Title 2021

In 1 Peter 2:1-2, the apostle Peter urges believers to “lay aside all malice, all deceit, hypocrisy, envy, and all evil speaking” and, in verse 2, to “desire the pure milk of the word, that you may grow thereby” (NKJV). The phrase “pure milk” or “unadulterated milk” is an important metaphor that Peter uses to describe the Word of God.

Understanding “Unadulterated Milk”

The term “adulterated” refers to something that has been altered, diluted, or corrupted in some way. In the context of milk, “adulterated milk” would refer to milk that has been tampered with or mixed with other substances, such as chemicals or additives, in an effort to make it look or taste like the original but without its genuine nutritional value. For example, we often hear the phrase “counterfeit money” to refer to money that looks like real currency but is worthless because it lacks the proper value.

When Peter talks about “pure milk,” he’s referring to the Word of God as it is, untainted by false teachings or human manipulation. Just as a newborn requires unadulterated, pure milk from its mother for healthy growth, believers need the pure and unaltered Word of God for spiritual nourishment. This idea is echoed in the Old Testament in passages like Psalm 119:105, which says, “Your word is a lamp to my feet and a light to my path” (NKJV). It shows that God’s Word provides clear guidance and nourishment without being compromised.

The Metaphor of Milk in Spiritual Growth

Peter’s use of milk as a metaphor is also significant in the context of spiritual maturity. Babies require milk for growth and development. Similarly, new Christians are compared to spiritual infants who need the pure “milk” of the Word to grow in their faith. The apostle Paul also uses a similar metaphor in 1 Corinthians 3:1-2, where he says, “And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able” (NKJV).

Just as a baby gradually matures to solid food as it grows, a believer’s spiritual diet should shift from basic teachings to deeper, more complex truths of the faith as they mature. However, Peter emphasizes that this “pure milk” should always remain foundational to our growth. No believer can neglect the Word of God, no matter how mature they become in their faith.

The Danger of Adulterated Teaching

Peter’s warning is also a caution against the dangers of corrupted teachings. Just as a baby would be harmed by “adulterated” milk that is not pure, a Christian will be spiritually harmed by false teachings. In the context of the first century, the early church faced many heresies and false teachers who distorted the Gospel. 2 Peter 2:1 warns, “But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies…” (NKJV).

In today’s world, many so-called “gospels” are preached that emphasize prosperity, success, or self-fulfillment over the true message of salvation, repentance, and the coming kingdom of God. These “adulterated” messages may look and sound similar to the truth but do not provide the nourishment necessary for genuine spiritual growth. They may promise quick fixes or shallow happiness but lack the depth of God’s Word that produces lasting transformation.

The Importance of the True Gospel

Peter emphasizes the importance of desiring “the pure milk of the word” so that believers can grow in their salvation. This is not just about intellectual knowledge but about spiritual nourishment that leads to maturity in faith. The apostle Paul also emphasizes the same in Romans 10:17, “So then faith comes by hearing, and hearing by the word of God” (NKJV). The Word of God is the foundation upon which faith is built, and it is necessary for growing in grace and in the knowledge of Christ.

The true Gospel, as revealed in Scripture, helps believers to stand firm in their faith. As Hebrews 5:12-14 suggests, we are meant to move from “milk” to “solid food,” indicating a deeper understanding of Scripture and a more mature relationship with God. If we are not grounded in the pure Word of God, we may be easily led astray by false teachings and become spiritually weak, unable to withstand the temptations and trials of life.

Conclusion: Longing for the True Gospel

In conclusion, Peter’s exhortation to desire the “pure milk of the word” is a call for believers to earnestly seek God’s Word in its unaltered form and to reject the corrupted teachings that abound in the world. The genuine Gospel, found in Scripture, is the source of spiritual growth and the strength needed to live a victorious Christian life. In these “last days,” as false teachings proliferate, it is crucial to be discerning and to hold fast to the truth of God’s Word.

