Question: “Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.” (James 1:15, ESV) Does this mean desire itself is not a sin?
Answer: Desire, in and of itself, is not sinful. According to Scripture, it is part of the human makeup given by God. However, as James 1:15 reveals, desire becomes sinful when it is misdirected—when it conceives and gives birth to sin.
Desire (Greek: epithymia) can be neutral, good, or evil depending on its object and direction. For example, Jesus Himself used this word in a holy sense:
“I have earnestly desired to eat this Passover with you before I suffer.” (Luke 22:15, ESV)
God created human desires to motivate action. Hunger, for instance, prompts us to eat and sustain our bodies. Sexual desire, likewise, is designed for the sacred bond of marriage:
“Be fruitful and multiply and fill the earth…” (Genesis 1:28, ESV)
But when these desires are not governed by God’s will, they can lead us into sin:
“Put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.” (Romans 13:14, ESV)
So, desire becomes sinful not in its origin but in its expression—when it is fed and pursued in ways that go against God’s design.
The story of the Fall illustrates this perfectly. Eve saw that the tree was “a delight to the eyes” and “to be desired to make one wise” (Genesis 3:6, ESV). Her desire, once distorted and misled, led to disobedience and spiritual death—just as James later warns.
The Apostle John reinforces this pattern:
“For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world.” (1 John 2:16, ESV)
James 1:14–15 explains the internal process of temptation:
“But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.” (James 1:14–15, ESV)
The metaphor of conception is deliberate. Just as conception leads to birth, entertained and nourished desire leads to sin—and persistent sin leads to death (both spiritual and ultimately eternal, unless repented of).
This principle applies to all areas of life:
Jesus emphasized the inner life:
“Everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” (Matthew 5:28, ESV)
That’s why Scripture warns us:
“Keep your heart with all vigilance, for from it flow the springs of life.” (Proverbs 4:23, ESV)
And again:
“The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9, ESV)
Feeding sinful desire—through pornography, immoral conversation, or impure media—nurtures sin. As Paul says:
“Let not sin therefore reign in your mortal body, to make you obey its passions.” (Romans 6:12, ESV)
The Christian life is a life of submission to the Spirit of God. Paul writes:
“Walk by the Spirit, and you will not gratify the desires of the flesh.” (Galatians 5:16, ESV)
He adds that the desires of the flesh are against the Spirit—and lists sins like sexual immorality, impurity, drunkenness, and envy as works of the flesh (Galatians 5:19–21). He then contrasts them with the fruit of the Spirit (Galatians 5:22–23), which is the evidence of a sanctified heart.
Desire is a powerful force. When submitted to God, it drives us to worship, to seek Him, to love others, and to fulfill His purposes. But when left unchecked, it can lead us far from Him.
That’s why Scripture urges:
“Do not arouse or awaken love until it pleases.” (Song of Solomon 2:7, ESV)
And finally:
“The wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23, ESV)
May the Lord help us to master our desires and submit them fully to His will.
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What is the meaning of Romans 7:25? Does it mean we continue serving the law of sin?
“Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.”
In Romans chapter 7, the Apostle Paul describes a profound and personal struggle between two realities:
His inner desire to obey God,
And the sinful nature (the flesh) that continues to wage war against that desire.
Paul is not making excuses for sin, nor is he promoting a life of spiritual defeat. Rather, he is revealing the deep conflict that exists in the life of every believer: the tension between the regenerate mind (which loves God’s law) and the unredeemed flesh (which is still prone to sin).
In Romans 7:19–20 (NIV), Paul says:
“For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.”
This passage reveals the dual nature of the believer’s experience:
The “inner man” delights in God’s law (v.22).
But the “members of the body” are still influenced by sin.
This doesn’t mean Paul is justifying sin, but rather acknowledging that sin still resides in the body, even though the heart and mind have been transformed by Christ.
