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DON’T FLIRT WITH SIN — STAY FAR FROM IT

Did you know that just getting close to sin is already a form of disobedience even before any action takes place?

When God gave Adam and Eve His command in the Garden of Eden, He didn’t merely say, “Do not eat” from the tree of the knowledge of good and evil. He also warned them not to touch it. This was a clear call to complete separation from what was forbidden not even physical closeness was allowed.

Genesis 3:2–3 (ESV):
“And the woman said to the serpent, ‘We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’”

This detail “neither shall you touch it” often goes unnoticed. But it reveals an important theological truth: sin often begins before the outward act. The inward desires and subtle compromises are what make us vulnerable (see James 1:14–15).

James 1:14–15 (NIV):
“But each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.”

Eve didn’t eat the fruit without first reaching out, holding it, examining it. That small action of touching began the process of disobedience. It’s a reminder that temptation doesn’t appear suddenly it grows step by step, often through curiosity, compromise, and contact.

God had good reason to forbid even touching the fruit. He was protecting humanity from the process of sin. Theologically, this shows us the principle of “fleeing” temptation not reasoning with it, not testing boundaries.

Paul reinforces this in the New Testament:

1 Corinthians 6:18 (NIV):
“Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body.”

Notice the command is not to resist or debate but to flee. Joseph is a clear example. When Potiphar’s wife tried to seduce him, Joseph didn’t stay and argue. He ran physically fleeing the situation (Genesis 39:12). That’s wisdom in action.

Today, many Christians want to live close to the line without crossing it. But spiritually, this is dangerous ground. Just being near sin whether in behavior, thoughts, or entertainment exposes us to temptation.

Someone might say, “I’m not committing adultery,” yet their phone is filled with provocative images, sensual music, worldly films, and ungodly group chats. These are subtle doorways to compromise.

Paul urges believers to avoid even the appearance of evil:

1 Thessalonians 5:22 (KJV):
“Abstain from all appearance of evil.”

Even the company we keep matters. Scripture warns us that our environment shapes our behavior:

1 Corinthians 15:33 (ESV):
“Do not be deceived: ‘Bad company ruins good morals.’”

You cannot say you’ve turned from gossip if you spend time with people who gossip. Sooner or later, you’ll find yourself joining in. The same goes for anger, profanity, pride, or any other sin listed in Galatians 5:19–21.

Galatians 5:19–21 (NIV):
“The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy… I warn you, as I did before, that those who live like this will not inherit the kingdom of God.”

Adam and Eve were told not to eat or even touch the forbidden fruit. The same principle applies today. We must avoid the roots, the branches, and the entire tree of sin. Because often, touching is the first step toward tasting.

Conclusion:

Approaching sin whether physically, mentally, or digitally is dangerous. We deceive ourselves when we think we can manage temptation on our own. God’s Word calls us to radical separation, not cautious closeness.

Let us stay vigilant, depend on the Holy Spirit (Galatians 5:16), and ask for the grace to walk wisely:

Galatians 5:16 (ESV):
“But I say, walk by the Spirit, and you will not gratify the desires of the flesh.”

Maranatha—The Lord is coming. 

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The 13 Months of the Jewish Calendar

Unlike the Gregorian calendar (the one commonly used today), which consists of 12 months, the Jewish calendar operates on a lunar cycle and adds a 13th month in certain years. This occurs every seven years within a 19-year cycle. In seven of these years, there are 13 months, while in the remaining twelve years, there are only 12 months. The years with 13 months are the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th of the 19-year cycle. Once this cycle ends and a new one begins, the same pattern is followed, with some years having 12 months and others 13.

The 13th month, known as Adar II, is added in those years to keep the Jewish festivals aligned with the correct seasons. Without this adjustment, important festivals such as Passover could fall in the wrong season. Passover, for instance, must always be celebrated in the spring. Now, let’s explore the 12 regular months of the Jewish calendar, with their biblical references, and understand the significance of each.

Month 1: Abib or Nisan

Abib (or Nisan) is the first month in the Jewish calendar, corresponding roughly to March-April in the Gregorian calendar. This month marks the Exodus of the Israelites from Egypt, a pivotal event in Jewish history.

Exodus 13:3: “Moses said to the people, ‘Remember this day, on which you went out from Egypt, from the house of bondage, for by strength of hand the Lord brought you out of this place. No leavened bread shall be eaten.'”

Esther 3:7: “In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur—that is, the lot—before Haman to determine the day and the month, the twelfth month, which is the month of Adar.”

Nehemiah 2:1

: “In the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, I took the wine and gave it to the king.”

Month 2: Ziv or Iyar

This is the second month of the Jewish calendar, falling between April-May in the Gregorian calendar. It was in this month that King Solomon began constructing the Temple of God in Jerusalem.

1 Kings 6:1: “And it came to pass, in the four hundred and eightieth year after the children of Israel had come out of Egypt, in the fourth year of Solomon’s reign, in the month of Ziv, which is the second month, that he began to build the house of the Lord.”

Month 3: Sivan

The third month of the Jewish calendar falls between May and June in the Gregorian calendar. This is when the Israelites received the Law at Mount Sinai.

