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LOVE YOUR ENEMIES, PRAY FOR THOSE WHO PERSECUTE YOU

 

LOVE YOUR ENEMIES, PRAY FOR THOSE WHO PERSECUTE YOU
(A Call to Christlike Perfection)

Greetings in the name of our Lord and Savior Jesus Christ.
Let us take time today to meditate on the living words of God—a truth that challenges our human nature but reveals the heart of our Heavenly Father.

When we look at the life of Jesus, we see the perfect example of someone completely loved and trusted by the Father. Scripture tells us: 

  John 3:35

“The Father loves the Son, and has given all things into His hand.”

Jesus performed countless miracles, healed the sick, cast out demons, raised the dead, and taught with unmatched authority. John even wrote that:    

John 21:25,

“And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written.”


But what set Jesus apart was not only His power or miracles—but His heart. He revealed mysteries of the Kingdom that had been hidden for generations. As He told His disciples:   

Luke 10:24

“For I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.”

One of those kingdom mysteries—simple to hear but difficult to live—is the command to love our enemies.

Jesus said:

Mathew 5:44

“But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you.”

At first glance, I thought I understood this command. But as life unfolded, I realized how far I was from practicing it. When people offended me, I may have said I forgave them—but I didn’t pray for them. I avoided them. My forgiveness was partial and self-protective.

But Christ calls us to a higher standard—one that mirrors the heart of the Father. It’s not enough to say, “I forgive you,” and then create distance. Kingdom forgiveness goes further: it involves intercession and love in action. This is what it means to walk in the Spirit.

Let’s look to Jesus Himself. He didn’t just teach this principle—He lived it out even with His betrayer, Judas Iscariot. Jesus knew Judas would betray Him (John 6:64), yet He kept him close, gave him authority to preach and cast out demons (Luke 9:1-2), and even referred to him as “friend” at the moment of betrayal:

Matthew 26 :50

“But Jesus said to him, ‘Friend, why have you come?’”

Imagine that. Even in betrayal, Jesus still addressed Judas with compassion. When He washed the disciples’ feet (John 13), Judas was among them. Jesus offered Judas every opportunity for repentance. That’s grace. That’s divine love.

Now ask yourself: Can you love like that?
Can we, as born-again believers, love those who offend us? Can we intercede for those who gossip about us, manipulate us, or oppose us?

This is what Christ meant when He said: 

Matthew 5 : 48

“Therefore you shall be perfect, just as your Father in heaven is perfect.”

This kind of love reflects the very nature of God:

Mathew 5:45

“…for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.”

God is merciful even to the ungrateful. Paul reminds us:

Romans 5:8, NKJV

“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”

Before we were saved, we too were enemies of God (Romans 5:10). Yet He showed us mercy. How then can we deny that same mercy to others?

If it’s a co-worker, neighbor, or fellow believer who constantly offends you—don’t only forgive—pray for them. Don’t retaliate or hold grudges. Paul teaches: 

Romans 17- 21

“Repay no one evil for evil. Have regard for good things in the sight of all men… Beloved, do not avenge yourselves… If your enemy is hungry, feed him; If he is thirsty, give him a drink… Do not be overcome by evil, but overcome evil with good.”

This is spiritual maturity. This is Christlikeness.

But let us be honest: loving enemies is impossible in our own strength. It requires the power of the Holy Spirit and the Word of God deeply rooted in our hearts. The fruit of the Spirit—love, patience, kindness—grows only in surrendered hearts (Galatians 5:22-23).

When we walk this way, God draws nearer. Jesus said:

John 14 : 21

“He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.”

A Pastoral Warning:

Beware of teachings or “deliverance ministries” that encourage calling down Holy Ghost fire on your enemies to destroy them. This contradicts the Spirit of Christ. When James and John wanted to call down fire on a Samaritan village, Jesus rebuked them:   

Luke 9: 55-56

“You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them.”

Such teachings nurture bitterness and vengeance—fruits of the flesh, not the Holy Spirit.