Paul uses Romans 7 to show that the Mosaic Law, while holy and good (v.12), does not have the power to free someone from sin. In fact, it reveals sin more clearly, but doesn’t provide a solution.
Paul’s main point is to demonstrate the limits of human effort — that trying to fulfill the law in our own strength is impossible because of the power of sin that still works in our flesh.
When Paul says, “With my mind I serve the law of God, but with my flesh the law of sin,” he is not endorsing a double life. Instead, he is:
Acknowledging the ongoing presence of sinful impulses in the flesh,
While celebrating the deliverance that comes only through Jesus Christ.
This verse acts as a transition between chapters 7 and 8 — from the hopeless struggle under the law to the hopeful victory through the Holy Spirit.
Paul doesn’t stop at chapter 7. He moves immediately to the solution in Romans 8:1–2 (NKJV):
“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.”
In other words:
The law could point out sin,
But only the Holy Spirit can empower us to overcome it.
This conflict between flesh and Spirit is also explained in Galatians 5:16–18 (ESV):
“But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit… But if you are led by the Spirit, you are not under the law.”
Here, Paul teaches that victory over sin doesn’t come from self-effort or law-keeping, but from a Spirit-filled life — one in which we submit daily to the leading of the Holy Spirit.
Romans 7:25 is not a statement of defeat — it’s a turning point.
Paul wants believers to understand that:
The battle with sin is real,
But we are not left helpless.
Through Jesus Christ, we are given the Holy Spirit, who enables us to live in victory over the power of sin.
It’s a call to every believer to stop relying on their own strength and start walking in step with the Spirit.
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A sacrifice offered according to the guidance of God’s Word holds profound spiritual power for the one who offers it. While some issues can be resolved by prayer alone, others require the combined power of both prayer and sacrifice.
Let us consider the biblical account to deepen our understanding.
When the prophet Samuel was called to anoint David as king in place of Saul, the Scriptures reveal his deep fear about this mission.
Why was Samuel afraid? Because King Saul was jealous and fearful of losing his throne. The anointing of another king implied Saul’s rejection by God and threatened his life. Jealousy and anger can provoke deadly responses, so Samuel feared that Saul would kill both him and the chosen successor.
Yet, God’s sovereign plan was to anoint David without bloodshed or harm to His servants. How was this accomplished? Through the involvement of a sacrifice.
Let’s read the passage from 1 Samuel 16:1-3 (ESV):
“The LORD said to Samuel, ‘How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.’But Samuel said, ‘How can I go? If Saul hears it, he will kill me.’ And the LORD said, ‘Take a heifer with you and say, “I have come to sacrifice to the LORD.”And invite Jesse to the sacrifice, and I will show you what to do. You shall anoint for me the one I name to you.’”
Here we see the sacrificial offering was not just a ritual but a divine strategy. The sacrifice served as a cover, a spiritual shield protecting Samuel and David during a dangerous mission.
Sacrifice in the Old Testament often pointed forward to a deeper spiritual reality. It was a tangible expression of repentance, dependence, and communion with God. Sacrifices acknowledged human sinfulness and the need for atonement. They also symbolized life offered back to God as an act of worship.
In this story, the sacrifice also functioned as an intervention against the power of death and evil forces. The “cords of death” (Psalm 18:4, ESV: “The cords of death encompassed me; the torrents of destruction assailed me”) were loosened by the offering. This aligns with the biblical teaching that the spiritual realm is affected by acts of worship and obedience.
When a believer offers a sacrifice or special offering to the Lord, moved by revelation and a heart surrendered to God—not pressured by human demand or distress—spiritual blessings flow. The chains of sin and death are broken. God’s grace and protection are released.
It is important to give these offerings where the Lord is worshiped and honored—such as in the church or places dedicated to God’s work (cf. Malachi 3:10, ESV: “Bring the full tithe into the storehouse…”), because the place of God’s presence is where grace and spiritual authority reside.
