Greetings, child of God. Welcome as we dive into the Word of God—the very Word that has sustained us up to this moment.
Today, we’re going to learn about a woman named Rahab. Many of us know her story—she was a prostitute living in the city of Jericho during the time when the Israelites were leaving Egypt and heading toward the Promised Land.
It’s important to remember that Jericho was a powerful and prosperous city in the Jordan Valley. It was famous for its wealth, agriculture, military strength, and financial resources. Imagine, even back then, the city was completely surrounded by massive walls—something many nations today haven’t even accomplished, no matter their size.
Today, a portion of the Great Wall of China is considered one of the wonders of the world. If Jericho still existed today, where do you think it would rank? Its walls were so enormous that horse-drawn chariots could ride on top of them, and people built homes alongside those walls. More than that, the people of Jericho were renowned warriors—giants, truly formidable fighters. So, Jericho was a city to be feared by all neighboring nations.
Rahab lived inside this city and worked as a prostitute. Yet inside her was a remarkable faith, something that set her apart and kept her alive even when the city fell. Theologically, Rahab exemplifies justification by faith, a key biblical principle. Though a Gentile and sinner, her faith aligned her with God’s people (Hebrews 11:31, NIV: “By faith the prostitute Rahab … was not killed with those who were disobedient.”). More than that, she was grafted into the royal lineage of the Lion of Judah—our Lord Jesus Christ (Matthew 1:5).
This reveals a profound theological truth: salvation is by faith alone, through grace alone, in Christ alone (Ephesians 2:8–9). Rahab’s inclusion into God’s covenant people anticipates the New Testament teaching that Gentiles can be grafted into the family of God through faith (Romans 11:17–24).
Joshua 2:9–11 (NIV) records Rahab’s words to the spies:
“I know that the Lord has given you this land and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how the Lord dried up the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two Amorite kings east of the Jordan, whom you completely destroyed. When we heard this, our hearts melted in fear and everyone’s courage failed because of you, for the Lord your God is God in heaven above and on the earth below.”
Rahab’s words show that even amidst sin, she recognized God’s sovereignty and power, a fundamental biblical doctrine (Psalm 103:19). Her faith was rooted in God’s past actions, which led her to trust Him despite the wickedness around her.
Before leaving, the spies gave Rahab three important instructions:
When the Israelites attacked, Rahab and her family were spared. This highlights the biblical theme of God’s grace extending even to the undeserving, provided they respond in faith and obedience.
Rahab symbolizes the Church, the Bride of Christ, called out from sin and set apart for God (Ephesians 5:25–27). Just as Rahab lived on the outskirts of Jericho, true believers live in the world but are not of the world (John 17:14–16). They anticipate the coming Kingdom of God and remain vigilant for Christ’s return.
The story of Rahab offers lessons for the end times:
The story also anticipates the Rapture—when believers will be taken from the earth before God’s judgment (1 Thessalonians 4:16–17). Those left behind will face the tribulation, much like Jericho’s destruction.
Rahab was not Jewish, yet she was grafted into the Messiah’s lineage (Matthew 1:5). This fulfills God’s promise that Gentiles would be included in His covenant family (Galatians 3:28–29). Likewise, today anyone who genuinely repents and believes in Jesus can be part of God’s holy people (1 Peter 2:9).
Salvation is simple and accessible:
No matter your past, God’s grace is sufficient. Rahab was more sinful than most, yet God saved her.
May God richly bless you as you walk in faith.
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Shalom! Blessed be the name of our glorious Lord and Savior, Jesus Christ.
One of the great truths revealed in the Gospels is that the power of Jesus is not only real, but it is accessible—not just to His disciples or those who were close to Him, but to anyone who believes. Let’s dive into the Gospel of Mark chapter 5, using the NIV (New International Version), and see what it teaches us about receiving this power.
“When Jesus had again crossed over by boat to the other side of the lake, a large crowd gathered around him while he was by the lake. Then one of the synagogue leaders, named Jairus, came, and when he saw Jesus, he fell at his feet. He pleaded earnestly with him, ‘My little daughter is dying. Please come and put your hands on her so that she will be healed and live.’ So Jesus went with him…” (Mark 5:21–24a, NIV)
As Jesus responded to Jairus’ request, another powerful moment happened:
“And a woman was there who had been subject to bleeding for twelve years. She had suffered a great deal under the care of many doctors… When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, ‘If I just touch his clothes, I will be healed.’ Immediately her bleeding stopped…” (Mark 5:25–29, NIV)
Jesus, aware that power had gone out from Him, turned and asked, “Who touched my clothes?” (v. 30)
“Daughter, your faith has healed you. Go in peace and be freed from your suffering.” (Mark 5:34, NIV)
Many people imagine that Jesus felt physical weakness when power left Him—like a man tired from hard labor. But Scripture shows us something deeper: the power that left Jesus was not physical but spiritual—specifically, the power of the Holy Spirit working through Him (see Luke 5:17).
This wasn’t a passive event either. Though Jesus was surrounded by a crowd, only one person drew power from Him—the woman who touched Him with faith. The Greek word used here for “power” is dynamis, meaning miraculous power or ability—the same word used for the power that raised Christ from the dead (Romans 1:4).
This moment shows us two important theological truths:
Jesus didn’t say, “Your knowledge healed you,” or “Your good works healed you.” He said, “Your faith has healed you.”
This is consistent with the New Testament teaching that healing, salvation, and all spiritual gifts are accessed through faith by grace:
“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God.” (Ephesians 2:8, NIV)
This means you don’t need to be a spiritual “expert” to receive something from God. You simply need to believe.
While Jesus was still speaking, people arrived to tell Jairus, “Your daughter is dead.” But Jesus replied:
“Don’t be afraid; just believe.” (Mark 5:36, NIV)
He then went to the house, took the girl by the hand, and said:
“Talitha koum!” (which means “Little girl, I say to you, get up!”) (v. 41)
Immediately, she got up and walked. The same power (dynamis) that healed the woman with the issue of blood also raised this little girl from the dead.
