grounds this as more than escape; it’s a royal welcome.

Section 2: Harpazō—The Divine Snatching with Purpose

If “apantēsis” is the meeting, “harpazō” (ἁρπάζω) is the means. In 1 Thessalonians 4:17, Paul declares believers “will be caught up” (harpagēsometha)—a term radiating suddenness and divine agency. Often rendered “raptured,” “harpazō” appears elsewhere: Philip is “snatched” away by the Spirit (Acts 8:39), Paul is “caught up” to the third heaven (2 Corinthians 12:2-4), and the child of Revelation 12:5 is “snatched up” to God’s throne. Each case reveals divine transport, yet 1 Thessalonians 4:17 stands distinct. Here, “harpazō” isn’t the finale—it’s the bridge to “apantēsis”.

Envision it: a forceful lifting from earth, not into aimless flight, but into Christ’s presence for a purposeful encounter. Like the virgins who “come out” to meet the bridegroom, believers are swept up—not abandoning the world, but joining the Lord’s procession. Traditional rapture views might emphasize “harpazō” as a rescue from tribulation (e.g., pre-tribulationism), but its pairing with “apantēsis” suggests purpose beyond survival: nearness to the King.

Section 3: From Meeting to Unity—Eiserchomai and Episynagōgē

The journey crescendos beyond the meeting. In Matthew 25:10, the prepared virgins “went in with him (eisēlthon met’ autou) to the wedding banquet.” Their departure (exerchomai) and meeting (apantēsis) culminate in “eiserchomai”—entering with (meta) the bridegroom into communion. That preposition “meta” (“with”) is pivotal, marking a relational peak: this isn’t solitary entry, but shared celebration.

Paul amplifies this in 2 Thessalonians 2:1, speaking of “our gathering together unto him” (episynagōgē ēmōn ep’ auton). The rare noun “episynagōgē” (ἐπισυναγωγή)—used only here and in Hebrews 10:25—denotes the rapture’s telos: a unified assembly with Christ at His “parousia” (coming). The virgins’ entry into the feast parallels this “episynagōgē”—both depict a shift from meeting to eternal fellowship. “Apantēsis” is the rendezvous, but “eiserchomai” and “episynagōgē” unveil the destination: being with Christ forever.

Section 4: A Unified Procession Model Amid Rapture Views

This yields a new rapture framework—a three-act procession:

1. Departure (exerchomai / harpazō): Believers leave their current state—whether going out like the virgins or being snatched up by God’s power—to meet Christ.

2. Meeting (apantēsis): A purposeful encounter, whether in the air or at the bridegroom’s arrival, marked by welcome and readiness.

3. Gathering (eiserchomai / episynagōgē): Entering Christ’s presence fully, as a unified body, for eternity.

This model sidesteps timing debates (pre-, mid-, or post-tribulation) that dominate rapture discourse, focusing instead on the event’s nature and purpose. Pre-tribulationists might see “harpazō” as escape before wrath, mid-tribulationists as a midpoint pivot, and post-tribulationists as a triumphant finale post-suffering. The procession model harmonizes with all by emphasizing participation in Christ’s triumph over fixation on sequence or survival. Like the parable’s call to readiness—only the prepared join the feast—this view centers on who enters the procession, not merely when. Hebrews 9:28 – unto them that look for him shall he appear!

Section 5: Theological and Practical Implications

This shift redefines readiness. The virgins’ oil—symbolizing faith, vigilance, or the Spirit—determines who joins the “apantēsis” and enters with the bridegroom. So too, believers’ preparation shapes their place in this procession. It’s not passive waiting, but active readiness—lamps lit, lives aligned—to go out and meet Him.

Theologically, it anchors eschatology in relationship. The rapture isn’t about leaving; it’s about being “with” Christ (meta), fulfilling His promise in John 14:3: “I will come back and take you to be with me.” This challenges views of the rapture as a “taken away” event, recasting it as a communal welcome of the King—a procession to eternal unity. It echoes the incarnation: just as Christ came to dwell with us, we’re drawn to dwell with Him.

Practically, this reshapes Christian life. Worship becomes rehearsal for the “apantēsis”, a foretaste of meeting the Bridegroom. Community reflects the “episynagōgē”, binding us as a body ready to enter together. Mission aligns with readiness, urging others to join the procession with oil in their lamps. Rather than fear-driven isolation, this vision fosters hope-filled engagement—a church poised not just to flee, but to welcome. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ – Titus 2:13.

Conclusion

The shared “apantēsis” of Matthew 25 and 1 Thessalonians 4, woven with “harpazō” and “episynagōgē”, reveals the rapture as a royal procession: departure, meeting, and gathering. It’s a story of readiness and relationship, not mere rescue. This isn’t about escaping earth’s ruins, but embracing heaven’s King. So, we must ask: Are we preparing like the virgins—lamps lit, oil ready—not just to survive, but to join His triumphant return? The King approaches—will we go out to meet Him, escorting Him in glory as His bride?

KNOWING GOD Fully: The Divine Purpose Behind Human Longing for Knowledge

As human beings, we are born with an insatiable desire to understand the world around us. This inherent hunger for knowledge often feels infinite, an endless pursuit of truth, wisdom, and understanding. But what does this longing for knowledge mean in the context of our faith, and how does it relate to God’s design for us as His image-bearers? Can the deep desire to know reflect a divine call, leading us towards our future inheritance in Christ? In this exploration, we will examine the spiritual dimensions of human curiosity and how the Bible speaks to our deepest longing for ultimate understanding.

From the moment we are born, we begin a lifelong journey of learning. Humans are curious by nature, constantly seeking to understand and make sense of the world. In fact, this pursuit of knowledge is deeply rooted in God’s design for humanity. The Bible tells us that we were created in God’s image (Genesis 1:26-27). This doesn’t mean we are identical to God, but rather that we reflect key aspects of His nature—reason, morality, creativity, and relationality.

Even though humanity’s capacity to know was marred by sin, the desire for knowledge remains. In fact, in our redemption through Christ, this desire is not only restored but also given a deeper spiritual purpose. The Bible speaks of the believer being created “after God, in righteousness and true holiness” (Ephesians 4:24). This points to a divine calling—the capacity to reflect God’s nature, which includes the pursuit of knowledge and wisdom that aligns with His will.

For those who follow Christ, the ultimate fulfilment of this longing for knowledge lies in the future. The apostle Paul writes, “Now we see through a glass, darkly, but then face to face: now I know in part, but then shall I know even as also I am known” (1 Corinthians 13:12). This verse beautifully captures the tension we experience now—our knowledge is partial, fragmented, and limited. Yet, there is a day coming when we will be transformed, when we will see God as He is, and, in that moment, we will know fully.

When we are resurrected in Christ, our bodies and minds will be glorified, no longer constrained by the limitations of the earthly body (Philippians 3:21). We will be perfectly conformed to the image of Christ, fully reflecting the knowledge and holiness of God. In that state, our insatiable hunger for truth will be fulfilled, as we will possess the fullness of understanding in perfect communion with God.

As we wait for this future perfection, the journey of knowledge is part of our sanctification. Jesus commands us to “be ye perfect, even as your Father in heaven is perfect” (Matthew 5:48), a calling that at first glance might seem unattainable. But the word for “perfect” in the Greek, ‘teleios,’ doesn’t imply flawlessness but maturity and completeness. It’s a call to grow into the fullness of Christ’s likeness, reflecting His character more fully over time.

The process of becoming holy and perfect is not about reaching a final destination in this life but participating in the transformative work of the Holy Ghost. As we are conformed to the image of Christ (Romans 8:29), our capacity to understand, to reflect God’s character, and to align ourselves with His will expands. This includes growing in our knowledge—not just of facts, but of the truth of God and His Word, which leads to a life of righteousness and holiness.

In this journey of spiritual and intellectual growth, the Holy Ghost plays a vital role, being one of the greatest blessings endowed upon mankind and fulfilling the promise of God. It’s difficult to imagine a world without the Holy Ghost—the “river of life” that nourishes, guides, and sustains us in ways that are deeply transformative. Jesus promised that the Spirit would guide us into all truth (John 16:13). The Spirit illuminates our understanding, helping us to grasp the deeper truths of God’s Word and the mysteries of the universe. The Spirit also stirs within us a desire for holiness, for knowledge that is aligned with God’s will, and for a life that reflects His nature. Remember that “knowledge” is essential for the renewal of our new self, as stated in Colossians 3:10. It’s not the knowledge that the world offers, but the knowledge of God’s Word that truly matters.

Here, the “knowledge” that Paul speaks of is not mere intellectual knowledge (gnosis) but a relational, spiritual, and transformative knowledge (epígnosis) that comes from an intimate understanding of God’s truth, His Word, and His will. This knowledge is the means by which the believer is renewed and conformed to the image of Christ—the “new self.” It’s the kind of knowledge that leads to spiritual growth, holiness, and a deeper relationship with God.

So, in this context, epígnosis refers to the knowledge of God’s will, His ways, and His truth, which renews and transforms believers into the likeness of Christ. This contrasts with superficial or worldly knowledge, known as gnosis (γνῶσις), in which the Gnostics took pride, ultimately falling into serious theological errors.

The Bible does address the danger of knowledge that leads to pride. In 1 Corinthians 8:1, Paul writes:

“Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies.” (1 Corinthians 8:1, NKJV)

This verse highlights the idea that knowledge, when divorced from humility and love, can lead to pride and arrogance rather than spiritual growth. It’s a caution against intellectual pride that makes one feel superior, especially when it’s disconnected from the love and wisdom that should guide our actions and relationships.

In contrast to the kind of gnosis that puffs up with pride, epígnosis (the deeper, fuller knowledge of God) is what Christians are encouraged to seek. While gnosis can lead to spiritual elitism and division, epígnosis is a knowledge that brings humility, transformation, and greater intimacy with God. It’s not just intellectual knowledge but relational and experiential knowledge—knowing God’s will, His ways, and His truth in a way that changes the heart and mind, leading to spiritual growth and maturity.

In fact, Paul often contrasts superficial knowledge (gnosis) with the more profound, transformative knowledge of God (epígnosis), which is a hallmark of Christian discipleship. In Colossians 1:9-10, for example, Paul prays for believers to be filled with the epígnosis of God’s will:

“For this reason we also, since the day we heard it, do not cease to pray for you and to ask that you may be filled with the knowledge (epígnosis) of His will in all wisdom and spiritual understanding; that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge (epígnosis) of God.” (Colossians 1:9-10, NKJV)

Epígnosis is the kind of knowledge that leads to living a life that reflects God’s character, bringing honour to Him through our actions and decisions. It is a knowledge that transforms, humbles, and empowers, unlike the prideful, divisive knowledge that the Gnostics sought.

In a way, Paul is telling us that the epígnosis of God—this deeper, Christ-centred knowledge—is what we should seek, as it leads to spiritual maturity, love, and unity in Christ.

The journey from gnosis to epígnosis is a progressive transformation, requiring not only the pursuit of knowledge but also the cultivation of patience—a virtue forged through the trials and tribulations that we endure in Christ – Romans 5:3. These experiences refine our faith, deepen our understanding, and lead us closer to the fullness of divine truth.

Let’s break it down to better understand it, as this is vital to prevent people from wasting precious time and energy investing their time in using gnosis instead of epígnosis, which is often seen in circles of Christians today. “Epígnosis” refers to a deeper, more precise, and experiential knowledge, often used in the New Testament to describe the knowledge of God, His will, and His truth—something that goes beyond mere intellectual understanding. To possess such knowledge, you must walk the walk of faith in total submission and obedience. True Christianity cannot be inherited by merely reading books or earning a PhD. It is a call to be transformed from within, to possess the mind of Christ, and to partake in His divine nature and holiness. Christianity is meant to be transformational—it is a journey of growing into the full stature of Jesus Christ. If you thought otherwise, it’s time to renew your mind. One must walk and live in the Spirit, being supplanted by the law of the Spirit of life in Christ Jesus, which is to get the spirit of the mind renewed. And be renewed in the spirit of your mind” (Ephesians 4:23). When it speaks of the spirit of the mind, it points to a deeper dimension—not just the surface-level thoughts, but the core of the mind, its inner realm. Thus, gnosis alone cannot suffice; it is epignosis that truly fulfils the transformative call.

In John 17:3, Jesus said, And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent. It implies a relational, intimate understanding that leads to transformation, particularly in the context of spiritual renewal. It is an experiential knowledge that comes from following Christ through His Word. We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord—2 Corinthians 3:18. As we look into the mirror of God’s Word, we are transformed—not merely hearers, but doers of the Word. Being sanctified and cleansed with the washing of water by the word—Ephesians 5:26. Epígnosis (ἐπίγνωσις) is indeed therefore different from gnosis (γνῶσις). While gnosis refers to general knowledge or understanding, it can also have a more neutral or even secular connotation, often indicating intellectual or theoretical knowledge. In many contexts, gnosis simply refers to knowing something, whether it’s knowledge of facts or concepts.

On the other hand, epígnosis (from the prefix epi- meaning “upon” or “full” and gnosis meaning “knowledge”) signifies a deeper, fuller, and more intimate understanding—particularly in a spiritual or relational sense. It’s a knowledge that is more than just factual; it involves a profound personal experience or insight, especially about God and His will. In the New Testament, epígnosis often refers to the knowledge that leads to spiritual growth, transformation, and renewal, as seen in passages like Colossians 3:10, where it’s tied to the renewal of the new self in Christ.

Proverbs 9:10 says: “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding.” (Proverbs 9:10, NKJV)

The Hebrew word “daat” (דַּעַת), which generally means “knowledge,” “understanding,” or “awareness.” It’s often used to refer to a deep, intimate knowledge, particularly in relation to God. While epígnosis is a Greek term used in the New Testament to convey a fuller, more complete knowledge of God and His ways, the Hebrew concept of “daat” in Proverbs 9:10 also points to this deeper, relational understanding that leads to wisdom and spiritual growth.

Now, when we connect this with Proverbs 9:10 (“The knowledge of the Holy is understanding”), we see a profound link: true understanding comes from knowing God. Not just knowing about God, but knowing Him intimately and relationally. The knowledge of the Holy One—His will, His ways, and His nature—forms the foundation of all spiritual understanding. The application of God’s Word is what brings this understanding to life and produces results. Moreover, this is not a one-time event but an ongoing process, a continual work of the Holy Spirit in our hearts and minds, shaping us more into the likeness of Christ. It opens our spiritual eyes to see things clearly and to live in a way that aligns with God’s truth.

This deep, experiential knowledge (epignosis or daat) can only be attained through being born of God, as Jesus stated, “Unless you are born of the Spirit, you cannot enter the kingdom of God.” The kingdom of God is essentially the INHERITANCE of that spiritual kingdom (Matthew 25:34; 1 Corinthians 6:9, 10), and its virtues—righteousness, peace, and joy, as described in Romans 14:17—are signs of having possessed it. You can clearly see how distinct this is from GNOSIS, which is intellectual in nature, while the other is experiential, being IMPUTED when you come to Christ. Keep in check the specific words used, as they are intentionally chosen to convey the deeper meaning that the writer is receiving from the Spirit of God.

Matthew 4:16 does speak about the coming of the light in a way that can be understood as the revelation of God through Jesus Christ. It says, ‘The people, who sat in darkness, saw great light, and to them, who sat in the region and shadow of death, light is sprung up.’ Isn’t this ‘light’ referring to the knowledge of God, which is revealed through the face of Jesus? This understanding aligns with what the apostle Paul later says in 2 Corinthians 4:6: “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. The light that is described in both Matthew 4:16 and 2 Corinthians 4:6 can indeed be understood as epignosis—a deeper, more intimate knowledge of God. So, when the Bible speaks of God shining light into our hearts, it is not just about gaining intellectual facts; it’s about a profound revelation of God’s glory through Jesus Christ that transforms us at a deep, personal level. Thus, the “light” in these passages isn’t just about illumination in the abstract sense, but about the epignosis—an intimate, life-changing encounter with God, made possible through the face of Jesus. This revelation is what draws believers into a deeper relationship with God, not just through intellectual awareness but through the experience of His glory, love, and truth. It is through the coming of the Spirit of God upon mankind that this knowledge is imparted, both on the day of Pentecost and in every personal encounter with Christ, where the Spirit bestows the saving grace of God.

So, while epígnosis isn’t used in Proverbs 9:10 specifically (because it’s a Hebrew Old Testament passage), the idea it conveys aligns closely with what epígnosis represents in the New Testament: “daat” (דַּעַת), a knowledge that transforms, humbles, and brings understanding. This is what Ephesians 1:18 refers to as “the eyes of our understanding being enlightened.”

“The knowledge of the Holy One is understanding.” In short, the “knowledge of the Holy” (whether daat in Hebrew or epígnosis in Greek) opens up your spiritual eyes, helping you see things from God’s perspective. This kind of knowledge isn’t just intellectual but transformative. It brings understanding—it helps you grasp divine truth, deepens your relationship with God, and promotes spiritual growth. This knowledge aligns your heart and mind with God’s will, leading to wisdom, maturity, and a Christlike character. It’s the kind of knowledge that not only informs but also changes you from the inside out. Though it is received once, it is a knowledge that progresses over time.

Proverbs 4:7 says, “Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding.” This verse emphasises that understanding—the ability to truly comprehend, discern, and apply God’s wisdom—is foundational to a Christian life. And it is with a person that we align ourselves or become one in regeneration—Christ, who is the power of God and the wisdom of God, as 1 Corinthians 1:24 says.

Though the virtues of God are displayed for us to inherit, it is actually the second person of the Godhead, with whom we become one in the new birth, who embodies all these virtues, in whom dwells all the fullness of the Godhead bodily—Colossians 1:19; 2:9.

Didn’t He say, ‘I am the resurrection and the life (ζωή),’ ‘I am the way, the truth, and the life (ζωή),’ ‘I am that I am,’ ‘The wisdom and the power of God,’ the First and the Last, the Beginning and the End, and so on? He is everything that creation longs for and is deficient in.

(ζωή) Zoē refers not just to biological life (the mere existence of living beings) but more specifically to a divine, spiritual life. It denotes a life that is full, abundant, and eternal—the life that comes only from knowing God through the new birth. It is the life found in Christ, a reflection of God’s own nature, and it comes bundled with the experiential knowledge, or epignosis, that unites us with Him. He that hath the Son hath life (ζωή); and he that hath not the Son of God hath not life (ζωή),” period. (1 John 5:12)

Proverbs 2:10, which says, “When wisdom ENTERS into thine heart, and knowledge is pleasant unto thy soul,” the word “knowledge” here is indeed “da’at” (דַּעַת) in Hebrew. In summary, when da’at ENTERS the soul, it brings a rich, life-changing understanding that impacts the whole person—mind, heart, and will—and fills the soul with peace, joy, and the ability to live according to God’s wisdom. In regeneration, God’s life enters and quickens us spiritually. However, to sustain that life, we must continually nourish the inner man, which is created after God in righteousness and true holiness. This RENEWAL is accomplished through the knowledge of God, which is nourished by the word of God—Colossians 3:10; 2 Corinthians 4:16.

In a nutshell, entering into a union with this source of life, which is Christ, is what it truly means. When you are TRANSLATED into the kingdom of Christ by the Spirit—Colossians 1:13—it represents a transformation of culture. When you come to Christ and are conformed to His death through baptism, you are declared dead to the world, to Egypt and its ruler, and to your own self. Gradually, yet steadily, you begin to allow the life of Christ to reign over you, transforming you into a new creation—Galatians 2:20. As you yield to His Spirit—Romans 6:13,16—your mind, heart, and actions are progressively aligned with His will, reflecting the fullness of His life in you. It’s a progressive journey, not a one-time event sealed by the new birth, which marks only the beginning of a lifelong relationship. Just as a child must grow, so too must we mature in our fellowship with the Father, becoming fruitful and strong, in order to inherit all that He has prepared for us.