Giving to others (like friends or the poor) is good and blessed, but the Lord’s offerings belong to Him and should be brought to Him according to biblical instructions.
Set apart a special portion for the Lord as a sacrifice of worship, in addition to your generosity towards the needy. This dual practice reflects God’s order and honors His sovereignty.
May the Lord bless and strengthen you as you offer your life and gifts in reverent obedience to Him!
Proverbs 1:20–21 (ESV) states:
“Wisdom cries aloud in the street, in the markets she raises her voice; at the head of the noisy streets she cries out; at the entrance of the city gates she speaks.”
This passage vividly portrays wisdom as a person who openly calls out to all people, inviting them to hear and receive her counsel. Theologically, wisdom in the Bible is far more than human knowledge or intellectual skill. It is a divine attribute—God’s own ability to discern, judge, and govern rightly on earth.
Creation by Wisdom: Proverbs 8:22–31 (NASB) reveals that wisdom was present with God before creation and was actively involved in the formation of the heavens and the earth:“The LORD possessed me at the beginning of His way, before His works of old. From everlasting I was established, from the beginning, from the earliest times of the earth… When He established the heavens, I was there…”
Solomon’s Prayer for Wisdom: In 1 Kings 3:9–12, Solomon humbly asked God for wisdom to govern His people well, and God granted him unparalleled wisdom. This shows that divine wisdom is a gift from God, not merely a human achievement.
Daniel’s Wisdom: Daniel 1:17 describes how God gave Daniel knowledge and skill in all literature and wisdom, and in Daniel 2:20–23, Daniel acknowledges God as the source of all wisdom and revelation.
The Bible also personifies wisdom as a person, and this person is ultimately Jesus Christ.
1 Corinthians 1:24 (ESV) declares,“But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.”This shows that Christ embodies the fullness of divine wisdom.
Colossians 2:3 (NASB) affirms,“In whom are hidden all the treasures of wisdom and knowledge.”Christ is the inexhaustible source of true wisdom, surpassing all earthly understanding.
To receive divine wisdom, one must encounter Jesus Christ personally. To “see” wisdom means to accept Jesus as Lord and Savior, as Romans 10:9 (ESV) explains:“If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.”
Following Jesus by walking in His ways is the path of living out divine wisdom in daily life.
Proverbs 1:20–21 describes wisdom’s voice being raised in public spaces—markets, city gates, and busy streets. Theologically, this corresponds to the preaching of the Gospel, which is God’s wisdom revealed to humanity and proclaimed openly to all.
Jesus commands His followers to preach the Gospel everywhere (Mark 16:15), and the church fulfills this by sharing the message in public spaces—on streets, marketplaces, gatherings, and through modern media.
The wisdom of God is available everywhere and at all times. The real issue is not the absence of wisdom but the rejection of it by many. Proverbs 1:24–28 warns of the consequences of ignoring wisdom’s call.
Anyone who believes in Christ opens the door to true understanding and eternal life, unlocking God’s mysteries and transforming their life.
May God bless you richly as you seek His wisdom and walk in His truth.
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Answer: Exegesis and eisegesis are two Greek terms that describe opposing methods of interpreting Scripture. Understanding the difference between them is essential for sound theology and faithful biblical teaching.
The term exegesis comes from the Greek word exēgeomai, meaning “to lead out.” In biblical interpretation, it refers to drawing out the original meaning intended by the author, using context, grammar, historical background, and literary analysis. It’s a disciplined, objective method that allows Scripture to speak on its own terms.
Theological foundation: Exegesis reflects the principle of Sola Scriptura that Scripture is the supreme authority in all matters of faith and practice (2 Timothy 3:16–17, ESV).
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” (2 Tim. 3:16, ESV)
Hermeneutical tools used in exegesis include:
Historical context (Who was the author? To whom was it written? What was the setting?)
Literary context (What genre is the text? How does the passage fit within the surrounding text?)