Esther 8:9: “In the third month, the month of Sivan, on the twenty-third day, the king’s scribes were summoned. According to Mordecai’s instructions, the Jews were to be written to in every province of King Xerxes’ empire.”

Month 4: Tammuz

This is the fourth month in the Jewish calendar, corresponding to June-July. The month is notably mentioned in Ezekiel’s vision where he saw women weeping for Tammuz, a pagan deity.

Ezekiel 8:14: “Then He brought me to the entrance of the north gate of the Lord’s house, and there, at the entrance, were women sitting and weeping for Tammuz.”

Month 5: Av

The fifth month falls between July and August. While this month is not specifically named in many biblical passages, it is referenced by number in the context of various events. For example, Ezra arrived in Jerusalem in the fifth month.

Ezra 7:8: “Ezra came to Jerusalem in the fifth month of the seventh year of King Artaxerxes.”

Month 6: Elul

Elul is the sixth month in the Jewish calendar, corresponding to August-September. It is a month of repentance and preparation for the Jewish New Year (Rosh Hashanah) and Yom Kippur. It is during this month that Nehemiah completed the reconstruction of the wall of Jerusalem.

Nehemiah 6:15: “So the wall was finished on the twenty-fifth day of the month of Elul, in fifty-two days.”

Month 7: Tishrei

The seventh month, Tishrei, is one of the most significant months, falling between September and October. It includes key Jewish holidays such as Rosh Hashanah (New Year), Yom Kippur (Day of Atonement), and Sukkot (Feast of Tabernacles). It was also the month when King Solomon dedicated the Temple.

1 Kings 8:2: “And all the men of Israel assembled themselves to King Solomon at the feast in the month of Tishrei, which is the seventh month.”

Month 8: Bul

This is the eighth month in the Jewish calendar, falling between October and November. It was during this month that King Solomon completed the construction of the Temple of God.

1 Kings 6:38: “In the eleventh year, in the month of Bul, which is the eighth month, the house was finished in all its parts.”

Month 9: Kislev

Kislev, the ninth month, falls between November and December. This month is referenced in the book of Zechariah when the prophet received a vision concerning Judah and Israel.

Zechariah 7:1: “In the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, Kislev.”

Month 10: Tebeth

Tebeth, the tenth month, corresponds to December-January. This is the month when Esther was brought before King Ahasuerus.

Esther 2:16: “So Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign.”

Month 11: Shebat

The eleventh month, Shebat, corresponds to January-February in the Gregorian calendar. This month is also mentioned in the book of Zechariah.

Zechariah 1:7: “On the twenty-fourth day of the eleventh month, which is the month of Shebat, in the second year of Darius, the word of the Lord came to Zechariah.”

Month 12: Adar I

Adar I is the 12th month of the Jewish calendar, falling between February and March. This is when the Purim festival is celebrated, marking the deliverance of the Jews from Haman’s plot.

Esther 3:7: “In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur—that is, the lot—before Haman to determine the day and the month, the twelfth month, which is the month of Adar.”

The 13th Month: Adar II

In a leap year, a 13th month called Adar II is added to the Jewish calendar. This adjustment is necessary to align the Jewish festivals with the correct agricultural seasons. For example, without adding Adar II, Passover could fall at the wrong time of the year, disrupting the celebration’s historical significance.

Which Calendar Should Christians Follow?

The question may arise: Should Christians follow the Jewish calendar or the Gregorian calendar? The truth is, calendars themselves do not bring us closer to God. Whether using the Jewish, Gregorian, or any other calendar, what truly matters is how we redeem the time.

As

Ephesians 5:15-16 says: “See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil.”

We redeem time by living in accordance with God’s will, pursuing holiness, worship, prayer, studying His Word, and fulfilling the work He has entrusted to us before the end of time.

May the Lord bless you as you walk wisely and make the most of every moment.

Maranatha.

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Stir Up Your Spiritual Gift

Stir Up Your Spiritual Gift

“For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.”
— 2 Timothy 1:6 (ESV)

Introduction

Greetings in the name of our Lord Jesus Christ!

In his second letter to Timothy, Paul encourages the young minister to actively “fan into flame” the gift that God had placed in him. This vivid image speaks of rekindling a fire, not letting it die out. It’s a reminder to every believer: spiritual gifts are not self-sustaining—they must be stirred, nurtured, and put to use through faith and action.

1. Spiritual Gifts Are Given, Not Earned

The Bible teaches that every believer is indwelt by the Holy Spirit at salvation:

Romans 8:9 (ESV) – “Anyone who does not have the Spirit of Christ does not belong to him.”

This means that if you belong to Christ, the Holy Spirit lives in you—and He brings spiritual gifts with Him.

1 Corinthians 12:11 (ESV) – “All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.”

Spiritual gifts are sovereignly distributed by the Holy Spirit. You didn’t choose your gift; God did. And He gave it for a purpose—to serve others and build up the body of Christ.

2. Gifts Must Be Stirred, Not Shelved

While the gifts are divine in origin, they are not automatic in function. They must be stirred, activated, and strengthened:

2 Timothy 1:6 (ESV) – “Fan into flame the gift of God, which is in you…”

Just as fire requires oxygen and fuel, spiritual gifts need faith, obedience, and discipline. If left unused, they fade—not because God removes them, but because we neglect them.