Instead, choose the hard but holy way—love your enemies, bless those who curse you, and pray for those who persecute you. This is the narrow road that leads to the heart of God.

Let us pray:
Father, fill our hearts with Your love. Teach us to love not only our friends but also our enemies. Help us to overcome evil with good, to walk in mercy and truth, and to reflect the perfect love of Christ. Amen.

God bless you richly.

Shalom.

 

 

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What is the meaning of Iscariot? And why was Judas called Iscariot?

Why Was Judas Called “Iscariot”? 

Introduction
The 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:

  1. Judas Iscariot, the betrayer

  2. 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.

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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.

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Who Wrote the Book of Psalms?

Understanding the Authorship and Theological Depth of the Psalms
(Scripture references from the New International Version – NIV)

The Book of Psalms is a sacred anthology of prayers, hymns, laments, and praises to God. It is the longest book in the Bible and was written over a span of more than a thousand years. Its multiple contributors reflect a rich diversity of spiritual experience and theology, expressing deep human emotion while focusing on God’s sovereignty, mercy, justice, and faithfulness.

1. King David – The Principal Author (73–75 Psalms)

David, described as “a man after God’s own heart” (1 Samuel 13:14), is the most prolific contributor to the Psalms. His writings reflect a deep, personal relationship with God. David’s Psalms often include themes of repentance (Psalm 51), trust (Psalm 23), worship (Psalm 63), and messianic prophecy (Psalm 22).

Confirmed Davidic Psalms: Psalms 3–9, 11–32, 34–41, 51–65, 68–70, 86, 101, 103, 108–110, 122, 124, 131, 133, 138–145 (Total: 73)

Additional Attributed Psalms:

Psalm 2 – Referenced in Acts 4:25 as being written by David:
“You spoke by the Holy Spirit through the mouth of your servant, our father David: ‘Why do the nations rage…’” (Acts 4:25)

Psalm 95 – Attributed to David in Hebrews 4:7:
“God again set a certain day, calling it ‘Today.’ This he did when a long time later he spoke through David…” (Hebrews 4:7)

Thus, many scholars agree David likely wrote 75 Psalms.

2. Solomon – The Wise King (2 Psalms)

Solomon, renowned for his wisdom (1 Kings 4:29–34), composed two Psalms:

  • Psalm 72 – A royal psalm about the ideal king.
  • Psalm 127 – A reflection on God’s providence in human effort and family life.

3. Moses – The Prophet and Lawgiver (1 Psalm)

Psalm 90 – “A prayer of Moses, the man of God” – This Psalm stands out for its emphasis on God’s eternity and man’s frailty.
“Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God.” (Psalm 90:2)

4. Asaph and His Family – Worship Leaders (12 Psalms)

Asaph was appointed by David as a chief musician (1 Chronicles 16:5). He and his descendants wrote Psalms expressing worship, lament, and national history.

  • Psalms 50, 73–83

5. Sons of Korah – Temple Singers (11 Psalms)

These Levites, descendants of Korah, served in the temple as singers (2 Chronicles 20:19). Their Psalms focus on God’s presence, trust, and refuge.

  • Psalms 42, 44–49, 84–85, 87–88

6. Ethan the Ezrahite – Man of Wisdom (1 Psalm)

Psalm 89 – A reflection on God’s covenant with David, though lamenting its apparent failure.

1 Kings 4:31 notes Ethan’s wisdom:
“He was wiser than anyone else—including Ethan the Ezrahite…”

7. Heman the Ezrahite – Worship Leader (1 Psalm)

  • Psalm 88 – Known as one of the darkest Psalms, expressing deep despair yet still addressed to God.
  • Also mentioned in 1 Kings 4:31 alongside Ethan.

8. Anonymous Authors – (48 Psalms)

These Psalms do not include an author’s name. Despite this, they carry profound theological messages of God’s justice, kingship, deliverance, and covenant faithfulness.