This is resurrection power—the same power the apostle Paul refers to in:
“And if the Spirit of him who raised Jesus from the dead is living in you…” (Romans 8:11, NIV)
The Lord Jesus hasn’t run out of power. Hebrews 13:8 says:
“Jesus Christ is the same yesterday and today and forever.”
The power that healed the sick, cast out demons, and raised the dead is still active through the Holy Spirit today. And you can receive it right now by faith—just like the woman in Mark 5.
You don’t need to have everything figured out. You don’t need to be a pastor or a prophet. You don’t need years of fasting or deep theology. All you need is faith in Jesus Christ.
Reaching out to Jesus in faith isn’t limited to healing. You can also receive:
And most importantly:
Just like the woman in Mark 5, you can “touch the hem of His garment” today. How? By simply believing and reaching out to Jesus in prayer.
“Lord, today I want to be Your chosen vessel. Shape me, mold me, and fill me with Your Spirit. Let Your power flow through my life—not just for my own needs but for the sake of others.”
Then begin to live a life aligned with that prayer—walk by faith, not by sight (2 Corinthians 5:7), and let the Holy Spirit lead you day by day.
Don’t wait until you feel “worthy” or spiritual enough to approach Jesus. Reach out now. Believe. Receive. That moment of faith can become the beginning of your transformation.
May the Lord Jesus Christ bless you, heal you, empower you, and lead you into deeper fellowship with Him.
After the Israelites were freed from slavery in Egypt and entered the Promised Land, God commanded them to observe seven major feasts, called the “Feasts of the Lord,” which were to be celebrated throughout all generations. These feasts, described in Leviticus 23, hold deep prophetic meaning, especially for those who follow the New Covenant. Here is a clear explanation of each of the seven feasts and their significance, both for the Israelites and for us today.
Passover, celebrated on the 14th of Nisan (usually March or April), marks the night when the Israelites were spared from the final plague in Egypt. They slaughtered a lamb, applied its blood to their doorframes, and ate it with unleavened bread and bitter herbs, dressed and ready to leave. This event commemorates God’s deliverance of Israel from Egyptian slavery.
For Christians, Passover foreshadows Jesus Christ, the Lamb of God, whose blood was shed for our salvation. At the Last Supper, Jesus revealed He was the fulfillment of this feast as He broke the bread and shared the wine, symbolizing His body and blood. Just as the Israelites were saved from death through the lamb’s blood, Christians believe they are saved from eternal death through the sacrifice of Jesus.
The Feast of Unleavened Bread begins the day after Passover, lasting for seven days (from the 15th of Nisan). During this time, the Israelites were to remove all leaven (yeast) from their homes and eat unleavened bread, symbolizing purity and the need to be free from sin.
For Christians, the unleavened bread represents Jesus as the “Bread of Life” (John 6:35). Just as the Israelites ate unleavened bread during their exodus from Egypt, Christians are called to live holy lives, free from sin (symbolized by leaven), following the teachings of Jesus.
This feast occurs on the Sunday following Passover, the day after the Sabbath, and is a celebration of the first harvest of the season. The Israelites were commanded to bring the first sheaf of grain to the priest as an offering to God, recognizing Him as the source of their provision.
For Christians, the Feast of Firstfruits is directly linked to the resurrection of Jesus, which happened on this very day (Matthew 28:1-10). Jesus is called the “Firstfruits” of those who have died (1 Corinthians 15:20). His resurrection guarantees the future resurrection of all believers, and just as the first portion of the harvest was offered to God, Christ’s resurrection represents the promise that believers, too, will rise again.
Shavuot, or Pentecost, occurs 50 days after Firstfruits, marking the end of the grain harvest. It also commemorates the giving of the Torah to the Israelites at Mount Sinai. For Christians, Pentecost is significant because it marks the day when the Holy Spirit was poured out on the disciples, empowering them to spread the Gospel (Acts 2). This was the beginning of the New Covenant, where God’s Spirit would dwell in believers.
Shavuot also symbolizes the harvest of souls. As the Israelites celebrated the completion of the grain harvest, Christians recognize this feast as a reminder of the harvest of souls and the work of the Holy Spirit in bringing people to faith.
The Feast of Trumpets, celebrated on the 1st of Tishrei (usually September), marks the beginning of the Jewish civil year. It is a time of repentance and reflection, heralded by the blowing of the shofar (ram’s horn), calling the people to prepare for the upcoming High Holy Days, particularly Yom Kippur (Day of Atonement).
For Christians, the Feast of Trumpets points to the future event when Christ will return. 1 Thessalonians 4:16-17 speaks of a trumpet being sounded when Christ descends from heaven, and the faithful will be caught up to meet Him. This feast symbolizes the coming of Christ’s return, where God will gather His people in the final days.
Yom Kippur, observed on the 10th of Tishrei, is the holiest day in Judaism. It is a day of fasting, prayer, and repentance, during which the high priest would offer sacrifices for the sins of the people to seek God’s forgiveness.
For Christians, Yom Kippur points to the ultimate atonement provided by Jesus Christ, who, as the High Priest, offered Himself as the perfect sacrifice for sin (Hebrews 9:11-12). While the Israelites once sought forgiveness through the blood of animals, Christ’s sacrifice brought full and final forgiveness. Yom Kippur also foreshadows a time when Israel will recognize Jesus as the Messiah, and national reconciliation with God will occur.
Sukkot, or the Feast of Tabernacles, begins on the 15th of Tishrei and lasts for seven days. During this feast, the Israelites lived in temporary shelters (sukkahs) to remember their time of wandering in the wilderness after leaving Egypt. It was a time of joy, celebrating God’s provision and protection.
For Christians, Sukkot points to the future millennial reign of Christ on earth, when He will dwell among His people in a time of peace and justice (Revelation 21:3, Zechariah 14:16-17). The feast symbolizes the ultimate fulfillment of God’s promises, where He will permanently dwell with His people, and His kingdom will be established on earth.
