Good morning, everyone.

I am not the most outspoken person, nor am I someone who desires recognition simply because of what I say. But today, I felt led to share something that has been on my heart.

One truth I continue to stand on is this: “I am what I am by the grace of God.” As 1 Corinthians 15:10 reminds us, whatever we become in life and in faith is not merely by human effort, but by the grace and mercy of God.

We come to God by grace. Grace reveals that He is merciful, patient, and kind beyond human understanding. There is no mercy that compares to His.

Over time, some people have told me that I sound too certain, as though faith means having no fears or uncertainties. Others have mocked me, called me names, or questioned my faith by asking, “If you believe so much, why don’t you heal yourself?”

But faith has never meant the absence of weakness.

We live in corruptible bodies—bodies that one day will perish. Yet our hope in Jesus Christ is that what is corruptible will one day be raised incorruptible. 1 Corinthians 15:42–43 says:

“It is sown in corruption; it is raised in incorruption… It is sown in weakness; it is raised in power.”

That is our hope as believers.

No one possesses complete knowledge. We all struggle, grow, and learn. Even trying to win souls and speak openly about faith has been a new experience for me. Sometimes I stop and think carefully before speaking. Most times, I do not feel the need to explain myself to everyone, because often, the more a person explains themselves, the more confusion grows. I may explain myself to those close to me, but not necessarily to strangers.

Still, this journey has taught me many things.

I have learned that no matter how far a person may seem from goodness, there is still evidence of God’s image within humanity. Genesis 1:27 tells us that mankind was created in the image of God. Even in brokenness, traces of light remain.

I have also learned that some of the strongest people still struggle privately. Strength does not mean the absence of fear or uncertainty. It means knowing where to place those fears.

As believers, we place our burdens before God, not before men. 1 Peter 5:7 says:

“Casting all your care upon him; for he careth for you.”

There is nothing wrong with finding strength in God, as long as that strength is rooted in Christ. In fact, true strength can only come through Him.

We all have weaknesses. But if those weaknesses are not surrendered to Christ, how can they be transformed into strength? We bury our fears, pride, doubts, and insecurities in Christ so that we may rise in His strength.

2 Corinthians 12:9 says:

“My grace is sufficient for thee: for my strength is made perfect in weakness.”

It is not weakness to reveal your weakness to God. Real weakness is depending entirely on human validation while neglecting the strength that comes from Him.

Many people believe grace only becomes available after a person falls. But grace has always been there. Grace is not only what lifts us after failure; it is also what keeps us from falling in the first place.

The grace of God sustains us daily.

Another thing that stayed with me was when someone once compared me to a donkey as an insult. Strangely enough, I did not see it entirely as one. Donkeys are among the meekest and most humble animals. And according to Matthew 21:5, when Jesus Christ entered Jerusalem, He rode on a donkey:

“Behold, thy King cometh unto thee, meek, and sitting upon an ass.”

There is something deeply powerful about meekness. The world often mistakes gentleness for weakness, but Christ showed us that humility carries strength of its own.

Matthew 5:5 says:

“Blessed are the meek: for they shall inherit the earth.”

So perhaps meekness is not something to be ashamed of after all.

At the end of it all, we are all learning, struggling, growing, and depending on grace every single day. And if there is anything worth holding onto, it is this:

Weakness surrendered to Christ becomes strength.

May His grace continue to keep and save us all.

Today, I woke up reading Matthew 4, later I understood why. I often say that for me to understand mercy I must see justice right. why things like he was a just man, blameless and did right in the sight of God was commonly seen in the bible yet precedes each and every one of them. When Jesus died mercy came to the gentile nation and yet justice was taken out on him (Jesus).

That’s what’s bring me to today’s scripture, Daniel 10: 14 says what shall befall THY PEOPLE (People of God, Israel, or the church) in the LATTER DAYS.

The truth shewn by Jesus of the 3 kings in Persia with the 4th richer than they ALL, (the 4th) will stir up all against the realm of GRECIA.