Ecclesiastes 12:1 (ESV) – “Remember also your Creator in the days of your youth, before the evil days come…”

This verse urges us to serve God early and earnestly. Don’t wait until your strength is gone—start now while you have time and energy.

3. Gifts Grow Through Discipline

Paul often likens spiritual life to athletic training:

1 Corinthians 9:24–27 (ESV) – “Every athlete exercises self-control in all things… I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.”

Just as an athlete trains daily, believers must cultivate their gifts through:

  • Study of the Word

  • Persistent prayer

  • Consistent practice

Discipline brings depth, clarity, and maturity to the use of spiritual gifts.

4. The Word of God: Fuel for the Fire

Spiritual gifts cannot grow apart from God’s Word:

Romans 12:2 (ESV) – “Be transformed by the renewal of your mind…”
Psalm 119:105 (ESV) – “Your word is a lamp to my feet and a light to my path.”
Jeremiah 20:9 (ESV) – “His word is in my heart like a fire, a fire shut up in my bones…”

The Word of God renews our thinking, directs our steps, and ignites holy passion. A believer who neglects Scripture cannot expect to walk powerfully in spiritual gifting.

2 Timothy 3:16–17 (ESV) – “All Scripture is breathed out by God… that the man of God may be complete, equipped for every good work.”

The Bible equips us to use our gifts effectively and faithfully.

5. Prayer and Fasting: Power for Effectiveness

Spiritual power flows through prayer and fasting:

Matthew 17:21 (ESV) – “But this kind never comes out except by prayer and fasting.”

Some spiritual challenges can only be overcome through intense spiritual discipline. Fasting sharpens our focus, and prayer aligns us with God’s purposes.

Ephesians 6:18 (ESV) – “Praying at all times in the Spirit, with all prayer and supplication.”

Through prayer, we receive fresh strength, direction, and boldness to exercise our gifts rightly.

6. Use It or Lose It

God expects us to act on what we’ve received:

James 1:22 (ESV) – “Be doers of the word, and not hearers only, deceiving yourselves.”

The principle is simple: if you don’t use your gift, you risk losing its effectiveness. When we step out and serve—even in weakness—God strengthens us.

Ephesians 4:11–13 (ESV) – “He gave… apostles, prophets… to equip the saints… until we all attain… maturity.”

Your gift has a place and a purpose within the Church. Regular use brings growth—both for you and for others.

7. Don’t Compare or Wait for Perfection

Many believers hesitate to use their gifts because they feel unworthy or not as gifted as others. But remember:

Philippians 1:6 (ESV) – “He who began a good work in you will bring it to completion…”

God is not waiting for you to be perfect—He is inviting you to be faithful. Step out, even if your beginnings are small or uncertain.

John 14:26 (ESV) – “The Holy Spirit… will teach you all things and bring to your remembrance all that I have said to you.”

The Spirit Himself will guide and train you. You’re not walking alone.

8. Let Love Be the Foundation

1 Corinthians 13:1–2 (ESV) – “If I speak in the tongues of men… but have not love, I am a noisy gong… If I have prophetic powers… but have not love, I am nothing.”

Spiritual gifts without love are empty and ineffective. Love must be the motivation and expression of every gift.

1 Corinthians 14:12 (ESV) – “Strive to excel in building up the church.”

The ultimate purpose of all gifts is to edify the body of Christ, not to elevate ourselves.

9. Final Encouragements

1 John 2:14 (ESV) – “I write to you, young men, because you are strong, and the word of God abides in you…”

Young or old, strong or weak, if the Word of God abides in you, you are already equipped to overcome the enemy and walk in your calling.

Practical Steps to Stir Up Your Gift

  1. Immerse Yourself in Scripture
    Let the Word teach, challenge, and equip you daily (2 Timothy 3:16–17).

  2. Commit to Prayer and Fasting
    Cultivate a life of intimate communication with God, seeking His strength and wisdom.

  3. Use Your Gift Faithfully
    Serve actively—whether on a stage or behind the scenes. Be faithful in small things.

Conclusion

Fan your gift into flame. Don’t let it grow cold. God wants to use you in this generation—for His glory and the strengthening of His Church. Trust Him, obey Him, and step out in faith.

May the Lord richly bless you and empower you as you stir up the gift He has placed within you.

Please share this message with others and encourage them to do the same.

 

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THE MIXED ASSEMBLY

Bless the name of our Lord and Savior Jesus Christ. Welcome as we study the Bible the Word of our God, which is a lamp to our feet and a light to our path (Psalm 119:105, NIV).

There is an important lesson to learn about the journey of the Israelites from Egypt to Canaan. The Scriptures reveal that the Israelites did not leave Egypt alone they departed with a mixed group of people.

Let’s examine the passage from the New International Version (NIV):

Exodus 12:35-38 (NIV):

“The Israelites journeyed from Rameses to Succoth. There were about six hundred thousand men on foot, besides women and children.
A mixed crowd also went up with them, along with flocks and herds a very large number of livestock.”