As we reflect on this, let us remember the words of Jesus in Luke 8:18, “Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him.” (NKJV). We must be vigilant in how we receive the teachings we hear and ensure they align with the true Gospel of Jesus Christ.

Shalom.

If you’ve ever preached the gospel of salvation to people, I believe you’ve encountered some who might say the following: “It doesn’t matter what religion you follow, or what you believe, your faith is what will save you. Just believing that God exists is enough; the other details are not that important.”

They might even say that someone who worships through a tree or an animal, or uses a rosary, God listens to them too, as long as they have faith. In their view, the key is faith, not anything else.

There is some truth in this; faith is indeed the bridge to God, as the Scriptures state:

Hebrews 11:6 (NIV): “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.”

However, what they fail to understand is that faith, if it is not founded on the right foundation, cannot lead anywhere. What I mean by this is that faith with no clear basis or proper foundation cannot lead to salvation. Simply believing that God exists is not enough. Even demons believe that, and if you ask them, they will tell you, “Yes, we believe in God, and He helps us.” The demons themselves will admit they believe in God and even tremble at His name:

James 2:19 (NIV): “You believe that there is one God. Good! Even the demons believe that—and shudder.”

So, if you say, “I believe in God, and I fear Him,” know that you’re no different from demons. If you think that such a faith will get you to heaven, you should know that demons will get there first and you’ll follow after them.

Jesus clearly stated in John 14:6:

“I am the way and the truth and the life. No one comes to the Father except through me.”

This means that no faith can save you, except the faith that believes in Jesus Christ. Without faith in Jesus Christ, salvation is impossible. It’s like saying, “I have a phone with good service and enough credit to call you whenever I need to,” yet if you don’t have my phone number, you will never be able to contact me. It doesn’t matter how good your phone is or how many numbers you have in your contacts; without my number, you will never reach me.

Today, people try to reach God in various ways of their own invention. Some use their religion, others their denomination, some try to connect through animals, trees, idols, the sun, the moon, etc., claiming they are seeking the same God. When you tell them that their religion or denomination won’t save them, they argue, “Don’t mislead us. It’s our faith that will save us.”

Brother, sister, if you don’t believe in Jesus Christ, you will not reach anywhere. Believing in Jesus is not merely saying, “I’m a Christian,” or “I believe in Jesus,” but rather it involves sincere repentance of your sins and a commitment to turn away from them. Secondly, it requires being baptized by immersion in water in His name, as commanded in Acts 2:38 (NIV):

“Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.'”

Then, after baptism, you must receive the Holy Spirit and begin living a holy life that aligns with His Word (the Bible). Only through this process does your faith become complete. At that point, you can be sure that you are truly worshiping God through His Son, Jesus Christ.

But merely saying, “I believe in God; my faith will save me,” while not knowing what God expects of you through His Word, or not doing what He asks, means that you are lost. If you die today, you will go to hell. Likewise, if you take pride in your denomination and refuse to seek Christ, the only way, then hell will also be your destiny. There are no invented ways to reach God. It’s mandatory to believe in Jesus and have your sins washed away by Him.

Maranatha.

In Ezra 9:12 and Deuteronomy 7:3, God strictly commanded the Israelites not to intermarry with people from other nations. The purpose of this command was to prevent the Israelites from being led astray to worship foreign gods. So the question arises: Did servants of God who married foreign women sin?

Examples often brought up include:

1. Esther marrying King Ahasuerus, a Gentile ruler.

2. Boaz marrying Ruth, a Moabite woman.

3. Moses marrying Zipporah, a Cushite woman.

Let’s explore each case theologically and biblically.

1. Esther’s Marriage to King Ahasuerus (Xerxes)

According to God’s law in Deuteronomy 7:3–4 (ESV):

“You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, for they would turn away your sons from following me, to serve other gods.”

Esther’s marriage to a pagan king was not ideal according to this law. However, God allowed it for a redemptive purpose: to save His people from annihilation under the rule of Haman. This is similar to how God occasionally uses flawed circumstances to accomplish His sovereign will.