Many are content with having been justified by faith, believing that this alone is the culmination of the Christian journey and that nothing more is required. The Apostle Paul did not consider himself to have already attained the fullness of his salvation, did he? He said, “Not that I have already attained, or am already perfected, but I press on that I may lay hold of that for which Christ Jesus has also laid hold of me.” (Philippians 3:12) In another verse, he adds, “But I keep under my body and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” (1 Corinthians 9:27)

This demonstrates Paul’s recognition that despite his calling and efforts, the race was not yet finished. Even though he had been apprehended by Christ, he understood the need to continually strive, to live in submission, and to maintain a disciplined life so as not to be disqualified from the prize. Salvation is not a static state; it is a continuous journey that requires perseverance and faithfulness.

One might argue that this is promoting salvation by works, but isn’t it true that there should be works befitting repentance? Without such outward expressions revealing the condition of your inner self, how can you truly judge what you are made of? As Romans 7:5 says, “For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.” If this is the case, and we have been delivered from sin, as many proclaim, shouldn’t we now bring forth fruit that confirms and validates our claim?

Romans 5:18 says justification unto life is a free gift—note the word “unto,” which indicates that it is not a static state but an entry point into the life of salvation. It’s a beginning, not the final destination, setting the believer on a journey toward full transformation and eternal life in Christ.

The word “UNTO” (Greek: eis) is indeed significant because it indicates movement toward a goal or purpose. It shows that justification is not merely a state but a dynamic process leading to something—life in this case. So, when the verse speaks of justification unto life, it means that justification is the beginning or entrance into the broader experience of eternal life. It’s not a static, completed state but the starting point of a journey, which aligns with the ongoing process of salvation. In this context, “unto” emphasises that justification leads to life and sets the believer on a path toward its full realisation.

If there are tests for evaluating your competency in the natural world, there are also tests in the spiritual realm, meant to evaluate your devotion and the substance of your faith. These spiritual tests refine and strengthen your character, revealing whether your commitment to Christ is genuine and enduring. Just as in the natural world, where trials and assessments lead to growth, so in the spiritual life, God allows challenges to purify and perfect us, preparing us for His eternal purpose.

If you want to join a communist party, your adherence to its political bureau and its edicts is crucial, isn’t it? Will the party validate your entry as genuine if you do not conform to its laws? Likewise, conformity to Christ comes with its own tests and trials. The tests and trials of faith are the way to God, as the Scriptures teach. God tests all men; He tested and tried everyone who came to Him; even Christ, the Son of Man, wasn’t spared from it.

Why does the Lord test? From the beginning of time, we can see the tests and trials of the godly. Jeremiah 17:9 says, ‘The heart is deceitful above all things and desperately wicked; who can know it? I, the LORD, search the heart; I try the reins, even to give every man according to his ways and according to the fruit of his doings.’ (Jeremiah 17:9-10)

Now, why would someone believe that being justified is the culmination of the work of salvation? Being saved or justified by faith is not the end—it is only the entry point into a journey with the Spirit of God. Justification is the beginning of a lifelong process, where the believer is progressively conformed to the image of Christ, continually transformed by the power of the Holy Spirit. The fullness of salvation includes sanctification and glorification, not just the initial act of being justified.

This journey of growth involves a continual deepening of our relationship with Him through His Word, prayer, and obedience. It requires an ongoing transformation of our hearts and minds, where we become more like Christ in character and conduct. The new birth initiates this process, but it is through sanctification that we are shaped into the image of the Son, pressing forward toward the fullness of the life He offers. As we mature in this union, we discover the depths of His love, the richness of His grace, and the inheritance reserved for those who endure and grow in faith.

It takes spiritual maturity to become skilful in the word of righteousness and to partake of His holiness and the divine nature, as Hebrews 5:13-14 and 12:5-11 teach us. These verses reveal that the mature believer, one who has learnt through experience and discipline, is able to discern good from evil and partake of the divine nature. The word used there is ἐμπειρος (empires)—it is derived from the combination of ἐν (en), meaning “in,” and πειρα (peira), meaning “trial” or “experience.” Literally, it means “one who is in experience”—a person who has gained skill and proficiency through ongoing exposure to challenges and practical experiences. Many are the afflictions of the righteous—Psalm 34:19. If the Captain of our salvation had to be made perfect through sufferings, and, being made perfect, became the author of eternal salvation to all who obey Him (Hebrews 2:10, 11; 5:8, 9), how much more must we?

Hebrews 6:15; 11:27; and 12:2, 3, 7 all speak of enduring faith, highlighting the perseverance of those who trusted God despite trials. In Hebrews 6:15, we see Abraham’s patience and faith leading to the fulfilment of God’s promise. Hebrews 11:27 speaks of Moses enduring, as he chose the reproach of Christ over the pleasures of Egypt. Joseph: ‘Until the time that his word came, the word of the LORD tried him.’ (Psalm 105:19) Hebrews 12:2, 3, and 7 urge believers to look to Jesus as the ultimate example of endurance through suffering, encouraging us to persevere in our own trials.

On the other hand, a babe in Christ, described here as ἀπειρος (apeiros), refers to one who is spiritually immature and unskillful in the word of righteousness (yet carnal—1 Corinthians 3:1-3). This term indicates someone who has not yet matured in their faith (being weaned on the milk—1 Peter 2:2). The idea of being “weaned on milk” typically refers to a person who has only had basic, introductory exposure to spiritual things. They lack the ability to rightly apply or fully understand the “word of righteousness”—God’s truth regarding how to live righteously. They are unskilled or inept in the “word of righteousness,” meaning they lack the ability to rightly apply or understand God’s Word, particularly when it comes to living a righteous life. Essentially, they are still in the early stages of spiritual development, unable to handle the deeper aspects of the Christian walk, remaining confined to the basics of the faith, and being under the sway of the innate corruption, yielding to unrighteousness, and, as children, tossed to and fro, and carried about with every wind of doctrine—Ephesians 4:14.

The spiritually immature lack the inner strength to bear all things for righteousness’ sake. However, the spiritual person, in whom the love of God is perfected, stands firm and unshaken when trials and testing come. This person remains steadfast in the Lord, refusing to fight fleshly battles—even in the face of family conflicts—and endures with unwavering faith. By resisting the devil, they ultimately secure victory in their circumstances. Whether they succeed outwardly or not, the fruit of righteousness is cultivated within them, proving their trustworthiness before God. Such a person is a true Jew, one who is inwardly transformed.

This is the difference: Whoso keeps his word (doer of the word—James 1:22); in him verily is the love of God perfected; hereby know we that we are in him. He that saith he abides in him ought himself also so to walk, even as he walked—1 John 2:5, 6. This is the state of a spiritual man. He is steadfast and staggers not. Let’s examine ourselves to see whether we have grown to this point and whether we possess or have developed this love: Charity ἀγάπη (agapé) suffers long and is kind; charity envies not; charity vaunts not itself, is not puffed up, does not behave itself unseemly, seeks not her own (seeks the betterment of the other person), is not easily provoked, thinks no evil (renders not evil for evil unto any man); Rejoices not in iniquity (he is vexed and grieved by his own and the world’s sinful state) but rejoices in the truth (his heart delights in the word of God—Psalm 1:2); bears all things, believes all things, hopes all things, and endures all things. 1 Corinthians 13:4-7.

Paul said, When I was a child, I spoke as a child, I understood as a child, I thought as a child, but when I became a man (spiritually mature), I PUT AWAY childish things. —1 Corinthians 13:11 Galatians 4:3 says: Even so we, when we were children, were in bondage under the elements of the world.”

This verse is part of Paul’s argument in the book of Galatians, where he contrasts the former life under the law (as a system of bondage) with the new life in Christ. Paul speaks about the time before believers came to the knowledge of the gospel, when they were “children” (spiritually immature), living under the dominion of “the elements of the world.” In the context of spiritual immaturity, these “elements” might refer to the basic principles of the world—law, rituals, and earthly wisdom—that keep people in bondage, unable to access the deeper spiritual truths of the gospel.

“The “bondage to the elements” represents a state of spiritual infancy—a time before the believer is freed from the elementary teachings of the world. These elements could be rules, rituals, or worldly wisdom that do not lead to spiritual freedom. A spiritually immature person, like a child, remains trapped in the basic elements of the faith and is unable to experience the freedom that comes from the fullness of Christ.

Let us LAY ASIDE every weight and the sin which doth so easily beset us—Hebrews 12:1—in the context of iniquity or even a specific, recurring sin that entangles believers, hindering their spiritual progress. The phrase “beset” is translated from the Greek word “euperistaton” (εὐπερίστατον), meaning something that is easily surrounding or entangling. It conveys the image of sin as something that easily encircles or entangles a believer, preventing them from advancing in their faith and spiritual maturity.

Besetting sin is often seen as a recurring, habitual sin—a pattern or inclination that continually trips up the believer. It might be something like pride, anger, lust, covetousness, unforgiveness, pleasure-seeking, or dishonesty—sins that seem to persistently ensnare the believer’s thoughts, actions, and attitudes, which the Bible instructs us to put off—Colossians 3:8. And these are not occasional lapses, but rather persistent struggles that hold a believer back. This is why the throne of grace is made available to OBTAIN mercy—for by mercy and truth alone iniquity gets purged—Proverbs 16:6. Remember the cliché: ye shall know the truth, and the truth will make you free—John 8:32. You can’t simply put it off just because it says so; it requires time and a reliance on God and His Spirit, along with the continual washing of the Word and the trials that work toward it. The Spirit of God, through His word, shall sit as a refiner and purify us—Malachi 3.

Sowing is a process in both the natural and spiritual realms, where the seeds we plant in our hearts and lives determine the harvest we reap. Be not deceived; God is not mocked, for whatsoever a man sows, that shall he also reap—Galatians 6:7. The field of the slothful, a man without understanding, is grown over with thorns, and the nettles had covered the face thereof, and the stone wall thereof was broken down (Proverbs 24:30,31). A slothful man refers to one who fails to take the time to care for his inner man, neglecting his spiritual growth and relationship with God, doesn’t he? The thorns and thistles represent cares, riches, and pleasures of this life bringing no fruit to perfection. Luke 8:14 The stone wall, however, could represent the protective boundaries or strength of character that are compromised when we neglect spiritual discipline. When the wall is broken down, it opens the door to vulnerability, allowing worldly distractions and spiritual decay to take root.

Matthew 13:6 – And when the sun rose—representing the trials of life—they were scorched, having no root. Because they had no root, they withered. Such shall only serve to fuel the fire of hell. Now you understand the gravity of why Paul instructed us: ‘Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. Philippians 2:12

The Bible warns that “he who sows to the flesh will reap corruption”—a corruption that leads to depravity, iniquity upon iniquity, and ultimately, the sin that leads to death, spiralling from bad to worse. This decay cannot be ignored. Unless we bring our inner depravity—our spiritual rottenness—before Christ in utter remorse, it will continue to consume us. There comes a point when the weight of our corruption should distress us so deeply that it drives us to seek the Lord earnestly, inviting His Spirit to cleanse and transform us so that we may be freed from the misery of our inherent sinfulness.

If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. 1 John 1:8-10; Romans 7:14-24.

Iniquity (Lawlessness):
The concept of besetting sin aligns with the biblical idea of iniquity—a deeply entrenched moral perversity that is not merely a one-time act of sin but a persistent condition. Iniquity speaks to lawlessness or rebellion against God, and it manifests in habits or attitudes that entangle the believer in sinful behaviour. This sin may be so deeply ingrained in the believer’s nature that it keeps them from growing spiritually, often because they have not fully submitted to Christ’s transformative work. One could trace the iniquity back to their ancestors and parents, which might seem like a cursed life. However, in reality, it is the deeply ingrained iniquity that has not been dealt with by God that is making one’s life miserable. It is only when we bring this iniquity before the Lord in prayer and through a genuine confession of the heart, recognising our own corruption, that we can experience true healing and freedom. Without this surrender, the cycle of sin and misery continues, often mistaken for a generational curse, when it is in fact the unresolved iniquity that has yet to be brought under the redemptive power of God’s grace.

It took me at least 25 years to recognise the depth of my own rottenness—the iniquity that so easily besets me. This realisation has compelled me to share the truth about our real condition. One day, during a Spirit-led fast, the Lord revealed something to me that I could hardly believe—a vice that was just one of many deeply rooted in my heart, hidden for years and controlling me in ways I never realised. He not only exposed it but, in His mercy, He also expelled it from me. I could literally feel a spirit departing from within me, a deep, hidden hatred toward God that I hadn’t even known was there.

Deep down, I longed for the righteousness of God, feeling the weight of my need for it as my utter rottenness stared me in the face every day. The sting of it sought to torment me and take me captive. I was weary of this old self, constantly trying to pull me back into its grip. I began seeking His nature and holiness, and that’s when I started to see the entanglements of iniquity deeply ingrained in me—revelations that came through the Spirit of God. Until then, I didn’t understand why I kept circling around the same point, never making progress. It was this sin, which so easily besets us, that needed to be dealt with first before any true progress in life could be made.

One must take time to sit with the Lord in prayer and fasting when the Spirit directs, allowing space to examine one’s inner life and standing in Christ in the light of the holy Scriptures. But in reality, we often find ourselves consumed with building a life for ourselves and our families—caught up in the demands of daily responsibilities, peer pressures, work, and worldly pursuits. With all these distractions, the question arises: when do we truly carve out time for the things of God, especially the state of our spiritual lives? It’s easy to overlook or postpone this vital work, but it’s precisely in these moments of stillness and reflection with the Lord that we can hear His voice and address what’s been buried within us.

As Jesus asked Simon Peter, ‘Simon, son of Jonas, lovest thou me more than these?’ He is asking all of us the same question. And as He also said, ‘If anyone loves his father, mother, son, daughter, or family more than me, he is not worthy of me.’ In this context, ‘worthy of me’ means that such a person is not in a position to truly receive Jesus and His life. It’s not about personal merit, but about the devotion required to fully embrace Christ. When our love for others, even our closest family, outweighs our love for Him, we are not prepared to receive the fullness of His life and purpose. And he that taketh not his cross (the cost of discipleship, the trials in life that may arise due to following Christ and His word) and follows after me is not worthy of me—Matthew 10:37, 38. He that loves his life shall lose it (as they waste precious time neglecting their spiritual growth in Christ, prioritising the things of this present world instead), and he that hates his life in this world shall keep it unto life eternal—John 12:25. Jesus said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.

In Philippians 3:7-11, the Apostle Paul explains that to follow Christ, he considers everything he once valued—his heritage, status, and achievements—as loss for the sake of Christ. He goes further, counting all things as dung in comparison to the excellency of the knowledge of Christ Jesus. This radical revaluation leads Paul to lose all things in order to win Christ and be found in Him, not with his own righteousness based on the law, but with the righteousness that comes through faith in Christ. Paul’s deepest desire is to know Christ intimately, experiencing the power of His resurrection, the fellowship of His sufferings, and being conformed to His death. In doing so, Paul aims to attain the resurrection of the dead, the ultimate reward of eternal life in Christ. Following Christ, therefore, requires a complete surrender of all worldly attachments, embracing a life of sacrificial devotion to Him, with the goal of being fully united with Christ in both His sufferings and His victory.

Is this what is being taught today? Isn’t it high time to examine ourselves, to see if we’ve been deceived, and return to the Lord? Apostasy is rampant, and as Jesus asked, ‘Will He find faith on the earth when He comes?’ Luke 18:8; 2 Thessalonians 2:3 This question seems clearer now more than ever. Can we honestly believe that we might not be among those who fall away? Some are content with their luxurious, retired life in a cosy cottage, believing they are ready to be received by God. But are you sure? Or will He say, “I never knew you; depart from me? Matthew 7:23 Shouldn’t we secure our destiny by being at the feet of Jesus, enquiring of the Scriptures, for in them is eternal life? John 5:39

Some become so engrossed in ministry that they place it above their own spiritual growth. In the end, I wonder what they’ve truly gained. It’s a frightening thought. A Christian’s primary focus should be to walk closely with the Lord, and ministry should naturally flow from that deep, personal relationship in wholehearted devotion to Christ.

You may attempt to please God with superficial worship, like what is often seen in many church gatherings today. But if you refuse to come to the feet of Jesus and immerse yourself in His Word to align your life with God’s ways, you may be heading down an uncertain path, one that ultimately leads to a lost position. If an aircraft deviates from its course, can it still reach its intended destination? Wouldn’t it risk running out of fuel and ultimately crashing? Likewise, we must stay on course—abiding in Christ and following sound doctrine. As 1 Timothy 4:16 says, “Take heed unto thyself and unto the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee.” Just as a plane must stay on its flight path to reach its destination, we must stay faithful to the truth in Christ to reach the goal of salvation.

Many people choose mere rituals and empty worship because it doesn’t require their full devotion or commitment to His Word. However, consider the layout of the tabernacle: those who worship with only their lips are standing in the outer courts, far from the Holy and Most Holy places. Is that where you want to remain, or do you desire to draw near to the presence of God, in full surrender to Him?

In the Old Testament tabernacle, worship occurred in three distinct areas, each with its own mode of worship, reflecting different levels of access to God’s presence and the roles of the people involved. The Outer Court, the Holy Place, and the Most Holy Place.                                                                              

The Outer Court, where the general congregation worshipped, represents superficial worship—rituals and songs that are outward and lack true devotion or alignment with God’s will. Here, the people’s feet are still in the world, engaged in external acts of worship without full separation from worldly influences. It is only when entering the Holy Place that one must go through a process of cleansing, symbolising the need to be set apart and cut off from the worldly system in order to draw closer to God in true devotion. In other words, this was where the general congregation, or the everyday worshippers, could enter. It was open to all and represented the initial step of approaching God, but it was still far from the most sacred areas. This corresponds to worship that is outward or superficial, such as offering prayers or songs that lack personal devotion or alignment with God’s will.                                                                                                                                                           

The Holy Place symbolises a deeper level of worship, where personal sacrifice, obedience, and intimacy with God are cultivated. This was the second, more sacred area, where only the priests could enter (we are called to be priests unto God—1 Peter 2:9; Revelation 1:6; 5:10). It symbolised a deeper relationship with God, involving personal sacrifice, intercession, and dedication to His service. Worship here would imply a more intimate, obedient life with true commitment to God’s Word.                       

The Most Holy Place, the innermost sanctum, represents the highest level of worship, characterised by absolute surrender and intimate communion with God (enter into the holiest by the blood of Jesus—Hebrews 10:19). As one approaches the Holy of Holies, words grow fewer, for the presence of God becomes so overwhelming that it shifts from speaking to simply receiving from Him. Those who enter into this sacred place of prayer and devotion and receive from God are the ones truly equipped to go out and serve others. They alone have something of eternal value to offer. Sadly, many who remain in the outer court—caught up in ritual and external worship—have taken on the role of ministers today, but without the depth of encounter that only those who draw near to God in the holy place can truly impart.                                                                                                                                                                                                                  

Many today remain in the ‘Outer Court’ of superficial worship, attending services without true transformation. There is no sacrifice required on their part, and they stand outside, performing rituals or singing songs without being willing to separate from the world. They believe that simply going through the motions—without a change of heart or a willingness to give up worldly attachments—will be enough to please God. But true worship requires more than external actions; it demands a transformation that comes from the inside out, where one must be willing to lay down their worldly desires and draw closer to God’s will. True discipleship calls for entering into deeper intimacy with God, where worship is not just external but marked by obedience, surrender, and a heart fully aligned with His Word.