Summary Table of Psalm Authorship

Theological Significance of the Psalms

  • Christ-Centered Prophecy: Many Psalms, especially those of David, point prophetically to the Messiah (e.g., Psalm 22, Psalm 110).
  • Worship & Devotion: Psalms form the foundation of Jewish and Christian worship, emphasizing praise, prayer, and dependence on God.
  • Human Emotion: The Psalms embrace a full range of human experience—joy, fear, sorrow, repentance, and hope—expressed through faith.
  • God’s Nature: They affirm God’s holiness, love, sovereignty, justice, and covenant faithfulness.

“Let everything that has breath praise the Lord. Praise the Lord.” – Psalm 150:6 (NIV)

May the Lord bless you as you read and meditate on His Word.

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YOU ARE THE FRAGRANCE OF CHRIST

A Theological Reflection for Believers

Understanding Your Identity in Christ

Many Christians rejoice in the truth of their salvation but are unaware of the spiritual implications it carries. One profound aspect of the believer’s identity is captured in the phrase “the fragrance of Christ.” This imagery, drawn from the Apostle Paul’s teachings, speaks of influence, presence, and spiritual witness how we “smell” to the world around us, both to those who are being saved and to those who are perishing.

1. The Nature of Fragrance: Attractive Yet Divisive

Fragrance is designed to attract. In ancient times, it was associated with sacrifice, honor, and worship. In our time, perfume is applied to enhance one’s presence. However, as anyone who has worn perfume knows, what is pleasant to some may be unpleasant to others.

Spiritually, this concept still holds. As believers, we carry the “aroma of Christ”, which is pleasing to God but may not be welcomed by all people.

2 Corinthians 2:14–16 (NIV):
“But thanks be to God, who always leads us as captives in Christ’s triumphal procession and uses us to spread the aroma of the knowledge of him everywhere. For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing. To the one, we are an aroma that brings death; to the other, an aroma that brings life. And who is equal to such a task?”

  • Paul uses the imagery of Roman triumphal processions, where incense was burned as a sign of victory. To Roman citizens, the aroma meant celebration and life; to captives, it was the scent of impending death.
  • Similarly, to those receiving the Gospel, believers represent the scent of salvation and hope. To those rejecting it, our lives serve as a reminder of judgment and spiritual death.

2. You Are Pleasing to God Even If You Offend the World

As Christians, we are called to live holy and set apart lives. This lifestyle is a sweet offering to God, modeled after Christ, whose entire life was a “fragrant offering” to the Father.

Ephesians 5:2 (NIV):
“…and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”

When you live according to God’s Word, your life exudes a spiritual fragrance. This includes your character, prayers, worship, fasting, and preaching. These are pleasing in God’s sight and build up the body of Christ.

But the same lifestyle may be repulsive to those who live in rebellion against God. They may not understand why they oppose you, but light always exposes darkness.

John 3:19–20 (NIV):
“This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light and will not come into the light for fear that their deeds will be exposed.”

3. You Will Face Rejection Even Hatred

Jesus never promised popularity for those who follow Him. Instead, He made it clear that rejection by the world is evidence of alignment with Him.

John 15:18–20 (NIV):
“If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you.”

  • Your fragrance is spiritual, not just moral. The more Christ is formed in you, the stronger that fragrance becomes.
  • Those under conviction will sometimes respond with hostility not toward you personally, but toward what your life represents.

Romans 12:1 (NIV):
“Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God this is your true and proper worship.”

Living sacrificially means you may lose popularity, friends, or opportunities but in doing so, you offer your life as a holy and pleasing fragrance to God.

4. Not Everyone Will Understand Your Faithfulness

Being faithful to Christ doesn’t always produce earthly favor. Sometimes it invites spiritual resistance. This is why Paul asked, “Who is equal to such a task?” (2 Cor. 2:16). Being the fragrance of Christ requires boldness, endurance, and the help of the Holy Spirit.

2 Timothy 3:12 (NIV):
“In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted.”

Persecution whether mild or severe is not a sign of failure, but of faithfulness.

Remain Faithful as the Fragrance of Christ

If you have received Christ and are walking in obedience to Him, know this: your life has a scent, one that is pleasing to heaven even if it stirs resistance on earth.