Daniel 11: 3 Goes on to say the mighty king shall standup and rule with great dominion towards the four winds of heaven. Daniel 11: 5 says the king of the south shall be STRONG AND ONE of his princes shall be strong above him, and have dominion; his dominion shall be a GREAT DOMINION.

END OF YEARS (DANIEL 11:6)

This is when the Kings daughter of South comes to the King North to make an arrangement, but she shall not retain the POWER of the arm neither shall he stand nor his arm; but she will be given up and they that brought her and he that strengthen her in THESE TIMES.

Days of Sodom and Noah is seen in Daniel 11: 17 because of Daniel 11:37.

Verse 11-12 tells us that the King of the Souths heart will be lifted up, causing the King of the north to come back to subdue the King of the SOUTH. Daniel 11: 15. Then the anti-Christ will come in gaining kingdom by flatteries. (21, 32)

Daniel 11: 40 says the time of the end the king of the south and north shall attack but he shall enter into the countries and overflow shall pass over. He will enter the glorious land; the many countries will be overthrown. The question is where then is the queen of the south?

People think 90% of the time that I’m a feminist because I’m hard on men. Sometimes, I even think men in my office want to harm me but then I just can stand weakness in men (spiritual weakness I mean). Don’t get me wrong sometimes I am misunderstood. (and I will gladly leave it that way).

About my last blog, it’s from a memoir from purification and sin to remembrance. Now, it seemed it condemned someone, so I naturally have to apologize. It was not my intention to condemn the guiltless. Matthew 12: 7 If one is at rest, please remain at rest and not even, I should disrupt your peace with God.

That being said, it is very lawful that Jesus goes after one sheep that falls. Sometimes, soldier fail to feel anything because being in the battle line teaches you survival, less of emotion and standing firm, it’s the posture of every soldier (No one serving as a soldier gets entangled in civilian affairs but rather tries to please his commanding officer.2 Timothy 2:4).

Somehow, it feels like putting on an armor because you are at war with self, sin (temptation) and the world and the process is a normal process (as Paul would say it : But I keep control of my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway. 1 Corinthians 9:27).

It is very legal to enter into the house of God for rest, and if one is hungered priest can eat bread from the temple. Its Christ that builds the temple not made with hands. I will still remain mean to men if they are weak.

The Condemnation of Deeds and the Work of Christ

Gospel of John 3:16–17 says:

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”

Jesus clearly states that His mission was not condemnation but salvation. Yet as the chapter continues, He explains what condemnation truly is.

John 3:19 says:

“And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”

The condemnation is not merely an external judgment pronounced upon humanity. The condemnation is revealed in humanity’s response to the Light. When Christ, the true Light, entered the world, men preferred darkness because darkness concealed their deeds.

John 3:20 continues:

“For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.”

Here Jesus exposes the root issue: evil resists exposure. Men avoid the Light because the Light uncovers what is hidden. Their own deeds testify against them. In this sense, the deeds themselves become the evidence of condemnation.

But John does not stop there. Verse 21 says:

“But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”

The one who comes to the Light is not claiming perfection. Rather, he is willing for his life to be exposed before God so that what is truly wrought by God may be revealed.

This theme connects deeply with earlier signs in John’s Gospel.

At the Wedding at Cana there were six water jars prepared for purification. The servants were commanded to fill the jars with water. This part was entrusted to man. Human hands carried the water. Human obedience filled the vessels.

Yet no man could turn the water into wine.

Only Christ could transform it.

Likewise, when Jesus spoke of the temple, the Jews answered that it had taken forty-six years to build. Human labor could construct the physical temple, but when Jesus said:

“Destroy this temple, and in three days I will raise it up,”

He spoke of something only He could do. Man could destroy the temple, but only Christ could raise it again.

This reveals a profound spiritual pattern throughout John’s Gospel:

• Man must come to the Light.
• Man must allow his deeds to be reproved.
• Man must fill the purification jars.