Let me be clear: I’m not against worship or spiritual songs. They are vital, and God delights in melodies from the heart and songs that uplift and edify His people. When truly heartfelt, worship can draw us closer to God. But what I’m urging is that worship doesn’t end with just the songs or the rituals. These expressions should be stepping stones that lead us deeper into God’s presence. And we must be able to discern the spirit behind a song, as many songs today are not inspired by the Spirit of God. Not all music that is called ‘worship’ reflects His truth or leads us into genuine communion with Him.

Jesus, foreseeing this generation, said, ‘Many will call me “Lord, Lord,” and worship me with their lips, but their hearts are far from me, and they do not truly love me.’ And on that day, I will say to them, ‘I never knew you; depart from me.’ Despite their protests, saying, ‘Lord, we did this in your name and that in your name—we were regular churchgoers; we followed the traditions,’ He will turn them away, for their worship was mere formality, and their hearts were not truly surrendered to Him. As the Bible says, they deceived themselves, being hearers of the word only and not doers, relying on outward acts instead of living in obedience to God’s truth—James 1:22. They chose the fleeting comforts and pleasures of this world over suffering alongside God’s people. They prioritised their own worldly life over living in the Spirit. They dedicate their entire lives to a worldly system that ensures their needs are met, where their faith isn’t challenged by the daily struggle for food or providing for their family. They’ve found security in the world, but at what price?

The writer believes that work is holy, but dedicating your entire life to a company is not what the Bible teaches—that’s what I stand against. God equips each of us with gifts for labour to provide for ourselves and our families, but our work should never consume us at the expense of our faith, family, or calling. True fulfilment comes from balancing our duties with our higher purpose in God’s kingdom, not from chasing worldly success or corporate gain.

Would someone be willing to spend as much time learning God’s Word as they would invest in establishing themselves in a worldly career, which often takes 3 to 10 years? While work and career are important, the Bible teaches that spiritual growth and knowledge of God should take precedence. Just as individuals dedicate years to mastering a profession, they should also invest time in seeking God’s kingdom and growing in His Word, which has eternal value. Spiritual maturity shapes our eternal destiny, and the time we spend developing a relationship with God is the most significant investment we can make. The rewards of knowing Christ far exceed any earthly achievement.

There is the perfect will of God, and then there’s His permissive will. Yet, many people often choose the permissive will instead of seeking God’s perfect plan. I wonder why that is. Perhaps it’s because God’s perfect will often requires sacrifice, surrender, and trust in His timing, while the permissive will can feel easier, more comfortable, and aligned with our own desires. But just because God permits something doesn’t mean it’s the best for us. The perfect will of God leads to true fulfilment and eternal purpose, while the permissive will might offer temporary satisfaction but ultimately falls short of His best for our lives.

So ask yourself: Where are you in your worship journey? Are you standing in the outer court, caught up in ritual and melody without depth? Or are you pressing deeper into God’s presence, moving beyond outward expressions to true communion with Him? Worship is vital, but it is meant to draw us near—not a place to remain. The invitation is there, but only you can choose to enter into the Holy Place.

When you compare these areas to the way people worship today, you could say that many are still in the “outer court” of worship—performing external rituals, singing songs, or attending services—but not truly coming to the feet of Jesus to be transformed or to align themselves fully with His Word. The “Holy Place” would then represent those who have a deeper relationship with God, following His Word more earnestly, being tried and tested. The “Most Holy Place” symbolises a life lived in absolute surrender, where the worshipper is fully immersed in God’s presence and obedient to His will, having become one with Christ.

It serves as a powerful reminder that true worship is not just external or ritualistic—it requires an inner transformation, a heart surrendered fully to God’s ways. This goes beyond intellectual knowledge (gnosis) to a deeper, personal understanding (epignosis) that results in true devotion and alignment with God’s will.

Many people assume there’s a quick path to wholeness, but that’s not how it works. God is close to those who are broken and humble in spirit. Before He can fill you, He must first break you. The question is, how many of us are truly willing to go through that refining process? Many would sing ‘Break me, mold me,’ but few are willing to take the necessary steps in the process. It’s easy to sing those words, but true transformation requires surrender and going through the refining fire that often isn’t comfortable or immediate.

People are being deceived into believing that the careers they choose to establish themselves in according to the world are from God. However, the Bible says the opposite—‘the pride of life is not from the Father, but from the world’ (1 John 2:16). In fact, those who love the world are called ‘adulterers and adulteresses’ in James 4:4-5: ‘Do you not know that friendship with the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.’ The Scripture warns that the spirit that dwells in us lusts to envy, pointing to the deep spiritual conflict of aligning ourselves with the world. To do so is spiritual fornication or whoredom, as it betrays our true allegiance to God.

When you are well-founded according to the world’s standards—whether through career success, wealth, or status—you gain the approval and honour of the world. The world loves its own, and those who align with its values are often given the best positions, respect, and privileges. You’re more likely to be picked above others for marriage, given a prominent seat, or even offered a good dowry in some cultures, because the world rewards success and conformity to its system.

Sadly, even within the church, many have lost their vision and now honour those who are well-founded in the ways of the world—those with wealth, status, or influence—over those who are godly at heart. The ones who may not be as financially established but who walk in humility, love, and reverence for God are often overlooked. The church, instead of honouring the heart that seeks God above all, can sometimes elevate the external success and worldly achievement that the world values.

Out of deep remorse and sorrow, I must admit that one of the most corrupt individuals I have encountered was within the Christian world—those who profess to know God but live as though they were heathens, with no fear of God or reverence for His Word, having no remorse whatsoever. It grieves me to see individuals who claim Christ with their lips but deny Him through their actions, living in stark contrast to the holiness and obedience that the faith calls for. Their lives often reflect a disconnection from the truth of the gospel, and it is a heartbreaking reminder of how easily one can be deceived into thinking that outward profession is enough while inward transformation is neglected.

But beyond the big issues, what truly takes me aback is the glaring absence of the love of God in their hearts—an absence of the very virtue that should characterise those who have been born again. The love of God is meant to be the foundation of our new life in Christ, yet it is often absent in those who claim to know Him. This is our calling as followers of God, as beloved children: to walk in love, just as Christ loved us and gave Himself up for us—an offering and a sacrifice to God, a fragrant aroma. (Ephesians 5:1) This lack of love for God and others leaves me deeply troubled and even leads me to doubt the authenticity of their rebirth. The Bible tells us that the love of God is poured out in our hearts through the Holy Ghost (Romans 5:5), and it is this love that should radically transform our lives. When this love is missing, it raises serious questions about whether the new birth has truly occurred and whether the faith they profess is genuine.

As followers of God, beloved children, our mandate is clear: “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour” (Ephesians 5:1). This love is not just an abstract concept but a practical reality that must shape our interactions. We cannot try, pretend, or assume to love God without loving the person whom we can see. Jesus made it clear that if we claim to love God but fail to love others, we are deceiving ourselves (1 John 4:20). Love for God is demonstrated in how we love those around us, especially those who are close to us. Love for God is always reflected in love for people—our brothers and sisters in Christ, and even those outside the household of faith.

Let all bitterness, wrath, anger, clamour, and evil speaking be PUT AWAY from you, with all malice (Ephesians 4:31). Instead, we are called to be KIND to one another, TENDERHEARTED, forgiving one another, even as God for Christ’s sake has forgiven you (Ephesians 4:32). When we walk in these virtues, we reflect Christ’s love. However, when we harbour malice, anger, or unforgiveness, we grieve the Holy Spirit (Ephesians 4:30), hindering His work in our lives. It is clear that our love for others should be as selfless and sacrificial as Christ’s love for us, for it is “Christ who gave Himself up for us” as the ultimate offering to God, a model of love that demands a response from us in how we treat others.

Therefore, to honour God’s love for us, we must lay aside all forms of negativity and extend the same grace and mercy that He has shown to us. As the elect of God, holy and beloved, we are called to PUT ON bowels of mercies, kindness, humbleness of mind, meekness, and longsuffering; forbearing one another and forgiving one another (Colossians 3:12-13). If any man has a quarrel against another, even as Christ forgave you, so also do ye (Colossians 3:13). And above all, put on charity, which is the bond of perfectness (Colossians 3:14). This charity, or love, is the ultimate expression of Christ in us, binding all virtues together in perfect unity. Love is the “fulfilment of the law” and the sign that we truly belong to Christ. It is through this love that the world will know that we are His disciples (John 13:35).

In everything we do, we are called to reflect “Christ’s love,” not as a mere sentiment but as a living, active force in our lives, expressed through kindness, forgiveness, and self-sacrifice. When we live this way, we are not only honouring God but also allowing His Spirit to work freely in us, transforming our hearts and relationships into a testimony of His grace and goodness.

Knowing God carries a deeper significance than merely possessing intellectual knowledge.

On the surface, we can put on a facade, but deep within the recesses of our hearts, there are sinful dispositions that silently consume us. This is what Scripture refers to as our innate or inherent sinful nature, as described in Romans 7. For some, these vices may manifest in areas like sexual immorality, sensuality, lust of the eyes, theft, or fornication. For others, it could be uncontrolled anger, envy, hatred, or even gossip and lying, often justified as harmless “white lies.” These sinful tendencies, though varied, are all expressions of the innate or inherent sinful nature that holds us captive if left unchecked.

Jesus said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, and foolishness: All these evil things come from within and defile the man—Matthew 7:20-23. It defiles us!

What else could defile us? Hebrews 12:14-17 speaks powerfully about the dangers of spiritual defilement and the importance of pursuing peace and holiness. The passage warns us that a root of bitterness can spring up within us, defiling not just ourselves but many others. It emphasises that without peace with all men and holiness, no one will see the Lord.

The Spirit of God urges us to be diligent in ensuring that we do not fall short of God’s grace, warning that bitterness, when left unchecked, can trouble us and spread, causing others to stumble as well. This bitterness can lead to the rise of other vices, such as fornication or a profane spirit, exemplified in the story of Esau. For a single moment of fleshly desire, Esau sold his birthright, trading something eternal for the temporary satisfaction of his hunger. Later, when he sought the blessing, he was rejected, unable to find a place of repentance, despite his tears. This passage serves as a reminder of the consequences of ignoring the call to holiness and peace and the need to deal with the roots of bitterness that can defile our hearts and hinder our relationship with God.

This isn’t a call to change yourself but a call to walk closely with Christ, allowing Him to cleanse and purify you. He will enable you to live in true obedience, not just through outward adherence to the law but by living a Spirit-filled life. Our responsibility is to be as Christ was to the Father—submissive to Him in every area of our lives.

In fact, it is not your duty to make yourselves holy by adherence to any laws. For if there had been a law given that could have given life, verily righteousness should have been by the law—Galatians 3:21. The righteousness of God gets imputed to us. Philippians 2:13 says, “For it is God who works in you both to will and to do for His good pleasure. Christ living in us is the hope of glory—Colossians 1:27. Holiness is the work of God in you, enabling you to partake in His holiness and divine nature. It is only by His grace that we can be transformed. As the Scripture says, ‘No one can receive anything unless it has been given him from heaven’ (John 3:27). The ability to walk in holiness and the divine nature is not of ourselves but is a gift from God. And the law of the Spirit in life in Christ Jesus washes us thoroughly and prepares us as vessels unto honour, sanctified and meet for the master’s use, and prepared unto every good work.

Relying on our own efforts to attain holiness puts us in a dangerous cycle, just like Israel and the Galatians, who fell from grace by trying to be holy through their own works after beginning in the Spirit. This is the essence of legalism—starting in grace but then shifting to human effort, attempting to achieve righteousness through the law instead of through the Spirit. It’s like adding rules such as ‘Do not touch, do not taste, do not handle’ (Colossians 2:21), which only lead us further from the true life in the Spirit.

As Paul warns in Galatians 5:1, we are not to be entangled again in the yoke of bondage—legalism, with its false humility and outward rituals. Unfortunately, modern-day Protestants too often fall into this same trap, practicing legalistic behaviors under the guise of piety, focusing on outward appearances and man-made rules rather than on the inward transformation through the Spirit. These rituals and rules can take many forms, from strict observances of traditions to an emphasis on external morality, all of which can lead us away from the true freedom and life we have in Christ. And like in the first century, those who go against these traditions are often ostracized, marked as defectors and sinners, creating division within the body of Christ and missing the heart of the gospel.

Such man-made regulations only bring us back into slavery, whereas Christ has called us to freedom through the Spirit. The false brethren, as seen in Galatians 2:4, couldn’t bear this liberty and sought to impose these rules, but following such practices only distances us from the true freedom and life we have in Christ.

For those caught in legalism, everything becomes sin—some wear only white clothes, believing it sinful to wear anything coloured or what they deem ‘good’ clothing. Others focus solely on what goes into the stomach, much like the Pharisees—Matthew 15:17-20. They ignore the sinfulness of the heart while condemning external things, missing the true essence of righteousness. In contrast, the apostles in Acts 15:28-29 gave only a few commands to the Gentiles, such as abstaining from food offered to idols, blood, things strangled, and fornication, and explicitly stated, ‘We should not burden you with anything beyond these essential requirements.’ Legalism adds countless unnecessary rules, but true holiness is not found in outward rituals but in a heart surrendered to Christ.

Israel, despite having the law, missed the righteousness of God because they sought it through works instead of faith. As Paul warns the Galatians, ‘Having begun in the Spirit, are you now being made perfect by the flesh?’ (Galatians 3:3). This legalistic mindset only leads to frustration and failure, because true holiness comes through God’s grace, not through human effort. And in the end, such people find themselves devoid of true joy and life, having either failed the grace of God or fallen from grace itself.

We are indeed called to be the temple of the Holy Ghost. But do we truly desire to possess His fullness without first undergoing the internal cleansing and transformation that comes through Christ our Lord? The grace of God makes it possible for Christ to dwell in our hearts by faith (Ephesians 3:17). But putting on Christ is a different thing altogether—something we must aim toward, for it requires a daily commitment to live out His character and nature in our lives. After all, you cannot live out what you do not possess within, nor can you reap what you haven’t sown (Galatians 6:7). But before He can fully dwell in us, He must cleanse us thoroughly. He will only dwell in a holy place. The Spirit of Christ dwells in us as the Spirit of sonship, but for the Holy Ghost to come and dwell in us in His full glory, the temple must first be purified and in order. It is through the work of Christ that we are made a suitable dwelling place for the fullness of God. That ye might be filled with all the fulness of God – Ephesians 3:19.

James 4:8 tells us, Cleanse your hands, you sinners, and purify your hearts, you double-minded; put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts”—Ephesians 4:22; let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God—2 Corinthians 7:1.

The discipline and training that come through God’s loving correction lead us to a deeper holiness, refining us to share in His nature and righteousness. The process of sanctification is not just about obeying laws but about a deeper alignment with the heart of God (according to the law of the Spirit of life in Christ Jesus—Romans 8), becoming more like Christ as we walk in His truth.

This is what it means to suffer as a Christian for the sake of righteousness’ cause. And if children, then heirs; heirs of God and joint heirs with Christ; if so be that we suffer with him, that we may also be glorified together—Romans 8:17 “If we suffer, we shall also reign with Him; if we deny Him, He also will deny us.” — 2 Timothy 2:12; 1 Peter 4:13

Understand that you are integrated into “one new man” as living stones (Ephesians 2:15; 1 Peter 2:5). Just as the natural body is made up of many parts, so is Christ’s body (1 Corinthians 12:12; Ephesians 4:16). If one member suffers, all the members suffer with it (1 Corinthians 12:26). Didn’t the head of this body suffer for us? If so, how can the pain not be felt throughout the entire body? Each member shares in the pain—unless, of course, you are not truly part of it. That’s why, as a member of this body, it is inseparable from our experience to share in the sufferings of Christ (1 Peter 4:13; Romans 8:17; 2 Timothy 2:12).

What does it mean that He will deny us? Yes, it is true. Just as God did not spare the natural branches of Israel, neither will He spare us if we deny Him—Romans 11:21—by rejecting His way of life and failing to remain connected to the Vine. If we rebel, murmuring through unbelief, as the Israelites did, we are walking the same dangerous path; we risk separation from Him. Hebrews 3:12 warns that to harbour or continue in an evil heart of unbelief is to turn away from the living God. This departure is often subtle—it’s more about the condition of the heart than any outward, drastic action. It’s a matter of turning away from God and seeking hope in something else, like turning back to Egypt rather than trusting the Lord who delivered us from it. It’s a refusal to trust God when things aren’t going well, choosing to doubt His word and His guidance instead of holding fast to His promises. It’s as if we think He is failing us by not providing for us when times are rough. But then, what does the testing of our faith mean? Is it not through trials that our faith is refined, proving its genuineness? These things happened to them as examples for us, and they are written for our admonition, as 1 Corinthians 10:10-11 reminds us—”upon whom the ends of the world have come.” Their failures serve as warnings, urging us to stay vigilant and faithful so we don’t fall into the same patterns of disobedience and unbelief. The consequences they faced should stir us to examine our own hearts and remain steadfast in the faith.

To deny Him, then, is not just to speak against Him—it’s to doubt His goodness, to question His provision, and to walk as though He has abandoned us when in reality, He is working in ways we may not immediately understand. The testing of our faith is not a sign of His failure but a process to purify and strengthen us. Just as the Israelites’ rebellion in the wilderness was a failure to trust God’s promises, so too can our murmuring and unbelief keep us from experiencing the fullness of His grace. Let us, instead, hold fast to His word, trusting that He will not fail to provide even in the hardest of times.

A true Christian can experience seasons of want, lack, and seemingly unanswered prayers, which can make it feel as though God has left them or is not mindful of their needs. However, these times often have a deeper purpose. Just as God humbled and tested the Israelites in the wilderness (Deuteronomy 8:2-3), He sometimes allows His people to face difficulty to refine their faith and teach them to rely on Him. While it may seem like God is absent, these periods of testing can draw us closer to Him, strengthening our trust in His provision rather than our own understanding. As Romans 8:17-18 reminds us, suffering is part of the Christian walk, but it is temporary and leads to eternal glory. James 1:2-4 further teaches that trials develop perseverance and refine our character. So, while difficult, these times of apparent “lack” are not signs that God has forgotten us; they are part of His refining process to deepen our faith and dependence on Him.

I am writing to you in a time of deep desperation, when we can barely afford the basic necessities for our daily sustenance, and the needs of my immediate family are overwhelming. Both of my hands feel tied, and I am unable to help in the ways I want to. The natural tendency is for my mind to wander into disbelief, but in this moment, I am reminding myself to stand firm, recalling the trials endured by the holy men of the past. This path we walk is unlike the comfortable Western Christianity many are used to, isn’t it? The weight of this burden feels heavy, especially when we see others preach a message of prosperity, and we feel so far removed from it. It can make us feel out of place or even as if we’re in error. But in this moment of obscurity, I have no choice but to trust in God’s word, knowing that even in the hardest times, He is faithful.

Otherwise, what is faith for? What purpose does it serve? Is it just to work miracles? Surely, that can’t be the whole point. Faith is given to help us live and walk the path that leads to life. Without exercising faith, it’s impossible to please God—Hebrews 11:6. The fear of being separated from God through our disbelief should drive us back to Him, always.