Here, the “mixed crowd” (Hebrew: ‘edah‘, meaning assembly or congregation) indicates that the group included not only Israelites but others who chose to leave Egypt with them.

Who were these people?

The mixed crowd likely included Egyptians dissatisfied with their circumstances in Egypt possibly due to the harsh conditions following the plagues and Egyptians married into Israelite families. The Mosaic Law, given later, sought to maintain the purity of the covenant community (Deuteronomy 7:3-4), but at this point, there was a mixture of peoples who aligned themselves with God’s chosen nation.

This is supported by the incident described in Leviticus 24:10-16 (NIV) concerning the son of an Israelite woman whose father was Egyptian:

“He got into a fight with an Israelite man in the camp and blasphemed the Name of the Lord. The assembly brought him to Moses, and he was put in custody until the Lord’s will was made clear.”

This case illustrates the complex social dynamics within the camp and the seriousness of blasphemy, which was punishable by death, affirming God’s holiness and the need for purity within His people.

The Burden of the Mixed Assembly

At first, this mixed assembly may have seemed like a blessing or a practical necessity, but it quickly became a source of trouble. The mixed crowd’s influence led to rebellion and dissatisfaction against God’s provision.

In Numbers 11:4-5 (NIV), we read:

“The rabble among them began to crave other food, and the Israelites started wailing, saying, ‘If only we had meat to eat!
We remember the fish we ate in Egypt at no cost also the cucumbers, melons, leeks, onions, and garlic.’”

The term “rabble” (Hebrew: ‘edah‘) refers to this mixed group who incited desire and rebellion among the Israelites. This is significant because it shows that the Israelites’ faith was weakened by association with those not fully committed to God’s covenant.

Theological Reflection

The journey from Egypt to Canaan is a profound Old Testament typology of the believer’s journey from slavery to sin toward salvation in Christ (Romans 6:6-7; Galatians 5:1). Just as Israel had to separate from the corrupt influences of Egypt to enter the Promised Land, Christians are called to separate from unbelievers and sinful influences to walk faithfully with God.

Paul makes this explicit in the New Testament:

2 Corinthians 6:14-18 (NIV):

“Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?
What harmony is there between Christ and the devil? What agreement is there between the temple of God and idols?
For we are the temple of the living God. As God has said:
‘I will live with them and walk among them, and I will be their God, and they will be my people.’
Therefore, come out from them and be separate, says the Lord. Touch no unclean thing, and I will welcome you.
I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty.”

This passage underscores the necessity of holiness and separation for God’s people, not as isolationism but as faithful obedience to God’s call.

Practical Application

When God calls you to salvation, it is His call alone not yours or anyone else’s. If someone close to you is unsaved, you must be careful about binding yourself to them in ways that compromise your faith. The “yoke” metaphor suggests close partnership (whether in marriage, business, or close fellowship).

If you shared habits or sinful practices with someone before your conversion, such as going to bars or engaging in gossip, it is vital to stop those habits and pursue holiness (1 Corinthians 5:11). Your new life in Christ requires breaking from past associations that might lead you astray.

Failure to separate from these old influences can become a stumbling block, hindering your spiritual growth and opening doors for the enemy to pull you back, just as the mixed assembly hindered Israel’s faith journey.

Maranatha!

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The Lord’s Prayer: How to Pray It

The Lord’s Prayer is the prayer our Lord Jesus Christ taught His disciples before His ascension (Matthew 6:9-13, Luke 11:2-4, NIV). By teaching this prayer, Jesus was not only instructing His immediate followers but also providing a model for all believers throughout history. It reveals how we should approach God in prayer intimately, respectfully, and purposefully.

Understanding the Prayer Fully

It’s crucial to grasp the depth of this prayer, so our prayers don’t become empty repetition or mere ritualistic chants. Jesus warned against “vain repetitions” like those of the pagans who believe they will be heard for their many words (Matthew 6:7, NIV). Instead, our prayers should be heartfelt and Spirit-led (Romans 8:26).

The Lord’s Prayer is divided into eight thematic elements. These are not a strict script but rather key focuses or directions for prayer. Each believer is encouraged to pray sincerely according to the Holy Spirit’s leading (John 16:13).

The Text (Matthew 6:7-13, NIV)

“7 And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words.
8 Do not be like them, for your Father knows what you need before you ask him.
9 This, then, is how you should pray:
‘Our Father in heaven, hallowed be your name,
10 your kingdom come, your will be done,
on earth as it is in heaven.
11 Give us today our daily bread.
12 And forgive us our debts, as we also have forgiven our debtors.
13 And lead us not into temptation, but deliver us from the evil one.’
”

1. Our Father in Heaven

Calling God “Father” (Greek Pater) emphasizes a relational intimacy rather than just divine authority. While God is Almighty Creator, He invites us into His family (Romans 8:15-16, NIV). This address reflects the covenantal relationship between God and His people.

Jesus contrasts this with the distant, impersonal “God” of pagan religions. We approach God as a loving Father who knows our needs before we speak (v.8).

Theological note:
This title points to the Trinitarian God Father, Son, and Holy Spirit. We are adopted into God’s family through Christ (Ephesians 1:5).