But:

• Only Christ transforms water into wine.
• Only Christ raises the true temple.
• Only Christ brings life out of death.

Humanity participates in obedience and exposure to truth, but transformation itself belongs to God. The deeds of darkness condemn because they resist the Light, while the one who comes to the Light enters the work of God.

The jars may be filled by man, but the miracle belongs to Christ. He truly leaves the best wine at the last minute because he is the wine that is poured out a living sacrifice.

to people who lost someone….

Proverbs 30, 6

But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.”

Ants — diligence and preparation
“Go to the ant, thou sluggard…” — Proverbs 6:6–8
“The ants are not strong people, yet they prepare their meat in the summer.” — Proverbs 30:25 Lions — boldness and strength
“The lion which is strongest among beasts, and turneth not away for any.” — Proverbs 30:30
This verse praises confidence and fearless strength. Badgers / rock hyraxes — wisdom in weakness
“The conies are but a feeble folk, yet make they their houses in the rocks.” — Proverbs 30:26
(Modern translations often say “rock badgers” or “hyraxes.”) Locusts — cooperation and order
“The locusts have no king, yet go forth all of them by bands.” — Proverbs 30:27

This reflection probably began about a week ago while I was thinking about Agur — not Accra, but Agur from Book of Proverbs 30.

What is interesting about Agur is that he appears near the concluding part of Proverbs, even though Solomon is traditionally associated with most of the book. Agur is introduced as “the son of Jakeh,” yet very little is known about him. We do not fully know his background, his position, or exactly how he related to Solomon, but one thing is obvious: he carried wisdom.

And perhaps that is why his words remained preserved in Scripture.

One day while coming back from work, I looked out through a window and suddenly human beings looked like ants to me. It was a strange moment, but it immediately brought the book of Proverbs into my mind.

Consider the Ant

In Book of Proverbs 6:6–11, Scripture says:

“Go to the ant, thou sluggard; consider her ways, and be wise.”

The passage explains that ants have:

• no master,
• no overseer,
• no ruler,

yet they prepare diligently and gather their food in season.

Then again in Proverbs 30:25, Agur says:

“The ants are a people not strong, yet they prepare their meat in the summer.”

That phrase stayed with me:
they prepare.

Ants are tiny creatures, but they possess wisdom, structure, and diligence. They function collectively without constant visible rulership. If you study ants closely, you realize how extraordinary they really are.

Now, I will not pretend that I fully understand every insight I had that day, and honestly, some knowledge should be handled carefully because wisdom without character can easily become dangerous. Knowledge in the wrong hands can be used wickedly. So I share these thoughts cautiously.

Solomon, Kingdoms, and Multitudes

What also came to mind was Solomon himself.

Solomon ruled not just a single people, but a vast kingdom connected to many nations. Through alliances, trade, foreign relationships, and marriages, he governed enormous populations and multiple cultures. He understood administration, order, diplomacy, and the complexity of human society.

So when Agur writes about ants and locusts, it almost feels like wisdom connected not only to nature, but also to governance and human systems.

Large populations begin to resemble colonies.

When nations become massive, it becomes increasingly difficult for any one ruler to truly oversee everything happening within them. The larger the population, the more decentralized reality becomes.

That is one of the hidden observations within the imagery of ants.

The Wisdom of Ants

Ants exist in enormous numbers and scattered colonies, yet they maintain coordination and survival through structured cooperation.

They do not appear to rely on one visible ruler directing every movement. Instead, they operate through collective order, instinct, preparation, and division of labor.

This becomes interesting when thinking about large nations.

Countries with enormous populations often struggle with centralized control because no single authority can realistically oversee every detail of society. As populations increase, people naturally organize themselves into groups, systems, tribes, communities, industries, and networks.

In many ways, large societies survive through structured cooperation more than direct control.

The Locusts and Unified Movement

Agur also mentions locusts in Proverbs 30:27:

“The locusts have no king yet go they forth all of them by bands.”