Don’t be discouraged when others oppose you. Don’t be surprised when your holiness agitates those who are still bound by sin. Remember, you are the fragrance of Christ bringing life to some, and exposing death to others.

Stand firm. Love boldly. Speak truth. And continue to walk in the aroma of Christ.

Galatians 6:9 (NIV):
“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”

May the Lord strengthen you to be a pleasing aroma in His sight. Amen.

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What Was a Sabbath Day’s Journey According to the Bible?

(Acts 1:12  NKJV)

The phrase “Sabbath day’s journey” appears only once in the Bible:

Acts 1:12 (NKJV): “Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey.”

This term refers to a specific distance that Jews were traditionally allowed to travel on the Sabbath without violating the commandment to rest.

Understanding the Distance

A Sabbath day’s journey was approximately 2,000 cubits, which is roughly 0.6 miles or about 1 kilometer. This limit was not explicitly stated in the Mosaic Law but was established by Jewish rabbinical tradition based on interpretations of Scripture.

Biblical Basis and Rabbinical Interpretation

The foundational scripture often cited for the travel restriction is:

Exodus 16:29 (NKJV):
“See! For the LORD has given you the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day.”

From this, rabbis inferred that there was a need for a restriction on how far someone could walk. They reasoned that the phrase “his place” referred to the limits of one’s community or dwelling area.

To determine a reasonable boundary, they referred to:

Numbers 35:4–5 (NKJV):
“The common-land of the cities which you will give the Levites shall extend from the wall of the city outward a thousand cubits all around… You shall measure outside the city on the east side two thousand cubits… the city shall be in the middle. This shall belong to them as common-land for the cities.”

Here, the 2,000 cubits defined a boundary area around a city. Rabbis concluded that this served as a reasonable limit for Sabbath travel  thus, the origin of the “Sabbath day’s journey.”

Why Was the Limit Important?

The purpose behind this travel restriction was spiritual and communal. The Sabbath (Hebrew: Shabbat) was instituted by God as a day of rest and worship, commemorating His rest after creation (Genesis 2:2–3) and later enshrined in the Ten Commandments:

Exodus 20:8–10 (NKJV):
“Remember the Sabbath day, to keep it holy… In it you shall do no work…”

The Sabbath was a covenant sign between God and Israel (Exodus 31:13), meant to refocus attention on worship, reflection, and rest. Limiting travel kept people near their homes, synagogues, or community gathering places minimizing distractions and worldly activities.

New Testament Context

In Acts 1:12, the apostles returned from the Mount of Olives to Jerusalem after witnessing Jesus’ ascension. Luke notes the distance as “a Sabbath day’s journey” to show it was a short and allowable walk under Jewish law, roughly 0.6 miles.

This detail reflects the Jewish context of the early church and Luke’s intention to tie the narrative to familiar Jewish customs for his readers.

Spiritual Application for Believers Today

While Christians are no longer bound by the Old Testament Sabbath laws (see Colossians 2:16–17; Romans 14:5–6), the principle of setting apart a day for rest and worship remains valuable.

Colossians 2:16–17 (NKJV):
“So let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ.”

Hebrews 4:9–10 (NKJV):
“There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His.”

Today, many Christians regard Sunday as the Lord’s Day (Revelation 1:10), commemorating Jesus’ resurrection. It is not a day for aimless wandering or commercial pursuits, but a time to remain in God’s presence, engage in worship, fellowship, learning, and service.

Practical Encouragement

Let each believer today consider their own “Sabbath journey”  not in terms of physical distance, but in terms of spiritual focus. Avoid unnecessary distractions on the Lord’s Day. Prioritize:

  • Attending church and corporate worship (Hebrews 10:25)
  • Engaging in Bible study and teaching
  • Participating in fellowship and Christian service
  • Resting in God’s presence, physically and spiritually

Let Sunday not be just another busy day, but a holy interruption in our week where we align ourselves with God’s heart.

Shalom. Remain near to God on His day.