2. Hallowed Be Your Name

To “hallow” means to honor as holy and set apart (Hebrews 12:28). God’s name represents His character and reputation. The prayer asks that God’s holiness be recognized on earth as it is in heaven.

Paul’s epistle warns how God’s name is dishonored through hypocritical behavior by believers (Romans 2:22-24, NIV). Praying this is a plea for God’s glory to be manifested and His holiness to be revered universally.

Theological note:
God’s name encompasses His nature and covenant. To pray this is to desire the vindication of His character in a world that often rejects Him.

3. Your Kingdom Come

The “Kingdom of God” is both a present spiritual reality and a future hope (Luke 17:20-21). It is God’s sovereign rule, fully realized at Christ’s second coming.

This petition expresses longing for the consummation of God’s reign when suffering and evil will be finally defeated (Revelation 21:1-4).

Theological note:
Praying for the kingdom anticipates the eschatological fulfillment the new heaven and new earth and urges God’s justice and peace to prevail now in believers’ lives.

4. Your Will Be Done, On Earth as It Is in Heaven

Heaven perfectly obeys God’s will (Psalm 103:20-21). Earth, marred by sin, often resists it. This prayer submits our desires and the world’s state to God’s sovereign purposes.

Jesus’ own submission in Gethsemane (“not my will, but yours be done”   Luke 22:42) models this perfect obedience.

Theological note:
This recognizes God’s providence and aligns the believer’s heart with His divine plan.

5. Give Us Today Our Daily Bread

“Daily bread” symbolizes God’s provision for physical needs (Exodus 16:4, manna daily). It reminds us of dependence on God for sustenance and life itself (Psalm 104:27-28).

It also carries spiritual meaning Jesus is the “Bread of Life” (John 6:35), pointing to God’s provision of spiritual nourishment.

Theological note:
This request cultivates trust and gratitude, recognizing God’s faithfulness to provide both material and spiritual needs.

6. Forgive Us Our Debts, As We Also Have Forgiven Our Debtors

“Debts” (Greek opheilēmata) refers to moral failings sins or trespasses against God and others. Forgiveness is foundational in Christian theology, reflecting God’s grace through Christ’s atonement (Ephesians 1:7).

The conditional phrase “as we also have forgiven” highlights the reciprocal nature of forgiveness (Matthew 18:21-35). Unforgiveness hinders our own forgiveness (Mark 11:25).

Theological note:
Forgiveness restores relationship with God and others, echoing Christ’s command to love and forgive.

7. Lead Us Not Into Temptation, But Deliver Us From the Evil One

This petition recognizes the reality of spiritual warfare (Ephesians 6:12). “Temptation” (Greek peirasmos) can mean trials or enticements to sin.

We ask God to protect us from the schemes of Satan (“the evil one”) and the spiritual dangers that threaten our faithfulness.

Theological note:
God does not tempt us to sin (James 1:13), but allows trials for our growth. We ask for His guidance and protection to endure and overcome.

8. For Yours Is the Kingdom and the Power and the Glory Forever

While this doxology is absent in some early manuscripts, it is included in many translations (NIV footnotes). It expresses praise and acknowledges God’s eternal sovereignty and glory.

It is a fitting conclusion, emphasizing that all power belongs to God, who alone deserves worship forever.

Theological note:
This doxology affirms God’s ultimate authority over history and the church’s role in glorifying Him eternally.

May God bless you.

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THE WAILING WOMEN

Introduction

What is a wailing woman according to Scripture? Do such women still exist or should they?

Before exploring this divine calling, let’s begin by understanding the biblical meaning of mourning. In both Old and New Testaments, mourning is a spiritual and emotional response to sin, loss, or divine judgment. It is more than sadness it is a deep cry of the heart marked by repentance and intercession, often seeking God’s intervention, forgiveness, or mercy.

In the Hebrew language, the word for mourn (אָבַל – ‘abal’) and lament (קִינָה – ‘qinah’) both carry the weight of grief mixed with spiritual reflection and appeal.

Mourning in Two Seasons: Before and After

Scripture presents examples of mourning that happened in two contexts:

1. Mourning Before a Tragedy: Queen Esther’s Time

A striking example is seen in the book of Esther, during the reign of King Ahasuerus (Xerxes I). When Haman, the enemy of the Jews, plotted their annihilation, a royal decree was issued. The Jews mourned in anticipation of the coming destruction.

Esther 4:1–3 (NKJV)

“When Mordecai learned all that had happened, he tore his clothes and put on sackcloth and ashes, and went out into the midst of the city. He cried out with a loud and bitter cry.
He went as far as the king’s gate, for no one might enter the king’s gate clothed with sackcloth.
And in every province where the king’s command and decree arrived, there was great mourning among the Jews, with fasting, weeping, and wailing; and many lay in sackcloth and ashes.”

Result: Their prayer and mourning moved the heart of God and the queen. Esther’s intercession led to the deliverance of the Jews and the downfall of Haman.

Spiritual Insight: God honors proactive intercession. Mourning before judgment falls can change outcomes. This is a call to be spiritually alert and intercede before disaster.