That is another fascinating image.

Like ants, locusts move collectively. But unlike scattered ant colonies, locusts often move in highly unified formations.

This made me think about different kinds of nations and societies.

Some nations are highly diverse, containing many ethnic groups, languages, tribes, and cultures operating in structured but separate systems.

Others appear more unified and coordinated in collective movement and national direction.

The distinction is not necessarily about superiority, but about different forms of organization and cooperation.

Ants represent distributed structure.
Locusts represent unified movement.

Both survive through cooperation.

Wisdom Hidden in Creation

One thing Scripture constantly reveals is that creation itself teaches wisdom.

Agur observed tiny creatures and drew profound lessons from them:

• preparation,
• diligence,
• cooperation,
• structure,
• survival,
• and order.

Sometimes wisdom is hidden in things people overlook.

A colony of ants may seem insignificant until you observe how efficiently they build, gather, organize, and sustain themselves. The same applies to locusts moving in disciplined bands.

These are not merely random observations about insects. They become reflections on human behavior, leadership, society, and even nations.

The Challenge of Governing Large Nations

The larger a nation becomes, the harder it becomes to govern every part of it directly.

Massive populations naturally create:

• subgroups,
• alliances,
• networks,
• local systems,
• and decentralized forms of order.

This is why cooperation becomes essential for survival in large societies.

Without shared discipline and preparation, large populations become unstable.

Perhaps this is part of the wisdom Agur wanted people to see:
strength is not always found in size alone, but in structure, preparation, and unity of purpose.

Final Reflection

What fascinates me most is that Agur looked at the smallest creatures and found lessons for human civilization.

Ants teach diligence and preparation.
Locusts teach coordinated movement.
Both teach survival through cooperation.

And maybe that is why wisdom literature remains timeless.

So, I want to use time to look for trouble from the Romans (Joking):

Dog returning to vomit — repeating foolishness (Clears throat)
“As a dog returneth to his vomit, so a fool returneth to his folly.” — Proverbs 26:11

Bear robbed of cubs — dangerous anger (Roman numeral MV who goes about shouting about his pet Called Bear)
“Let a bear robbed of her whelps meet a man, rather than a fool in his folly.” — Proverbs 17:12

Ox — productive strength comes with messiness (Roman numerals MM)
“Where no oxen are, the crib is clean: but much increase is by the strength of the ox.” — Proverbs 14:4

I will leave the badgers, lions and others for you to discern. Think of it as an assignment.

Book of Ezekiel chapter 17 is fascinating because it combines both a parable and a proverb. It begins with the house of Israel, and honestly, sometimes I feel stirred to simply preach the Word of God when I read passages like this.

The chapter opens with the imagery of a great eagle with large wings, full feathers, and diverse colors. The eagle crops off the top of a cedar tree and carries it into a land of merchants and trade. Then it takes “the seed of the land” and plants it in a fruitful field beside great waters.

Immediately, this symbolism stands out.

We know from the teachings of Jesus that seed often represents the Word of God. But here, Ezekiel specifically says “the seed of the land,” which points toward the seed of Israel itself — the people, the kingdom, and the lineage taken from the land.

The seed was planted in a fruitful field by great waters. Throughout Scripture, water symbolizes life, nourishment, cleansing, and spiritual flourishing.

This reminded me of the words in Book of Psalms 1:

“Blessed is the man that walketh not in the counsel of the ungodly… he shall be like a tree planted by the rivers of water.”

A tree planted by rivers is stable, nourished, and blessed.

The Vine and the Branches

Ezekiel says that the planted seed grew into a vine of low stature, and its branches turned toward the eagle while its roots remained under him. The imagery of the vine immediately connects to the words of Jesus:

“I am the vine, ye are the branches.”

The vine survives because it remains connected to its source. Jesus taught that apart from Him, we can do nothing. In Ezekiel’s parable, the vine’s dependence on the eagle reflects political and spiritual dependence.

