Title January 2022

In Revelation 2:9 and 3:9, Jesus refers to a group of individuals who “say they are Jews and are not, but are a synagogue of Satan.” This raises an important question: Who are these people? Are they ethnic Jews by birth, or are they those who claim a spiritual identity as Jews—those who believe in Christ and are considered Jews inwardly?

Let’s first read the relevant passages:

Revelation 2:9–10 (ESV):
“I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life.”

Here, Christ is speaking to the church in Smyrna, a persecuted and suffering community. He acknowledges their afflictions and then denounces a group who claim to be Jews but, in truth, are not—rather, they are serving the agenda of Satan himself.

Who Were These “Jews”?

Historically, these individuals were ethnic Jews by birth, descendants of Abraham, who considered themselves the true people of God. However, in God’s eyes, they had rejected the very Messiah prophesied in their own Scriptures—Jesus Christ—and were therefore disqualified from being considered true Jews in the spiritual sense.

Jesus rebukes them because, while they claimed the identity of God’s chosen people, they actively opposed the gospel of Christ. They slandered and persecuted Christians, especially Gentile believers who had turned to the God of Israel through faith in Jesus. This opposition aligned them not with God, but with Satan—the adversary.

Consider Jesus’ confrontation with the Jewish leaders in the Gospels:

John 5:39–40 (ESV):
“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.”

Acts 3:22–23 (ESV):
“Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’”

These Scriptures point to Jesus as the fulfillment of Old Testament prophecy. But many of the Jewish religious leaders, particularly the Pharisees and Sadducees, refused to believe in Him. They not only rejected the gospel but also fought against it, persecuting Christ’s followers.

Persecution by Unbelieving Jews

In the early church, the primary opponents of the gospel were often unbelieving Jews. Wherever the apostles preached, Jewish opponents stirred up trouble, especially when they saw Gentiles embracing salvation through Jesus.

Acts 14:1–2 (ESV):
“Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.”

It wasn’t merely that these Jews didn’t believe; they were hostile toward the message of Christ. The apostles, particularly Paul, repeatedly warned Gentile believers to beware of these Judaizers—Jews who insisted that Gentile Christians must observe the Mosaic Law in order to be truly saved.

This is the backdrop of the entire letter to the Galatians, where Paul expresses deep concern over how quickly the believers were being swayed by this false teaching:

Galatians 1:6–7 (ESV):
“I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.”

Thus, when Jesus refers to “those who say they are Jews and are not,” He is addressing ethnic Jews who had rejected Him and were persecuting His church. Though they claimed the heritage of Abraham, they had cut themselves off from the true vine (John 15:1–6) by rejecting the Messiah.

True Jews: Spiritual Identity in Christ

The New Testament makes it clear that a true Jew is not one outwardly, but inwardly—one who has faith in Christ and whose heart has been transformed by the Holy Spirit.

Romans 2:28–29 (ESV):
“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.”

Therefore, true Jewish identity in the eyes of God is spiritual, not merely ethnic. Believers in Jesus—whether Jew or Gentile—are the true people of God.

Application for the Church Today

While Revelation 2 and 3 refer specifically to Jewish opposition in the early church, this spiritual principle continues today. Satan no longer relies solely on external enemies; he often works through those who claim to be Christians but oppose the truth of the gospel.

Today, if you preach the full gospel, live a holy life, or call for biblical repentance, often your fiercest opposition will come not from atheists or outsiders—but from those within the church, people who claim the name of Christ but deny His power.

2 Timothy 3:5 (ESV):
“…having the appearance of godliness, but denying its power. Avoid such people.”

This is why we must remain spiritually vigilant. Now more than ever, we must be grounded in Scripture to discern truth from error, and walk faithfully with Christ despite opposition—even if it comes from those who bear His name falsely.

Matthew 7:21 (ESV):
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.”

Maranatha! (Come, Lord Jesus!)

ANSWER:

To fully grasp what Jesus meant by this statement, we need to consider the context in which He spoke. In Luke 6:39–40 (ESV), Jesus says:

“He also told them a parable: ‘Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.'”