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Did Only Jesus Ascend to Heaven—Not Elijah or Enoch? (Exploring John 3:13)

Question:
Some people wonder whether Elijah or Enoch actually ascended to heaven, especially in light of John 3:13, where Jesus says:

“No one has ever gone into heaven except the one who came from heaven the Son of Man.”
(John 3:13, NIV)

Does this mean that only Jesus has ascended to heaven, and that Elijah and Enoch didn’t? Let’s examine the context and theological meaning behind this verse.

1. The Context of John 3:13

In John 3, Jesus is speaking to Nicodemus, a Pharisee and member of the Jewish ruling council, about spiritual rebirth and the Kingdom of God. Let’s read the passage in context:

“If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven except he who descended from heaven, the Son of Man.”
(John 3:12–13, ESV)

Here, Jesus is not primarily making a historical statement about people who have been taken to heaven. Instead, He is emphasizing His unique authority to speak about heavenly things because He alone came down from heaven and possesses firsthand knowledge of God’s kingdom.

2. Elijah and Enoch: Were They Taken to Heaven?

Yes, Scripture clearly indicates that both Elijah and Enoch were taken by God in a supernatural way:

  • Enoch:

“Enoch walked with God; then he was no more, because God took him away.”
(Genesis 5:24, NIV)
The author of Hebrews confirms this:
“By faith Enoch was taken from this life, so that he did not experience death… he was taken away.”
(Hebrews 11:5, NIV)

  • Elijah:

“As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind.”
(2 Kings 2:11, NIV)

So yes, they were taken up, but what John 3:13 highlights is not about mere physical ascension. It’s about origin and authority.

3. The Difference Between Being “Taken to Heaven” and “Coming From Heaven”

Theologians point out that Jesus’ statement in John 3:13 is Christological focused on who Christ is. Jesus is not merely someone who ascends to heaven; He is the one who descended from heaven that is, He existed eternally with the Father before taking on human form (see John 1:1–14 and Philippians 2:6–8).

In contrast, Elijah and Enoch were taken to heaven by God but they were not from heaven. Their origin is earthly, and they were taken into God’s presence by divine choice, not by their own initiative or authority.

Think of it like this: someone who comes from a royal court knows its secrets in a way that a visitor never can. Jesus isn’t a visitor in heaven He is the eternal Son of God, the one who “came from above” (John 3:31), making Him the only one fully qualified to reveal heavenly truths.

4. Jesus: The Only One With Full Knowledge of Heaven

When Jesus says, “No one has ascended into heaven except the one who came from heaven”, He is stating that no human has gone up into heaven to comprehend it fully and return to reveal its truths to humanity. Only Jesus can do that because:

  • He is from heaven (John 6:38: “For I have come down from heaven…”)
  • He is one with the Father (John 10:30: “I and the Father are one.”)
  • He has seen the Father (John 1:18: “No one has ever seen God, but the one and only Son, who is himself God… has made Him known.”)

Elijah and Enoch, though taken up, did not come back to reveal the mysteries of heaven or possess divine authority over them. Jesus alone does.

Understanding John 3:13 Correctly

John 3:13 does not deny that Elijah and Enoch were taken to heaven. Rather, it asserts that:

  • No human has ascended to heaven to gain divine knowledge and return to reveal it.
  • Only Jesus, who came down from heaven, possesses perfect understanding of God and His Kingdom.

Just as Jesus says later in John 6:46 (ESV):

“Not that anyone has seen the Father except he who is from God; he has seen the Father.”

This makes Jesus utterly unique not only in His divine origin, but also in His authority to teach heavenly truth and grant eternal life.

Maranatha Come, Lord Jesus.

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Why Are the Books of the Bible Arranged That Way?

QUESTION: Why are the books of the Bible arranged in their current order and not differently?

1. The Nature of the Biblical Canon

The order of books in the Bible was not explicitly dictated by God. Rather, the structure we have today is the result of historical, theological, and literary decisions made by Jewish and early Christian communities. While the books themselves are divinely inspired (2 Timothy 3:16, ESV), the order is a human arrangement designed to aid comprehension and study.