The history of Israel serves as a sobering warning to us. 1 Corinthians 10:9-10 reminds us that God did not spare them when they rebelled but destroyed them for their disobedience and disbelief. Jude 1:5 also recalls, “Though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.” Israel struggled to believe in the ways of Christ, often clinging to their outward possession of the law and their claim to Moses. They thought that by simply having the law, they were right with God, but in reality, they missed the fullness of what God had intended through Christ. Just as they professed adherence to the law, they often denied the true spirit of it, rejecting the very fulfilment of the law in Christ. This disconnect between their profession and their actions mirrors the warning in Titus 1:16, where mere outward declarations of faith are insufficient without true obedience and transformation.

In Psalm 78:40-41, the psalmist reflects on how the Israelites repeatedly provoked God in the wilderness, grieving Him in the desert. Despite witnessing His mighty works, they turned back, tested God, and limited the Holy One of Israel through their unbelief and disobedience. This provocation is further echoed in Hebrews 3:8, where we are warned not to harden our hearts “as in the provocation, in the day of temptation in the wilderness.” The Israelites’ failure to trust God during their time of trial led them to test His patience and grieve His Spirit, serving as a powerful reminder for us today not to follow the same path of rebellion and disbelief.

Well, because of unbelief, they were broken off, and you stand by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also shall be cut off—Romans 11:19-22.

Likewise, we too might face our own wilderness testing—moments when our faith is challenged, and we are tempted to doubt God’s provision and goodness. Just as the Israelites did, we might struggle to trust God in the midst of hardship. But their story serves as a cautionary tale for us: we must not harden our hearts or turn away in disbelief when faced with trials. Instead, we are called to trust God, knowing that, just as He was with the Israelites in their wilderness, He remains with us through our own tests, refining and strengthening our faith. What a comfort it is to know that the Lord will never leave us alone to walk this path but has given us His Spirit. The same Spirit that empowered the saints of old now dwells in us, guiding, comforting, and strengthening us in our trials. In our moments of weakness, He is our constant companion, reminding us that we are never truly alone, even when the road is hard.

In Acts 7:39, Stephen recounts how the Israelites, despite experiencing God’s deliverance, “would not obey but thrust him from them, and in their hearts turned back again into Egypt.” This reflects a deeper spiritual rebellion, where their hearts longed for the security of their past in Egypt, rather than trusting in the God who was leading them to freedom. Likewise, we too are prone to “thrust the Lord from us” through disbelief. In moments of trial or hardship, when God’s ways don’t align with our expectations, it’s easy to turn our hearts back to the comfort of the familiar, much like the Israelites did. This warning, then, is not just a historical lesson but a caution directed toward us as well: if we harden our hearts in disbelief, we risk turning away from the very God who calls us to trust Him, even when the way forward is uncertain. The same caution given to the Israelites applies to us today, urging us to remain steadfast in faith, even when faced with trials that challenge our understanding.

Many Christians, without realising it, have already turned back in their hearts, deceiving themselves and unaware of their true stance with the Lord. Their regular church attendance leads them to believe that all is well, assuming that the Lord is pleased with their outward rituals, not recognising that true devotion goes beyond mere acts and requires a heart that is fully surrendered to Him.

Titus 1:16 says, “They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.” (KJV) This highlights the truth that it’s not enough to merely profess knowledge about God—knowing His principles, commandments, and doctrines—without truly applying them to one’s life or having a deep, relational understanding of Him. Gnosis refers to this kind of superficial knowledge. On the other hand, epignosis is intimate, experiential knowledge that goes beyond just intellectual assent. It’s about knowing God in a relational, heart-transforming way through His Word, and it leads to spiritual maturity.

So, to deny His ways—His commandments, His teachings, His character—is to deny Him in practice. When we refuse to follow His ways, we effectively reject His authority in our lives. This aligns with the biblical principle that true faith is demonstrated through obedience, and without it, our profession of knowing God is hollow. And as Jesus said, in vain they do worship me, teaching for doctrines the commandments of men (Matthew 15:9).

The phrase “believed not” carries a profound meaning, linking it not only to a lack of intellectual belief but also to disobedience and a lack of trust in God’s ways. For in their hearts, they turned back to Egypt. As Acts 7:39 says, “To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt.”

This serves as a clear reminder that true belief cannot be separated from obedience, and rejecting God’s ways brings us back into spiritual bondage. Isn’t it time to examine whether we truly possess this kind of knowledge—epignosis?

Isn’t it a question we all must ask ourselves: Will we trust the Lord our God when times are tough and we are in need?

When times are tough and challenges feel overwhelming, that’s when I feel a deep excitement rise in my spirit. Instead of complaining or grieving God’s heart, I learnt to choose to thank Him for the trials. Though my flesh may be burning, my spirit rejoices—this also I’ve learnt should be the true posture of a Christian. If our inner stance is one of gloom and despair, it’s a sign we need to check our spiritual foundation. Are we truly rooted and grounded in Christ and His Word?

I can’t boast that I’ve always been steady and steadfast, but the goodness of God has kept me and led me to be planted in His Word. This is what it means to be founded upon the rock. When the tide rises and the storm hits, the house built on that foundation will stand the test of time, for it is anchored on the solid, unshakeable rock of Christ.

Come to Christ and bring all your sorrows, needs, petitions, and everything you lack to Him—He is more than enough for you. What you lack, He will supply through His eternal Spirit. He longs for a deep and intimate fellowship with you. If you feel unworthy of Him, you may be right in acknowledging your shortcomings, but know this: you are still worthy to receive Christ, the Lord and King, as your partner. Just stay true to His Word, and He will meet you where you are.

Humble yourselves in the sight of the Lord, and he shall lift you up—James 4:10. Be clothed with humility, for God resists the proud and gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time, casting all your care upon him, for he cares for you—1 Peter 5:5-7.

The Word of God tells us to “leap for joy” in the midst of trials—Luke 6:22-23 says, “Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven.” James 5:11 reminds us, “Behold, we count them happy which endure. Ye have heard of the patience of Job and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy.” Like as a father pitieth his children, so the LORD pitieth them that fear him—Psalm 1033:13. Look unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God—Hebrews 12:1,2. If we endure, God deals with us as with sons—Hebrews 12:7. The just shall live by faith, but if any man draw back (in times of trials and faith are tried), my soul shall have no pleasure in him – Hebrews 10:38. Abraham did not waver in unbelief but remained strong in faith, giving glory to God. We, too, are called to follow in those same steps of faith—Romans 4:12, 29. And in James 1:2, we are instructed, “My brethren, count it all joy when ye fall into divers temptations.” These verses remind us that our trials are not in vain but are opportunities to grow in faith and trust, with the promise of a great reward in heaven and God’s tender mercy guiding us through.

The word “temptations” in James 1:2 (where it says, “count it all joy when ye fall into divers temptations”) is the Greek word “peirasmos” (πειρασμός).“Peirasmos” refers to trials or tests that challenge our faith. These can be difficult circumstances or situations that test our patience, endurance, and trust in God. The verse encourages believers to count it as joy, not because of the difficulty itself, but because of the opportunity to grow spiritually and rely on God’s strength through those trials.

Can you find one person in the Scriptures whose faith was never tested or tried? For it is through sufferings that we are shaped, as suffering builds perseverance, perseverance builds character, and character leads to hope (Romans 5:3-4). Moreover, as Hebrews 12:5-11 and 2 Peter 1:4 remind us, though it is grievous, suffering refines us, helping us partake in the divine nature and share in His holiness. And there are no shortcuts—this is the process that leads to true transformation.

These days, many talk about fellowship with the Lord, but do they emphasise that true fellowship is not merely superficial? Fellowship with Christ also means sharing in His sufferings. We are called into the fellowship of His Son, Jesus Christ our Lord (1 Corinthians 1:9). This is exactly what the Apostle Paul sought after: “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; if by any means I might attain unto the resurrection of the dead” (Philippians 3:10-11). True fellowship with Christ involves both the power of His resurrection and the intimacy of His sufferings.

When we let the word of Christ dwell in us richly, in all wisdom, we come to possess this experiential knowledge—Colossians 3:16. 1 John 2:13-14 states that those who are born of God and in whom the love of God dwells have known Him. Similarly, 1 John 4:12 says that if we love one another, God dwells in us, and this indwelling of God through His eternal Spirit is what imparts that knowledge of the Holy One.

We often know how to sidestep such a life, opting for a more comfortable version of Christianity. Yet, we must understand that the outcomes of these two paths are starkly different in the end. Can we truly neglect so great a salvation and expect to escape the consequences? Ministers of Satan, disguised as ministers of righteousness (2 Corinthians 11:14-15), have infiltrated to teach a different way from what has been established. This is the path the majority prefer, as they seek to satisfy their itching ears and reject sound doctrine (2 Timothy 4:3).

Just as children naturally know their father because of the blood connection, those who are born of God come to know God through the spiritual rebirth and the intimate, relational knowledge that results from that connection—da’at or epignosis.

In Matthew 7:21-23, Jesus is addressing those who claimed to have done works in His name—prophesying, casting out demons, and performing miracles—and yet, despite all their outward religious activities, Jesus declares, ‘I never knew you, workers of iniquity.’ This statement goes beyond merely not being acquainted with them. It highlights the reality that they never had an intimate, relational connection with Jesus and failed to purge themselves from inherent corruption. As Scripture commands, we are to ‘cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God’ (2 Corinthians 7:1). They also neglected to ‘put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts’ (Ephesians 4:22; Colossians 3:8,9). For ‘the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness‘ (Romans 1:18). So the “knowing” Jesus refers to here is not intellectual knowledge or even surface-level acknowledgement but da’at, the deep, relational knowledge that comes through a genuine spiritual connection that comes through living out His word. For this is the will of God, even your sanctification, that we should abstain from fornication: that every one of us should know how to possess his vessel in sanctification and honor—1 Timothy 4:3, 4.

In the Hebrew Scriptures, “knowing” often speaks of intimacy—as when the Bible says “Adam knew Eve” (Genesis 4:1), which signifies a deep, personal, and intimate relationship, not just awareness or recognition. This same idea applies when Jesus speaks about knowing His followers. In John 10:14, He says, “I am the good shepherd, and I know my sheep and am known of mine.” This knowing is the deep relational connection between Christ and His followers, built on the new birth and ongoing communion with Him in everything.

When Jesus says, “I never knew you,” He is declaring that those people never entered into this kind of intimate relationship with Him. Though they might have done religious works, they did not possess da’at, the experiential, relational knowledge that comes through being born of the Spirit and being united with Christ in His sufferings. If you endure chastening, God deals with you as with sons; for what son is he whom the father chasteneth not? But if you are without chastisement, whereof all are partakers, then you are bastards and not sons—Hebrews 12:7, 8.

This knowing is a sign of intimacy with Christ—those who are genuinely born again are brought into a real, transformative relationship with Him. But those who do not know Him in this way, despite their outward religious appearances, are estranged from Him.

  • “I never knew you” highlights that the relationship with Jesus is not about religious actions or even professed belief; it’s about being united with Him through the new birth, where we receive the life of God (zoē) and come to know Him in the most intimate, experiential way.
  • The da’at that comes through the new birth is what enables us to know God as our Father and Jesus as our Saviour. If this personal connection is missing, then, despite outward appearances or religious works, the relationship is not genuine, and Jesus will say, “I never knew you.”

In sum, the “I never knew you” statement is deeply tied to the idea of da’at—a spiritual, intimate knowledge that is rooted in being born of God. Without this relationship, no amount of religious activity or outward obedience can bring one into true communion with Christ.

In the case of Jesus’ statement, ‘I never knew you, workers of iniquity‘ (Matthew 7:23), He’s referring to those who profess faith but have not been transformed by it. They continue in sin, without a true, repentant relationship with Him, remaining spiritually immature and carnally oriented—‘still babes in Christ’ (1 Corinthians 3:1-3).

Psalm 69:27 warns, ‘Add iniquity unto their iniquity, and let them not come into thy righteousness.’ In parallel, Romans 6:19 says, ‘I speak after the manner of men because of the infirmity of your flesh; for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto holiness.’ This is a clear statement of judgement upon those who persist in their corruption and do not continuously yield their members to righteousness or come to the throne of grace to deal with their inner corruption through the Spirit and His Word.

One could now ask, can a person exercise spiritual gifts without having da’at, the intimate, relational knowledge of God? Yes, a person can, as evidenced in Matthew 7:21-23, where individuals who prophesy, cast out demons, and perform miracles in Jesus’ name are still rejected because they never truly knew Him. While the gifts and calling of God are without repentance (Romans 11:29), meaning God can use people for His purposes even without a personal relationship with Him or perfecting holiness or without the righteousness of God upon them, spiritual gifts do not guarantee salvation or intimacy with God.

The parable of the labourers in the vineyard (Matthew 20:1-16) highlights God’s sovereignty in distributing His grace, where even those who labour for only a short time receive the same reward, but it doesn’t imply they have a deep, eternal relationship with the master. Similarly, spiritual gifts can be exercised without a personal connection to Christ. However, while these gifts are meant for God’s service, they are intended to point to something deeper—the da’at of God, the transformative knowledge that comes through being born again. Spiritual gifts, though powerful, should not be confused with the eternal, life-giving relationship that comes from truly knowing God.

I want to bring in a few more verses that tie together beautifully, revealing the profound process of spiritual transformation and enlightenment that happens through the Holy Spirit. This process, at its core, is deeply connected to epígnosis—the intimate, transformative knowledge of God that shapes and matures the believer.

1. Revelation 3:18—The Call to Seek the Word and Spiritual Clarity

In Revelation 3:18, Jesus offers a call to the church to “buy of me gold tried in the fire” and “anoint thine eyes with eyesalve, that thou mayest see.” The gold tried in the fire represents the refined truth of God’s Word (as silver tried in a furnace of earth (the body of Jesus), purified seven times—Psalm 12:6), which is purifying and valuable. The eye salve, on the other hand, symbolises the spiritual clarity that only comes when we truly understand and apply God’s Word. This epígnosis (the deep, relational knowledge of God) is not merely about intellectual knowledge but about an intimate understanding of God’s will and ways through the Word.

Jesus is urging us to seek out the deeper truths of His Word, which can only be truly seen and understood through the Holy Spirit. The Spirit illuminates the Scriptures, opening our eyes to see and apply God’s truth in our lives.

The phrase “buy of me gold tried in the fire” (Revelation 3:18) can be understood as a call to engage in a spiritual transaction or trade, not involving literal money or material wealth, but rather symbolising spiritual value that demands sacrifice and commitment. The “gold tried in the fire” represents refined, purified faith—faith and the word of God that have been tested through trials and tribulations, emerging stronger and more genuine. The act of “buying” suggests that in order to receive this purified faith and true riches, one must surrender something of lesser value. As Paul writes in Philippians 3:7-9, “But what things were gain to me, those I counted loss for Christ. Yes, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things and do count them but dung, that I may win Christ and be found in Him, not having mine own righteousness.” This is the trade: exchanging the worldly for the eternal, where you surrender your life, desires, and self-reliance for the righteousness of God and a deeper relationship with Him. The call is to continuously trade the temporary for the eternal, sacrificing the things of this world in exchange for spiritual riches that cannot be taken away. It is not a one-time transaction but a lifelong commitment to follow Christ and allow Him to refine you.

How can we expect to gain what is above without first letting go of what we cling to here below? What does the Bible say to us? Set your affection on things above, not on things on the earth—Colossians 3:2. To grasp the eternal, we must release the temporal. The things we hold tightly—our comfort, security, and earthly attachments—are often the very things that prevent us from reaching for the higher, lasting riches in Christ. Until we are willing to surrender what we hold secure under our arms, we cannot fully embrace the fullness of what God offers us above. It’s a call to let go in faith, trusting that what God has in store is far greater than anything we could hold onto in this world.

To “set your affection” means to intentionally direct your heart, mind, and desires toward something or someone—particularly aligning them with God and His Kingdom. In Colossians 3:2, when we are told to “set your affection on things above, not on things on the earth,” it’s not just about emotional attachment but about where we focus our priorities and energy. It’s a deliberate choice to prioritize God’s Kingdom and His will over the temporary things of this world.

Setting your affection on things above doesn’t necessarily mean engaging in traditional ministry; rather, it means aligning your life with Christ and His Word, allowing them to shape every decision and action. It’s about becoming more like Christ—letting Him be the central focus of your life and shaping everything from relationships to goals according to His values. This involves being intentional with your time, energy, and resources in a way that reflects your true identity as a child of God, rather than chasing fleeting worldly pleasures.

It also means not letting the pursuit of possessions, career success, or worldly comforts define you. Instead, seeking God’s Kingdom first, finding satisfaction in His eternal promises, and living in a way that reflects your identity in Christ. In every pursuit—whether family, career, or personal ambitions—your relationship with Christ should be the driving force, ensuring that you aren’t consumed by the temporary things of this world.

In fact, Jesus made it clear that following Him requires a careful consideration of the cost. As He said in Luke 14:28-33, “For which of you, intending to build a tower, sits not down first and counts the cost, whether he has sufficient to finish it? Lest haply, after he hath laid the foundation and is not able to finish it, all that behold it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going to make war against another king, sits not down first and consults whether he is able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sends an embassage and desires conditions of peace. So likewise, whosoever he be of you that forsakes not all that he hath, he cannot be my disciple.” Following Christ means being willing to forsake all we hold dear in this world and counting the cost of that surrender. It’s a radical call to let go of the temporary in order to gain the eternal.

To win Christ, we must let go of our own life. This is what we profess—that we are crucified with Him, no longer living for ourselves, but allowing Christ to live in us. But are we truly meaning what we profess? Do we fully live out this surrender, or is it just words we speak without the depth of true transformation? John 12:25, He that loves his life shall lose it, and he that hates his life in this world shall keep it unto life eternal. For no man can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other.

You cannot serve God and mammon” (Matthew 6:24). James 4:4 warns that anyone who pursues their own desires above God’s will is considered an adulterer or an adulteress, and even an enemy of God. This speaks to spiritual whoredom, where one coalesces with the spirit of the world rather than being faithful to God. 1 John 2:15-16 further admonishes, “Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father, but is of the world.” This is a clear warning against aligning with the world’s values, which stand in opposition to God’s.

Can you imagine modern Christianity, where many openly disregard these principles, yet unabashedly display such worship on stage, all while calling Jesus ‘Lord, Lord’? As the Lord says, ‘In vain do they worship Me, teaching for doctrines the commandments of men’ (Matthew 15:9). Yet, Jesus clearly states, ‘He who has My commandments and keeps them, it is he who loves Me; and My Father will love him, and We will come unto him and make Our abode with him. He that loves Me not keeps not My sayings; and the word which ye hear is not Mine, but the Father’s which sent Me’ (John 14:21-24).

Let me make this clear: setting your affection on things above doesn’t mean disregarding important responsibilities like caring for your family. It’s about finding the right balance—prioritising Christ and His Kingdom while still fulfilling your duties in the world, including loving and providing for your family. Balancing both is key. The focus is on ensuring that your relationship with Christ shapes how you approach everything, including family, work, and other commitments, rather than allowing worldly concerns to take the place of your spiritual priorities. It’s about integrating your faith into every aspect of life, giving Christ the central place without neglecting your God-given responsibilities.

In fact, the Bible makes it clear that neglecting our family or failing to provide for them is a serious matter. 1 Timothy 5:8 warns, “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an infidel.” This underscores that caring for our family is not only a duty but also an essential part of living out our faith. So, while our ultimate allegiance is to Christ, this should never lead to neglecting our responsibilities to those closest to us. True spiritual devotion doesn’t disregard the practical aspects of life; instead, it shapes how we fulfil our roles as spouses, parents, and providers, ensuring that both our love for God and our love for our families are given their rightful place.

