Question: What Does Colossians 3:5 Mean, and What’s the Difference Between Evil Desire and Covetousness? Answer: Colossians 3:5 (NIV) says: “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry.” This verse is part of Paul’s exhortation to the believers in Colossae, urging them to live out the new life they’ve received in Christ. Having been raised with Christ (Colossians 3:1), believers are called to set their minds on things above, not on earthly things. This requires actively putting to death the sinful behaviors associated with the old self. Paul identifies five sinful expressions of the earthly nature: 1. Sexual Immorality (Greek: porneia) This term refers to any form of sexual behavior outside the covenant of marriage — including fornication, adultery, homosexuality, and pornography. Scripture repeatedly warns against sexual sin (1 Corinthians 6:18–20) because it defiles both body and soul, which are temples of the Holy Spirit. 2. Impurity (Greek: akatharsia) Impurity goes beyond physical acts and includes thoughts, intentions, and habits that corrupt the heart and mind. Jesus said, “Blessed are the pure in heart, for they will see God” (Matthew 5:8). Impurity dulls our spiritual sensitivity and keeps us from intimacy with God. 3. Lust / Evil Desires (Greek: pathos / epithymia kakē) Lust refers to uncontrolled, passionate craving — especially sexual in nature. Evil desires include all strong impulses that seek satisfaction outside God’s will. James 1:14–15,“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…” These desires are not neutral — they are morally corrupt and must be crucified (Galatians 5:24). 4. Greed / Covetousness (Greek: pleonexia) — “which is idolatry” Covetousness is an insatiable desire for more — whether money, possessions, status, or even relationships. It’s not merely wanting something; it’s craving it so deeply that it displaces God in the heart. Jesus warned, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.” (Luke 12:15). Paul calls this idolatry because greed makes material things our functional “gods” — we serve them, love them, and trust them more than God. The Difference: Evil Desire vs. Covetousness While both are inward heart issues, they differ in focus: Evil desire is often driven by sensual or emotional cravings (e.g., lust, uncontrolled passions). Covetousness (greed) focuses on material gain, worldly success, or comparison with others — elevating worldly things above God. Both are deadly to spiritual life, but greed uniquely earns the label idolatry because of its tendency to take God’s rightful place in our affection and priorities. Putting to Death the Earthly Nature Paul uses strong language: “Put to death…” (Colossians 3:5). This is not passive. It requires spiritual warfare, intentional resistance, and daily submission to the Holy Spirit. Romans 8:13 affirms, “If by the Spirit you put to death the misdeeds of the body, you will live.” This isn’t moralism — it’s a response to identity. Because believers are united with Christ in His death and resurrection, they now have power to put sin to death (Colossians 3:1–4). The New Life in Christ Colossians 3:12–17 (NIV) describes what we should put on as we remove sinful behaviors: “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.”“Bear with each other and forgive one another… Forgive as the Lord forgave you.”“And over all these virtues put on love, which binds them all together in perfect unity.” Letting Christ’s peace rule our hearts and His Word dwell in us richly results in a life that honors God in both word and deed. Final Thought The Christian life is not just about avoiding sin — it’s about embracing Christ. As we die to sin, we come alive to righteousness. Paul says in Galatians 2:20: “I have been crucified with Christ and I no longer live, but Christ lives in me…” May we, by God’s grace, put to death what belongs to our earthly nature and clothe ourselves with the virtues of Christ. To God be the glory.
ANSWER:Let’s read the context from John 8:31–36 (NKJV): 31 Then Jesus said to those Jews who believed Him, “If you abide in My word, you are My disciples indeed.32 And you shall know the truth, and the truth shall make you free.”33 They answered Him, “We are Abraham’s descendants, and have never been in bondage to anyone. How can You say, ‘You will be made free’?”34 Jesus answered them, “Most assuredly, I say to you, whoever commits sin is a slave of sin.35 And a slave does not abide in the house forever, but a son abides forever.36 Therefore if the Son makes you free, you shall be free indeed.” The response of these Jews—“We have never been in bondage to anyone”—was clearly untrue from a historical standpoint. The Old Testament is full of accounts showing that the Israelites were, in fact, enslaved and oppressed multiple times: In Egypt, for over 400 years (Exodus 1:8–14) In Babylon, during the exile (2 Kings 24–25) Under the Assyrians, especially the Northern Kingdom (2 Kings 17) Under Persian, Greek, and Roman domination, even in Jesus’ time So why did they claim they had never been enslaved? The answer lies not in historical accuracy but in pride and resistance to Jesus’ message. They were not honestly engaging in discussion but rather trying to contradict and discredit Jesus. Their statement reflects a spiritual blindness and arrogance—they were proud of being Abraham’s physical descendants and assumed that this heritage guaranteed their freedom and favor with God. Yet Jesus wasn’t talking about political or physical bondage, but about spiritual slavery to sin. That’s why He said in verse 34, “Whoever commits sin is a slave of sin.” According to Scripture, all people are born into sin (Psalm 51:5; Romans 3:23), and only through Jesus can one be truly set free. When they continued to argue and even accused Jesus of being a Samaritan and demon-possessed (John 8:48), it showed their hearts were hardened. They were not seeking truth, but rather defending their pride and position—even through lies. Ironically, they knew Jesus was a Jew, the son of Joseph the carpenter (Matthew 13:55), and they even called Him “Rabbi” (John 3:2) at other times. But here, in their rejection, they resorted to slander. That is why Jesus responded strongly in John 8:44: “You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.” Jesus exposed the true source of their rebellion: Satan, the father of lies. What does this teach us today? It teaches us the importance of loving the truth and abiding in God’s Word. If we reject the truth, we become vulnerable to lies—even to the point of opposing God unknowingly. Like the Jews in this passage, people can be outwardly religious but spiritually enslaved. Only Jesus Christ can set us free—not from human oppressors, but from the deeper bondage of sin, guilt, shame, and eternal death. When we accept Him, we move from being slaves to being children of God (Romans 8:15–17). Personal Reflection: Are you truly free? Have you been set free by the Son? These are the last days, and the spirit of the antichrist is already at work in those who reject Christ (1 John 2:18–22). The temptations and distractions of this world cannot save us—they enslave us further. But Jesus came to break those chains. If you are ready to give your life to Christ and experience true freedom, reach out to us at +255693036618 or +255789001312 for free spiritual guidance. May the Lord bless you and lead you into His truth.