For Christians, these seven feasts are not just historical events but prophetic symbols of God’s plan of salvation through Jesus Christ. Each feast corresponds to a key event in Christ’s life: His sacrifice (Passover), His resurrection (Firstfruits), the giving of the Holy Spirit (Pentecost), His second coming (Trumpets), the atonement for sins (Yom Kippur), and His millennial reign (Tabernacles).
These feasts remind believers of God’s faithfulness and the hope we have in Christ. They also serve as a call to live in anticipation of Christ’s return. The Feast of Trumpets, in particular, signifies that Christ’s return is imminent, and all believers will be gathered to Him when the trumpet sounds.
In conclusion, the seven Jewish feasts are a powerful reminder of God’s redemptive plan, which has been fulfilled in Christ and will be fully realized when He returns. As believers, these feasts encourage us to understand and embrace God’s promises, living faithfully as we await the return of our Savior.
Shalom, beloved of God! Today, by the grace of our Lord Jesus Christ, we’ll explore a topic that touches every believer at some point in life: Anger—and how to handle it in a way that pleases God. Not all anger is sinful. But much of what we call “righteous anger” is often anything but. Let’s go to the Scriptures for clarity and truth.
“Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.”
At first glance, this verse might seem to give us permission to be angry—but Paul, writing under the inspiration of the Holy Spirit, is doing something deeper. He acknowledges that anger is a human emotion—even a potentially righteous one—but immediately places boundaries around it:
💡 Theological Insight: Anger in itself is morally neutral. The issue is not whether we feel angry—but how we express and process that anger.
Let’s distinguish between the two.
This kind of anger is self-centered, retaliatory, and leads to sin. For example:
Jesus taught directly against these behaviors:
Matthew 5:22 (ESV) “But I say to you that everyone who is angry with his brother will be liable to judgment…”
Paul lists sinful anger among the “works of the flesh”:
Galatians 5:19–21 (ESV) “…enmity, strife, jealousy, fits of anger… those who do such things will not inherit the kingdom of God.”
This is anger that reflects God’s righteousness—a deep sorrow and moral outrage over sin, injustice, or spiritual blindness. It is never selfish, and it always aims at restoration or justice.
A powerful example comes from Jesus Himself.
Again he entered the synagogue, and a man was there with a withered hand. And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him… And he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. And he looked around at them with anger, grieved at their hardness of heart…
Jesus was angry, but not because He had been personally offended. His anger came from grief over the Pharisees’ spiritual blindness and hardness of heart. This is what godly anger looks like—anger mixed with sorrow, motivated by truth and love, never vengeance.
Imagine your child disrespects you after many warnings. Naturally, you’d be angry. But as a parent, your anger doesn’t aim to harm your child. Instead, it’s mixed with sorrow—a deep desire to see them change. You may discipline them, but always out of love, not hatred.
This is how God treats us:
Hebrews 12:6 (ESV) “For the Lord disciplines the one he loves, and chastises every son whom he receives.”
When you’re insulted, mocked, or hurt—especially for your faith—how should you respond?
Paul tells us:
Romans 12:19 (ESV) “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’”
Jesus modeled this too:
1 Peter 2:23 (ESV) “When he was reviled, he did not revile in return… but continued entrusting himself to him who judges justly.”
So when you are wronged, respond with grace. Let your anger push you to prayer—not payback.
2 Timothy 3:12 (ESV) “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.”
Jesus also warned us:
John 15:20 (ESV) “If they persecuted me, they will also persecute you.”
Opposition is part of following Christ. Don’t be surprised by it—but don’t let it produce bitterness. Let it deepen your compassion.
If you haven’t yet given your life to Jesus, this message is also for you. The greatest danger in life isn’t sickness, poverty, or death—it’s to die without Christ.
John 14:6 (ESV) “I am the way, and the truth, and the life. No one comes to the Father except through me.”
Jesus offers complete forgiveness, a new heart, and eternal life—for free. You don’t need to “fix yourself” first. Come as you are. He will cleanse you and make you new.
2 Corinthians 5:17 (ESV) “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”
Godly anger is not about attacking people—it’s about being broken over sin and longing for truth to prevail. Let your heart reflect God’s heart.
Before the door of grace closes, come to Christ. His arms are open.
Maranatha! — The Lord is coming soon.
The term “Aba” first appears in the Bible in the words of Jesus. It is an Aramaic term that is translated as “Father”, but it carries a much more intimate and affectionate meaning than the formal term “Father” in many languages, including English. Aramaic was a language that Jesus frequently spoke, as it was the common language of the people in His time, alongside Hebrew and Greek.
Other famous Aramaic words and phrases from Jesus recorded in the Bible include “
Talitha kumi” (Mark 5:41), “Ephphatha” (Mark 7:34), and “Eloi, Eloi, lama sabachthani” (Matthew 27:46).
The language of Aramaic, though closely related to Hebrew, had also absorbed influences from other ancient languages, including Babylonian, which makes it somewhat different from the more sacred Hebrew language.
The word “Aba” is deeply significant. It does indeed mean “Father”, but in a context that conveys deep intimacy and closeness—similar to how a child would call their father “Daddy” or “Papa”. In contrast, the word “Father” in English can feel more formal, distant, and authoritative. A child who calls their father “Daddy” shares a more affectionate, trust-based relationship, where they feel safe, loved, and able to approach their father freely with their needs, thoughts, and feelings.
Jesus’ use of “Aba” reflects the nature of the relationship between Him and God the Father. In the Old Testament, God is often referred to as Father (see, for example, Malachi 2:10 and Isaiah 63:16), but the personal, intimate use of “Aba” was revolutionary. It indicates an unparalleled closeness and familiarity. No other Jewish person in Jesus’ time had referred to God in such a personal way.
When Jesus uses the term “Aba”, He is not just acknowledging God as His Father; He is also inviting us into this intimate relationship. This is a key element of the Gospel—through Jesus, we too can call God “Aba” as His children.
Jesus’ relationship with God the Father, as expressed through the term “Aba”, is foundational to understanding the doctrine of the Trinity and the concept of adoption in Christian theology. The Bible teaches that Jesus is the Son of God, and He shares a unique, eternal relationship with God the Father (John 1:1-14). However, through His sacrificial death and resurrection, Jesus makes it possible for us to be adopted into God’s family as His sons and daughters.