2. Mourning After a Tragedy: Jeremiah’s Lament

Another example is the prophet Jeremiah, who mourned after the Babylonian invasion of Jerusalem, during which King Nebuchadnezzar destroyed the temple, slaughtered thousands, and took many into exile.

Lamentations 3:47–52 (NKJV)

“Fear and a snare have come upon us,
Desolation and destruction.
My eyes overflow with rivers of water
For the destruction of the daughter of my people.
My eyes flow and do not cease,
Without interruption,
Till the Lord from heaven
Looks down and sees.
My eyes bring suffering to my soul
Because of all the daughters of my city.
My enemies without cause
Hunted me down like a bird.”

Result: Jeremiah’s mourning expressed the brokenness of God’s people after judgment had fallen. His sorrow became a written testimony for generations, now preserved as the Book of Lamentations.

Spiritual Insight: Mourning after judgment is important, but God’s preference is that we mourn before judgment as a means to prevent it.

What Kind of Mourning Does God Desire?

Answer: Preventative Mourning.

God is calling His people to spiritual awareness, sensitivity to sin, and intercessory mourning before destruction comes. Jesus Himself wept over Jerusalem in Luke 19:41–44, foreseeing the coming destruction because they “did not know the time of [their] visitation.”

Today, nations, churches, families, and individuals may be under spiritual judgment. God desires women and believers generally to recognize the signs and intercede through tears, fasting, and repentance.

Women’s Divine Role in Intercessory Mourning

Throughout Scripture, God calls women specifically to take on this vital role. Women are uniquely created with emotional depth, sensitivity, and nurturing spirits, all of which make them effective intercessors.

Jeremiah 9:17–19 (NKJV)

“Thus says the Lord of hosts:
‘Consider and call for the mourning women,
That they may come;
And send for skillful wailing women,
That they may come.
Let them make haste
And take up a wailing for us,
That our eyes may run with tears,
And our eyelids gush with water.
For a voice of wailing is heard from Zion:
“How we are plundered!
We are greatly ashamed,
Because we have forsaken the land,
Because we have been cast out of our dwellings.”’”

Key Insight: God instructs that women specifically skilled mourners be summoned to awaken intercession in the community. This was not just cultural, but spiritual, and remains relevant today.

Women’s Role Versus Men’s Role

This is not a statement of superiority or limitation, but of design and assignment. Just as God instructs men to lead and teach (e.g., 1 Timothy 2:12, 1 Corinthians 14:34–35), He gives women a unique assignment in intercession.

Titus 2:3–5 (NKJV) calls older women to “teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste…”

And Jeremiah 9:20–21 (NKJV) gives further instruction:

“Yet hear the word of the Lord, O women,
And let your ear receive the word of His mouth;
Teach your daughters wailing,
And everyone her neighbor a lamentation.
For death has come through our windows,
Has entered our palaces,
To kill off the children no longer to be outside!
And the young men no longer on the streets!”

God is raising a generation of intercessory women, called to pass on this legacy of spiritual mourning. The world needs Esthers, Hannahs, Deborahs, and Marys who cry out to God on behalf of their families, communities, and nations.

A Final Challenge

Woman of God have you wept over your home, your church, or your nation?
Have you mourned for the sin around you and pleaded for mercy before judgment comes?

If not, now is the time. God is calling His daughters to rise as intercessors to take their place in the spiritual realm.

Obey the call. Embrace the assignment. And teach others to do the same.

May the Lord bless you.

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God Is Not Tested by Evil, But by Good

James 1:13 (ESV):
“Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one.”

This verse clearly teaches that God cannot be tested or tempted by evil. In fact, the opposite is true: God is tested by good. What does this mean? When we do good — acts of righteousness and obedience to God’s Word — we are in a sense putting God to the test, expecting Him to bless us for our faithfulness. God, in His covenant faithfulness, must then release His blessings upon us.

However, if we rebel against God’s Word and seek blessings while engaging in evil, then we are testing God by evil. A prime example is the children of Israel in the wilderness. They demanded miraculous provision from the Lord while simultaneously turning away from Him in their hearts. They became proud, complaining, disrespectful, and shameless before God — all of which led them into judgment (Hebrews 3:7–11, NIV):

“Today, if you hear his voice,
do not harden your hearts as in the rebellion,
on the day of testing in the wilderness,
where your ancestors tested and tried me,
though for forty years they saw what I did…
As I swore in my wrath, ‘They shall never enter my rest.’”

God is the same yesterday, today, and forever (Hebrews 13:8). The warnings He gave thousands of years ago still stand. He cannot be tempted by evil, but He is tested by good — meaning, when we offer Him perfect sacrifices according to His Word and with sincere hearts, we are essentially putting God to the test to bless us. This is a righteous testing rooted in faith.

For example, when you bring God a sacrifice without blemish — that is, an offering that aligns perfectly with His Word and done with a pure heart — you are testing God to bless you. Malachi 3:8–11 (NIV) says:

“Will a mere mortal rob God? Yet you rob me.
But you ask, ‘How are we robbing you?’
‘In tithes and offerings. You are under a curse—your whole nation—because you are robbing me.
Bring the whole tithe into the storehouse, that there may be food in my house.
Test me in this,’ says the Lord Almighty,
‘and see if I will not throw open the floodgates of heaven
and pour out so much blessing that there will not be room enough to store it.’”