Romans 8:28 (NIV) says:

“And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”

So although Esther’s marriage wasn’t aligned with the full intent of the Mosaic law, God permitted it to accomplish a greater purpose—deliverance of the Jews.

2. Samson’s Marriage to Foreign Women

Judges 14:3–4 (ESV) records:

“But his father and mother said to him, ‘Is there not a woman among the daughters of your relatives, or among all our people, that you must go to take a wife from the uncircumcised Philistines?’ But Samson said to his father, ‘Get her for me, for she is right in my eyes.’
His father and mother did not know that it was from the LORD, for He was seeking an opportunity against the Philistines.”

Though Samson pursued a Philistine woman based on physical attraction, the text clearly says that “it was from the LORD.” This doesn’t mean God approved of the method, but that He would use even Samson’s flawed choices to provoke conflict with the Philistines, who were oppressing Israel.

This shows how God can use human weakness and even disobedience to fulfill His divine purposes, without necessarily endorsing the act.

3. Boaz Marrying Ruth the Moabite

On the surface, Ruth was from Moab—a nation prohibited from entering the assembly of the Lord (Deut. 23:3). However, Ruth made a deliberate and full conversion to the God of Israel.

Ruth 1:16–17 (ESV):

“For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God.”

This makes a critical theological point: The prohibition against foreign marriages was not about race, but about religious faithfulness. Ruth had renounced her gods and fully embraced the God of Israel. That made her, by faith, a part of the covenant community—just like Rahab the Canaanite (Joshua 2:11, Hebrews 11:31).

In essence, Ruth ceased being a “foreigner” in a spiritual sense, and Boaz’s marriage to her was both lawful and blessed.

4. Moses Marrying Zipporah, a Cushite Woman

In Numbers 12:1 (ESV):

“Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman.”

This sparked tension in the family, but notably, God Himself defended Moses and punished Miriam with leprosy (Numbers 12:10). This reveals that God did not see Moses’ marriage as a sin.

Additionally, Moses married Zipporah before the giving of the Law at Sinai, so he could not be judged by a law that did not yet exist. Furthermore, Zipporah was the daughter of Jethro, the priest of Midian (Exodus 2:16), who appears to have been a priest of the true God (Exodus 18:10–12). Thus, it’s reasonable to believe Zipporah was a God-fearing woman.

Therefore, Moses’ marriage to Zipporah was not in violation of God’s covenant, and there is no biblical evidence that it was sinful.

5. Other Old Testament Examples: Joseph in Egypt

Joseph married Asenath, the daughter of an Egyptian priest (Genesis 41:45). This was also before the giving of the Law, and God never condemned the union. Instead, He used it to preserve the lineage of Israel through the famine. Again, it was not ideal by later standards, but not considered sin at the time.

Final Application for Christians Today

In the New Testament, God’s principle is clear: believers are to marry fellow believers.

2 Corinthians 6:14 (ESV):

“Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness?”

It’s not about ethnicity, but faith. Christians are to marry those who are also in Christ—who have been born again and walk in obedience to the gospel. A believer marrying an unbeliever is considered disobedience to God’s will.

Conclusion

• Moses did not sin by marrying Zipporah. He married before the Law, and God did not condemn him for it—instead, He defended him.

• Esther, Samson, Boaz, Ruth, and even Joseph illustrate that God sometimes permits exceptions or uses unusual circumstances for redemptive purposes.

• The heart of God’s law was to preserve holiness and fidelity to Him, not mere ethnic boundaries.

• In both Old and New Testaments, the focus is on spiritual alignment. Faith, not race, defines God’s covenant community.