Why Was Judas Called “Iscariot”? IntroductionThe name Iscariot often raises curiosity. Many wonder if it was the name of Judas’s father, a personal surname, or something else. A closer look at Scripture and historical context reveals that Iscariot was not a personal name at all—but rather, a reference to Judas’s origin. Understanding this name gives us not only clarity but also important theological insights into identity, character, and God’s knowledge of individuals. The Meaning of “Iscariot” The word Iscariot likely comes from the Greek “Iskariōtēs” (Ἰσκαριώτης), which itself is derived from Hebrew/Aramaic. Scholars agree it means “man of Kerioth” or “from Kerioth.” “Ish” (אִישׁ) in Hebrew means “man of” “Kerioth” is a town mentioned in the Old Testament (Joshua 15:25) Thus, Judas Iscariot means “Judas, man of Kerioth.” Kerioth was a town located in the southern part of Judah (Joshua 15:25), though some references like Jeremiah 48:24 and Amos 2:2 associate a place called Kerioth with Moab, east of the Jordan River. If Judas was indeed from the Moabite Kerioth, it might suggest non-Israelite lineage—though this remains debated. Either way, the name functioned as a geographical identifier. Why Not Just “Judas”? The name Judas (Greek: Ioudas) was common in Jewish culture, derived from Judah, one of the twelve tribes of Israel. Among Jesus’ disciples, there were at least two Judases: Judas Iscariot, the betrayer Judas (son of James), also called Thaddaeus (Luke 6:16) To avoid confusion, New Testament writers often used surnames, nicknames, or place-based identifiers. Similarly: Simon Peter was distinguished from Simon the Zealot (Matthew 10:2–4) Mary Magdalene was identified by her town, Magdala (Luke 8:2) So, Judas Iscariot was identified by his origin—Kerioth—to distinguish him from the other Judas. Was Judas’s Father Also From Kerioth? Scripture hints at this. John 6:71 (NIV): “He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.” This verse shows that even Judas’s father, Simon, was known as “Iscariot,” meaning the family likely hailed from Kerioth.This reinforces the cultural tradition of associating people with their hometowns. The Theological Angle: God Knows Us by Name and Nature Names in Scripture often carry spiritual or prophetic weight. In both Old and New Testaments, names reveal identity, calling, or character: Abram becomes Abraham, meaning “father of many” (Genesis 17:5) Jacob becomes Israel, meaning “he struggles with God” (Genesis 32:28) God not only knows us by name but by our inner character. Exodus 33:17 (NIV):“And the Lord said to Moses, ‘I will do the very thing you have asked, because I am pleased with you and I know you by name.’” This “knowing” isn’t just intellectual—it’s relational and moral. In Scripture, God often “knows” someone based on their heart and walk with Him. That’s why someone may be known as “a man after God’s own heart” (1 Samuel 13:14), while others are remembered for betrayal, deceit, or rebellion. Character Determines Legacy Judas Iscariot’s name has become synonymous with betrayal. His physical origin—Kerioth—is now overshadowed by his moral failure. His story reminds us that where you come from matters less than who you choose to become. John 13:2 (NIV):“The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus.” Jesus Himself chose Judas knowing his role in prophecy (John 6:64). Yet Judas’s decision to betray Christ was his own. His actions became part of his spiritual identity. Final Reflection: What Does God Call You? In God’s eyes, each person is identified not just by their earthly name or place of birth—but by their character, their faith, and their relationship with Him. May we be known in heaven as: Faithful servants (Matthew 25:21) Friends of God (James 2:23) People after God’s own heart (Acts 13:22) Let us pray that our names are associated with righteousness, not rebellion. Revelation 3:5 (NIV):“The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.” Maranatha – The Lord is Coming.