Original languages (Greek/Hebrew meaning and grammar)
Covenantal framework (Understanding where a text fits in redemptive history)
From the Greek eis (“into”) and hēgeomai (“to lead”), eisegesis means “to read into the text.” This approach imposes one’s own ideas, experiences, or cultural assumptions onto the Scripture. It can result in misinterpretation or distortion, even when done with sincere intentions.
Theological risk: Eisegesis contradicts the biblical command to rightly handle the Word of Truth.
“Do your best to present yourself to God as one approved… rightly handling the word of truth.” (2 Tim. 2:15, ESV)
This approach can produce personalized interpretations disconnected from the author’s intent, often leading to doctrinal error or spiritual confusion.
“Come to me, all who labor and are heavy laden, and I will give you rest.” (Matt. 11:28, ESV)
Exegetical meaning: In the context of first-century Judaism, Jesus was addressing the heavy burden of legalism imposed by the Pharisees (see Matt. 23:4). The “rest” He offers is spiritual rest freedom from the oppressive weight of trying to earn righteousness through works. Ultimately, it points to salvation by grace through faith in Him (cf. Hebrews 4:9–10).
Eisegetical misuse: Some may interpret “burdens” as modern troubles like stress, debt, or family problems while that may feel applicable, it misses the text’s original meaning. The personal application is valid only after the core message is understood.
Cross-reference: “For we who have believed enter that rest…” (Heb. 4:3a, ESV) “Cast all your anxieties on him, because he cares for you.” (1 Peter 5:7, ESV)
God can, at times, use a verse to speak personally or prophetically to someone—but we must never elevate subjective impressions above biblical truth. Scripture must first be allowed to interpret itself.
“Knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation.” (2 Peter 1:20, ESV)
Claiming the “Mark of the Beast” in Revelation 13 refers to COVID-19 or a modern vaccine. Revelation must be interpreted using symbolic apocalyptic language, rooted in first-century context and not modern fear.
Imitating Jesus’ miracles (e.g., using spit and mud in John 9:6–7) as a normative practice. That miracle was a unique act of divine authority, not a prescribed method for healing. The New Testament model for ministry is to operate under Christ’s name and authority:
“And whatever you do, in word or deed, do everything in the name of the Lord Jesus…” (Col. 3:17, ESV)
To be faithful interpreters of God’s Word:
This is the only way to rightly divide the Word of truth, teach others faithfully, and remain anchored in biblical doctrine.
“Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” (2 Tim. 4:2, ESV)
May the Lord bless you.
Among the Jewish people, it was customary to name places where God revealed Himself in a unique or powerful way. These names served not only as geographical markers but as spiritual reminders of God’s faithfulness and intervention.
For instance, Jacob’s encounter with God at Luz is deeply significant. After seeing the vision of a ladder reaching from earth to heaven, with angels ascending and descending, Jacob recognized this as a holy place where heaven and earth intersected. He named it Bethel, meaning “House of God” (Genesis 28:10–22, NIV). This name reflected Jacob’s acknowledgment of God’s presence and covenant.
Another example is found in 1 Samuel 7:12, where the prophet Samuel commemorated God’s deliverance of Israel from the Philistines by setting up a stone called Ebenezer, meaning “Thus far the Lord has helped us.” This was a tangible reminder of God’s faithfulness and a call to remember His ongoing help.
In the story of King Saul and David, we see a vivid portrayal of God’s providence and protection. David, though pursued relentlessly by Saul, repeatedly escapes death, illustrating God’s sovereign hand over his life. However, in 1 Samuel 23:26–28 (NIV), David finds himself trapped, with Saul closing in and no obvious escape. At this critical moment, a messenger interrupts Saul with news of a Philistine invasion, forcing him to abandon the chase to defend Israel.