John 1:12–13 (NIV) “Yet to all who did receive Him, to those who believed in His name, He gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God.”
This adoption is not something we can claim on our own. It is a gift from God, given to those who receive Jesus Christ by faith and accept His work of salvation. As believers, we are brought into the intimate family relationship with God, and we can call Him “Aba” because of the work of the Holy Spirit in our lives.
Romans 8:15-17 (NIV) “The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by Him we cry, ‘Aba, Father.’ The Spirit Himself testifies with our spirit that we are God’s children. Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in His sufferings in order that we may also share in His glory.”
This passage highlights the profound theological truth that, through the Holy Spirit, believers are adopted into God’s family. We are no longer slaves to fear but sons and daughters who can cry out “Aba, Father.” This is a privilege that believers in Christ have, which was made possible only through Jesus’ atoning work.
The idea of calling God “Aba” was so radical that it upset the religious leaders of Jesus’ day. For them, it was a form of blasphemy because they could not fathom God being that close to humans. To them, God was to be revered in His transcendence and holiness, not approached with the familiarity that “Aba” implies. That’s one reason they accused Jesus of blasphemy and plotted His death (John 5:18).
Even today, some religions struggle with the idea of calling God “Father” or “Aba”. For instance, in Islam, the belief is that God (Allah) is transcendent and does not have a son or any familial relationships with His creation. Calling God “Father” or “Aba” would be considered blasphemous in such a worldview.
However, Christianity teaches that this intimate relationship with God is made possible through Jesus Christ. In Christ, God has drawn near to humanity in a way that was unimaginable before. Jesus reveals that God is not just a distant deity but a Father who longs for His children to know Him deeply and personally.
Galatians 4:6–7 (NIV) “Because you are His sons, God sent the Spirit of His Son into our hearts, the Spirit who calls out, ‘Aba, Father.’ So you are no longer a slave, but God’s child; and since you are His child, God has made you also an heir.”
Through the sacrifice of Jesus, believers are not only forgiven but also adopted into God’s family. This adoption grants us the full rights and privileges of children. We become heirs of God, co-heirs with Christ (Romans 8:17). This adoption is an unearned grace, a divine act of love and mercy. As children of God, we have access to Him in a way that is profoundly personal and intimate. The Spirit within us confirms our status as His children, and we are empowered to call God “Aba.”
Being a child of God means we have confidence in our relationship with Him. When we cry out “Aba, Father”, we are expressing not only our dependence on God but also our trust in His goodness, love, and faithfulness. This relationship is foundational to Christian living, and it should shape the way we approach God in prayer, in worship, and in everyday life.
Ephesians 1:5-6 (NIV) “He predestined us for adoption to sonship through Jesus Christ, in accordance with His pleasure and will—to the praise of His glorious grace, which He has freely given us in the One He loves.”
Through Jesus, we have been adopted into God’s family. This adoption is an act of grace—something we don’t deserve, but that God freely gives to all who believe in Jesus Christ.
If you are a Christian, you have the incredible privilege of calling God “Aba.” This relationship isn’t just about having a distant, formal Father; it’s about having a personal, intimate relationship with the Creator of the universe. Jesus made this possible through His life, death, and resurrection. If you haven’t yet experienced this closeness with God, now is the time to repent, believe in Jesus, and accept the Holy Spirit’s work in your life.
1 John 1:12 (NIV) “Yet to all who did receive Him, to those who believed in His name, He gave the right to become children of God.”
If you haven’t yet received Jesus, take this step today. Be baptized in water in the name of Jesus Christ, and receive the Holy Spirit. Once you do, you will be able to call God “Aba” with the confidence of a beloved child.
May the Lord bless you.
“But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.”— 1 Peter 3:15 (NKJV)
Blessed be the glorious name of our Lord and Savior, Jesus Christ, forever and ever!Beloved in Christ, today we turn our hearts to the First Epistle of Peter, one of the most encouraging letters in all of Scripture. It is a message written to a suffering church—a people scattered, misunderstood, and mistreated for their faith.
The Apostle Peter addresses believers who were dispersed across Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Peter 1:1). These Christians were living in exile, far from their homeland, surrounded by pagan cultures that opposed the gospel. Many were persecuted not for wrongdoing, but for bearing the name of Christ.
In such a hostile environment, Peter reminds them that though they are strangers on earth, they are citizens of heaven (Philippians 3:20). Their hope is not rooted in worldly stability but in the eternal purposes of God.
“Peter, an apostle of Jesus Christ,To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ:Grace to you and peace be multiplied.”— 1 Peter 1:1–2 (NKJV)
Here, Peter lays a profound Trinitarian foundation for the believer’s identity:
Chosen by the Father’s foreknowledge — Salvation begins in the eternal counsel of God (Ephesians 1:4–5).
Sanctified by the Spirit — The Holy Spirit sets believers apart for holiness and obedience (2 Thessalonians 2:13).
Redeemed by the Son’s blood — The sprinkling of Christ’s blood secures our covenant relationship with God (Hebrews 9:14–15).
Peter’s audience may have felt abandoned in exile, but their identity was anchored in the eternal love of the Triune God.
“Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His.’”— 2 Timothy 2:19 (NKJV)
Peter calls believers “pilgrims”—a term that reminds us that this world is not our permanent home.
“Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul.”— 1 Peter 2:11 (NKJV)
As spiritual pilgrims, we are called to live differently—to resist the corruption of the world and to reflect the holiness of God (1 Peter 1:15–16).
The Christian life is a journey of sanctification—walking daily toward the city whose builder and maker is God (Hebrews 11:10). We live in the world but are not of it (John 17:14–16).
Our calling is not to isolate but to illuminate—to shine as lights in the midst of darkness (Matthew 5:14–16). Through our conduct, patience, and love, unbelievers should see the gospel lived out.
“Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you;but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.”— 1 Peter 4:12–13 (NKJV)
Peter does not minimize suffering—he reinterprets it.In the world’s eyes, suffering means defeat, but in God’s eyes, it is participation in the life of Christ (Romans 8:17).
Jesus Himself declared:
“If they persecuted Me, they will also persecute you.”— John 15:20 (NKJV)
Every trial, every insult, every injustice suffered for the name of Christ is a badge of honor that identifies us with our crucified Lord.
Peter further reminds us that suffering purifies faith:
“That the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.”— 1 Peter 1:7 (NKJV)
This testing is not punishment—it is preparation. Through trials, God refines us for glory.
The heart of Peter’s exhortation is found in 1 Peter 3:15—a call to apologetic witness:
“But sanctify the Lord God in your hearts, and always be ready to give a defense (apologia) to everyone who asks you a reason for the hope that is in you, with meekness and fear.”
This verse forms the theological foundation for Christian apologetics, the defense of the faith. But Peter emphasizes that this defense must come from sanctified hearts—hearts set apart for Christ.
Our readiness to explain our hope must flow from a life that reflects that hope. The gospel is not merely spoken—it is lived.
When the early church faced persecution, their courage and peace baffled their oppressors. In the words of Tertullian, an early church father:
“The blood of the martyrs is the seed of the Church.”
They did not argue their faith merely with words, but with lives surrendered to the glory of God.
Paul echoes the same attitude in Colossians 4:5–6 (NKJV):
“Walk in wisdom toward those who are outside, redeeming the time.Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.”
“Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead.”— 1 Peter 1:3 (NKJV)
Our hope is not based on circumstances or human optimism—it is living because it flows from the resurrection of Jesus Christ.The resurrection is not merely a past event; it is the ongoing source of spiritual power that sustains the believer.
This “living hope” points to a future inheritance:
“To an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you.”— 1 Peter 1:4 (NKJV)
Our hope is eternal, unshakable, and guaranteed by the very faithfulness of God.
It is anchored in Christ, as Hebrews 6:19 declares:
“This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil.”
The resurrection ensures not only our justification (Romans 4:25) but also our glorification (Romans 8:30). Because He lives, we live also (John 14:19).
The outworking of this living hope is seen in our joy, peace, and gentleness:
“Rejoice in the Lord always. Again I will say, rejoice!Let your gentleness be known to all men. The Lord is at hand.Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God;and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.”— Philippians 4:4–7 (NKJV)
The peace that surpasses understanding is not the absence of trouble—it is the presence of Christ amid trouble.
Isaiah 26:3 says:
“You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You.”
Our hope, therefore, becomes both a witness and a weapon—a witness to those who do not believe and a weapon against despair, fear, and unbelief.
Christian hope is eschatological—it looks forward to the ultimate fulfillment of God’s promises.
“Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”— Titus 2:13 (NKJV)
This blessed hope is not wishful thinking but the certain expectation of Christ’s return. When Jesus comes again, the temporary sufferings of this world will be swallowed up in eternal glory (Romans 8:18).
Our hope is therefore not passive—it is active expectation. It motivates holy living, faithful service, and perseverance in trials.
Dear brothers and sisters, our world today, like Peter’s world, is filled with fear, instability, and confusion. Many are searching for hope but looking in the wrong places—wealth, pleasure, politics, or human wisdom.
But as believers, our hope is anchored in Christ alone—the One who died, rose again, and will soon return.
Let us, therefore, live as pilgrims with purpose, ready to give an answer for our faith, not with arrogance, but with gentleness and reverence.
When the world sees our peace, our joy, and our endurance, may they be drawn to the Savior who is our living hope.
“Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.”— Romans 15:13 (NKJV)
Ameni.
Luke 10:25-37 (ESV/NIV/KJV)
ESV: “And behold, a lawyer stood up to put him to the test, saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the Law? How do you read it?’ And he answered, ‘You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.’ And he said to him, ‘You have answered correctly; do this, and you will live.’ But he, desiring to justify himself, said to Jesus, ‘And who is my neighbor?’”
NIV: “On one occasion an expert in the law stood up to test Jesus. ‘Teacher,’ he asked, ‘what must I do to inherit eternal life?’ ‘What is written in the Law?’ he replied. ‘How do you read it?’ He answered: ‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and, Love your neighbor as yourself.’ ‘You have answered correctly,’ Jesus replied. ‘Do this and you will live.’”
KJV: “And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live.”
Jesus then told the parable of the Good Samaritan (Luke 10:30-37), illustrating the true meaning of “neighbor.” A man was attacked by robbers and left for dead. A priest and a Levite passed by without helping. A Samaritan, considered an outsider and despised by Jews, stopped, cared for him, and paid for his care. Jesus concluded:
“Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He answered, “The one who showed mercy.” And Jesus said to him, “Go and do likewise.”
The lawyer’s question was not seeking truth but attempting to justify himself (Luke 10:25 ESV). This illustrates prideful religiosity, a common theme in Scripture. Intellectual knowledge alone is insufficient for salvation; God values faith in action (James 2:14-17 NIV, KJV).
As a lawyer (Torah scholar), he knew the Law thoroughly:
Deuteronomy 6:5 (NIV): “Love the LORD your God with all your heart and with all your soul and with all your strength.”
Leviticus 19:18 (ESV): “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.”
This shows that correct knowledge of God’s Word must be paired with practical obedience. Mere intellectualism without action is spiritually empty.
At that time, “neighbor” was often interpreted narrowly, meaning only fellow Jews. But Jesus’ parable expands this:
A neighbor is anyone in need, even a foreigner, enemy, or outcast.
The Samaritan, a non-Israelite, becomes the example of true love, prefiguring God’s covenantal inclusion of Gentiles (Ephesians 2:11-22 NIV).
The priest and Levite represented religious formality and ritual purity, yet ignored the man in need. Jesus emphasizes that mercy (eleos) surpasses ritual (Matthew 9:13 ESV; Hosea 6:6). True obedience to God integrates compassion with law.
The parable highlights that God’s instruments of grace are not always those we expect:
Outsiders and nonbelievers can demonstrate love and kindness, sometimes more faithfully than religious insiders.