But then another eagle appears — another great eagle with large wings and many feathers. This time, the vine bends its roots and branches toward this second eagle so that it might water it.

Watering is symbolic throughout Scripture. It represents nourishment through the Word of God, spiritual growth, and even cleansing and baptism.

The imagery also reflects the parable of seed planted in good soil: receiving the word honestly, keeping it with a good heart, and bearing fruit.

So Ezekiel presents what almost feels like two conditions of Israel:

• one vine brought low,
• and another reaching toward greater fruitfulness and development.

One remains limited and dependent, while the other seeks nourishment elsewhere.

Will the Vine Prosper?

Then God asks an important question:

“Shall it prosper?”

He asks whether the vine will survive if its roots are pulled up or if the east wind strikes it.

This introduces another layer of symbolism: wind and storms.

In Scripture, winds often represent trials, judgment, instability, or upheaval. In Gospel of John 6:18, it says:

“And the sea arose by reason of a great wind that blew.”

When strong winds come, waters become troubled. Storms reveal whether roots are deep enough to endure.

In the same way, God was questioning whether Israel would remain stable under pressure, hardship, and covenant testing.

Would the vine still stand when adversity came?

The Eagles Explained

Ezekiel later explains the meaning of the parable directly.

The first great eagle represented the king of Babylon.

He took the highest branch of the cedar — the mightiest and noblest of the land — and carried it away. This corresponds to the captivity of Israel and the taking of its rulers and princes into Babylon.

The eagle’s “diverse colors” symbolized the vastness of Babylon’s empire and the many nations under its power.

The king of Babylon took “the seed of the land” and planted it in a fruitful field. This detail appears earlier in the chapter and reveals that Babylon did not initially seek to destroy Israel completely, but rather to bring the kingdom into subjection.

Ezekiel says the kingdom was brought “to a low estate.”

That phrase is important.

Israel became weakened politically and nationally under Babylonian rule.

Covenants and Broken Oaths

The chapter then moves into the issue of covenant.

The king of Babylon made a covenant with Israel, and Israel entered into an oath with him. Yet later, the king of Israel sought to break that covenant by turning to Egypt for help.

He sent ambassadors to Egypt, hoping to escape Babylon’s authority.

But God took this very seriously.

What stands out in this chapter is that God was not merely addressing political strategy. He was addressing the breaking of an oath.

God declares that the covenant would not simply disappear because people changed their minds. He says that despising an oath and breaking a covenant carries consequences.

This becomes deeply relevant even beyond Israel.

The Weight of Covenants

Ezekiel 17 speaks powerfully about the seriousness of agreements, covenants, and promises.

Whether in:

• marriage,
• business,
• leadership,
• friendships,
• alliances,
• or spiritual commitments,

God pays attention to the words people bind themselves with.

Modern culture often treats covenants lightly. People speak as though agreements can simply be discarded whenever they become inconvenient. But Ezekiel reminds us that covenants are not merely witnessed by men — they are witnessed by God.

God says clearly that He will recompense the breaking of covenant.

That is a sobering statement.

And yet this should not be misunderstood as a call to remain trapped in abuse or danger. There are situations involving violence, manipulation, and harm where people must seek safety and wisdom. God is not glorified by abuse.

Rather, the chapter highlights the spiritual seriousness of entering agreements carelessly while ignoring the weight of our words before God.

The Restoration of Israel

The second eagle also points toward restoration.

As Israel returns to hearing the Word of God and becomes fruitful again, the imagery shifts toward renewal and growth.

God ultimately reveals Himself as the One who raises up kingdoms and brings them low.

He says that people will know:

“I the Lord bring down the high tree, exalt the low tree…”

This is one of the great themes throughout Scripture:
God humbles the proud and lifts up the humble.

Kingdoms rise and fall under His authority.

Final Reflection

Ezekiel 17 is far more than a political prophecy.

It is a chapter about:

• dependence,
• spiritual roots,
• covenant,
• testing,
• and restoration.