There is no biblical mandate that Genesis must come before Exodus or that Romans must be the first of Paul’s letters. The current order helps readers follow the unfolding story of redemption and provides thematic clarity.

2. The Old Testament (Tanakh vs. Protestant Canon)

Jewish (Hebrew Bible) Canon  Tanakh:

  • Consists of 24 books, grouped into:
    • Torah (Law)
    • Nevi’im (Prophets)
    • Ketuvim (Writings)

Protestant Old Testament:

  • Contains 39 books, but these are the same books as the Jewish Tanakh  just arranged and divided differently.

For example:

  • 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles = single books in the Hebrew canon.
  • Ezra and Nehemiah = one book.
  • The 12 Minor Prophets = one book in Hebrew, but separated in Protestant Bibles.

The Protestant order divides the Old Testament as follows:

a) The Law (Pentateuch)

  1. Genesis
  2. Exodus
  3. Leviticus
  4. Numbers
  5. Deuteronomy

These form the foundation of the biblical narrative and law  the Torah  foundational for Judaism and Christianity alike (see Matthew 5:17).

b) Historical Books

  1. Joshua
  2. Judges
  3. Ruth
  4. 1 Samuel
  5. 2 Samuel
  6. 1 Kings
  7. 2 Kings
  8. 1 Chronicles
  9. 2 Chronicles
  10. Ezra
  11. Nehemiah
  12. Esther

These document the history of Israel from conquest to exile and restoration.

c) Wisdom and Poetry

  1. Job
  2. Psalms
  3. Proverbs
  4. Ecclesiastes
  5. Song of Solomon

These books are more philosophical, devotional, and poetic in nature.

d) Major Prophets (Longer writings)

  1. Isaiah
  2. Jeremiah
  3. Lamentations
  4. Ezekiel
  5. Daniel

Called “major” due to their length, not status.

e) Minor Prophets (Shorter writings)

  1. Hosea through 39. Malachi

Note: “Minor” does not mean less important. Each prophet delivered a vital message of repentance, justice, and hope in God’s coming Messiah.

3. The New Testament (27 Books)

The New Testament was written between approximately 45–95 AD and is grouped by literary genre and theme  not chronologically.

a) The Gospels (Narratives of Jesus’ Life)

  1. Matthew
  2. Mark
  3. Luke
  4. John

These give complementary accounts of Jesus’ birth, ministry, death, and resurrection.

  • Synoptic Gospels (Matthew, Mark, Luke) share similar perspectives.
  • John offers a more theological reflection on Jesus’ identity (John 1:1–14).

b) Historical Book

  1. Acts of the Apostles
  • Written by Luke as a continuation of his Gospel (Acts 1:1–2).
  • Documents the early Church and the spread of the Gospel.

c) Paul’s Epistles (Letters to Churches and Individuals)

  1. Romans through 18. Philemon

These are arranged by length, not date or importance.

  • Romans is longest and doctrinally dense (Romans 1:16–17).
  • 1 & 2 Timothy and Titus (called Pastoral Epistles) offer guidance on church leadership and doctrine.

d) General Epistles (Catholic Epistles)

  1. Hebrews (authorship debated)
  2. James
  3. 1 Peter
  4. 2 Peter
  5. 1 John
  6. 2 John
  7. 3 John
  8. Jude

These are written to broader audiences, dealing with faith, endurance, and false teaching.

e) Prophetic Book

  1. Revelation
  • Written by John while in exile on Patmos.
  • A highly symbolic vision of the end times, the return of Christ, and the final victory of God (Revelation 21–22).