David names this place Selahamalekothi, a Hebrew term meaning “The Rock of Escape” or “The Place of Escape.” This name acknowledges God as the ultimate refuge and deliverer one who provides escape from seemingly impossible situations.
1 Samuel 23:26–28 (NIV):
26 Saul was on one side of the mountain, and David and his men were on the other, hurrying to get away from Saul. Saul and his men were closing in to capture David and his men, 27 when a messenger came to Saul and said, “Hurry! The Philistines are raiding the land.” 28 So Saul stopped pursuing David and went to fight the Philistines. That’s why the place is called Selahamalekothi.
The act of naming places like Bethel, Ebenezer, and Selahamalekothi is deeply theological. It reflects a people who live in continual remembrance of God’s intervention in history. Naming these sites is an act of worship, testimony, and teaching for future generations a way to anchor faith in concrete experience.
For David, Selahamalekothi symbolizes more than physical escape; it reveals a profound trust in God as a refuge and stronghold (Psalm 18:2). This aligns with the biblical theme of God as a “rock” and “deliverer” throughout Scripture, echoing the assurance found in Psalms and other Old Testament books.
Remembering God’s works is a vital spiritual discipline. Just as the Israelites set up stones and named places to recall God’s faithfulness, we too should mark the moments where God moves powerfully in our lives. Writing down testimonies or otherwise recording these events helps us cultivate gratitude, trust, and hope.
Though God works miracles every day, we often take them for granted or forget them quickly. Like the ancestors of faith, we must intentionally preserve these memories to strengthen our walk with God.
May God bless you.
Theophany is a term derived from the Greek words “theos” (God) and “phaino” (to appear), meaning “an appearance or manifestation of God.” In Scripture, Theophany refers to times when God made Himself visible or perceptible to human beings in a tangible, though often symbolic or partial, way.
However, it’s important to note that these manifestations were never the full revelation of God’s essence. As God told Moses, “you cannot see my face, for no one may see me and live” (Exodus 33:20, NIV). Because of humanity’s sinful nature, direct exposure to God’s full glory would result in death.
Instead, God used various forms and symbols to reveal Himself in ways that people could handle. These were not illusions but real moments where God broke into human history to communicate His will, confirm His covenant, or guide His people.
When Jesus Christ came into the world, He was not just another Theophany—He was the ultimate revelation of God. Jesus was not a partial appearance but the full embodiment of God in human form.
“For in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9, NIV).
Before Christ, humanity could not see God’s fullness because sin created a barrier. But through Jesus’ death and resurrection, that barrier has been removed. Christ, by shedding His blood, took away the sin that kept humanity distant from God.
Now, through the indwelling of the Holy Spirit, God lives in those who believe in Christ. Jesus affirmed this Himself: “Anyone who has seen me has seen the Father… I am in the Father, and the Father is in me” (John 14:9–11, NIV).
Because of Christ, we can now approach God with boldness: “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).
Not in a physical burning bush or cloud—but through the person of Jesus Christ and the presence of the Holy Spirit, God is fully accessible. To know Jesus is to know God. There is no other way to reach the Father:
“I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6, NIV)
You can receive this grace today by turning to Jesus Christ. Accepting Him is not about religion but about a restored relationship with your Creator.
If you’re ready, call on Jesus today, and He will come into your life. “Everyone who calls on the name of the Lord will be saved.” (Romans 10:13, NIV)
God bless you.
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The Nethinim were a group of temple of servants in ancient Israel, appointed to assist the Levites in the daily operations of the temple. The term Nethinim (Hebrew: הַנְּתִינִים, hanethinim) literally means “the given ones” or “dedicated ones,” implying they were given over to temple service.
They are prominently mentioned in the post-exilic books of Ezra and Nehemiah, which record the return of the Jews from Babylonian exile and the rebuilding of the temple and Jerusalem.
The Nethinim were not priests or Levites but performed supportive tasks such as cleaning, carrying water, and preparing wood for sacrifices (Joshua 9:27). Their work was essential for the smooth functioning of the temple.