The vine could not survive disconnected from its source. Israel could not prosper while breaking covenant. And storms revealed whether roots were truly established.

The chapter ultimately reminds us that God takes seriously both the relationships we form and the promises we make.

In an age where words are often treated casually, Ezekiel 17 calls us back to reverence, integrity, and the fear of God.

John 6

Today’s sermon title was Father’s House. Strangely enough, I did not even feel like going to church at first. I was resting, reading my Bible quietly, because in that moment I felt more at home simply being in the presence of God.

I opened to Gospel of John chapter 6, and what I encountered there felt deeply personal. The night before, I had spoken honestly to God about how tired I was — tired of laboring in my personal life, tired of striving, even tired in my walk with Him. Then I read the words of Jesus:

“Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.”

It felt as though God was answering me directly.

The Miracle Beyond Human Wages

John 6 begins with something symbolic. Jesus asks about bread for the multitude, and the response comes that even two hundred pennyworth of bread would not be sufficient to feed five thousand people. That amount represented wages — human effort, human earning, human limitation.

Yet somehow, in the middle of impossibility, a little boy appears with five loaves and two fishes.

What struck me was that Jesus never began with sufficiency. He began with surrender.

The miracle did not come from abundance. It came from what was willingly placed into His hands. Jesus took the bread, gave thanks, and multiplied it. Then afterward, He instructed the disciples to gather the fragments “that nothing be lost.”

That statement appears more than once in this chapter, and I do not believe it is accidental.

At first, it refers to bread. But later, Jesus reveals a deeper meaning:

“Of all which he hath given me I should lose nothing.”

The fragments become symbolic of people.

In many ways, we ourselves are like fragments gathered into Christ’s hands — remnants preserved by the Father so that nothing given to the Son will be lost. This is why the stories of the lost sheep, the lost coin, and the prodigal son matter so deeply. Heaven values what the world overlooks. God does not casually abandon what belongs to Him.

Even the twelve baskets remaining afterward seem prophetic — reflecting preservation, fullness, and the gathering of God’s people.

Laboring for Bread That Endures

One thing that became clear to me is that God does not measure provision according to human standards. We often focus on salaries, wages, and visible resources, but God looks beyond what we earn in order to reveal what only He can do.

And this is where many people struggle spiritually.

Jesus rebuked the crowd because they sought Him merely for temporary satisfaction. They wanted bread for the body, but He was speaking about bread for eternal life. He redirected their attention away from what perishes toward what endures forever.

Yet ironically, even within religious spaces, people are often taught to depend entirely on human labor and financial effort while being told to “have faith.” Sometimes we know how to collect wages, but we do not yet understand how God multiplies loaves and fishes.

Jesus was teaching something deeper:
there is a kind of labor that exhausts the soul because it only sustains temporary life, and there is another kind of pursuit that leads into eternal life.

“Thou Hast the Words of Eternal Life”

One of the most profound moments in the chapter comes when many disciples begin to leave because Jesus’ teachings offend them. Then Simon Peter responds:

“Lord, to whom shall we go? Thou hast the words of eternal life.”

Not merely life — but eternal life.

That distinction matters.

Jesus later says:

“The words that I speak unto you, they are spirit, and they are life.”

Words that carry the Spirit carry eternal life. Truth may offend people at times, but truth still leads toward life. Christ’s words are not temporary encouragements; they are eternal realities spoken into human existence.

This is why John repeatedly emphasizes Jesus as the Bread of Life.

• John 6:35
• John 6:41
• John 6:48

The repetition is intentional.

Jesus was showing humanity that He Himself is the sustenance the soul truly needs. The Word became flesh, and eternal life took visible form.

The Bread from Heaven

The people listening to Jesus judged Him according to His earthly background. They asked:

“Is not this Jesus, the son of Joseph?”

They saw a carpenter’s son. They saw familiarity. They saw earthly identity.

But Jesus answered them with eternal truth:

“Your fathers did eat manna in the wilderness, and are dead.”

