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I saw this topic maybe a week ago, and I was supposed to write about it, but I hadn’t typed it yet. it’s an irony that the tongue is the powerful organ yet so small, since life and death are in the power of the tongue.

We are going into unknown tongues, tongues of men, and tongues of angels. The tongue of prophecy and knowledge vanishes away (1 Corinthians 13:8). Why? Because we know in part — our knowledge isn’t perfect, and we prophesy in part. When we come into the kingdom of God, it is said that we come as a child, to understand as a child.

I refer to this as a child’s sincerity, as it should be with God. Paul said, “When I was a child, I put away childish things” (1 Corinthians 13:11). This means his understanding matured, but his sincerity remained. He put away childish things, yet remained a child in heart before God.

First Corinthians 13 tells us that we see through a glass darkly, but even now, I know that Jesus is known to me. When we see Him face to face, the veil is removed (1 Corinthians 13:12). This gives us a clearer perspective.

When 1 Corinthians 14 begins, it speaks specifically about unknown tongues — a tongue that is not known. There is a difference between an unknown tongue and the tongues of men. Acts of the Apostles calls it an unknown tongue. Later, when groups are praying together, they speak in tongues of men.

So, essentially, the unknown tongue is different from the tongues of men. 1 Corinthians 14 introduces the unknown tongue, and then 1 Corinthians 13 speaks about tongues of men and tongues of angels. Paul likens this to a child: when you become fully matured as a Christian, you put away childish things, but you still come to God with childlike sincerity.

Tongues of men and tongues of angels are gifts used in conjunction with a person’s spiritual gift. The unknown tongue is used specifically in the church to prophesy effectively. First Corinthians 14 emphasizes this: when speaking in unknown tongues, we speak to God, not to men (1 Corinthians 14:2). The utterance edifies oneself, while prophecy edifies others (1 Corinthians 14:3–5).

The church benefits from the unknown tongues, as Paul repeatedly mentions — in 1 Corinthians 14:4, 5, 12, 19, 23, 28, 33, and 35. That’s eight times the church is referenced in connection with unknown tongues. The unknown tongue is a gift for personal edification, used in the church to strengthen God’s people.

Paul clarifies in 1 Corinthians 14:27:

“If anyone speaks in an unknown tongue, let it be by two or at the most three, and each in turn, and let someone interpret.”

Notice he specifically states unknown tongue, not tongues of men or tongues of angels. There is a distinction:

• Unknown tongue — spoken for personal edification, mysteries uttered, requires interpretation in the church.
• Tongues of men or tongues of angels — may involve actual human or spiritual languages, often understandable by others or the Spirit.

In my understanding, the unknown tongue is spoken by the human spirit in communion with God, while tongues of men or angels may be spiritual languages from God or other peoples. This is why interpretation is necessary in the church. The church was referenced about 9 times in 1 Corinthians 14: 4, 5,12, 19, 23, 28, 33, 35. Even in Acts 2: 11 – 13 people were mocking them saying they were full of new wine (drunk), why they spoke with tongues of men (Acts 2: 4 – 5). So with tongues of men, you speak in a language known of men (Acts 2: 6) but unknown tongue used in church it’s like 1 Corinthian 14:11 without interpretation it liken to barbaric speaking’s (no one understands).

So, when you speak in an unknown tongue, it’s not a language of another tribe, but a spiritual utterance. When speaking in tongues of men or angels, it may be a language understood by others. These are two distinct types of tongues.

This is the major summary I wanted to share today. Unknown tongues edify oneself and can strengthen the church when interpreted. Tongues of men and tongues of angels serve as gifts used by the Spirit.

Jesus is risen. Pray for me, will you please (use grace the writer of this page). Thank you

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Types of Love According to the Bible

• Agape love — the love God has for us, unconditional
• Philo — brotherly love
• Storge — family love
• Eros — romantic love

The God-kind of love is what we are talking about this week. It’s the love that draws us to repent. As sinners, we come to God for salvation. The love of God leads us to repentance. This is why it is written that God commended His love toward us, that while we were yet sinners, Christ died for us (Romans 5:8).

There is a scripture in Romans 8:29:

“For those God foreknew, He predestined to be conformed to the image of His Son, that He might be the firstborn among many brothers and sisters.”

For God knew His people in advance, and He had chosen them. Before we come to the cross, God already knows those who would believe in Him. This is the essence of truth. Those He knew, He predestined. Jesus said that no one can come to Him except the Father draws him (John 6:44). There must be a divine agreement: God draws, and we respond.

We then understand that when THE BIBLE SAYS no one can come to me except the father draws him (John 6:44). Though we may not fully understand His love, we have a semblance of truth that God’s love is real for us. Scripture says that in this we know God’s love — that He sent His only begotten Son to die for us, so that all who believe would not perish but have everlasting life (John 3:16).