Jesus uses a vivid parable to illustrate a profound truth about leadership and discipleship. He begins with a rhetorical question: Can a blind person guide another blind person? Clearly, the answer is no. Both will fall into the same pit. The principle He introduces next builds on that image: “A disciple is not above his teacher.”

In other words, no student surpasses the level of his instructor. A disciple will only become like the one he follows—not greater. If the teacher is ignorant, unwise, or spiritually blind, the student will inherit those same deficiencies. Conversely, if the teacher is wise and spiritually mature, the student has the potential to attain that same level of maturity—but not more. As Jesus says, “everyone when he is fully trained will be like his teacher.”

This teaching has significant implications for the Church today. If a pastor or spiritual leader teaches false doctrines or lives in ungodliness, those under his guidance are unlikely to walk in truth or holiness. The spiritual condition of a congregation will almost always mirror the condition of its leadership.

Therefore, Jesus’ statement is a warning: Be careful whom you choose to follow. Your spiritual health is tied to the example and teaching of those you allow to lead you.

If our leaders do not teach repentance, holiness, and obedience to God, then we, too, will likely live compromised lives. If they are worldly, so will we be. And if they are leading people away from the truth, we risk falling into the same eternal ruin. As Jesus puts it: “Will they not both fall into a pit?” (Luke 6:39)

Jesus reinforces this idea elsewhere. In Matthew 10:24–25 (ESV), He says:

“A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household.”

Here, Jesus is preparing His disciples for the cost of following Him. If the world insulted and persecuted Christ—calling Him demonic—then His disciples should expect no better treatment. If we claim to be His followers but are constantly praised by the world, we must examine whether we are truly walking in His footsteps.

Elsewhere, Jesus offers another powerful example of what it means to follow Him. In John 13:14–17 (ESV), after washing the feet of His disciples, He says:

“If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them.”

This passage shows us that discipleship is not about gaining power or prominence—it’s about humility, servanthood, and imitating the character of Christ. The true path of a disciple is to walk as Christ walked. Where He was honored, we may be honored. Where He was hated, we too may be hated. Where He humbled Himself, we must do the same.

Reflection Question:

Who is leading you? Who is your teacher or spiritual guide? Are they pointing you to Christ, to holiness, to truth—or to the world, compromise, and error?

Let us be wise in choosing whom to follow, because we will become like them. As Paul said in 1 Corinthians 11:1 (ESV):

“Be imitators of me, as I am of Christ.”

Final Thought:

If we are truly disciples of Jesus Christ, our lives will increasingly resemble His. We will be conformed to His image—not above Him, but like Him in love, humility, obedience, and even suffering. May we choose leaders and examples who lead us toward Christ, not away from Him.

The Lord bless you.

Many people often say, “Every soul shall taste death,” and assume that this is a direct quote from the Bible. But is that truly what Scripture teaches—particularly in Psalm 89:48?

Let’s read the verse:

Psalm 89:48 (ESV):
“What man can live and never see death? Who can deliver his soul from the power of Sheol?”

Understanding the Context

Before interpreting this verse, it’s important to consider the context in which it was written. The psalmist here is not preaching a doctrinal sermon or giving moral instructions like in other psalms. He is engaged in prayer—an earnest plea to God. This is a moment of vulnerability and reflection, not a theological proclamation.

In prayer, especially when we are overwhelmed or burdened, it is natural to humble ourselves before God. Even if we were blameless, we wouldn’t come before Him boasting in our worthiness. Instead, we acknowledge our frailty and nothingness. As Jesus illustrated in the parable of the Pharisee and the tax collector:

Luke 18:13–14 (NKJV):
“And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’”

In that same spirit of humility, the psalmist in Psalm 89 cries out:

Psalm 89:46–48 (NKJV):
“How long, Lord? Will You hide Yourself forever? Will Your wrath burn like fire? Remember how short my time is; For what futility have You created all the children of men? What man can live and not see death? Can he deliver his life from the power of the grave?”

Clearly, this is not a universal doctrinal statement that every single person must die. It’s a heartfelt lament expressing how fragile human life is without God’s sustaining power.

What About Enoch and Elijah?