Any good deeds we perform that align with God’s Word become a “trap” for Him in the sense that He cannot withhold His blessings from us. These righteous acts draw down His favor and speak to us with His voice of grace.

But if in your heart you have forsaken the Lord and yet seek His voice through prophets or other means to find out what He says about you, you are testing God in a way that displeases Him, leading to judgment rather than blessing. Ezekiel 14:4–8 (NIV) explains:

“Say to them, ‘This is what the Sovereign Lord says:
When anyone of the house of Israel sets up idols in their heart and puts a wicked stumbling block before their face and then comes to the prophet, I the Lord will answer them myself according to their many idols,
so that I may seize the house of Israel by their hearts because they have strayed from me…
Therefore say to the house of Israel, “This is what the Sovereign Lord says:
Repent! Turn away from your idols and renounce all your detestable practices!”’
…
If a person is unfaithful and rebels against me by setting up idols in their heart, putting wicked stumbling blocks before their faces, and then comes to a prophet, I the Lord will answer them myself.”

In summary, God is not tempted or tested by evil; He is tested by our good works — our faithful obedience and sincere worship according to His Word. When we offer Him genuine sacrifices and righteous living, we place Him in a position to fulfill His promises of blessing. But if we turn away from Him and seek Him with unfaithful hearts or by wrongful means, we bring judgment upon ourselves.

May the Lord Jesus help us to walk in faithfulness and receive His abundant blessings.

Maranatha!

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THE LAMP OF GOD HAD NOT YET GONE OUT

Praise the name of the Lord and Savior, the Author of Life, Jesus Christ! Welcome as we delve into God’s Word together.

There will come a time when the lamp of God will be extinguished. Let us respond to God’s call before that moment arrives.

1 Samuel 3:2-4 (ESV)

“At that time Eli, whose eyes were becoming so weak that he could barely see, was lying down in his place. The lamp of God had not yet gone out, and Samuel was lying down in the house of the Lord, where the ark of God was. Then the Lord called Samuel, and he said, ‘Here I am!’”

To understand the significance of the “lamp of God” and the timing of it going out, we must consider the Tabernacle Moses was commanded to build (Exodus 25–27). The Tabernacle consisted of three sections: the Outer Court, the Holy Place, and the Most Holy Place.

Within the Holy Place were three sacred items:

  • The altar of incense,

  • The table of showbread, and

  • The golden lampstand (Menorah) with seven branches.

The lampstand’s purpose was to provide continual light inside the Tabernacle during the night hours. God commanded that the lamp be kept burning without fail—“from evening until morning” (Exodus 27:20-21; Leviticus 24:1-3).

This perpetual light symbolized God’s presence, guidance, and covenant faithfulness to His people. When morning came, the natural light of the sun replaced the lamp’s glow, and it was then extinguished.

In 1 Samuel, the “lamp of God had not yet gone out” means it was still night—darkness had not given way to dawn. It was in this spiritual and literal darkness that God called Samuel.

This moment is deeply symbolic:

  • The darkness represents the spiritual condition of the people or an individual’s soul—times of uncertainty, waiting, or even crisis.

  • The lamp represents God’s grace and revelation shining in the midst of that darkness.

  • The call of God is an invitation to respond to His voice, which may initially sound like an ordinary or human voice.

Samuel’s initial confusion—thinking Eli was calling—reminds us that God’s call can come in subtle or unexpected ways. Often, what sounds like a human voice may actually be God’s voice calling us to Himself.

Furthermore, God’s call is urgent. If Samuel had ignored the call while the lamp was still burning, he might not have heard from God again until much later.

This teaches us that God’s grace and opportunity to respond have limits. The “lamp of God” is grace, and there will be a time when it is withdrawn—when God’s patient invitation ceases.

This truth calls us to examine our own hearts:

  • Have you received Jesus Christ as your Savior?

  • Have you been baptized and entered into a personal relationship with Him?

  • Are you living in obedience to God’s call?

If not, now is the time to respond—before the lamp goes out.

Ecclesiastes 12:1 (ESV)

“Remember also your Creator in the days of your youth, before the evil days come and the years draw near of which you will say, ‘I have no pleasure in them.’”

May this word encourage you to heed God’s call today—while the lamp of His grace still burns.

Maranatha—Come, Lord Jesus!

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Who Are the “Thenashara”? (Mark 3:16)

The term Thenashara is derived from the Hebrew language and simply means “twelve.” Rather than just saying “twelve people,” the Bible sometimes refers to this number with distinction, especially when it comes to people or groups of spiritual significance. For instance, instead of saying twelve tribes, Scripture often says, “The twelve tribes” (cf. James 1:1), or instead of twelve months, it might be rendered “the twelve months” (1 Kings 4:7).

However, the most theologically significant use of the term Thenashara is when it refers to the twelve disciples that Jesus personally selected and appointed. These men became known as “The Twelve”—a unique title that signified both their number and their divinely appointed role.

The Appointment of the Twelve

Mark 3:16–19 (ESV) tells us:

“He appointed the twelve: Simon (to whom he gave the name Peter); James the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot, and Judas Iscariot, who betrayed him.”