Acts 10:34-35 (ESV): “God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.”
Beyond Denominationalism: Love must transcend race, religion, and tribalism.
Love in Action: Practical care—financial support, hospitality, and visiting the sick—is essential (1 John 3:17-18 NIV).
Humility in Knowledge: Knowing Scripture is valuable, but obedience and mercy reflect God’s heart.
Jesus, as the fulfillment of the Law and the Prophets (Matthew 5:17 KJV), demonstrates that love — not ritual compliance — is the true measure of righteousness. By redefining neighbor, He reveals the universal scope of God’s love, foreshadowing the inclusion of all nations in His kingdom.
The parable of the Good Samaritan teaches:
Love God fully with heart, soul, strength, and mind.
Extend love to all neighbors, including those outside our culture or faith.
Demonstrate mercy through concrete action, not mere knowledge.
Recognize that God often works through unexpected people to fulfill His purposes.
The ultimate answer is love—for one another and for those beyond our immediate circle (Matthew 22:37-40 NIV).
May God grant us grace to live out this radical, Christ-centered love daily.
Before I gave my life to Christ—and even during my early, immature days in faith—I believed that spiritual strength was measured by how much “anointing” one had. By “anointing” I meant supernatural gifts: miracles, visions, discerning spirits, speaking in tongues, and other signs. I believed that someone without these was weak in spirit, while someone who manifested them abundantly was spiritually powerful and feared by Satan.
Yet as I studied Scripture more deeply, I discovered that the Bible’s standard for spiritual strength is not necessarily the external manifestation of gifts, but the depth of one’s relationship with Christ, the measure of one’s revelation of Jesus, and perseverance in faith. In this revised version, I’ll integrate some theological clarifications—especially from a Reformed / evangelical perspective—to help ground the message more solidly theologically. I will use the New International Version (NIV) for most Scripture quotations, unless otherwise noted.
To define spiritual strength, we must first see how “strength” appears in other domains:
A physically strong creature (like a lion) conquers or dominates.
Someone economically powerful influences markets and decisions.
A political leader uses influence to govern.
Technological power shapes societies.
By analogy, spiritual strength is the ability to take ground, resist the powers of darkness, and advance the reign of Christ—in one’s life, in one’s sphere, and spiritually. It is not simply about spectacular manifestations, but about spiritual authority, maturity, and perseverance.
Jesus alluded to this when He said:
“From the days of John the Baptist until now, the kingdom of heaven has suffered violence, and violent people have been taking it by force.”(Matthew 11:12, NIV) (YouVersion | The Bible App | Bible.com)
The Greek word translated “suffers violence” or “is subjected to violence” is biazetai (from biazō), and “violent people” is biastai (those who use force). The imagery suggests that the Kingdom of God is under contest, being advanced with urgency and spiritual intensity (not physical brute force). Theologically, this has been interpreted in various ways:
Some see it as conflict: spiritual warfare in which the forces of darkness oppose the spread of the Kingdom.
Others see “the violent” as those who press earnestly into the Kingdom—who will not be passive but are relentless in pursuit of God’s purposes. (In Luke 16:16, a parallel passage, Jesus says: “the Law and the Prophets were proclaimed until John; since then the good news of the kingdom of God is being preached.”)
The Church Father Augustine and others interpreted it as the internal struggle of the believer: to take hold of what grace offers.
In other words, strength in the spiritual life involves fervent pursuit, endurance, resistance to evil, and faithful advance of Christ’s reign.
Jesus says, “From the days of John the Baptist…” rather than “from Abraham” or “Moses.” Why does John serve as the threshold for this kind of spiritual struggle and Kingdom advance?
Luke tells us:
“The child grew and became strong in spirit; and he lived in the wilderness until the day he appeared publicly to Israel.”(Luke 1:80, NIV)
From childhood, John was “strong in spirit” — that is, his inner life, devotion, and communion with God were being built from an early age.
Yet John did not perform miracles in his ministry. The Gospel of John states:
“Though John never performed a sign, all that John said about this man was true.”(John 10:41, NIV) (Christianity.com)
This is significant: John’s credibility did not lie in miraculous displays, but in truthfulness, integrity, and the faithful testimony to Christ. This challenges the idea that spiritual authority always depends on spectacular signs.
John understood deeply the typology and pattern of God’s redemptive work in Israel: the Passover lamb, the pillar of fire, and the crossing of the Red Sea (blood, fire/Spirit, water). He saw that the Messiah would accomplish what Israel could not. He called people to repentance, to prepare “the way of the Lord” (Isaiah 40 imagery), and baptized them as a visible sign of the need for cleansing (water) while pointing toward One who would baptize with the Spirit (fire). In John 1:29, he introduces Jesus as the “Lamb of God.” He recognized the link between old covenant patterns and new covenant fulfillment.
Thus, John’s life is an example of spiritual formation, inner preparation, and kingdom vision, rather than external power-seeking.
Here are some important theological truths to embed in your thinking as you pursue spiritual strength:
Union with Christ is foundationalPaul teaches that all spiritual blessings come through union with Christ. Spiritual strength flows from abiding in Him (John 15). Growth in Christlikeness (sanctification) is what produces mature spiritual influence.
Scripture and the Spirit work togetherKnowledge of God through Scripture, illuminated by the Holy Spirit, is how we grow. “Faith comes by hearing, and hearing by the word of Christ” (Romans 10:17). The Spirit reveals Christ to us (1 Corinthians 2).
Spiritual warfare is realEphesians 6:12 warns that our struggle is not against flesh and blood but against spiritual powers. Strength includes resisting temptation, discerning evil, and standing firm in the armor of God.
Gifts are secondary to characterThe New Testament warns against emphasizing gifts over maturity (1 Corinthians 13:1–3; Galatians 5:22–23). A person may have gifts yet lack fruit of the Spirit (love, joy, peace). True strength is fruit-laden and grounded in humility, obedience, and love.