Why Not Just “Judas”? The name Judas (Greek: Ioudas) was common in Jewish culture, derived from Judah, one of the twelve tribes of Israel. Among Jesus’ disciples, there were at least two Judases: Judas Iscariot, the betrayer Judas (son of James), also called Thaddaeus (Luke 6:16) To avoid confusion, New Testament writers often used surnames, nicknames, or place-based identifiers. Similarly: Simon Peter was distinguished from Simon the Zealot (Matthew 10:2–4) Mary Magdalene was identified by her town, Magdala (Luke 8:2) So, Judas Iscariot was identified by his origin—Kerioth—to distinguish him from the other Judas. Was Judas’s Father Also From Kerioth? Scripture hints at this. John 6:71 (NIV): “He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.” This verse shows that even Judas’s father, Simon, was known as “Iscariot,” meaning the family likely hailed from Kerioth.This reinforces the cultural tradition of associating people with their hometowns. The Theological Angle: God Knows Us by Name and Nature Names in Scripture often carry spiritual or prophetic weight. In both Old and New Testaments, names reveal identity, calling, or character: Abram becomes Abraham, meaning “father of many” (Genesis 17:5) Jacob becomes Israel, meaning “he struggles with God” (Genesis 32:28) God not only knows us by name but by our inner character. Exodus 33:17 (NIV):“And the Lord said to Moses, ‘I will do the very thing you have asked, because I am pleased with you and I know you by name.’” This “knowing” isn’t just intellectual—it’s relational and moral. In Scripture, God often “knows” someone based on their heart and walk with Him. That’s why someone may be known as “a man after God’s own heart” (1 Samuel 13:14), while others are remembered for betrayal, deceit, or rebellion. Character Determines Legacy Judas Iscariot’s name has become synonymous with betrayal. His physical origin—Kerioth—is now overshadowed by his moral failure. His story reminds us that where you come from matters less than who you choose to become. John 13:2 (NIV):“The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus.” Jesus Himself chose Judas knowing his role in prophecy (John 6:64). Yet Judas’s decision to betray Christ was his own. His actions became part of his spiritual identity. Final Reflection: What Does God Call You? In God’s eyes, each person is identified not just by their earthly name or place of birth—but by their character, their faith, and their relationship with Him. May we be known in heaven as: Faithful servants (Matthew 25:21) Friends of God (James 2:23) People after God’s own heart (Acts 13:22) Let us pray that our names are associated with righteousness, not rebellion. Revelation 3:5 (NIV):“The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.” Maranatha – The Lord is Coming.
Answer: Yes. There were at least two separate anointing events recorded in the Gospels. One of the most well-known accounts of Jesus being anointed is by Mary of Bethany, the sister of Martha and Lazarus. This event is recorded in John 12:1–3, Matthew 26:6–13, and Mark 14:3–9. These passages describe Mary anointing Jesus six days before the Passover, in the town of Bethany. Let’s look at the account in the Gospel of John: John 12:1–3 (NIV):Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him. Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. This act of anointing was one of deep love and devotion, likely also symbolic of Jesus’ impending burial, as He later indicated (John 12:7). However, in the Gospel of Luke, we find another account that closely resembles this one but contains distinct details and takes place at a different time and location, and involves a different woman. Luke 7:36–38 (NIV):When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume. As she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. There are several key differences between the two events: 1. Different Locations Luke 7 occurs in a Pharisee’s house, in one of the towns of Galilee, likely Nain or Capernaum, where Jesus had been preaching (Luke 7:11; Luke 7:1). The John 12 event occurs in Bethany, near Jerusalem in the south, and specifically at the house of Simon the Leper (as identified in Matthew 26:6 and Mark 14:3). 2. Different Timing The event in Luke 7 happens much earlier in Jesus’ ministry, before His final trip to Jerusalem. The anointing by Mary of Bethany occurs just days before His crucifixion, during Passion Week. 3. Different Women In John 12, the woman is explicitly named as Mary, the sister of Lazarus. In Luke 7, the woman is unnamed, only described as “a sinful woman”, traditionally understood to be a known sinner, possibly a prostitute (though the Bible does not name her or confirm her background). 4. Different Spiritual Expressions The woman in Luke 7 shows deep repentance, weeping at Jesus’ feet, kissing them, and wiping them with her hair—an outpouring of love from a forgiven sinner (see Luke 7:47–50). Mary of Bethany pours perfume on Jesus in a more worshipful, prophetic act, anticipating His death and burial (John 12:7; Mark 14:8). Theological Insight: These accounts highlight different aspects of faith and devotion: Forgiveness leads to love – as seen in Luke 7:47: “Therefore, I tell you, her many sins have been forgiven—as her great love has shown.” Reverent worship and prophetic insight – as Mary understood something even Jesus’ disciples missed: His death was near, and she honored Him beforehand. Conclusion: Yes, there were at least two distinct anointing events involving different women, at different times, in different places, with different motives and spiritual messages. While the identity of the woman in Luke 7 remains unknown, what matters most is the faith and love displayed in both stories. These acts of anointing are profound illustrations of repentance, worship, and preparation for Christ’s sacrifice.