However, it’s important to recognise that God understands the challenges people face, and His heart is compassionate toward those who are genuinely unable to meet their needs due to circumstances like illness, job loss, or other hardships. The verse in 1 Timothy 5:8 speaks primarily to those who have the means to provide but deliberately withhold support or fail to take responsibility for their families. It’s about wilful neglect, not the inability to provide because of external factors. Our Heavenly Father sees our hearts and knows our struggles, and His grace covers those who genuinely desire to provide but are hindered by their circumstances. And as a community of believers, we are called to support one another in times of need, fulfilling the law of love by caring for those who are struggling (Galatians 6:10).

Modern Christianity, especially in certain circles, often promotes a mindset of balancing both worlds—keeping one foot in the world and one in Christendom. This approach tends to encourage people to pursue their earthly passions, careers, comforts, desires, and securities while also claiming the benefits of a relationship with Christ. It’s a convenient path that allows for the best of both worlds: worldly pleasures and spiritual promises.

However, the Scriptures make it clear that such a divided commitment is not what Christ calls His followers to. Jesus Himself said, “No man can serve two masters” (Matthew 6:24). Trying to hold on to both earthly attachments and a full surrender to God creates a spiritual imbalance. It’s like trying to build a tower without counting the cost or attempting to fight a battle without being fully prepared. As we’ve seen in Luke 14:28-33, Jesus encourages us to carefully consider what it means to follow Him, emphasising that true discipleship requires wholehearted commitment. In the Kingdom of God, there’s no room for divided loyalty.

The truth is, when we try to keep one foot in the world and one in Christ, we risk losing both. The world’s security, comforts, and attachments will always hold us back from fully embracing the eternal, transforming riches that are only found in Christ. True discipleship requires a complete surrender—a willingness to let go of the temporary in exchange for the eternal.

The passage from Hebrews 11:6, “God is a rewarder of them that diligently seek him,” highlights the importance of diligence in our pursuit of God. Diligence, in this context, means actively and intentionally seeking God with a focused, consistent effort. It’s not a passive or occasional pursuit, but a wholehearted commitment to growing closer to Him through prayer, scripture, and living out our faith. This diligent seeking requires prioritizing God, making time to engage with Him, and doing so with a heart full of faith, trusting that He rewards those who earnestly pursue Him. Ultimately, this verse encourages us to be persistent in our pursuit of God, knowing that while His rewards may not always be earthly, they come in the form of spiritual blessings, divine guidance, and a deeper, more intimate relationship with Him.

2. Ephesians 1:18—Enlightenment of the Understanding

In Ephesians 1:18, Paul prays that the ‘eyes of your understanding be enlightened,’ highlighting the need for spiritual insight. This echoes the imagery in Revelation 3:18, where Christ offers to anoint the believer’s eyes with eye salve so they can see clearly. It’s not a matter of self-anointing but of humbly seeking Christ, who opens our eyes to the deeper truths of His Word and Kingdom.

Yes, our spiritual eyes are opened at the new birth, but the vision is often limited for a babe in Christ. As a result, such individuals are unskilled in the word of righteousness, as Hebrews 5:13-14 states. 1 Corinthians 3:1-3 also serves as a prime example of this, where Paul addresses the Corinthians as infants in Christ, unable to handle deeper spiritual truths because they are still carnal and immature in their faith. This spiritual immaturity led to division and jealousy among them, even though such behaviours were “not even heard among the heathens” (1 Corinthians 5:1), revealing the depth of their fallen condition despite their new birth.

It is a progressive journey toward maturity; it involves replacing the law of sin and death, which is in our members, with the law of the Spirit of life in Christ Jesus (Romans 8). It is the putting off of the corrupt self through the sanctification of the Holy Spirit and by the washing of water by the word (Ephesians 4:22; 5:26; Colossians 3:8; James 4). It is the replacement of earthly, sensual, and devilish wisdom with the wisdom that comes from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy (James 3:17). Only a person who has transitioned from being a babe in Christ to a spiritually mature believer can acquire this wisdom, as such a person possesses the mind of Christ (1 Corinthians 2:14-16).

James 3 speaks of the unbridled tongue as a sign of spiritual immaturity, highlighting the difficulty of controlling our speech and its potential to lead us astray. The tongue, when uncontrolled, can be like a fire, ‘foaming out hellfire,’ capable of causing great destruction (James 3:6). Such a person has no rule over their spirit, and Proverbs 25:28 says, ‘He that hath no rule over his own spirit is like a city that is broken down and without walls.’ One can only imagine the state of ‘a city that is broken down’ and its vulnerability to enemy invasion. This reveals how the lack of self-control, especially in speech, reflects deeper spiritual instability. A spiritually mature person, however, has learnt to govern their words and emotions, showcasing the power of the Holy Spirit working within them to bring true transformation and control. As they mature in Christ, they develop the ability to tame their tongue and exercise self-control, demonstrating growth in wisdom, stability, and Christlikeness.”

James 1:26 also says, “If any man among you seems to be religious and bridles not his tongue but deceives his own heart, this man’s religion is vain.” Isn’t that related to James 1:22, which says, “But be ye doers of the word, and not hearers only, deceiving your own selves“? This emphasises that a lack of control over the tongue is a serious issue, revealing that a person’s outward religious expression can be hollow if it is not accompanied by a transformed life. Such a one is a mere hearer of the Word and not a doer. James compares this person to a man who looks at his natural face in a mirror: ‘For he beholds himself, and goes his way, and straightway forgets what manner of man he was.’ In other words, though he sees the truth, he doesn’t act on it and soon forgets what he has seen. However, ‘whoso looketh into the perfect law of liberty and continues therein, he being not a forgetful hearer but a doer of the work, this man shall be blessed in his deed.’ This is the difference between just hearing the Word and allowing it to transform your life by putting it into practice. The blessing comes to those who actively live out God’s Word, demonstrating true spiritual maturity as they progressively develop the mind of Christ. And this transformation can only be achieved by acquiring epignosis or da’at.

This process involves more than just knowing the Scriptures; it’s about applying them to every area of life, allowing the Holy Spirit to renew our thoughts, actions, and desires. As we grow in our relationship with Christ, we begin to reflect His character, wisdom, and love. The more we live out God’s Word, the more we align our thoughts and actions with the mind of Christ, which is the ultimate goal of spiritual maturity.

James 3:2 may sound intimidating as it exposes the truth about our imperfections, but it also offers hope. It says, “For in many things we offend all. If any man offend not in word, the same is a perfect man”—a person who is mature in the Word of righteousness, unlike a babe in Christ (as described in Hebrews 5:13-14). Such a person is able to bridle the whole body, demonstrating spiritual maturity and self-control. Here, James acknowledges the challenge of perfect speech but assures us that mastering the tongue is one of the signs of spiritual maturity and self-control, and it is through this control that one becomes more aligned with God’s will, able to govern the entire body and life in righteousness.

James 3:2 and 2 Timothy 3:16-17 offer a powerful parallel on spiritual maturity. James highlights that the person who can control their speech is considered “perfect,” or mature, capable of controlling their whole body. This connects with 2 Timothy 3:16-17, where Scripture is described as essential for teaching, correcting, and training in righteousness. The purpose of Scripture is to equip the believer, making them “perfect” or fully mature, thoroughly prepared for every good work.

Just as controlling the tongue is a sign of spiritual maturity in James, the application of God’s Word in our lives perfects us, shaping us to reflect Christ in all areas, including our speech. Both verses point to the transformative power of God’s Word in leading us to true spiritual maturity. The control of our words, much like our overall growth in Christ, requires ongoing learning, application, and the power of the Holy Spirit to bring about the inner transformation that manifests in our outward actions.

As we allow God’s Word to dwell richly in us, we are gradually conformed to His image, and our speech becomes one of the clearest signs of that spiritual maturity, reflecting not only self-discipline but also the character of Christ and our inner man’s stance. If any man can control his tongue, he is identified as a ‘perfect’ man—one who can bridle the whole body.

This is the display of the spirit man, created after God in righteousness and true holiness. It reveals his true identity, the prowess and might he has come to possess—Ephesians 3:16—even the ability to control the doors of hell, as James 3 describes: ‘The tongue can no man tame; it is an unruly evil, full of deadly poison and a world of iniquity that defiles the person.’

Achieving control over our spirit, or allowing the spirit to govern the entire being, is something supernatural and life-altering. The perfected man, as the same chapter explains, brings forth good fruit, and clean water flows from within. Hebrews 12:23 identifies such individuals as the spirits of just men made perfect. Mark 7:20-23 presents a stark contrast to this, revealing the defilement that comes from within when the spirit is not governed. And one can only imagine the liberation this would bring to the soul, which is at the heart of the abundant life Jesus spoke of. You cannot truly claim to possess this life unless you confront and overcome the inner chaos within.

We must replace the law of sin and death, which is deeply embedded in our flesh, with the law of the Spirit of life in Christ Jesus, as Paul explains in Romans 7:16-23 and 8:2. This is not a passive process but requires an active effort to submit our will to the Holy Spirit. It takes intentional labour according to the Spirit to experience this transformation. As John 6:27 reminds us, ‘Labour not for the meat which perishes, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.’ The work of replacing the old nature with the life of Christ demands effort—an ongoing commitment to seek after what lasts forever, rather than what is fleeting. It is a spiritual pursuit that requires diligence, surrender, and the constant application of God’s Word to bring about real change, moving us from death to life.

How are we going to undertake this task if we are so engrossed in the affairs of life until the day we leave this earth? If our attention is consumed by the fleeting pleasures and distractions of this world, how can we expect to experience the transformation that Christ calls us to? The constant pursuit of temporal things, such as career, wealth, and personal desires, can easily overshadow the eternal work the Holy Spirit wants to do in us. In order to replace the law of sin and death with the law of the Spirit of life, we must shift our focus, prioritise what is lasting, and be intentional in cultivating a life that is rooted in the Word of God. This requires time, effort, and a shift in priorities—a conscious decision to allow God’s will to take precedence over the noise of everyday life. Only then will we be able to walk in the fullness of what God has for us, moving from spiritual infancy to maturity in Christ.

It is only through the ongoing application of the Word of Christ, allowing it to dwell in us richly in all wisdom, that the eyes of our understanding are fully illuminated to see the things of God clearly. The Holy Spirit plays a vital role here, bringing epígnosis—a deep, experiential understanding of the Word of God, which results in spiritual enlightenment.

The Christian life is a serious endeavour—it’s much deeper than just attending church, engaging in church activities, experiencing emotional highs during worship, or even exercising the gifts of the Spirit.

“Divine Intervention: The Transformative Power of FAITH and GRACE”

In theological contemplation, a profound journey unfolds as we navigate the complex interplay of faith, grace, and divine intervention. The core or essence of faith—God’s gift that stirs the soul—is akin to a seed sown in fertile soil, which is the soul of man, and gets germinated under the guiding influence of the Holy Spirit. This transformative process, marked by the union of heaven and earth, illuminates the way to spiritual rebirth and renewal. Through the lens of Scripture and personal reflection, we explore the profound impact of faith and grace in awakening the dormant spirit, ushering in a new life illuminated by divine light. Join me on a thought-provoking exploration of the sacred union between faith and grace, where the hand of God extends to illuminate hearts and minds, leading souls from darkness to light and from bondage to freedom.

“Faith comes by hearing” (Romans 10:17, meaning God’s Word awakens belief)! When a weary soul—the good ground, ready to receive in his God-given free will, yet moved by the convincing and convicting power of the Holy Spirit—opens the soil (door) of his heart (soul) to the knock of the Word seed (Revelation 3:20, “Behold, I stand at the door, and knock”), and absorbs it or embraces Him, a blessed union takes place. This Word comes wrapped in faith—the Spirit of His Son in our hearts, crying, “Abba, Father” (Galatians 4:6), given unto us as His Holy Spirit (1 Thessalonians 4:8; 1 Corinthians 2:12). This applies even to those led by the Spirit of God into a spiritually mature state (Romans 8:14; Hebrews 5:13-14). Heaven meets earth in that moment: “When wisdom enters your heart, and knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding shall keep thee: to deliver thee” (Proverbs 2:10-12), for Christ is “the power of God, and the wisdom of God” (1 Corinthians 1:24). “The entrance of thy words gives light; it gives understanding unto the simple” (Psalm 119:130). The Bible calls this being “born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever” (1 Peter 1:23).

The formerly barren area quickly begins to bloom because of this heavenly intervention. “This desolate land is become like the garden of Eden” (Ezekiel 36:35). “For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody” (Isaiah 51:3). “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Romans 14:17). This rebirth, where heaven meets earth, isn’t just a beginning—it’s a destination. The spirit is alive because of the righteousness that God imputes unto us (Romans 8:10, Amplified: “the Spirit is life because of righteousness”; see also Romans 4:6; Psalm 32:2—“Blessed is the man unto whom the Lord imputes not iniquity/sin, and in whose spirit there is no guile”). “Now, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses” (Colossians 2:13). And now, “YE ARE COME unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect” (Hebrews 12:22-23)—those who “cannot sin” (1 John 5:18), created “after God in righteousness and true holiness” (Ephesians 4:24), the saints in light (Colossians 1:12), who abide in Him (1 John 3:6)—“and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaks better things than that of Abel” (Hebrews 12:24).

This rebirth sets the stage for an even deeper reality. For “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. We (now) have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us” (2 Corinthians 4:6-7; see also 12:9; 1 Corinthians 1:27; 2:3-4). Our intellect was blind before the birth of this sacred seed within the heart. But Jesus anointed and awakened our inner eyes (John 9:6; Isaiah 42:7: “to open the blind eyes”); “thy Word hath quickened me” (Psalm 119:50); “And you hath he quickened, who were dead in trespasses and sins” (Ephesians 2:1, 5; Colossians 2:13). For “by grace—a free, undeserved gift—are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8).

Some might argue that God never imposes His will, suggesting He persuades us repeatedly, leaving the ultimate choice to accept Him in our hands—an idea rooted in human free will, as Arminians might say. But is that correct? I don’t think so, and I find the Bible doesn’t fully support it either. Instead, I had to acknowledge that God had to save us, that He had to take the initiative, that He had to declare, “Let there be light,” and that light had to illuminate our hearts (2 Corinthians 4:6). Upon close inspection of the holy writings, I declare that no creature could turn down or thwart God’s invitation. “Many receive calls” (everyone is invited), but only a chosen few are “accepted in the beloved” (Ephesians 1:6). They are called “the elect of God,” “the remnant of Israel,” or “the residue of men.” God’s sovereign choice shines through Scripture: “He hath chosen us in him before the foundation of the world” (Ephesians 1:4); “God hath from the beginning chosen us to salvation” (2 Thessalonians 2:13); “The election hath obtained it, and the rest were BLINDED” (Romans 11:7); “Knowing, brethren beloved, your election of God” (1 Thessalonians 1:4). If our efforts were involved, how could we call it grace, election, or God’s gift? God’s love takes the lead: “He commends his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8); “We love him, because he first loved us” (1 John 4:19); and Jesus declares, “Ye have not chosen me, but I have chosen you” (John 15:16).

The first thing the Lord commanded Apostle Paul to do was “to open their eyes” (by the power of the Holy Ghost and the Word of God) “and turn them from darkness to light, and from Satan’s control to God, that they may receive forgiveness of sins and inheritance among those who are cleansed by faith in him” (Acts 26:18). Why would God have to open our eyes if “free will” could choose? A soul must be saved, delivered by the preaching of the cross. A slave must be released before he or she may say, “I am free,” and someone must pay for their liberty. For “it is God which works in you both TO WILL and TO DO of his good pleasure” (Philippians 2:13). Yes, we used free will, but it had to be REVIVED by God before it could function. The quickening occurs first. The dead must be brought back to life before they can be called alive. God said, “I will cause breath to enter you, and ye shall live” (Ezekiel 37:5).

‘Total depravity’—the idea that sin has corrupted every part of human nature—implies that it has eroded our ability to exercise free will. I didn’t come to this through some system or school of thought; it’s what the Scriptures pressed upon me as I wrestled with them. I have free will, no doubt about it, but left to myself, it only tends toward evil since my soul is dead—spiritually lifeless apart from God—and I am unable to use the realm of my will that still exists within me to achieve anything good: ‘For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not’ (Romans 7:18). As I dug deeper, I saw this wasn’t just my story but a truth woven throughout the Word. ‘The heart is deceitful above all things, and desperately wicked: who can know it?’ (Jeremiah 17:9). Even our best intentions falter, for ‘there is none righteous, no, not one… there is none that seeketh after God’ (Romans 3:10-11). I once thought I could reach for God on my own, but every other notion dissipated when I read, ‘Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil’ (Jeremiah 13:23). It hit me: my will, though real, was bound—enslaved to sin—until God’s voice broke through. ‘The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy’ (Psalm 14:2-3). What I gleaned wasn’t a label like ‘depravity,’ but a stark reality: apart from God’s intervention, my free will couldn’t climb out of the pit—it needed Him to lift me. What benefit does it then offer? Is it able to save me? If my free will could assist me, I wouldn’t require saving grace…

Are we able then to confirm “irresistible grace”—God’s overwhelming love that draws us to Him without fail? While some believe grace can be resisted, I see in Scripture that God’s call is effectual: “As many as were ORDAINED TO ETERNAL LIFE BELIEVED” (Acts 13:48). Isn’t it true that it’s this irresistible grace that does the heavy lifting for us?

This divine initiative isn’t just a cosmic truth—it’s personal, as I’ve seen in my own life. I still don’t understand how and why the Lord reached out to me and saved me, even though I was the chief of sinners, the weakest, and most broken of them all. Before I would even know Christ Jesus personally or be saved by Him, I saw this mystery play out in others too. Many of my friends tried and longed to come out of their sinful lives of misery. They would say, ‘If I come to Christ, I would go around and save all those around me’—a noble dream—but then, in the same breath, they’d confess, ‘I just can’t submit to Christ.’ What a juxtapose! It struck me: their hearts yearned for freedom, yet something held them back, as if their wills were tethered to the very chains they despised. And there I was, in my own pit, crying for redemption while they longed to do things for Christ. Deep pangs overwhelmed me to the point that I felt I would die—I longed for death rather than living like that. If Jesus had not saved me at that point, I wouldn’t be alive today, learning of His goodness and sharing this life with you. It baffled me then, and it echoes now: how could I, or they, bridge that gap when our strength faltered? It still baffles me how the Lord saved me. I could trace His protection and care back to when I was dead in sin, and He wooed me with His eternal Spirit. How could I be saved if it weren’t for God’s grace? Can I proudly claim my first step of having faith and trust in Christ?…

Wouldn’t that imply that I chose Christ? Jesus Christ is the author of our faith, isn’t He? Hebrews 12:2; Ephesians 2:8. Where would I find such characteristics within myself when everything in my life was rot and death? The only explanation I can conceive of is that God foreknew and predestined us (Romans 8:29-30), chose us in Christ (Ephesians 1:5, 11), and elected us according to His foreknowledge (1 Peter 1:2). I obtained the precious faith to respond; IT CAME TO ME, not the other way around—“The faith… which is by him hath given” (Galatians 3:23; 2 Peter 1:1)—“whose heart THE LORD OPENED” (Acts 16:14).