A question was recently asked by one of our readers:

“Praise the Lord, servant of God. Thank you for your work in ministry. I wanted to ask about John the Baptist. He is the one who baptized Jesus, and testified that he saw the Spirit descend from heaven like a dove and remain on Him. God Himself had told him, ‘The one on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit and fire.’ John even affirmed that the one coming after him was greater than him and existed before him. So why, then, when he was in prison, did he send his disciples to ask Jesus, ‘Are you the one who is to come, or should we expect someone else?’ (Matthew 11:3). Did he begin to doubt what he had previously testified?”

Answer:

This is a thoughtful and important question.

It is human nature that when God gives us a promise or revelation, we often begin to form our own assumptions and expectations about how and when that promise will come to pass. These expectations are usually shaped by our understanding, desires, or even cultural assumptions—not necessarily by God’s actual plan or timing.

So when God’s plan unfolds differently from how we imagined, our faith can be shaken, not because God was unfaithful, but because we let our expectations overshadow His truth.

This seems to be what happened to John the Baptist. It’s not that John stopped believing what he had seen and heard. He was absolutely convinced that Jesus was the Messiah. In John 1:32-34 (NIV), John says:

“I saw the Spirit come down from heaven as a dove and remain on him… I have seen and I testify that this is God’s Chosen One.”

John had divine confirmation. But like many Jews of his time, John likely expected the Messiah to bring immediate judgment and political deliverance, to come wielding a winnowing fork—separating the wheat from the chaff, gathering the righteous, and destroying the wicked (Matthew 3:12). He preached boldly about this coming judgment.

But what he witnessed instead was Jesus moving in gentleness and grace, healing the sick, forgiving sinners, and even being rejected by many—not leading a political revolution or executing divine justice on the Roman oppressors.

So, when John found himself imprisoned by Herod for speaking the truth (see Matthew 14:3-4), and Jesus had not yet brought the kind of kingdom he expected, John’s confidence was tested. In his moment of isolation and suffering, he sent his disciples to Jesus to ask, “Are you the one who is to come, or should we expect someone else?” (Matthew 11:3). This wasn’t necessarily a crisis of faith, but a longing for reassurance, a search for clarity amid confusion.

Jesus didn’t rebuke John for this. Instead, He responded by pointing to the evidence of His works:

“Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor.” (Matthew 11:4–5, NIV)

These were direct fulfillments of Messianic prophecies like Isaiah 35:5-6 and Isaiah 61:1. Jesus was affirming: Yes, I am the One—but My mission is unfolding according to God’s timing and purpose, not human expectations.

Application:

Even today, many believers face the same temptation John did: We receive a promise from God and start imagining how it will come to pass. Then, when reality unfolds differently, we question whether we really heard from God at all.

For example, a woman might receive a prophetic word that she will have three children within five years. Instead of simply trusting God’s faithfulness, she might begin to calculate: “I’ll have the first in year one, the second in year three, and the last in year five.” But what if nothing happens in the first four years? Doubt begins to creep in. She might wonder, “Did God really speak to me? Was it just my imagination? Did I do something wrong?” And some end up abandoning the promise altogether.

But suppose God had planned for her to conceive triplets in the fifth year. Her timing was wrong—not God’s.

The problem wasn’t the promise, but her expectations. We often confuse God’s silence or slowness with absence. Yet God is always working—even when we can’t see it (see Habakkuk 2:3: “Though it linger, wait for it; it will certainly come and will not delay.”)

Conclusion:

John’s story teaches us a powerful truth: We must hold tightly to God’s promises, but loosely to our expectations of how they’ll be fulfilled. Let God’s Word shape your faith, not your assumptions.

“Blessed is anyone who does not stumble on account of me.”
— Matthew 11:6 (NIV)

May we learn to trust God’s character even when His ways confuse us, and may we believe His promises without reshaping them into our own image.

God bless you.

In the New Testament, both Demas and Mark (also known as John Mark) are mentioned as co-workers of the Apostle Paul. In Philemon 1:24, Paul writes:

“…and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.” (ESV)

At first glance, both Mark and Demas appear to be faithful servants of God, laboring alongside one of the greatest missionaries of the gospel. But as their stories unfold in Scripture, we see two very different trajectories—each offering profound lessons for the believer today.