4. Bible Versions and Canons

a) Protestant Bible  66 books

  • Based on the Hebrew canon for the Old Testament.
  • Deuterocanonical books (Apocrypha) are excluded.

b) Catholic Bible  73 books

  • Includes Deuterocanonical books, such as Tobit, Judith, Wisdom, Sirach, 1 & 2 Maccabees, etc.
  • These books are found in the Septuagint (LXX), a Greek translation of the Hebrew Scriptures, used widely in the early Church.
  • Protestants do not consider them inspired, as they were not part of the Hebrew canon and contain theological inconsistencies (e.g., prayers for the dead in 2 Maccabees 12:45–46).

c) Orthodox Bible  76–80 books (depending on tradition)

  • Includes additional texts beyond the Catholic Deuterocanon.

5. Is the Order Important?

While the order helps readers navigate the storyline of Scripture  from Creation (Genesis) to Consummation (Revelation)  you are not required to read the Bible in that sequence.

  • The Holy Spirit can lead believers to different parts at different times (John 14:26).
  • Scripture is cohesive and Christ centered regardless of where you begin (Luke 24:27).

The Bible’s arrangement was designed to help us better understand God’s unfolding plan of salvation. It’s divided into books of law, history, wisdom, prophecy, gospel, letters, and apocalyptic vision  all pointing to Jesus Christ, the Word made flesh (John 1:14).

Our Protestant Bible contains 66 inspired books. Other additions found in Catholic or Orthodox Bibles are not universally accepted due to questions about their inspiration and consistency with core doctrine.

“Your word is a lamp to my feet and a light to my path.”  Psalm 119:105 (ESV)

May the Lord bless your study of His Word.

Shalom.

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Did the Lord Jesus Appear to Judas Iscariot After His Resurrection?

(A Theological Examination Based on 1 Corinthians 15:5)

A question often raised by Bible readers is this: Did Jesus appear to Judas Iscariot after His resurrection? This question usually stems from 1 Corinthians 15:5, where the Apostle Paul writes:

“…and that he appeared to Cephas, and then to the Twelve.”
(1 Corinthians 15:5, NIV)

Given that Judas Iscariot was originally one of the Twelve Apostles, it may seem puzzling at first that Jesus appeared to “the Twelve” even though Judas had already died by suicide (Matthew 27:5) before the resurrection occurred.

Let’s unpack this both theologically and biblically.

Understanding the Term “The Twelve”

In the New Testament, the phrase “the Twelve” (Greek: hoi dōdeka) functions as a title for the core group of apostles appointed by Jesus during His earthly ministry (Luke 6:13-16). It became a collective label, often used even when fewer than twelve were physically present (see John 20:24, where Thomas was absent, yet the group is still referred to as the Twelve).

Importantly, “the Twelve” does not always imply the literal presence of all twelve original members at every appearance or event. It denotes the apostolic office and authority, not just a headcount.

What Happened to Judas?

According to the Gospels, Judas Iscariot betrayed Jesus and was overcome with guilt. In Matthew 27:5 (NIV), we read:

“So Judas threw the money into the temple and left. Then he went away and hanged himself.”

His death occurred before the crucifixion was complete, and certainly before the resurrection. Therefore, Judas did not witness or partake in any post resurrection appearances of Jesus.

Why Does Paul Say Jesus Appeared to “The Twelve”?

Paul, in 1 Corinthians 15, is summarizing the resurrection appearances of Jesus to substantiate the truth of the Gospel. Here’s the passage in context:

1 Corinthians 15:3–6 (NIV):
3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,
4 that he was buried, that he was raised on the third day according to the Scriptures,
5 and that he appeared to Cephas, and then to the Twelve.
6 After that, he appeared to more than five hundred of the brothers and sisters at the same time…

This mention of “the Twelve” must then refer to the apostolic office after Judas’s replacement that is, after Matthias had been chosen.

Matthias Replaces Judas

The Book of Acts records how the apostles, under divine guidance, selected Matthias to replace Judas in the apostolic ministry:

Acts 1:24–26 (NIV):
24 Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen
25 to take over this apostolic ministry, which Judas left to go where he belongs.”
26 Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

With Matthias added, the apostolic number was restored to twelve. Therefore, when Paul mentions Jesus appearing to “the Twelve,” he is referring to this restored group, not to the original Twelve including Judas.