Ezra 8:20 (ESV):“Besides the 220 of the temple servants, whom David and his officials had set apart to attend the Levites, they were all mentioned by name.”
Nehemiah 7:73 (ESV):“So the priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants [Nethinim], and all Israel lived in their towns. When the seventh month came, the people of Israel were in their towns.”
Additional references: Ezra 2:43, 2:58; Ezra 7:24 – these verses further establish their identity and the number of families among them.
Although the Bible doesn’t state their origin explicitly, many scholars connect the Nethinim to the Gibeonites, a Canaanite group mentioned in Joshua 9. The Gibeonites deceived Joshua and the Israelites into making a peace treaty with them. As a result, Joshua assigned them to be “hewers of wood and drawers of water” for the house of God.
Joshua 9:27 (ESV):“But Joshua made them that day cutters of wood and drawers of water for the congregation and for the altar of the Lord, to this day, in the place that he should choose.”
Later Jewish leaders such as King David and the temple leaders further organized these servants under the term “Nethinim.” Over time, they became an official group, living in designated areas near the temple (Nehemiah 3:26).
The presence of the Nethinim in temple service reflects God’s inclusive nature and His ability to redeem people for holy purposes, even those outside of Israel’s bloodline. Despite their likely non-Israelite origin, they were welcomed into God’s service and were given a role in sacred duties.
Moreover, their return from exile with the Israelites signifies their spiritual commitment and integration into the covenant community. Though they held a humble position, their dedication played a vital role in maintaining worship in the temple.
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📖 The Story at a Glance
In Luke 8:31–32, we read:
“And they begged Him not to command them to depart into the abyss. Now a large herd of pigs was feeding there on the hillside, and they begged Him to let them enter these. So He gave them permission.”
The same story is echoed in Matthew 8:29, where the demons cried out:
“What have You to do with us, O Son of God? Have You come here to torment us before the time?”
These verses record a strange event where Jesus allowed demons to leave a man and enter a herd of pigs. The pigs then rushed into a lake and drowned.
This raises an important question: Why did Jesus listen to the demons at all? Why not just cast them out or destroy them directly?
Let’s look at this theologically and practically.
If Jesus had simply cast out the demons without any visible effect, people might have doubted the miracle. They might’ve said, “Maybe he just had a mental illness,” or “Maybe he calmed down after seeing Jesus.”
But by allowing the demons to enter the pigs—who immediately ran into the lake and drowned—it provided undeniable, physical evidence that something real and destructive had left the man.
This act served as a visible confirmation of what had occurred spiritually.
Jesus knew people needed to understand that evil is not just metaphorical—it’s real, active, and dangerous. In John 10:10, Jesus says: “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.”
Jesus knew people needed to understand that evil is not just metaphorical—it’s real, active, and dangerous. In John 10:10, Jesus says:
“The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.”
The destruction of the pigs was a dramatic symbol of the true nature of demonic forces—they seek to destroy whatever they possess.
In Matthew 8:29, the demons ask, “Have You come here to torment us before the time?” This shows they were aware of their future judgment.
According to Revelation 20:10, the final destination of Satan and his demons is the lake of fire: “And the devil who had deceived them was thrown into the lake of fire and sulfur… and they will be tormented day and night forever and ever.”
According to Revelation 20:10, the final destination of Satan and his demons is the lake of fire:
“And the devil who had deceived them was thrown into the lake of fire and sulfur… and they will be tormented day and night forever and ever.”
The demons knew this was coming, but not yet. Jesus, in His divine wisdom, respected the prophetic timeline. He didn’t rush judgment because the fullness of God’s plan—centered in His death and resurrection—was still unfolding.
Even though the demons begged, they did not command Jesus—He permitted them. This reveals Christ’s absolute authority.
Colossians 2:15 says: “And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross.”