What began in my heart reflects a plan that stretches back to eternity. God’s grace did not arrive on the day you believed—it was set in motion when “the Lamb slain from the foundation of the world” (Revelation 13:8) poured out His love. “God commends his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). That’s when God lavished His grace on humanity, which is why Abraham and his descendants were spared and justified by faith. Didn’t they all “eat the same spiritual meat” and drink from “that spiritual Rock that followed them: and that Rock was Christ” (1 Corinthians 10:3-4)? It was Christ in the wilderness congregation whom their fathers revolted against and refused to obey, casting Him out (Acts 7:37-39)—the prophet Moses predicted, saying, “A prophet shall the Lord your God raise up… him shall ye hear” (Deuteronomy 18:15; Acts 3:22, 37). “When the fulness of the time was come, God sent forth his Son” (Galatians 4:4), “who verily was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Peter 1:20). Every time the Israelites offered a sacrifice on the altar to atone for their transgressions, God accepted it as an offering anticipating the cross of Calvary, on which the blood of His own Son would be spilled. This is because God saw this Lamb slain from the beginning of time, sacrificed in His heart. Witnesses of it were the apostles of the Lamb, who declare, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; for the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us” (1 John 1:1-2).

God’s love for us was made evident in this: “He sent his only Son into the world so that we could live through him” (1 John 4:9). Jesus said, “Many prophets and kings have desired to see his day but have not seen them” (Luke 10:24); “Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you” (1 Peter 1:10), “which the angels desire to look into” (1 Peter 1:12) and witnessed (1 Timothy 3:16). “The Son of God was manifest for this purpose, that he might destroy the works of the devil” (1 John 3:8) and deliver “us who through fear of death were all our lifetime subject to bondage” (Hebrews 2:15). The day grace and truth were revealed in Christ was His birth—“For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Emmanuel, meaning “God with us” (Matthew 1:23), “God was manifest in the flesh” (1 Timothy 3:16), “the Lord from heaven” (1 Corinthians 15:47). “The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3). “For the grace of God that bringeth salvation hath appeared to ALL MEN” (Titus 2:11); “now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:26). “We who, because of him, believe in God” (1 Peter 1:21). “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous” (Romans 5:19).

In addition to dethroning sin and its power, His sacrifice fulfilled the Father’s promise to pour the Spirit of God upon all flesh. A period of grace was ushered in for the entirety of creation with the arrival of the Spirit.

In this contemplative journey exploring the interplay of faith, grace, and divine intervention, it becomes evident that the transformative power of these elements—rooted in God’s sovereign love—is profound and life-altering. The narrative underscores the pivotal role of faith as a seed sown in fertile soil, germinating under the influence of the Holy Spirit. This transformative process symbolizes a rebirth and renewal, where the union of heaven and earth brings about a spiritual awakening. Moreover, the discussion on grace emphasizes that salvation is a gift from God, underscoring the divine initiative in the process of redemption. The concept of election and God’s sovereign choice in salvation is highlighted, challenging the notion of human free will as the sole determinant in accepting or rejecting God’s invitation. Ultimately, the text invites reflection on the profound mysteries of faith, grace, and divine intervention, illustrating a journey of spiritual growth and enlightenment guided by the hand of God.

Yet, the New Testament reveals a stark truth: not everyone senses their need for a Savior. Some souls stand content, convinced of their own wholeness. They are the “righteous” Jesus spoke of—not righteous in God’s eyes, but in their own. To them, their virtues gleam like polished armor, hiding the decrepitude beneath. Scripture calls all humanity depraved—“There is no one righteous, not even one” (Romans 3:10)—yet these refuse to see it. Their sanctimony is their doom, a self-made prison barring them from the light. Picture a man standing tall, chest puffed with pride, declaring his soul whole—while the Savior he claims to follow passes him by, seeking the broken instead. Jesus said it plainly: “I have not come to call the righteous, but sinners” (Matthew 9:13). Again, “It is not the healthy who need a physician, but the sick” (Matthew 9:12). His mission was clear—yet so many miss it, blinded by a righteousness of their own making. This is the paradox of pride: those who need Him most often see Him least, while the wretched and weary find their way to His feet. And worse, even those who’ve tasted His grace can forget its source, trading humility for a gavel. So, as we marvel at the grace that saves, let us never lose sight of our own poverty apart from Him—for it is in that brokenness that His light shines brightest.

The MYSTERY of INIQUITY: Exploring the Roots of Evil in Human Nature

“The Unravelling of The MYSTERY of INIQUITY: Exploring the Roots of Evil in Human Nature”

Throughout history, humans have been plagued by the presence of evil in the world. Despite countless efforts to eradicate it, evil persists, and its origins remain shrouded in mystery. The concept of iniquity, or moral wickedness, and the elusive nature of evil has been a topic of philosophical, theological, and scientific inquiry for centuries.

  • What motivates individuals to engage in harmful and immoral behaviour?
  • What drives people to act in damaging and morally questionable ways?
  • Is it a trait of human nature, the result of societal and environmental influences, or is the work of a nefarious entity?

This blog investigates the enduring riddle of moral immorality/wickedness, sometimes known as the “mystery of iniquity,” as well as the origins of evil in human nature. Join me as I embark on a quest to try to understand one of the most lasting and puzzling features of the human condition.

So, what drives people to act in damaging and morally questionable ways?

Some contend that evil, which serves as a contrast to goodness and empowers people to make moral decisions, is an essential part of the human experience. Some contend that evil is a human invention used to explain actions that are thought wrong and is not a true thing.

Even if we are unable to identify this “mystery of iniquity,” we may observe the pervasive effects it has on us and the world around us. The Bible describes how a spirit known as “the prince of the power of the air” works in the hearts of the wicked and disobedient children (Ephesians 2:2). With the fall of man, we sort of gotten “iniquitous”.

God saw that every imagination of the thoughts of man’s heart was only evil continually. (Genesis 6:5) – thoughts of iniquity (Isaiah 59:7).

The Lord’s requirement for the circumcision of the heart makes sense. Only through “circumcising” our hearts, a divine process, can we prevent this mysterious entity from exerting influence over us and impeding God’s work. You may recall reading that “the flesh lusts against the Spirit” 5:17 in Galatians

This flesh (the body of sin), what is it?

The result of the fall is a spiritual environment hostile to God that is produced within our very selves (alienated and enemies in our mind by wicked works – Colossians 1:21 – being alienated from the life of God through the ignorance – Ephesians 4:18/2:12).

Regardless of one’s spiritual beliefs, everyone has them ingrained in their personality. Simply said, when the glory of the magnificent gospel of Jesus Christ shines in our souls, you would discover that sensation of unrighteousness, that feeling of uncleanness within us. Simply defined, the awareness of sin.

David cried, Behold, I was shaped in iniquity; and in sin did my mother conceive me (Psalm 51:5). But every man is tempted, when he is drawn away of his own lust, and enticed (James 1:14). For from within, out of the heart of men, proceed evil (wickedness) (Mark 7:21). From the sole of the foot even unto the head there is no soundness in it (Isaiah 1:6). For I know that in me (that is, in my flesh,) dwells no good thing (Romans 7:18).

Let God be true, but every man a liar (Romans 3:4).

What is that wild, ravenous lust or degeneracy that seeks to control us? What caused one third of the heavenly angels to fall?

A third of the stars in heaven were swept down by the tail of the great dragon, that ANCIENT serpent, called the Devil, and Satan according to Revelation 12:4,9.

What caused even Lucifer, the anointed cherub, to fall from his uprightness? Ezekiel 28:14,15

The “mystery of iniquity,” the evil force alluded to, must be a creation of God, whose identity is currently concealed from us, and it is apparent that it is accountable for all of this.

I prefer to trust God’s word over human convictions. The truth is that sin has caused total depravity to penetrate every atom and fibre of our being. And only Jesus Christ, the Son of the most High can release a person from the power of this death.

There is something that is happening in a person in an utterly incomprehensible way that we are unable to understand (a strong want or tug of lust that comes from the heart – the presence of evil within the heart of man – Romans 7:17-21); this is the result of the “mystery of iniquity” at work. The MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH are some of the other names for this embodiment of wickedness (Revelation 17:5).

According to Revelation 17:4, she is holding a golden cup that is full of filth and abominations that will be spread throughout the entire world. I must say, she has virtually won over everyone’s hearts with her promiscuity in the age we are in. Regrettably, both young and elderly have fallen prey to her.

This spiritual being, or whatever it is, has such power over humanity that it would cause the monarchs of the planet to engage in fornication, and the people of the earth to consume the fornication’s wine (Revelation 17:2). No one born to a woman will be exempt from its effects. How can one who is born of a woman be clean, asks Job 25:4?

A Christian would still have to battle it every day even after being set free from its influence and tentacles by pleading the priceless blood of Jesus Christ. We reckon that its legal claim over us gets rescinded in Christ. While the sinful nature or sin itself no longer has domineering power over a Christian, as stated in Romans 6:14, it can still exert great influence and harass a babe in Christ (immature in spirit; Hebrews 5:13,14), whose flesh isn’t crucified with its affections and lusts (Galatians 5:24/1 Corinthians 3:1-3).

According to the Bible, we must constantly work with the help of the Holy Spirit to overcome the old man (the body of sin – Romans 6:6 – where this evil resides – Romans 7:17-21), which is corrupt according to the lusts of falsehood (Ephesians 4:22/Colossians 3:9).

What harm does this evil do if we don’t deal with it? It fights against the intellect to enslave us to the law of sin, according to Romans 7:23. Romans 6:12–16 urges us to avoid allowing this evil to rule in us and to refrain from using our bodies as instruments of righteousness for sin.

And they that are Christ’s have crucified the flesh with the affections and lusts (Galatians 5:24)

To live, haven’t we been told to mortify the works of the flesh by the power of the Holy Spirit? — Romans 8:13. One could envisage the situation of a sinner and the ungodly if the righteous are hardly saved (1 Peter 4:18)

Now we have brought to light the facets of our flawed nature, through which this nefarious force known as the “mystery of iniquity” exploits us.

See how great a salvation God in Christ hath wrought! Christ Jesus gave himself for our sins, that he might deliver us from this present evil world (Galatians 1:4).

In actuality, “evil’s” effects have existed in some form or another since the dawn of time, manifesting itself in various ways. History is rife with examples of evil, from the biblical tale of Cain and Abel to the heinous acts of ethnic genocides.

Some believe that evil is a learned behaviour, shaped by social and cultural factors, but I beg to disagree; I think that ‘corruption’ has become ingrained (an inherent aspect) in human nature and that everyone has the potential to commit wicked things as a result of the fall. To whom we yield ourselves servants to obey determines the outcome – Romans 6:16. If so, don’t we have to work on our salvation from depravity? Philippians 2:12/2 Corinthians 7:1

Religions have a variety of justifications for the existence of evil. Yet we need to take seriously what the Bible has shown us.

In conclusion, the concept of iniquity and the elusive nature of evil has been a topic of philosophical, theological, and scientific inquiry for centuries. While we may not be able to fully unravel the mystery of iniquity, we can observe its effects on ourselves and the world around us.

The Bible reveals that this mysterious entity has great power over humanity, but we have the power to overcome it with the help of the Holy Spirit. Through the sacrifice of Jesus Christ, we can be delivered from the power of this present evil world. It is up to us to continually work on “circumcising” our hearts and mortifying the works of the flesh, so we can prevent this mysterious force from exerting its influence over us and impeding God’s work.

We must remain vigilant in our battle against the old man and the works of the flesh and continue to seek the guidance of the Holy Spirit in our daily lives.

 

 

Does God Initiate Both GOOD and EVIL?

“Unpacking the Enigma: Does God Initiate Both GOOD and EVIL?”

God is intrinsically a Creator; and the only self-existent One out there. Creating is His nature. He takes pleasure in creating. He must create and create and create.

If we believe that the phrase “in the beginning” represents the “genesis of all things,” then it follows that God began creating the heavens and the earth at the exact moment He appeared or when He began Himself. It is ludicrous thought. That would contradict His eternal past and imply that He had a beginning.

We simply cannot draw the conclusion that God’s creation of the heavens and the earth was His first setting because we cannot place Him inside the confines of time and that He resides outside of that creational dimension.

He has existed forever and eternity. He is without beginning or end. Can you envision the past continuing forever–an everlasting past? For Him, there is no beginning. We cannot analyze the things of God while we are bound to this mortal existence since we are creatures that are inherently based on time (Ecclesiastes 3).

Since the fall of man, there has been a void left in the mortals’ hearts. This chasm, which is a result of the fall, or consequence of the fall has also been filled with the ominous question: Who is He? Does God exist? Is God real?

God was not disregarding man’s innate yearning to know his Creator, nor was His silence an indication of His animosity or exhibiting abhorrence for His creation. After making a covenant with a man He summoned out of Ur of the Chaldeans (a heathen named Abram), God founded the nation of Israel through his descendants in order to utilize them as a platform for revealing Himself–to show the world He created for Himself who He really is and to raise up a holy seed from among them who would ultimately bring SHALOM to the dilapidated world.

“God so loved His cosmos”.

When the fulness of the time was come, God sent forth his Son (Galatians 4:4).

God sent His own Son to explain or put an end to these mysteries. Then “grace and truth” appeared – John 1:17 – Apostle Paul states: we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory – 1 Corinthians 2:7 – Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit (Ephesians 3:5). Jesus said, For there is nothing covered, that shall not be revealed; neither hid, that shall not be known (Luke 12:2) –  Of which the prophets have enquired and searched diligently – 1 Peter 1:10 – which from the beginning of the world hath been hid in God – Ephesians 3:9 – Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints (Colossians 1:26).

As the Creator, He always ought to be creating. For that is His nature not just His hobby. It makes sense why He is known as “The Creator.” Human mind cannot fathom this Almighty – nor can we comprehend God enough with our finiteness.

The creature cannot have life apart from God. As God contains everything, He must also be present within His creation. He must uphold all things, without which nothing would exist. For in Him we live, and move, and have our being (Acts 17:28). Can any hide himself in secret places that I shall not see him? saith the Lord, One that inhabits eternity (Isaiah 57:15). Do not I fill heaven and earth? saith the Lord (Jeremiah 23:24).

Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? (Isaiah 40:12) Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing (Isaiah 40:15).

To whom then will ye liken God? or what likeness will ye compare unto him? (Isaiah 40:18) It is He that sits upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretches out the heavens as a curtain and spreads them out as a tent to dwell in: (Isaiah 40:22) To whom then will ye liken me, or shall I be equal? saith the Holy One (Isaiah 40:25).

His breath in our nostrils – Genesis 2:7/7:22/Job 27:3/Lamentations 4:20 – causes everything to exist, including our ability to breathe, see, smell, taste, and discern objects. A living thing exhales to recover, replenish and to maintain itself; nevertheless, when God exhales, He does so to rejuvenate everything. When human’s exhales carbon dioxide it is absorbed by plants in photosynthesis. Similar to how plants use carbon dioxide that humans exhale as part of the photosynthesis process, God’s exhalation is His very Spirit, which is taken up by all of His living creatures.

It is impossible to count the angels in heaven (innumerable – Hebrews 12:22) or measure the sand on the sea floor (Jeremiah 33:22), but is there anything too difficult for the omnipotent God who treats nations as a drop in a bucket and counts them as minute dust on a balance? Indeed, He treats the islands as a very small thing. He also measures the waters in the hollow of his hand, metes out heaven with a span, comprehends the earth’s dust in a measure, and weigh it – Isaiah 40:12–15. He mentions how many stars there are and calls each one by name – Psalm 147:4. And to whom will you compare God then?

Unlike Lucifer, the anointed Cherub – Ezekiel 28:14 – who was given the office to reign upon a civilization and failed to carry out God’s will and ultimately perished from glory – Isaiah 14:17 – God through Christ, heals the broken in heart and binds up the wounds (Psalm 147:3) – Great is our Lord, and of great power: his understanding is infinite (Psalm 147:5) – The Lord lifts up the meek: he casts the wicked down to the ground (Psalm 147:6)

Can you picture God holding all the sand and all the deep waters in His palm to weigh them? Can you envision God addressing all the galaxy’s stars by their names and making sure that none are missed? Can you believe that God is aware of the number of hairs that have fallen off each of us, both the dead and the living? Do you understand why the mountains tremble and molten fire erupts from them? The mountains flow down at God’s presence (Isaiah 64:3) – He looks on the earth, and it trembles: he touches the hills, and they smoke (Psalm 104:32).

Are you familiar with the components of the winds? They seem to be appearing everywhere, but are they actual beings or just a phenomenon in the world? Revelation 7:1 Are you aware that the sun, which gives this world its light and life, has a home of his own and that he is carrying out the Creator’s edict to the letter? Psalm 19:4-6

Who will you use as a comparison for God, who created everything? To whom will you compare Him? How would you provide Him with a place to live? Can you fit the all-powerful, all-knowing God inside a shrine? Does He reside in man-made temples? You’ve got to be crazy, I guess.

The beings that consent to live in shrines or demand that shrines be created to facilitate them or that which agrees to live in shrines or demands that shrines be built to facilitate them should be beings/ entities that are restricted, deranged, that have a beginning, and are destined to perish in due course. It is not God who comes to dwell in shrines that humans have created. In human-made shrines, it is not God who visits and takes up residence. He penetrates the hearts through His steadfast Spirit, whereupon He is sanctified to dwell. As a Supreme Being, God Almighty is the opposite and has neither beginning nor end.

Since creation, that is inclusive of the angelic beings are incapable in producing anything good or bad without God’s consent, then we must understand that God who is Perfect and Holy must be the One who’s CREATED evil also; otherwise, it wouldn’t make sense. A creature like a cherub cannot ENGENDER evil. No wonder the New Testament divulge the existence of an entity named “the mystery of iniquity” (2 Thessalonians 2:7). It is kept a great secret for the now. Someday we shall know.

  • But though he causes grief, yet will he have compassion according to the multitude of his mercies.

For he doth not afflict willingly nor grieve the children of men.

To crush under his feet all the prisoners of the earth,

To turn aside the right of a man before the face of the most High,

To subvert a man in his cause, the Lord approves not.

Who is he that saith, and it cometh to pass, when the Lord commands it not?

Out of the mouth of the most High proceeds not EVIL AND GOOD? Lamentations 3:32-38

  • What? shall we receive good at the hand of God, and shall we not RECEIVE EVIL? (Job 2:10)
  • I (yatsar – (through the squeezing into shape); to mould into a form; especially as a potter) form the light and create darkness: I (`asah – accomplish, execute, provide, perform, bestow) make peace, and CREATE EVIL: I (Yhovah – (the) self-Existent or the Eternal One) the Lord do all these things (Isaiah 45:7)
  • I am the Lord, and there is none else, there is no God beside me: There is none other than Him who is the cause, originator, genesis of all things. From Him must proceed all things; by His command must all things take form or come to fruition or emerge. He spoke and it was done – Psalm 33:9 – He upholds all things by the word of His power – Hebrews 1:3.

Know then, that as there is the “great is the mystery of godliness” – 1 Timothy 3:16, there is “the mystery of iniquity” as well – 2 Thessalonians 2:7.

I don’t see God has created anything that is fail-safe or impregnable yet. Maybe, He did not begin a perfect age yet, I can only conjecture! If it was fail-safe, it wouldn’t have been made subject to vanity or putrefaction or bondage of corruption – Romans 8:20. This perspective is supported by the Bible, which states that “that which is partial shall be done away when that which is perfect is come” – 1Cor 13:10 – Not as though I had already obtained perfection or both: rather I pursue both (Philippians 3:12).

We who are in Christ our redeemer, who is the only Way to perfection, are on that journey to be made whole, complete. Even the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same (Romans 8:20). What for? There must be an explanation. It wouldn’t make sense if it didn’t, now, would it?

The entirety of creation is the handiwork of a master craftsman, and just as a potter works on his creation and subjects it to various processes, God has likewise made his creations/creatures to go through similar stages of growth.

Because of this, the word “yastar” is frequently used in the Bible to describe a potter’s work with clay. God originally gave man a clay-like makeup because of this reason. It was done on purpose. I assume that this earthly construction was a temporary undertaking in His eyes. Our physical body is likened by the apostle Paul to a seed – 1 Corinthians 15:42-44. Now, why would he do it if there was no justification?