  • Judas Iscariot did not see the resurrected Jesus. He died before Jesus rose from the dead (Matthew 27:5).
  • The phrase “the Twelve” in 1 Corinthians 15:5 is a title referring to the apostolic group not a literal reference to the original twelve individuals.
  • By the time of Paul’s writing, Matthias had been officially recognized as Judas’s replacement (Acts 1:26), and was likely included in the group referred to as “the Twelve.”
  • Therefore, 1 Corinthians 15:5 is not a contradiction, but a theological and ecclesial recognition of the complete apostolic band, restored after Judas’s fall.

No, Jesus did not appear to Judas Iscariot after His resurrection. Judas was no longer among the living at the time of Jesus’ post resurrection appearances. The reference to “the Twelve” in 1 Corinthians 15:5 should be understood in the context of the restored apostolic circle, which included Matthias in place of Judas.

Maranatha  The Lord is coming.

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Don’t Fake Spiritual Gifts

Proverbs 25:14

“Like clouds and wind without rain is a man who boasts of a gift he does not give.”

This proverb gives a simple but powerful image: someone who claims to have something valuable to offer — a “gift” — but in the end, produces nothing. In the church today, false representation of spiritual gifts is a real issue. People claim to be prophets, pastors, or carriers of special anointing, but when examined spiritually, they’re empty — lacking fruit, purpose, and true calling.

This is not just a personal flaw; it’s a theological issue. The Holy Spirit gives gifts “as He wills” (1 Corinthians 12:11), not as we choose. Claiming a gift without receiving it from God is not only deception — it’s rebellion against the order of the Spirit.

1. True Gifts Lead to Spiritual Maturity

A genuine gift of the Spirit has one main goal: to help believers grow in Christlikeness.

Ephesians 4:11–12

“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.”

This reveals the purpose of spiritual gifts — not personal fame or enrichment, but the sanctification and maturity of the Church. Anyone claiming to operate in a spiritual gift but not bearing fruit in holiness (Hebrews 12:14) or helping others grow in reverence for God is likely misusing or falsely claiming the gift.

Hebrews 12:14

“Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord.”

The fruit of the Spirit (Galatians 5:22–23) must accompany the gifts of the Spirit (1 Corinthians 12). Without fruit, gifts are empty.

2. True Gifts Are Given to Serve Others Freely

A key biblical principle is that ministry is service, not a business. True spiritual gifts serve others without demanding payment, reflecting the heart of Christ, who came to serve (Mark 10:45).

Ephesians 4:12 tells us gifts are given:

“…for the work of ministry…”

That word ministry meaning service. Ministry is meant to give, not take.

Matthew 10:8 — when Jesus sent out the disciples:

“Freely you have received; freely give.”

When someone requires money to sing, preach, or prophesy, they treat the gift as a product, not a grace — and that contradicts the New Testament theology of spiritual gifting. The Holy Spirit is not for sale (Acts 8:20-21).

3. True Gifts Build the Body of Christ Through Unity

The Church is the Body of Christ, and no gift works in isolation.

1 Corinthians 12:14–21

“For the body does not consist of one member but of many… The eye cannot say to the hand, ‘I have no need of you’…”

Each gift is part of a mutual ecosystem. A person who isolates themselves from other believers — working alone or refusing accountability — is not functioning as part of the Body, regardless of their title or charisma.

Ephesians 4:16

“From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love…”

The gift is not just for display, but for edification. A true spiritual gift must contribute to the strengthening and unity of the whole Church.

When someone fakes a spiritual gift — or boasts of one they never received — it’s like promising rain to dry land and delivering nothing.

Proverbs 25:14

“Like clouds and wind without rain is a man who boasts of a gift he does not give.”

Such people look spiritual, but have no power to refresh or transform. They are unreliable and spiritually dangerous.

Let us examine our hearts, seek the authentic work of the Holy Spirit, and use the gifts we’ve truly been given for the glory of God and the good of His Church.

“Each has received a gift, use it to serve one another, as good stewards of God’s varied grace.” — 1 Peter 4:10

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