These men were not just casual followers. Jesus called them by name, appointed them, and later sent them as apostles—messengers with authority to preach, heal, and cast out demons (Mark 3:14–15; Matthew 10:1–8).

Why Are They Called “The Twelve”?

The title Thenashara distinguishes these men from the broader group of disciples Jesus had. According to Luke 10:1, Jesus also appointed seventy (or seventy-two, depending on the manuscript) other disciples and sent them out two by two:

“After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go.”

This means that while many followed Jesus, only twelve were chosen for this special role—to be trained closely by Him, to witness His miracles and teachings firsthand, and to be the foundation of the Church (Ephesians 2:20).

A Unique Role in Redemptive History

These twelve disciples symbolize more than just a number. In Scripture, the number twelve often represents God’s people. There were twelve tribes of Israel in the Old Testament, and in the New Testament, the twelve apostles become the spiritual counterpart—representing the new people of God, the Church.

Jesus promised them a unique role in the coming Kingdom:

“Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28, ESV).

Thus, their calling was not only historical—it was eschatological, pointing toward the coming Kingdom of God.

You’ll find references to the Twelve in many New Testament passages, such as:

  • Matthew 26:14–16 (Judas agrees to betray Jesus)

  • Mark 4:10 (Jesus explains parables to “those around him with the Twelve”)

  • Mark 9:35 (Jesus teaches the Twelve about servanthood)

  • John 20:24 (Thomas, “one of the Twelve,” doubts the resurrection)

Are You a Disciple of Jesus?

Being a disciple isn’t just about following Jesus in name—it means repenting from sin, surrendering your life, and bearing your cross daily.

Jesus said:

“Whoever does not bear his own cross and come after me cannot be my disciple” (Luke 14:27, ESV).

To be a disciple is to live under the Lordship of Christ, to obey His commands, and to walk in His footsteps—even when the path is difficult.

Final Exhortation

So, the question for you today is: Are you truly a disciple of Jesus? Have you repented, believed, and taken up your cross?

Maranatha—The Lord is coming!

 

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What Was the Mercy Seat Like?(Exodus 40:20)

“He took the tablets of the covenant law and placed them in the ark, attached the poles to the ark, and put the atonement cover over it.” — Exodus 40:20, NIV

The Mercy Seat that was placed on top of the Ark of the Covenant was not a seat in the way we commonly understand—like a chair with legs for sitting. The Hebrew term translated as “seat” (Hebrew: kapporet) refers not to a literal throne, but to a place of atonement—a symbolic space where God’s presence would dwell and where reconciliation between God and His people would take place.

It was part of the golden lid that covered the Ark of the Covenant. Above this lid stood two cherubim of hammered gold, facing each other, with their wings stretched out upward and overshadowing the cover (Exodus 25:18–20). The space between the cherubim was called the Mercy Seat, and it represented the very throne of God on earth—a holy place where God’s glory would appear.

“There I will meet with you, and from above the mercy seat… I will speak with you about all that I will give you in commandment for the people of Israel.”
— Exodus 25:22, ESV

The lid (including the cherubim and the Mercy Seat) formed a single piece and was crafted from pure gold. It served as the covering for the Ark, which contained the stone tablets inscribed with the Ten Commandments, a pot of manna, and Aaron’s rod that had budded (Hebrews 9:4).

Once a year, on the Day of Atonement (Yom Kippur), the High Priest would enter the Most Holy Place and sprinkle the blood of a sacrificial bull on the Mercy Seat seven times. This blood offering served as a temporary covering for the sins of the people.

“He shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.”
— Leviticus 16:14, ESV

Under the Old Covenant, the Mercy Seat symbolized God’s provision for forgiveness through the sacrificial system. But it was ultimately incomplete. The blood of bulls and goats could never truly remove sin, only cover it temporarily (Hebrews 10:1–4). Moreover, the priests who served were themselves sinful and needed atonement.

Because of these limitations, a greater reality was needed:

  • A Heavenly Mercy Seat, not made by human hands.

  • A Perfect High Priest, sinless and eternal.

  • A Spotless Sacrifice, able to cleanse sin once for all.

All of this is fulfilled in Jesus Christ. He is our Great High Priest, who entered not into an earthly tabernacle but into Heaven itself, offering not the blood of animals, but His own sinless blood for our eternal redemption.

“But when Christ came as High Priest of the good things that are now already here, He went through the greater and more perfect tabernacle that is not made with human hands… He did not enter by means of the blood of goats and calves; but He entered the Most Holy Place once for all by His own blood, thus obtaining eternal redemption.”
— Hebrews 9:11–12, NIV

Today, the true Mercy Seat is found in Christ Himself. Through Him, we have direct access to the Father, and full forgiveness of sins. The invitation to receive this mercy is open now—but it will not remain open forever. One day, the door of grace will close when Christ returns.

So the question remains: Have you placed your faith in Jesus? Have your sins been washed away by His blood?

The true Mercy Seat is open to all who will come in repentance and faith. Don’t wait until it’s too late.

“Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.”
— Hebrews 4:16, NIV

Maranatha!
(The Lord is coming)

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