He repeated this idea several times throughout the chapter. The manna sustained physical life temporarily, but it could not conquer death. Christ, however, presented Himself as the true Bread from Heaven — the bread that gives everlasting life.

Again and again, Jesus emphasized belief:

• belief on Him,
• believing in the One sent by the Father,
• receiving eternal life through Him.

This repetition reveals the heart of the Father.

The Father’s Will and the Father’s House

As I continued reading, something else became clear to me: there is a distinction between the Father’s will and the work done in the Father’s house.

Jesus says:

“And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing.”

Then He says:

“And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life.”

These statements reveal two connected dimensions of Christ’s mission.

First, as Shepherd, Jesus was entrusted with people whom He would preserve so that none would be lost.

Second, within the Father’s house, He calls people into belief so they may receive eternal life.

The work of ministry and the will of God are connected, but they are not always identical.

The work involves preaching, gathering, teaching, and serving.

The Father’s will reaches deeper:
that none be lost,
that hearts believe,
and that people are raised up on the last day.

This is why Jesus later says:

“And I, if I be lifted up from the earth, will draw all men unto me.”

Taught of God

Another verse that stood out deeply to me was when Jesus said:

“They shall all be taught of God.”

What a powerful statement.

Jesus explains that every person who truly hears and learns from the Father comes unto Him. In other words, salvation is not merely intellectual agreement — it is divine drawing.

No one comes unless the Father draws them.

This means that behind every genuine encounter with Christ is the invisible work of God Himself.

Flesh, Blood, and Shared Life

Jesus then speaks in even deeper spiritual language:

“My flesh is meat indeed, and my blood is drink indeed.”

His flesh becomes the bread.
His blood becomes the drink.

Through this imagery, Jesus reveals complete spiritual union and dependence upon Him.

Then He says:

“As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.”

This may be one of the most beautiful revelations in the entire chapter.

The Son lives by the Father.
And we live by the Son.

Life flows from the Father to Christ, and from Christ into us. We are not meant to exist independently from Him. We become extensions of the life we receive from Him.

Final Reflection

John 6 is ultimately not just a chapter about bread.

It is about preservation.
It is about eternal life.
It is about the Father gathering what belongs to Him.
It is about Christ becoming everything necessary for the soul.

The chapter begins with human insufficiency — wages that cannot feed the multitude — and ends with divine sufficiency found entirely in Christ.

And perhaps that is the lesson I needed most.

When human labor reaches its limit, heaven introduces another kind of bread.

The Bread of Life.

“But thou art holy, O thou that inhabits the praises of Israel.” – Psalm 22: 3

I finished praying, and this scripture says, “When Solomon made an end of praying, fire came down from heaven” — not just Elijah, who called down fire from heaven — “and consumed the burnt offering” (the fruit of our lips; the sacrifice of our hearts). Then the glory of YAH filled the house (us).

The priests could not enter the house of the Lord because the glory of the Lord had filled the Lord’s house. When Yahweh indwells us, His glory is seen in us (2 Chronicles 7:2). Then people can see it, just as the children of Israel saw how the fire came down (like the Day of Pentecost), and they bowed their faces to the ground upon the pavement and WORSHIPPED, PRAISING GOD, saying that the Lord is good and His MERCY endures forever (2 Chronicles 7:3).

True worship is offering our bodies as a willing sacrifice, but praise is where God inhabits. He uses the fruit of our lips, thanksgiving, and our hearts — from where we obey God. That is how the glory of God fills us: people, the church, the children of Israel — similar to the Day of Pentecost. Worship comes where praise ends (2 Chronicles 7:3).

The orchestrator of praise was King David, and his son Solomon used it to build the first house for the Lord. Solomon hallowed the middle of the court that was before the house of the Lord. The inner court is likened to where the Spirit of the Lord dwells, while the middle court is likened to where the soul dwells. This court segment is where Jeremiah was moved so he could get bread from the house of Jonathan, where he would have died if he had stayed there.