If the psalmist meant that every person must die, then we would be forced to conclude that the Bible contradicts itself. But it doesn’t. Consider Enoch, the seventh from Adam:

Genesis 5:24 (NKJV):
“And Enoch walked with God; and he was not, for God took him.”

Also, remember Elijah:

2 Kings 2:11 (NKJV):
“Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire… and Elijah went up by a whirlwind into heaven.”

Both men were taken alive—they did not taste death. So Psalm 89:48 cannot be interpreted as a literal or absolute statement that all people must die. Instead, the verse should be understood as a poetic and rhetorical expression of human limitation in a prayer setting, not a doctrinal assertion.

Will Some Be Taken Without Dying?

Yes. Scripture clearly teaches that some believers will be translated or caught up without experiencing death when Christ returns. This is known as the Rapture:

1 Corinthians 15:51–52 (NKJV):
“Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— in a moment, in the twinkling of an eye, at the last trumpet…”

The phrase “we shall not all sleep” means not all believers will die. Some will be alive when Christ returns and will be transformed instantly.

Similarly, in:

1 Thessalonians 4:16–17 (ESV):
“For the Lord himself will descend from heaven with a cry of command… and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them…”

Clearly, not everyone will experience death. Some will be raptured—taken up to be with the Lord while still alive.

The Real Question: Are You Ready?

Whether we die or are caught up alive, the crucial matter is our spiritual condition. Where will we spend eternity? That is the real issue—not whether or not we taste death.

Revelation 20:15 (ESV):
“And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”

If we die in sin, we face eternal separation from God. But if we die in Christ—or are found in Him when He returns—we will live with Him forever.

Philippians 1:21 (NKJV):
“For to me, to live is Christ, and to die is gain.”

John 11:25 (ESV):
“I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live.”

Conclusion

So, is it true that every soul must taste death? No.
While death is the common end for most people, Scripture provides clear exceptions (Enoch, Elijah, and future believers at Christ’s return). Psalm 89:48 is not teaching an absolute rule—it is a prayerful reflection on human frailty, not a doctrinal law.

The real question is not whether we will die, but are we ready—either for death or for Christ’s return.

Have you surrendered your life to Jesus Christ? Have you received the Holy Spirit and been born again? The Rapture could occur at any moment. Will you be among those caught up to meet the Lord, or will you be left behind to face the Great Tribulation?

Maranatha! (Our Lord is coming!)

“So then, death is at work in us, but life is at work in you.”

— 2 Corinthians 4:12 (NIV)

The Apostle Paul presents a profound paradox in this verse — that while he and his fellow ministers endure suffering, hardship, and even the threat of death for the sake of the gospel, the fruit of their suffering is life for others.

To understand this, let us consider an illustration: picture a lamb being led to the slaughterhouse. Within that lamb, death is already at work — in a matter of moments, its life will end. Yet, for those who partake of its meat, the result is nourishment and sustenance — life.

We could then say: death is at work in the lamb, but life is at work in those who eat of it.

This illustration mirrors the very image Scripture uses to describe God’s servants — especially the Lord Jesus Christ, who is the ultimate example of a sacrificial Lamb.

“He was oppressed and afflicted, yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.” — Isaiah 53:7 (NIV)

Jesus Christ, the Lamb of God, willingly embraced death — not for His own sins (for He had none), but for ours. Through His suffering, death, and resurrection, He secured eternal life for all who would believe in Him.

“But he was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed.” — Isaiah 53:5 (NIV)

Without His wounds, there would be no healing. Without His sacrifice, there would be no salvation. His death worked in Him, so that life might be at work in us.

In the same way, all who follow Christ are called to walk in His footsteps — not merely enjoying the benefits of His sacrifice, but also sharing in His sufferings, for the sake of others.

“For your sake we face death all day long;
we are considered as sheep to be slaughtered.” — Romans 8:36 (ESV)

Every time we endure rejection, opposition, persecution, or sacrifice for the sake of spreading the gospel, death is at work in us — but it is producing life in those who hear and believe.

Ministry, at its heart, is sacrificial. Paul’s statement in 2 Corinthians 4:12 is a declaration of pastoral love: “We suffer, so that you might live.” True gospel ministry will often cost the servant dearly — emotionally, physically, and even socially — yet the fruit is life, transformation, and salvation in others.