Perseverance and suffering refine strengthTrials test and mature us (James 1:2–4; Romans 5:3–5). Many believers gain real spiritual authority and wisdom through suffering, not just through ecstatic experiences.
Revelation of Christ is keyColossians 2:2–3 says, “in whom are hidden all the treasures of wisdom and knowledge.” Jesus is not just one among many; He is the fullness of deity (Colossians 1:19; 2:9). The more we see Christ’s excellence, the more our strength becomes anchored in Him.
The Kingdom advances through faithful witnessSpiritual strength also shows in boldness, obedience, and service. It is not self‑glorifying, but Kingdom‑seeking.
Below is a polished version of your message, now with theological detail and biblical versions indicated:
In my early Christian days, I wrongly believed that the ultimate measure of spiritual strength was anointing—the capacity to perform miracles, see visions, discern spirits, and speak in tongues. I assumed that anyone without those signs was spiritually weak, and anyone with them was powerful. Yet Scripture reveals a deeper standard: knowing Christ deeply, walking in obedience, enduring trials, and allowing the Spirit to transform your character.
Strength in the spiritual realm is not about spectacle; it’s about authority, endurance, intimacy, and advancing God’s reign in your heart, community, and circumstances. Just as physical strength conquers, spiritual strength binds demonic powers, resists temptation, and pushes forward the Kingdom of God.
Jesus said:
“From the days of John the Baptist until now, the kingdom of heaven has suffered violence, and violent people have been taking it by force.”(Matthew 11:12, NIV)
This verse describes the spiritual intensity with which the Kingdom is entered and advanced—not by passive faith but by those who press in with purpose and boldness.
Jesus deliberately begins this Kingdom advance from the time of John the Baptist. Unlike Abraham or Moses, John represents the threshold of Messiah’s coming, and his example is instructive for how spiritual strength grows.
Scripture says: “the child grew and became strong in spirit; and he lived in the wilderness until he appeared publicly to Israel.” (Luke 1:80, NIV)
And though John “never performed a sign,” people acknowledged that “everything John said about this man [Jesus] was true.” (John 10:41, NIV)
John’s strength was inner, rooted in truth, confession, and preparation, not in external signs. His ministry was one of pointing to Christ, preparing hearts, and urging repentance.
Union with Christ is the source. Spiritual strength is not about us, but about abiding in Him (John 15; Galatians 2:20).
The Word of God (Scripture) and the Holy Spirit together build and strengthen (Hebrews 4:12; 1 Corinthians 2).
Spiritual warfare is real; we must put on the full armor of God (Ephesians 6:10–18).
Character matters more than gifts. A person without love, humility, and faith may have gifts but lack strength (1 Corinthians 13; Galatians 5).
Endurance and suffering often refine spiritual strength (James 1; Romans 5).
Revelation of Christ is central. The deeper your understanding of who Jesus is—the fullness of God revealed in flesh—the stronger your foundation (Colossians 2:2–3; John 1:14).
Don’t settle for mere salvation or the routines of religion. Jesus is far more glorious than you may imagine. He is the Wisdom and Power of God (1 Corinthians 1:24), and in Him are hidden all treasures of wisdom and knowledge. (Colossians 2:2–3)
If you commit yourself to knowing Christ daily, your spiritual strength will flourish—even when you are unaware of it. Over time, you’ll find yourself walking with authority, resisting darkness, and advancing the Kingdom.
But be warned: Satan’s greatest defense is keeping people from truly knowing who Christ is. If he can make Jesus seem “ordinary” in your eyes, he weakens your spiritual resolve. Once you truly grasp the identity and power of Jesus, you become a force for God’s Kingdom.
Begin today: stop chasing after signs, gifts, or experiences. Instead, seek Christ. Use any gifts God gives you, but let your primary aim be deepening your knowledge of Jesus. Let each Bible reading, prayer time, or trial point you to Him.
“Until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”(Ephesians 4:13, NIV)
When your perspective is Christ‑centered, your spiritual strength will be real, sustainable, and rooted in God’s revealed truth.
Be blessed as you walk this path in Christ.
Glory be to the name of our Lord Jesus Christ! The Scriptures declare:
“Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me.’” (John 14:6, ESV)
This makes it abundantly clear: there is no other path to eternal life apart from Jesus Christ. To speak of heaven is to speak of Christ Himself, for He is both the gate and the door to eternal life.
“I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.” (John 10:9, ESV)
Therefore, salvation and access to heaven are found in Him alone.
By God’s grace, our focus today is The Deceptive Truth. Not every statement that sounds true is meant to guide us toward righteousness. Some truths are strategically used by Satan to mislead. Scripture warns us:
“And no wonder, for even Satan disguises himself as an angel of light.” (2 Corinthians 11:14, ESV)
Thus, there is truth that leads to life, but also “truth” that carries the poison of deception.
Consider the story in Acts:
Acts 16:16–18 (NIV)*“Once when we were going to the place of prayer, we were met by a female slave who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling.
She followed Paul and the rest of us, shouting, ‘These men are servants of the Most High God, who are telling you the way to be saved.’
She kept this up for many days. Finally Paul became so annoyed that he turned around and said to the spirit, ‘In the name of Jesus Christ I command you to come out of her!’ At that moment the spirit left her.”*
At first glance, what the girl said was correct: Paul and his companions were indeed servants of the Most High God, proclaiming salvation. But Paul discerned something deeper. The spirit’s intent was not to glorify God but to build credibility for the girl. If Paul accepted her proclamation, people would have looked to the girl for spiritual authority rather than to the apostles.
This aligns with John’s instruction:
“Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.” (1 John 4:1, ESV)
Paul understood three dangers:
The danger of misplaced trustThe people might start revering the girl as the source of revelation. Instead of running to God’s servants, they would flock to her. This would shift glory from Christ to the enemy.
The danger of prideIf Paul and his companions had enjoyed her flattery, they could have fallen into pride. Scripture reminds us:
“God opposes the proud but shows favor to the humble.” (James 4:6, NIV)
Pride opens the door to downfall (Proverbs 16:18).