Mark – A Story of Redemption and Restoration

Early in Paul’s missionary journeys, Mark was chosen to accompany Paul and Barnabas as an assistant (Acts 13:5). However, in Acts 13:13 we read:

“Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem.” (ESV)

The Bible does not specify why Mark left, but it clearly grieved Paul deeply. Perhaps Mark felt overwhelmed by the hardships of mission work, or he was discouraged. Whatever the reason, his premature departure left a lasting impression.

When Paul later proposed revisiting the churches they had planted, Barnabas wanted to give Mark another chance. Paul, however, refused—leading to a sharp disagreement between the two apostles:

“Now Barnabas wanted to take with them John called Mark. But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus.” (Acts 15:37–39, ESV)

But that was not the end of Mark’s story. Later in Paul’s life, we see that Mark had matured, repented, and regained Paul’s trust. In one of Paul’s final letters, he writes:

“Get Mark and bring him with you, for he is very useful to me for ministry.” (2 Timothy 4:11, ESV)

Mark’s transformation is so remarkable that God eventually used him to write one of the four Gospels—the Gospel of Mark. His story reminds us that failure is not final when there is repentance. God’s grace can restore and reposition us for impactful service.

Demas – A Cautionary Tale of Apostasy

In contrast, Demas also started well. Like Mark, he was once counted among Paul’s trusted companions. In Colossians 4:14, Paul mentions him briefly:

“Luke the beloved physician greets you, as does Demas.” (ESV)

And again in Philemon 1:24, Demas is called a “fellow worker.” However, by the time of Paul’s second imprisonment, the tone has changed dramatically. Paul laments:

“For Demas, in love with this present world, has deserted me and gone to Thessalonica.” (2 Timothy 4:10, ESV)

Unlike Mark, there is no record of Demas ever returning to the faith. His desertion is not just physical—it is spiritual. Paul’s wording, “in love with this present world,” indicates a turning back to worldly pleasures and ambitions. Demas chose temporary comfort over eternal reward.

His story echoes Jesus’ warning in Luke 9:62:

“No one who puts his hand to the plow and looks back is fit for the kingdom of God.” (ESV)

Lessons for Today

These two men leave us with sobering lessons:

1. God cares more about how we finish than how we start.

   • Mark started in weakness but ended strong.

   • Demas started strong but ended in shame.

2. Repentance can restore your calling.

   • Mark’s story is a testimony of second chances.

   • Failure is not fatal in God’s kingdom when there is humility and repentance (Proverbs 24:16).

3. Love for the world can destroy your destiny.

   • Demas loved the world more than Christ. His heart drifted, and so did his commitment.

   • 1 John 2:15 warns: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.”

4. Faith must be contended for, not assumed.

   • Jude 1:3 says: “…contend for the faith that was once for all delivered to the saints.”

   • This Christian journey requires perseverance. The enemy fights hardest when your faith matters most.

5. Don’t tie your faith to favorable circumstances.

   • If you only serve God when things go well, you may fall like Demas when trials come.

   • True faith stands firm even when blessings delay, as Paul testified:

     “I have fought the good fight, I have finished the race, I have kept the faith.” (2 Timothy 4:7, ESV)

Conclusion: Hold Fast to Your Faith

In these last days, when temptations and distractions abound, the stories of Mark and Demas stand as a mirror and a warning. Will you be like Mark, who stumbled but returned, or like Demas, who abandoned the race for fleeting pleasures?

Jesus said in Matthew 11:12:

“From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force.” (ESV)

In other words, the kingdom of God demands spiritual determination. John the Baptist exemplified a life of sacrifice and conviction—even in the wilderness, he was faithful. Should we not also persevere in our time?

The gospel race is not for the faint of heart, but for those who endure to the end. As Hebrews 10:39 says:

“But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.” (ESV)

May we fight the good fight, finish the race, and keep the faith.

God bless you.