This truth calls every believer to a higher level of commitment. We must be willing to give of ourselves — our time, comfort, resources, and even our very lives — so that others may receive the eternal life that we ourselves have received in Christ.

“This is how we know what love is: Jesus Christ laid down his life for us.
And we ought to lay down our lives for our brothers and sisters.” — 1 John 3:16 (NIV)

This kind of sacrificial love is not just admirable — it is foundational to the Christian life. It is how the early church grew. It is how revival spreads. It is how Christ is glorified.

May we, therefore, embrace this divine paradox: that through our willingness to die to ourselves — to our comfort, our will, and even our safety — others may find eternal life.

Maranatha — the Lord is coming!

There is a deep-rooted issue troubling many young believers—perhaps it’s troubling you too.

Several young people who recently gave their lives to Christ have reached out to me through calls and messages, saying things like:

“Man of God, ever since I got saved, I’ve really tried to stop engaging in sexual sin and watching pornography. But I still feel like I’m offending God because the images and memories of what I used to do keep flashing through my mind—even during prayer or Bible study. I feel unworthy, like I haven’t truly been forgiven or cleansed. I feel so discouraged, and it’s affecting my desire to serve God. What should I do?”

If you’ve been experiencing something similar, I want to tell you: you are not alone. The Bible says,

“You shall know the truth, and the truth shall make you free.” (John 8:32, NKJV)

What many believers don’t understand is this: God’s sanctification comes in two phases.

1. Instant Sanctification – At the Point of Salvation

There are some sinful desires and behaviors that God removes instantly the moment you surrender your life to Christ. For example: the urge to steal, use profanity, dress indecently, or abuse alcohol. These are changes many experience immediately after salvation.

2. Progressive Sanctification – A Process Over Time

There are other areas of your life that require time and a process for complete cleansing. That’s why in the Old Testament, different types of uncleanness required different durations for a person to be considered clean again—sometimes until evening, other times several days or even weeks—depending on the nature of the impurity.

Consider these examples:

• “Whoever carries part of their carcass must wash his clothes, and he will be unclean until evening.” (Leviticus 11:25, NIV)

• “Anyone who touches them will be unclean; he must wash his clothes and bathe with water, and he will be unclean until evening.” (Leviticus 15:27, NIV)

• “When she is cleansed from her discharge, she must count off seven days, and after that she will be ceremonially clean.” (Leviticus 15:28, NIV)

These examples show that some impurities take time to be fully purified from. In the same way, though you have repented and turned away from pornography and sexual sin, the images and memories might still linger for a time. This does not mean God has not forgiven you. You have been forgiven! But your full inner sanctification is still ongoing.

Why does this take time?

Think of it this way: Why did God take Moses into the wilderness for 40 years before using him to deliver Israel? It was to strip him of pride, self-reliance, and worldly identity—things that couldn’t be removed in a day. Likewise, the Israelites wandered 40 years in the desert so God could rid their hearts of idolatry and teach them to trust Him alone.

Even a speeding car cannot stop instantly—it must slow down first. Similarly, if you lived for years feeding your soul with sinful content, those things may take time to be fully purged from your mind. This is why sin must never be taken lightly.

Paul wrote:

“It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God.” (1 Thessalonians 4:3–5, NIV)

What should you do?

Don’t be discouraged. Continue staying away from all forms of impurity. Day by day, God will continue renewing your mind. Eventually, those lustful images will fade—they’ll become like distant childhood memories.

But remember: sin has consequences. Don’t go back. Press on. Draw closer to God. Stay away from anything that can reignite temptation:

• Worldly movies and shows

• Lustful conversations

• Ungodly friendships

• Unfiltered use of social media

If platforms like Instagram are filling your mind with impurity, uninstall them. Most of what’s there doesn’t help your walk with Christ anyway. The Bible says:

“Without wood, a fire goes out.” (Proverbs 26:20a, NIV)

So remove the “wood” that fuels the sinful fire. Create distance from anything that stirs up lust.

The Lord is cleansing you—stay the course.

God bless you.