The danger of counterfeit powerSatan was trying to attach his reputation to the work of the gospel, making it look as though both powers worked together. Yet light and darkness can never mix:
“What fellowship has light with darkness?” (2 Corinthians 6:14, ESV)
Thus Paul, in the authority of Christ, commanded the spirit to leave. The true power of God was revealed, and the false was exposed.
This strategy of deceptive truth is seen throughout Scripture.
In EdenThe serpent told Eve:
“For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” (Genesis 3:5, NIV)
Indeed, after eating, humanity knew good and evil (Genesis 3:22). But it was a truth laced with death:
“For in the day that you eat of it you shall surely die.” (Genesis 2:17, ESV)
Satan used partial truth to achieve total ruin.
In the Temptation of JesusSatan quoted Scripture itself!
“If you are the Son of God, throw yourself down. For it is written: ‘He will command his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone.’” (Matthew 4:6, NIV)
This was a direct quote from Psalm 91:11–12, but twisted out of context. Jesus rebuked him with the Word:
“It is also written: ‘Do not put the Lord your God to the test.’” (Matthew 4:7, NIV)
Not every truth glorifies God.Even demons can proclaim truth, but with evil intent.
Discernment is essential.We are called to examine not just the words, but the spirit behind them.
Beware of flattery.Satan often uses praise to sow pride. Proverbs warns:
“A flattering mouth works ruin.” (Proverbs 26:28, ESV)
Cling to Christ as the only source of truth.
“Sanctify them in the truth; your word is truth.” (John 17:17, ESV)
The devil’s strategy is subtle—he often wraps lies in half-truths. But Scripture equips us to discern, resist, and walk in the truth of Christ. As Paul showed in Philippi, the authority of Jesus exposes deception and protects God’s people.
“So if the Son sets you free, you will be free indeed.” (John 8:36, ESV)
Therefore, test every spirit, measure every teaching against the Word of God, and refuse the deceptive truths of the enemy. Hold fast to Christ—the Way, the Truth, and the Life.
May the Lord bless you and keep you steadfast in His truth.
Praise the name of our Lord Jesus Christ. I welcome you, servant of God, to study the Words of Life. Today, we examine why God sought to kill Moses at the very start of his ministry—even though He called Moses personally and promised His presence. Understanding this event provides deep insight into God’s holiness, justice, and the necessity of obedience. It also warns us that neglecting God’s commands, even the simplest ones, can have dire consequences.
Moses fled Egypt after killing an Egyptian who was oppressing a Hebrew (Exodus 2:11–15, NIV). He escaped to Midian, where he lived for 40 years. During this period, God was preparing him spiritually, morally, and culturally for the task of leading Israel. This time of exile was not punishment but discipleship through humility. God’s preparation aligns with the principle that He equips those He calls (Jeremiah 1:5, ESV).
Moses married Zipporah, daughter of Jethro, a Midianite priest. Though both Moses and Zipporah were descendants of Abraham, their maternal lines differed: Moses came from Sarah, and the Midianites came from Keturah (Genesis 25:1–2, NIV). Yet all worshiped the same God, reflecting the unity of God’s covenant family across different nations and backgrounds.
At that time, the Torah had not been given; however, God had already established a covenant sign: circumcision. Every male child of Abraham’s line was to be circumcised on the eighth day (Genesis 17:10–14, ESV). This act was not merely ritualistic; it represented covenant relationship and spiritual identity. Neglecting it meant breaking a covenant God had personally instituted.
Moses failed to circumcise his son, demonstrating spiritual carelessness. Though he had been chosen and blessed with a divine vision, his failure almost cost him his life (Exodus 4:24–26, KJV). Zipporah’s swift action saved Moses, emphasizing the importance of immediate obedience to God’s commands.
This event teaches a crucial principle: God’s calling does not exempt us from obedience. Even leaders or prophets are accountable to God’s standards. This echoes Hebrews 5:8–9 (NIV), where Christ Himself, though perfect, learned obedience through suffering.
Physical circumcision prefigures the circumcision of the heart, which applies to all believers under the New Covenant. Romans 2:28–29 (ESV) explains:
“For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.”
Neglecting the spiritual reality of God’s covenant—heart obedience and faith in Christ—invites God’s judgment. Signs, visions, and miracles cannot substitute for genuine transformation (Matthew 7:21–23, NIV).
The New Testament reveals that baptism replaces physical circumcision as the covenant sign under the New Covenant. Colossians 2:11–12 (NIV) states:
“In him you were also circumcised with a circumcision not performed by human hands. Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the power of God, who raised him from the dead.”
Baptism symbolizes death to the old self and resurrection in Christ (Romans 6:3–5, ESV). It is both the seal of salvation and a public declaration of faith, echoing Abraham’s obedience through circumcision.
God’s Holiness and Justice: Even Moses, a man of faith, faced divine judgment for neglect. God’s holiness demands obedience (Exodus 19:5–6, NIV).
Faithful Leadership Requires Obedience: Calling and vision are not enough; obedience safeguards both the leader and those under their care (1 Peter 5:2–4, ESV).
Covenant Continuity: Physical circumcision points forward to spiritual circumcision in Christ. God’s covenant remains consistent across testaments (Galatians 3:29, NIV).
Immediate Obedience: Zipporah’s action shows that faith often requires bold, decisive action. Hesitation can have spiritual consequences.
Many Christians experience signs, visions, and blessings, yet neglect obedience or the “circumcision of the heart.” God’s provision and miracles are not a license for spiritual carelessness. True discipleship involves:
Belief in Jesus Christ
Heart circumcision through repentance and faith
Baptism in the name of Jesus Christ (Father, Son, Holy Spirit) as a covenant act (Acts 2:38, NIV)
Consistent obedience to God’s Word
Ignoring these principles is dangerous. Even the most spiritually gifted person risks judgment if the heart is not fully surrendered.
If you have accepted Christ, do not delay obedience in baptism or in aligning your life with God’s covenant. Lay a strong foundation in your heart first, for visible ministry without spiritual obedience is unstable. Remember: miracles and visions cannot substitute for faithfulness. True discipleship begins in the heart.