For mankind, God had bigger goals in mind. While the first man is from the ground, the second Adam comes from heaven – 1 Corinthians 15:47,48. Christ, the Son of Man, was what God intended for every man to evolve into when He formed man out of dust and breathed into him life. And so, it is written, the first man Adam was made a living soul; the last Adam was made a quickening spirit (1 Corinthians 15:45).

Am I making sense? There is no way we could understand the causes of all the evil that befell humanity if we do not adopt this viewpoint. I couldn’t comprehend the causes of all the humankind’s woes until I understand about God through the holy Scriptures. If this were not the case, the focus and worries would shift to the wicked being and his plans. In light of the knowledge that God is supreme and that He rules over both human kingdoms and His own creation, Daniel 4:17,25,32/5:21, we may see that there is still hope for us.

Since the devil is a “fallen angel” and is a creation of God, we simply cannot attribute any glory to him–even instituting of evil. He is not the cause, but he is a fallen entity. As the breath of God and the word of his might sustains everything–the creation of God doesn’t possess the potential to create. Now don’t read me wrong! When the Bible portrays “Lucifer” as perfect in all his ways when he was created – Ezekiel 28:15 – that discloses to us an enigmatic/ambiguous nature of “evil”, the causation of evil.

If according to God, Lucifer was perfect in his ways from the day he was created until iniquity was found in him – Ezekiel 28:15, how would it make him the instigator of evil. It doesn’t make sense. How can perfection and evil co-exist? Was he the devil and a beloved son of God at the same time? God was so fond of him that He even made a lament for him after his fall and covered the deep for him (Ezekiel 31:15). The planet was submerged in water for this reason before God brought it out again to create a new species called man.

The chaotic earth that we see in Genesis 1 is the upshot of Lucifer’s rebellion. The submerged earth that we see in Genesis 1:2 was then a gesture of God’s lamentation over Lucifer. God hath set him so: he was upon the holy mountain of God (Ezekiel 28:14). He was the most exquisite creation that God delighted in, and every precious stone served as his covering when God formed him. He was heaven’s greatest composer as well.

Ezekiel the prophet describes him as the anointed cherub who was set up by God upon the holy mountain of God. Before his fall, in the original Garden of Eden, he was given a world to rule – Ezekiel 28:13. It makes sense why he envied Adam and Eve. For he once controlled this globe. Because of this, he continues to fight for it. I believe Lucifer, the anointed cherub, received ‘the Mimshach’ – which in Hebrew means, “anointed” – Mimshach was used to describe the unprecedented beauty, splendours, and stretched forth wings of Lucifer – Ezekiel 28

If Lucifer was evil, then that would contradict the word of God, which says the contrary – Ezekiel 28:15 – He was Perfect = tamiym = from 8552; entire (literally, figuratively, or morally); also (as noun) integrity, truth: — without blemish, complete, full, perfect, sincerely (-ity), sound, without spot, undefiled, upright(-ly), whole.

How could we then conclude that Lucifer IS the evil one, when he WAS not. We know that after his fall that he’s become the devil or the adversary of God. Unless God intended to have one, there can be no adversary for God. Since Yahweh is God, He must cause things – He must create one, right?

Did the ‘evil one’ fell from his call? No, Lucifer the prefect one, fell from his consecrated state through rebellion. If he was upright according to God, where did ‘pride’ originate from? This we now know that God made Lucifer to be ‘the evil one’ – ‘the wicked one’ – Satan, which means the adversary. That can be proper, but where did iniquity come from that made Lucifer fall?

We simply cannot answer this question as, God refers to it as “mystery of iniquity” – 2 Thessalonians 2:7. We must then realize that God has kept this mystery from being investigated for the now. As we cannot fathom the depth of God (the mystery of godliness – 1Timothy 3:16) for the now, the mystery of iniquity also remains a prohibited zone for our minds to stray into.

The mystery of iniquity continues to be a forbidden territory for our minds to wander into, just as we are unable to comprehend the depth of God (the mystery of godliness; 1 Timothy 3:16) for the time being.

However, we might be able to glean something out of that verse in Thessalonians. I see it as a spiritual entity that pervades the entire created world. We don’t know for sure whether this disembodied evil spirit entered Lucifer and he thus became the devil or Satan; but we know that there is a spirit that work in the children of disobedience, which is also known as the power of the air – Ephesians 2:2. We consider it as the spirit of Satan, but I believe that is not a correct description. This is the same spirit that ‘the man of sin’, the false Messiah will also be enthralled with.

Bible says, the evil spirit from God came upon Saul (1 Samuel 16:15/18:10). For the same reason: ‘Pride’ had led to this inception of evil.

The divine Being God who alone is the causation of all things, proceeds both evil and good. Evil as a chastisement or destruction or damnation or punishment.

The Lord God said, Behold, the man is become as one of us, to know good and evil (Genesis 3:22).

The evil, the death is all God’s handiwork meant to fulfil His eternal purposes. The evil or death are not some kind of influence or a force, but spiritual beings created by God, vessels of wrath fitted to destruction, if you will – 1 Corinthians 15:26/ Revelation 20:14/Romans 9:22.

The combination of that evil spirit from God (the mystery of iniquity) and the angelic structure of Lucifer is a force that needs to be reckoned with. That concoction of a creature has become Satan, who now instigates evil. But this ‘strong man’ that bedevilled the world was brought to its knees by the Lord from heaven – Mark 3:27/Col 2:15. And ‘the violent one’ Jesus Christ, not only bound this ‘strong man’ but also spoiled his goods – Matthew 11:12/12:29 – he took it by force and incapacitated the devil, which is called Satan.

Now the question is: Wouldn’t ‘knowing good and evil’ make God unholy and imperfect? Not a bit! God is perfect and Holy in every sense. He is a holy God and a righteous Judge. He is ‘the Judge of all the earth’ that judges righteously and without partiality – Genesis 18:25.

Only an omniscient God can be the “Judge of all the earth”. Hence, God is the “Ultimate Entity” that none would want to content with. His character is devoid of any wickedness. He is sinless and unflawed in every manner. His holiness, which distinguishes Him from all other beings, is frequently regarded as the very core of His being.

Furthermore, God is a just Judge. What would a judge then do? What is the Judge’s function? What authority does He possess, and how far would He go to punish, chastise, or vindicate?

In issuing judgments, a just judge must be fair, impartial, and unbiased. He upholds the law and is influenced by moral and just values. The law of God is holy, and the commandment holy, and just, and good (Romans 7:12)

If an accused person is judged to be guilty, a just judge must impose a sentence that is proportionate for the seriousness of the offense. It is His responsibility to decide whether the accused person is guilty or innocent. He will have mercy on whom He will – Romans 9:15,18 – He found none righteous, no, not one – Romans 3:10 – for all have sinned, and come short of the glory of God – Romans 3:23 – In Adam all died – 1 Corinthians 15:22 – Therefore, as by the offence of one judgment came upon all men to condemnation (Romans 5:18). Who condemned us? God, the great ‘Judge of all the earth’. His law condemned us – Romans 7:7,8.

Hell is a term used frequently to describe the particular kind of punishment for the doomed, the particular form of the retribution meted out to the condemned. Hell is depicted as a region of anguish, sorrow and torment where the damned go to spend eternity separated from God.

What therefore must God have in His purview or at His disposal if He is the “Judge of all the earth”?

Just as a master has the authority to punish or reprimand a disobedient servant, God also has the power to condemn and punish those who rebel against Him. Matthew 18:34 and Revelation 21:8, suggests that those who do not follow God’s will may face eternal punishment in a lake of fire and brimstone. At the same time, He also has reserved a place for them who are free from condemnation. Does that make sense?

What I’m attempting to say is that because God is a righteous Judge and must carry out the duties of a Judge, anything He does—including punishing, condemning, destroying, reprimanding, humiliating—won’t render Him unholy or corrupt. It is impossible to ever classify His deeds as evil or unjust; rather, they are righteous and holy. He is bound by His own Laws, and they are just and holy – Romans 7:12. He maintains everything by the word of His power, isn’t that right? He has therefore, magnified His word above all His name – Psalm 138:2.

Whom are we fighting? Against whom are we at war? Against rulers of the darkness of this world, against principalities and powers, as well as against spiritual wickedness in high places (Ephesians 6:12). Who did Jesus Christ succeed in defeating? You do realize that he spoiled ruined (incapacitated) principalities and powers? (See Col 2:15). Who, why, and for what purpose did all that is visible and invisible, including all thrones, all dominions, all principalities, and all powers were created? All things were created by the Word of God, and all things were created for Him (Colossians 1:16). For there is no power but of God: the powers that be are ordained of God. (Romans 13:1).

Can you not see the Almighty Creator at work in all of these?

  • “The great and terrible God (Nehemiah 1:5)
  • It is a fearful thing to fall into the hands of the living God (Hebrews 10:31)
  • For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regards not persons, nor taketh reward (Deuteronomy 10:17) –
  • For the Lord most high is terrible; he is a great King over all the earth (Psalm 47:2)
  • Say unto God, how terrible art thou in thy works! Through the greatness of thy power shall thine enemies submit themselves unto thee. (Psalm 66:3)
  • the Lord is with me as a mighty terrible one (Jeremiah 20:11)
  • And so terrible was the sight, that Moses said, I exceedingly fear and quake (Hebrews 12:21)
  • And when I saw him, I fell at his feet as dead (Revelation 1:17)
  • Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver (Psalm 50:22)
  • That all the people of the earth might know the hand of the Lord, that it is mighty: that ye might fear the Lord your God for ever (Joshua 4:24)
  • God is greatly to be feared in the assembly of the saints, and to be had in reverence of all of them that are about him. (Psalm 89:7)

Why did God create an entity like “Pharaoh”—who is a type of Satan, the “prince of this world”?

Let’s not assume things but let the word of God interpret itself.

For the scripture saith unto Pharaoh, even for this same purpose have I raised (exegeiro = from 1537 and 1453; to rouse fully, i.e. (figuratively) to resuscitate (from death), release (from infliction): — raise up.) thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. (Romans 9:17)

Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? (Romans 9:21) – vessels of wrath fitted to destruction (Romans 9:22) – the vessels of mercy (Romans 9:23). Therefore, hath he mercy on whom he will have mercy, and whom he will he hardens (Romans 9:18). Nay but, O man, who art thou that replies against God? Shall the thing formed say to him that formed it, why hast thou made me thus? (Romans 9:20) He does what pleases Him. For He is the Creator, God Almighty. For who hath resisted his will? (Romans 9:19)

For the Scripture now discloses that God dwells in the light which no man can approach unto; whom no man hath seen, nor can see (1 Timothy 6:16). But then we shall know everything, when He will cloth us with an eternal body – when death shall be swallowed up of life.

Evil or Death or Hell are spiritual beings created by God, or vessels of anger fitted to destruction, if you will, rather than some sort of influence or force. Behold a pale horse: and his name that sat on him was Death, and Hell followed with him (Revelation 6:8).

So, what can we learn from all these? We learn that God created everything intended to serve His eternal purposes. For BY HIM WERE ALL THINGS CREATED, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16). And He is before all things (the pre-existent divine Being, whose name is called the Word of God – Revelation 19:13/John 1:1), and by Him all things consist of (Colossians 1:17). And all things are of God (2 Corinthians 5:18) – for whom are all things, and by whom are all things (Hebrews 2:10).

 

References:

  • What? shall we receive good at the hand of God, and shall we not receive evil? (Job 2:10)
  • GOD IS SOVEREIGN – Since God is the BEGINNING and He contains everything – He must be the sole creator of evil also. Let’s analyze the Scriptures.
  • Come, behold the works of the Lord, what desolations he hath made in the earth. (Psalm 46:8)
  • I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. (Isaiah 45:7)
  • Shall there be evil in a city, and the Lord hath not done it? (Amos 3:6)
  • Who hath made man’s mouth? or who makes the dumb, or deaf, or the seeing, or the blind? have not I the Lord? – Exodus 4:11
  • Deuteronomy 32:39 says, “See now that I, even I am he, and there is no god beside me; I kill, and I make alive; I wound, and I heal; and there is none that can deliver out of my hand.” God holds final sway in every death and every life.
  • God sent an evil spirit – Judges 9:23
  • The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him – 1Samuel 16:14,15/18:12/19:9 – the evil spirit from God came upon Saul, and he prophesied in the midst of the house – 1Samuel 18:10
  • And there came forth a spirit, and stood before the Lord, and said, I will persuade him. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, thou shalt persuade him, and prevail also: go forth, and do so. 1 Kings 22:21-22
  • God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another – Rom 1:24
  • And the Lord smote the king, so that he was a leper (2 Kings 15:5)
  • And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight (2 Kings 17:20)
  • And so, it was at the beginning of their dwelling there, that they feared not the Lord: therefore, the Lord sent lions among them, which slew some of them (2 Kings 17:25,26)
  • And the Lord sent against him bands of – 2Kings 24:2
  • Thus, saith the Lord of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon – Jeremiah 29:4
  • I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil. And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them: Because they have not hearkened to my words, saith the Lord – Jeremiah 29:17-19 – I make Jerusalem a burdensome stone for all people (Zechariah 12:3)
  • God appointed a plant and made it come up over Jonah, that it might be a shade over his head, to save him from his discomfort. So, Jonah was exceedingly glad because of the plant. But when dawn came up the next day, – God appointed a worm that attacked the plant, so that it withered – Jonah 4:6,7
  • And the Lord gave Jehoiakim king of Judah into his (Nebuchadnezzar king of Babylon) hand (Daniel 1:2)
  • A ravenous bird (ayit – a hawk or other bird of prey: — bird, fowl, ravenous (bird)) from the east, the man that executes my counsel from a far country (Isaiah 46:11) – about the anti-Christ!
  • The Lord hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggers in his vomit. (Isaiah 19:14)
  • And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it. (Ezekiel 7:21)
  • The Lord hath made all things for himself: yea, even the wicked for the day of evil. (Proverbs 16:4)
  • evil came down from the Lord unto the gate of Jerusalem (Micah 1:12)
  • “Abraham fell into a deep sleep and a thick and dreadful darkness came over him. Then the Lord said – Genesis 15:10-12
  • I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord God (Ezekiel 25:14)
  • But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. (1 Samuel 16:14)
  • And the evil spirit from the Lord was upon Saul (1 Samuel 19:9)
  • And Satan stood up against Israel, and provoked David to number Israel (1 Chronicles 21:1) – And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. (2 Samuel 24:1)
  • And there came forth a spirit, and stood before the Lord, and said, I will persuade him. (1 Kings 22:21) – And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, thou shalt persuade him, and prevail also: go forth, and do so. (1 Kings 22:22) – Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee. (1 Kings 22:23)
  • Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: (Acts 2:23)
  • I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. Isaiah 45:5-7
  • Evil is God’s punishment to the transgressing creature. If Satan is the author of evil, then how come He was once said to be perfect in all his ways until iniquity was found in him. Where did pride come from?
  • Therefore, God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another.
  • Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones.
  • He gave them over to a depraved mind, to do what ought not to be done

God rulers upon all Kingdoms

  • The most High rules in the kingdom of men, and giveth it to whomsoever he will, and sets up over it the basest of men (Daniel 4:17,25,32)
  • The king’s heart is in the hand of the Lord, as the rivers of water: he turns it whithersoever he will (Proverbs 21:1)
  • And he changes the times and the seasons: he removes kings, and sets up kings: (Daniel 2:21)
  • For the scripture saith unto Pharaoh, even for this same purpose have I raised thee up (Romans 9:17)
  • Who is like unto the Lord our God, who dwells on high, (Psalm 113:5)—the Lord, who does all these things (Acts 15:17)?

But though he causes grief, yet will he have compassion according to the multitude of his mercies.

For he doth not afflict willingly nor grieve the children of men.

To crush under his feet all the prisoners of the earth,

To turn aside the right of a man before the face of the most High,

To subvert a man in his cause, the Lord approves not.

Who is he that saith, and it cometh to pass, when the Lord commands it not?

Out of the mouth of the most High proceeds not EVIL AND GOOD? Lamentations 3:32-38

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Notes on SIN

“Sin” holds no gravity unless there is an enacted law (Rom 7). The imaginations of the heart, every thought, and actions that opposes the order of God – or every high thing that exalteth itself against the knowledge of God – 2 Cor 10:5 – is sin. Trusting in God and casting all our cares upon Jesus is the proper way – 1Petr 5:7 – but if we choose to worry, doubt, and murmur that is sinful. We could also define sin as a spiritual force (a law imputed because of the original sin – Rom 5), which is active in the members of our being – which war against the law of mind to bring us again into its captivity – Rom 7. For if ye live after the flesh, ye shall die – Rom 8:13 – the effect of yielding our members as instruments of unrighteousness unto sin – Rom 6:13 – yielding our member’s servants to uncleanness and to iniquity unto iniquity – Rom 6:19. All unrighteousness is sin (1 John 5:17)

Sin was present even before Adam transgressed, wasn’t it? The first recorded sin is the rebellion of Lucifer. Sin is breaching of the proper boundary which God hath laid. Thy word have I hid in mine heart, that I might not sin against thee (Psalm 119:11) – it is then clear that sin gets its leverage by our disobedience to God’s ways. It is defiling of the mind and conscience – Titus 1:15/Heb 12:15/Ezekiel 28:18 – but keeping a good conscience toward God is the right way. And the effect of conceiving lust in the heart – James 1:15 – is that one would become insensible to any moral and spiritual obligations (fail to recall that we are debtors – Rom 8:12 – one could be hardened through the deceitfulness of sin – Heb 3:13 – Harden not your hearts – Heb 3:8,15) – that is to be deprived of the fear of God, which was the state of all of us one time – Eph 2:3/Col 1:21 – before mercy and truth purged us – Pro 16:6/ Eph 2:4,5. For the fear of the Lord tendeth to life – Pro 19:23 – The fear of the Lord hates all evil: pride, and arrogancy, and the evil way, and the froward mouth – Pro 8:13 – by the fear of the Lord men depart from evil – Pro 16:6. The first virtue which enters the heart of man when he is purged of his iniquities is the fear of the Lord – for it is the beginning – Ps 34:11/111:10/Pro 1:7,29/2:5/9:10/14:27/15:33/19:23 etc…

For there is not a just man upon earth, that doeth good, and sinneth not – Ecclesiastes 7:20 – If we say that we have no sin, we deceive ourselves, and the truth is not in us – 1 John 1:8.

Sin was present way before Adam – by which even the heavenly things got defiled – Heb 9:23 – Lucifer the anointed cherub was perfect in his ways until iniquity was found in him – Isaiah 14:13/Ezekiel 28:2,6,13-15. Iniquity = perverseness, unjustness, unrighteousness; wickedness, etc… I would say ‘sin’ is the condemnation, the consequence of letting lust to be conceived in the heart – Rom 6:12,13/James 1:15. The angels which kept not their first estate, but left their own habitation – Jude 1:6 – they left the God-ordained path and were condemned – Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to be utterly unchaste – Jude 1:7 – whose effect was suffering the vengeance of eternal fire – Jude 1:7.

For that they (Israel) hated knowledge, and did not choose the fear of the Lord: They would none of my counsel: they despised all my reproof – Proverbs 1:29-30 – why? Because they forsook the fountain of living waters – Jeremiah 2:13 – they denied the Holy One and the Just – Acts 3:14/Luke 12:9 – they put away the word of God from them, and judged themselves unworthy of everlasting life – Acts 13:46. That is a sin unto death – 1John 5:17 – they blasphemed the Holy Ghost, which is unpardonable sin whose end is eternal damnation – Matt 12:32/Mark 3:22,28,29/Luke 12:10.