Colossians 2:15 says:
“And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross.”
Even before the cross, Jesus was showing glimpses of that final triumph. His ability to command demons, and their submission to Him, shows us who holds the true power.
Jesus’ authority over demons wasn’t just for that one day. It was also a model for us. In Luke 10:19, Jesus tells His followers:
“I have given you authority… to overcome all the power of the enemy; nothing will harm you.”
We don’t engage demons in conversation or negotiation. We cast them out in Jesus’ name. The demons in the story surrendered to Jesus before He even spoke—because of the power in Him. That same power now works through believers.
Jesus allowed the demons to enter the pigs to show the reality of evil, the power of God, and the order in God’s redemptive plan. This was not about mercy to demons, but about a teaching moment for people—and for us today.
So:
James 4:7: “Submit yourselves, then, to God. Resist the devil, and he will flee from you.”
May the Lord strengthen your faith, sharpen your discernment, and empower you to walk in boldness.
One of the most comforting thoughts about heaven is the idea that we will be reunited with our loved ones. But many people wonder—will we actually recognize each other in heaven? While the Bible doesn’t give a clear, step-by-step answer to this question, there are several verses that strongly suggest we will indeed recognize each other when we are in God’s presence.
The Bible teaches that we will experience a transformation in our bodies, but our identities will remain the same. In 1 Corinthians 15:42-44, Paul talks about the resurrection of the dead, explaining how our earthly bodies will be changed into glorified bodies:
“So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.”
Even though our bodies will be transformed and made perfect, the essence of who we are—our memories, personalities, and relationships—will remain. So, it seems likely that we will recognize one another, even in our glorified forms.
One of the most powerful examples of recognition in the Bible comes from the Transfiguration of Jesus in Matthew 17. In this moment, Moses and Elijah appear with Jesus, and the disciples instantly recognize them, even though they’d never met them before. The Bible says:
“There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus.” (Matthew 17:2-3)
This suggests that recognition is possible even after we are transformed into a glorified state. If the disciples could recognize Moses and Elijah in their glorified forms, it gives us hope that we will also recognize our loved ones when we meet them again.
In 1 Thessalonians 4:16-17, Paul comforts believers who are mourning the loss of loved ones by telling them that, at Christ’s return, the dead in Christ will rise, and those who are alive will be reunited with them:
“For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.”
This promise of reunion suggests that when we are resurrected, we will not only be with the Lord but also reunited with those we’ve lost. And because it’s a reunion, it seems clear that we will recognize each other in that moment.
When Jesus rose from the dead, He was recognized by His disciples, even though His body was glorified. In John 20:16, when Mary Magdalene sees Jesus outside the tomb, she doesn’t recognize Him at first. But when He calls her by name, she immediately knows it’s Him:
“Jesus said to her, ‘Mary.’ She turned toward him and cried out in Aramaic, ‘Rabboni!’ (which means ‘Teacher’).” (John 20:16)
This story shows that even after His resurrection, Jesus was recognizable. It gives us hope that, in heaven, we will recognize each other, too, despite any transformations.
In 1 Corinthians 13:12, Paul writes that in heaven, we will see and understand things more clearly:
“For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.”
This verse suggests that in heaven, we will have a perfect understanding of everything—including our relationships. If we will know each other fully, it makes sense that we will recognize one another, even if we’ve been transformed.
While the Bible doesn’t give us all the details, there’s enough evidence to suggest that we will recognize each other in heaven. Our identities will remain intact, and we will be reunited with our loved ones. Whether through the examples of Moses and Elijah, the resurrection of Jesus, or the promises of reunion and perfect knowledge, Scripture offers a beautiful picture of the hope that we will indeed know one another in heaven.
This hope is one of the greatest comforts for believers, especially when we face the loss of loved ones. The promise of reunion reminds us that death does not separate us forever, and one day we will be with those we love in the presence of God, experiencing joy and fellowship without end.