Thus, the sacrifice of praise, giving, and self (dying to self bodily) is all delivered to the house of God for His glory. The Levites, who had no inheritance and worked in tandem with the priests, had instruments of music of Yahweh. King David was both a priest and a king, like Christ. He understood praise, and he understood worship, which is why the ecclesia exists. So praise precedes worship.

King David understood that mercy and gladness with thanksgiving opened the door of his house. Thus, he says, “Praise Yah, because His mercy endures forever.” The priests and Levites understood worship because it demands consecration, bodily sacrifice, and holiness.

When you go to a hospital and a patient shout at you, yelling their fears and complaints, you don’t hear anything, and most likely you did not listen to what they said, because for listening to happen, you have to hear, assimilate, and then listen to reason. Hence, we have a popular Jewish phrase: Shema O Israel (listen, hear, and obey).

Luke 8 talks about a type of hearing of the Word of God, the Word of God being the seed.

It says some hear the Word of God, and the devil (as the fowl of the air) devours the word before it reaches the heart.
It talks about the Word of God as a seed falling on rocks, that is, falling away in the time of temptation. No wonder it is written, “Lead me not into temptation, but deliver me from evil,” and “There is no temptation that has overtaken man that God won’t make a way for you to escape.”
It sees the Word of God fall on thorns, i.e. the cares, riches, and pleasures of this life choke the Word of God out of the heart. So the battleground is the heart.
Jesus finally says this person receives the Word of God on good ground, i.e. he honestly receives the word, keeps the word in his heart, and with patience bears FRUIT.

The interesting thing for me is this verse, Luke 8:18: “Take heed how you hear.” Why? Whoever hath the Word of God, to him it is given, and if you don’t have the Word of God in your heart, even that which you seem to hear will be taken away.

So, to hear God is to have Him honestly in your heart, holding on to Him with patience. Indeed, there is nothing hidden that won’t be revealed.

“I work as an accountant now (I became many things for the sake of Christ), and one of the hardest things to do is to keep an audit of my own life, not others — mine. And reconciliation of accounts is hell, thank God he didn’t care to count all our sins against us, because as I attempt to reconcile everything in our account as see why God reconciled us in Christ Jesus, it’s a lot easier to group things. But then God is God.

I bumped into the story of King Saul at the end of last month, and I wondered why this story. How, on his first assignment, half-obedience cost him everything with God. At the time, I couldn’t understand it.

But I stepped into someone’s life yesterday, and I would rather show mercy to his failure. That’s when I realized that I had kept a minute amount of money meant for God and gave it to my mom instead.

Then I opened to Acts 5 and read how Ananias chose to keep part of the money meant for the church — half-obedience, just like Saul. And it was as though God was saying, “If you don’t release My money, I won’t release yours.”

As minute as the sum was, God kept reminding me that it was to be used for His church, yet I was holding it back.

“We ought to obey God rather than men.” — Acts 5:29

I forgot that my obligations to God are more important than my obligations to man, even my parents, especially at the start of the month. And King Saul did exactly the same thing — he listened to the voice of men rather than the voice of God.

Many times, we are so careful to avoid sin, not knowing that sin is still present within us. If someone says, “I’m not charging you for something,” but uses the fact that they are not charging as a way to guilt-trip others into giving, it is still sin.

Cutting the long story short, we are all unworthy, and that is why mercy exists. When we recognize the truth about ourselves, grace helps us change.

That’s why when someone said I should condemn a preacher yesterday, I refused. I condemn the sin and expose the sin, not the person.

“And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.” — Acts 5:38–39

Many kings started well. For example, Josiah did what was right in the sight of God, yet many before and after him turned away from the Father’s will. Preachers too may start well and later turn away. Ultimately, only God can judge.

What we can do is reprove sin without condemning the sinner.

The Bible says if your brother offends you, tell him privately first (Matthew 18:15). However, we should expose evil deeds being done in the church — not destroy the sinner, but address the deeds being done.”