Through Adam sin entered into the world and all men got condemned, and sin was not imputed until the law came (Rom 5:12,13). So we see that the Law was added because of transgression – Gal 3:19 – If the law came later, then what did Adam transgress? Another law? Yes, Thou shalt not – Gen 2:17 – and its repercussion affected all of the human race – Rom 5:12-14.

Sin is the transgression of the law of God – 1John 3:4/ When lust* (which is ingrained in our corrupt nature – Mark 7:20-23) hath conceived* (when we make provision for the flesh, to fulfill the lust – when we let sin reign in our mortal body – when we yield our members as instruments of unrighteousness unto sin – when we yield ourselves, servants, to obey sin unto death – Rom 6:12,13,16/13:14), *it brings forth sin – James 1:14, 15/ Adam transgressed the law of God – Gen 3:3/Rom 5:12-17/1Tim 2:14/Gal 3:22/Rom 7:14/ To him that knows to do good, and doeth it not, to him it is sin – James 4:17/ When ye sin so against the brethren and wound their weak conscience, ye sin against Christ – 1Cor 8:12. So you see, when sin is referred to, it always speaks in relation to the law. A covenant consists of commandments, seals, and promises. The Old Covenant was faulty (Heb 8:7,8), but we must not be ignorant of the fact that God hath brought in a new one (a better covenant – Heb 8:6 – which too has its law, promises, and seal). Ergo, the transgression of the law of the Spirit of life in Christ Jesus too is counted as “sin” (Heb 2:1-3/10:28,29).

Are we free from sin? Yes and No. The fact of the matter is that we are judicially free from “the sin” – the power of sin gets broken when we believe in Jesus Christ – Rom 6:12/8:3. Know that, it is not flushed out of our being yet, but we are told to make no provision for sin to reign over again – Rom 6:12/13:14. Our flesh/man’s physical nature, which is corrupt – Eph 4:22/Rom 7:17-20 – isn’t reinstated yet – the price is already been paid on the cross of calvary – Col 1:14 – but the redemption of our vile body isn’t taken place yet – Rom 8:23/Phil 3:21 – For he that is dead alone is freed from sin – Rom 6:7. Though we are freed from the power/ dominance/jurisdiction of sin/ and we now hold the rein – Rom 6:12-14,16/13:14/1Cor 9:27/2Cor 10:5 – Yet not without sin! – Rom 7:24-27/1John 1:8/2Cor 7:1/Eph 4:22/1Pet 4:1,2/John 15:2/Mark 7:20-23.

Then what are we remitted from? The original sin – Rom 5:12/ Remission of sins that are past – Rom 3:25/ the believing Jews are redeemed from the transgressions that were under the first Testament as well – Heb 9:15/ Purged from old sins – 2Pet 1:9/ The times of this ignorance God winked at – Acts 17:30.

He saved us (from everything that we need to be saved from or that which separated us from God) and planted us on the Rock which is Christ – to walk in newness of life – Rom 6:4.

Now, we are washed, we are sanctified, we are justified in the name of the Lord Jesus, and by the Spirit of our God – 1Cor 6:11 – to not draw back unto perdition – Heb 10:38,39 – but that we might walk worthy of the Lord unto all pleasing, being fruitful in every good work and increasing in the knowledge of God; Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness – Col 1:10-13.

God hath secured you in Christ; the power of sin is broken (Rom 8:3/ 6:12,14); delivered from the power of darkness (Col 1:13); he gave himself for our sins, that he might deliver us from this present evil world – Galatians 1:4 – Christ hath blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way (Col 2:13,14,15); you’ve been justified freely; washed with the Word and sanctified by the Spirit (Rom 3:24,30/Gal 3:8/1Cor 6:11); your spirit has been revived by the Spirit of God when you believed (1John 3:9/John 3:6/1Pet 1:23); your body now is the temple of the Holy Spirit (1Cor 6:19); ye have an unction from the Holy One (1John 2:20/Acts 3:14); exceeding riches of his grace in his kindness toward us is made available through Christ to walk this life (Eph 2:7); hath made us meet to be partakers of the inheritance of the saints in light (Col 1:12); have received the Spirit of adoption (we are sons), whereby we cry, Abba, Father (Rom 8:15,23); now we can come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need (Heb 4:16/10:22); the love of God is shed abroad in your heart by the Holy Spirit (Rom 5:5); ye have been sealed with the Holy Spirit of promise (Eph 1:13): and we have a hope which is sure and steadfast as an anchor of our soul (Heb 6:19); we have the Holy Spirit the comforter whom the Father hath sent and Jesus Christ the high-priest of our profession interceeding for us all the time (Rom 8:26,27,34/Heb 7:25); we have forgiveness/cleansing of sins when we walk in the light (1John 1:7,9); hath made us accepted in the beloved (Eph 1:6). In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace (Col 1:14/Eph 1:7). What more could you ask for? According to as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue – 2Pet 1:3.

What could have been done more to my vineyard, that I have not done in it? Isaiah 5:4

Therefore, if we sin willfully (it is the deliberate transgression of the divine will – transgress the law of the Spirit of life in Christ Jesus/ the perfect law of liberty – Rom 8:2/ James 1:25/2:12) after that we have received the knowledge of the truth, there remains no more sacrifice for sins – Heb 10:26/2Pet 2:20-22. He that despised Moses’ Law died without mercy – Of how much sorer punishment to us, if we sin willfully – Heb 10:26-29/ Rom 6:1. For a just man falleth seven times, and riseth up again – Pro 24:16. The just man will be in a constant struggle with himself for the uncleanness of his heart than having pleasure in it. To him, sin is something which he contends with on a daily basis, though much grace is made available to deal with it. He fasts often and prays continually and is diligent to intercept the vile disposition, which he holds within the members of his body. Such a one is a spiritual man. But we are talking about those who are yet carnal (choose to live after the flesh) and walk as a mere man – 1Cor 3:1,3 – If ye commit sin (if we continue in sin – if we perpetrate that which our corrupt nature already is disposed of/ constituted of – James 1:14,15/Mark 7:20-23/Matt 5:28/Rom 7:24-27/Eph 4:22/Jeremiah 17:9), then ye are convinced of the law as transgressors – James 2:9! There is no doubt that there is forgiveness in Christ – 1John 1:7,9 – but due to not putting to death the inherent sinful nature through the Spirit – Eph 4:22/2Cor 7:1/Col 3:8/Rom 8:13/13:12 – many have become unfruitful – Mark 4:19 – forsook the right way – 2Pet 2:15 – being cast forth as a branch, and is in a withered state, according to the spirit – John 15:6/1Tim 1:19 – and one could be hardened through the deceitfulness of sin – Heb 3:13 – Harden not your hearts – Heb 3:8,15.

A catalyst is an outside substance that speeds up a chemical reaction. In fresh, wet concrete, calcium is the catalyst that causes it to harden quickly. Here SIN is the catalyst!
As obedient children, not fashioning yourselves according to the former lusts in your ignorance – 1Pet 1:14.

But are we under the law anymore? Why do we even mention the word “sin” if the majority insists that we are not under any kind of law? Bible clearly states that sin is the transgression of the law – 1John 3:4. This then means that there is a law that we need to adhere to, isn’t there? And if there is such a law, then there should be some form of punishment involved when one transgresses it! Unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath (Romans 2:8). For there is no respect of persons with God (Romans 2:11)

For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation (Hebrews 2:2,3).

Could any defile the marriage bed and get away with it? Heb 13:4/ Could we condemn/ judge others and escape the judgment of God? Rom 2/ Could we yield our bodily members to uncleanness and escape its consequence? Rom 6:18,19/ Could any live after the flesh and be secure? Rom 8:13/ Could anyone love this world/money and keep his soul? John 12:25/Mark 8:36/1Tim 6:6-11/ James 4:4/1John 2:15/Luke 8:14/ Could we commit fornication and be spared? 1Cor 6:18/ What will be the effect if we partake of the Lord’s supper in an unworthy manner? 1Cor 11:27-31/ Why wouldn’t we take a sword to defend ourselves? Because Jesus has commanded us not to, has he not? – Matt 26:52 etc……

For the commandment is a lamp, and the law is light; and reproofs of instruction are the way of life – Pro 6:23. God says, My son, bind them continually upon thine heart, and tie them about thy neck and it shall keep thee – Pro 6:21. Only fools despise wisdom and instruction – Pro 1:7. He that refuseth instruction despiseth his own soul – Pro 15:32. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight – 1John 3:22. The things that the Spirit of the Lord inspired men to write are the commandments of the Lord – 1Cor 14:37 – holy men of God spake as they were moved by the Holy Ghost (2 Peter 1:21). For this is the love of God, that we keep his commandments: and his commandments are not grievous – 1John 5:3. And this is love, that we walk after his commandments – 2John 1:6. By this, we know that we love the children of God when we love God and keep his commandments – 1John 5:2. And he that keepeth his commandments dwelleth in him, and he in him – 1John 3:24. And hereby we do know that we know him if we keep his commandments. He that saith, I know him, and keepeth, not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked – 1John 2:3-6.

Most laws condemn the soul and pronounce sentence. The result of the law of my God is perfect. It condemns but forgives. It restores – more than abundantly – what it takes away – Jim Elliot.

For without a law sin is dead – Rom 7:8 – If we say that we have no sin, we deceive ourselves, and the truth is not in us – 1John 1:8,9/Rom 7:16-23/2Cor 7:1 – If the Bible declares that we are not without sin, and sin can appear as sin only if there is legislation – how come we say there is no law for us to abide by? I am not prescribing the Judaistic circumcision and observance of Torah/ the Jewish sanctuary atonement ordinances (the ceremonial laws), which the Gentiles were not required to observe according to Acts 15 and Acts 21. But the law of the Spirit of life in Christ Jesus is our mandate. In the Old Testament, all the law and the prophets hang on two commandments “loving God and loving man” Matt 22:40 – The New Testament instructs us also the same – Rom 13:8-10/Gal 5:14. James 2:8 calls it “the Royal law”/ the Law of Christ – Gal 6:2. Only a soul that goes through purification by obeying the truth through the Spirit can genuinely love the brethren – 1Pet 1:22 – to possess “the unfeigned love” is crucial – 1John 3:16/2Cor 6:6. Elect through sanctification of the Spirit, unto (until) obedience – 1Pet 1:2 – obedience unto righteousness – Rom 6:16 – How shall we escape, if we neglect? – Heb 2:2

Why the Epistle of James identifying those that love the world as adulterers? What empowers him to condemn someone like that if it wasn’t for an enacted spiritual law that’s been established upon better promises? The Bible says that the law is holy, and the commandment holy, and just, and good – Rom 7:12 – The problem was not the law but our hearts – For we know that the law is spiritual: but I am carnal, sold under sin – Rom 7:14. When you come to Christ, your “condemned” status in Adam – Rom 5 – changes to “made righteous” through the last Adam – 2Cor 5:21/Rom 5:19 – but that is our “legal standing” before God – we were condemned in Adam, now are we free from it and have peace with God – Rom 5:1 – blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross – Col 2:14 – but that won’t change the fact that sin still lurks within every one of us, waiting for a chance to devour. If we say that we have no sin, we deceive ourselves, and the truth is not in us – 1John 1:8/Rom 7:16-23/2Cor 7:1/1Pet 2:11/4:1,2. Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof – Rom 13: 14 – Neither yield ye your members as instruments of unrighteousness unto sin – Rom 6:13 – Now yield your member’s servants to righteousness unto holiness – Rom 6:19. One can derive power to resist his flesh and its urge only by walking and living in the Spirit.

Now tell me, which law are we not under? Are we free to sin? Is there any Christian out there who don’t have a propensity to sin, whose heart and mind is void of unclean thinking? I do have to fight on a constant basis to keep my heart clean; I have to depend on the Holy Spirit to keep my heart pure. I have to let the word of Christ dwell in my spirit richly in all wisdom to not let sin reign in my mortal body – Col 3:16/Rom 6:12. Thy word have I hid in mine heart, that I might not sin against thee – Psalm 119:11/Eph 5:26. Otherwise, what is purging for? John 15:2 – why do we have to guard/keep our hearts with all diligence – Pro 4:23? What’s the point of making a confession, and the need for cleansing of all unrighteousness? 1John 1:9/Rom 1:18. The inherent sin, which we are indwelt with is a threat to every individual, if not dealt with – Rom 7:16-23/2Cor 7:1/ 10:5/Eph 4:22/James 1:21.

Can we commit adultery, fornication, drunkenness, lustful thinking, murder, covetousness, blasphemy, pride, etc, and remain a true Christian? For the tree is known by its fruit, isn’t it? Matt 12:33/Luke 6:44. We do guard our hearts on a daily basis in obedience to the word of God, don’t we? The whole New Testament is comprised of precepts. Are we not bound by these laws of God? If we are led by the Spirit, we are not under the Law of Moses (the ceremonial laws)(yet not without law to God, but under the law to Christ – 1Cor 9:21/ the righteousness of the law shall be fulfilled in us who walks after the Spirit – Rom 8:4). Because the first covenant (a covenant consists of commandments, seal, and promises) was faulty – Heb 7:19 – a second better one was sought and was established upon better promises – Heb 8:6,7 – that is the law of the Spirit of life in Christ Jesus – the perfect law of liberty – the Royal law – Rom 8:3/James 1:25/ we shall be judged by that law – James 2:8,12. We know that what things soever the law says, it says to them who are under the law – Rom 3:19 – Law of Moses exposed sin – Rom 7:7 – It was imposed on them – Heb 9:10 – Christ did not abolish the law – Matt 5:17/ 1Tim 1:8/ for it is holy, just and good – Rom 7:12,16 – the law was our schoolmaster to bring us unto Christ, that we might be justified by faith – Gal 3:24 – The law of the Lord is perfect, converting the soul – Psalm 19:7; but the law of commandments contained in ordinances, that’s what He abolished – Eph 2:15 – but the law of the Spirit of life in Christ washes us from our filth – Eph 5:26. The law condemned men – and sin by the commandment became exceeding sinful – Rom 7:13 – that the Grace and truth, which would come by Jesus Christ – John 1:17 – alone could save us. We find then, the law is holy, just, and good. 

Can anyone of us then look down on or judge those who perpetrate sin? NO. Are we better than those that commit sin? NO. If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). It is solely the goodness of God that leadeth us to repentance – Rom 2:4/11:22/1Cor 10:12. Therefore, work-out your salvation with fear and trembling (pass the time of your sojourning here in fear – 1Pet 1:17). For it is God which worketh in you both to will and to do of his good pleasure – Phil 2:12,13.

God would brand a person as “righteous and holy” the very moment he believes in the substitutionary atonement of Jesus Christ (Rom 4:25/ 5:11,19/ Heb 9:22/2Cor 5:21/1Cor 1:30/Eph 5:1-2/Isaiah 53:4-6/1Pet 2:24/1John 2:2/4:10), to help him walk in newness of life, and not in corruption and bondage again. Being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross (Col 2:13,14). Does that mean, we need no more cleansing? No. Foolishness is bound in the heart of a child (newborn in Christ)(Pro 22:15), and just like the toddlers are trained and taught; our good Father also, who is in heaven, allows us to go through many a process to purge all impurities from within us (Heb 12:5-11/Job 5:17/Pro 3:11/John 15:2). At the same time, the word of God also invades even the dividing asunder of soul and spirit and of joints and marrow, to bring into light all the intents of our hearts (Heb 4:12/John 15:3/1Tim 4:5), which would result, in an ongoing transformation into the likeness of God’s dear Son Jesus. Ye have purified your souls in obeying the truth through the Spirit (1Pet 1:22).

Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God – 2 Cor 7:1 – by the washing of water by the word – Eph 5:26.

God can only set us free from all clutches and tyranny of sin that dwells in our flesh (nature), which continuously drag us away from doing the things of the Spirit (Rom 7:14-25); when we make up our minds to mortify the deeds of the body with its lusts and affections, through the Spirit, and reckon ourselves dead unto sin (Rom 8:13/1Pet 4:1,2/ Gal 5:24). Sin will always try to influence you: Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof; neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God (our compliance is required – this is part of working out our salvation – Phil 2:12) as those that are alive from the dead, and your members as instruments of righteousness unto God (Rom 6:1-13). For (then) sin shall not have dominion over you (14).

For if we sin willfully (also means, loving this present world like Demas, departing from faith –1Tim 4:1/2Tim 4:4,10/1John 2:15,16/James 4:4 – like Judas Iscariot who was numbered with the twelve, and had obtained part of the ministry and apostleship – Acts 1:17,25/Matt 10:1-5 – who by transgression fell – Acts 1:25 – and err from faith –1Tim 6:10/ Heb 6:4-6/Jude 5 – dreadful among all sins – sin unto death –1John 5:16,17 – done willfully – intentionally – by personal choice – we have no right to pray for such –1John 5:16 – for it is impossible to renew them again unto repentance (if they fall away); seeing they crucify to themselves the Son of God afresh, and put him to an open shame – Heb 6: 4-6 – As a dog returns to his vomit, so a fool returns to his folly/ if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein (and be entangled with the pollutions of the world), and overcome – Heb 6:4-6/10:26-29/Pro 26:11/2Pet 2:20-22/1John 2:15,16/James 4:4/Rom 12:2 – who through the absence of faith denies the Lord that bought them, by reason of whom the way of truth shall be evil spoken of – 2Pet 2:1/1Cor 10/15:17/John 12:48/Rom 11:20-22 – Example: Judas Iscariot, Demas, Ananias and Sapphira etc… Matt 26:14/2Tim 4:10/Acts 5).

Thus saith the Lord; Cursed be the man whose heart departs from the Lord (Jeremiah 17:5). Know that Jesus cannot shed the blood again, and without shedding of blood is no remission (Heb 9:22). There will be no more offering for sin (singular – which God had condemned in the flesh of His Son)(Heb 10:18/Rom 5:12-/8:3). He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing (by spiritual fornication – that is coalescing with the world or be carnally oriented), and hath done despite unto the Spirit of grace? (Heb 10:26-29) After that we have received the knowledge of the truth (after that you are cut loose from the umbilical cord of the Spirit, to be led – them that are mature in spirit, that are of full age – Heb 5:13,14), there remains no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries (1Cor 11:30/Rom 6:19/8:13 – KJV – but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanses us from all sin (this sin is due to the presence of sin within every one of us – Rom 6: 16/7:23/1John 1:8-10/2Cor 7:1 – sin not unto death –1John 5:16,17, yet could lead to death if neglected or unattended – Rom 8:13); and hence, when we confess our sins (if we are remorseful – He giveth grace unto the humble – James 4:6), he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness –1John 1:7,9 – All unrighteousness is sin – 1John 5:17 – and whatsoever is not of faith is sin – Rom 14:23.

To initiate us into the kingdom of Christ/ to justify and to reconcile us back to God – to make us walk in newness of life, the Blood of Christ alone would suffice – that is the justification of life – a free gift to all who would believe in the shed blood of the sinless lamb of God – Rom 3:24/5:18.

The sanctification of the Spirit and the washing of water by the Word and sufferings alone purifies our soul of its depravity – 1Thes 4:3/Eph 5:26/James 1:21/Heb 12:10,11/ 2Thes 1:4,5/Job 23:10/John 15:2/1Pet 1:22/4:12-14/5:10/ 1Tim 4:5/2Tim 2:21.

Did God choose us because we were a better lot?

Are “Sins and Diseases” interrelated?

CONDEMNED because of breaking the TEN Commandments!!! Seriously?