The eternal work of salvation shows that God saw our sins while we were yet sinners and sent His Son because of our helplessness. Sin separates us from God, and the breach could only be filled by His Son. That is why Jesus came. Some say He came primarily for redemption — to take our mess and remodel it — which is true. He also came to show us the way. From heaven to earth, and then from earth to the cross, He paid the debt we could not pay.

When you tell someone that God loves them, not everyone understands fully. We cannot fully understand the love of God. Some people may understand the expression of His love through the cross, yet others may not know His love at all. Scripture says that we are still coming into the full knowledge of God (2 Peter 3:18). Until then, we are being made perfect.

God’s love is available to us. This does not give license to continue sinning (1 John 3:8). His love transforms us — from death to life — giving us a quickening spirit (Ezekiel 36:26).

This reminds me of my time in the American Church in the Czech Republic. I had a pastor, John Redmond, who spoke about how Simon Peter failed by denying Christ. Jesus told him that he would deny Him three times before the cock crowed (Luke 22:34). Peter responded, “No, I love You, Rabbi,” even though he doubted he could do it. Jesus asked Simon three times, “Simon, do you love Me?”

Simon’s responses are revealing: the first two times, Jesus asked using Agape, but Simon responded with Philo, brotherly love. This shows that he knew his love was imperfect after failing. As Christians, we have imperfect love, but God has perfect love for us. God is willing to risk everything for us. Jesus, as the head of the Church, came to earth, gave His life on the cross, and brought salvation — a debt He paid that we could not.

Simon’s three responses were rooted in his sense of unworthiness. Jesus replied each time:

“If you love Me, feed My sheep” (John 21:15–17)

Even in Christ, our love is not measured against God’s perfect love. Yet, God knew Simon’s heart before time and had already pardoned him. There is nothing we do, even in true repentance that God does not know.

God’s love is beyond what we can see, feel or imagine. Jesus paid a debt He did not owe — for sins we could not pay. Despite Israel’s failures in the Old Testament, God chose Israel as His own nation and continues to love them, even though they killed His Son. Jesus came to preach to many, but not all believed, even people from His own hometown. Scribes and Pharisees often did not believe, because not everyone can perceive the love of God, even when miracles occur. Knowledge or signs alone do not guarantee understanding.

Even in trials, even when we do not feel God’s love, it does not mean He is absent. As John 6:44 and John 6:65 show, His love compels us to Him. The Greek word is helkuo, meaning to draw. Jesus said:

“And I, when I am lifted up from the earth, will draw all men to Myself” (John 12:32)

Everyone drawn to Him comes through God’s work. Understanding God’s love requires seeing the price He paid in sending His Son. The Old Testament gives examples of God’s character — what is good and righteous. If we do not understand what is good, we cannot fully know what is right (Deuteronomy 6:18).

Thank you.

Solomon was arguably the wisest king in the Bible (1 Kings 4:29–30), yet when it came to fully doing God’s will, he became weak because of sin (1 Kings 11:1–4). Aside from building the temple, which his father David had instructed him to do (1 Kings 6:1; 1 Chronicles 22:6–10), his life shows that wisdom does not always equal obedience.

He was born into wealth and did not have to fight many wars during his lifetime (1 Kings 4:20–25). He was given extraordinary privilege—even a “blank check” when God told him to ask for whatever he wanted (1 Kings 3:5). Yet, in the end, his own heart became his undoing.

Now we turn to Luke 23.

In Luke 23:1–3, Jesus is brought before Pontius Pilate. He is accused of misleading the nation, opposing payment of taxes to Caesar, and claiming to be Christ, a king.

Pilate found no fault in Jesus (Luke 23:4). Even his wife warned him because of a troubling dream about Jesus (Matthew 27:19). Despite both personal conviction and external warning, Pilate could not stand firmly for justice.

He recognized the truth, but he lacked the courage to uphold it.

In Luke 23:6–7, Pilate attempts to shift responsibility by sending Jesus to Herod. This was not true justice—it was avoidance.

Herod, who had previously killed John the Baptist (Mark 6:16–27), desired to see Jesus perform a miracle (Luke 23:8). But Jesus answered him nothing (Luke 23:9). Meanwhile, the chief priests and scribes stood by, vehemently accusing Him (Luke 23:10), just as the devil accuses believers (Revelation 12:10).

By this point, we are confronted with a deeper question:
Do we see ourselves as sinners, or as those made righteous in Christ?

Scripture tells us that in Christ, we are made the righteousness of God (2 Corinthians 5:21). While we acknowledge that sin once defined us, it no longer defines our identity. We are called to see ourselves as He is (1 John 4:17), not as we were.

In Luke 23:12, Pilate and Herod—previously enemies—became friends over the matter of Jesus. As Scripture says, “Can two walk together unless they agree?” (Amos 3:3). Their agreement, however, was not rooted in truth, but in compromise.

Pilate made repeated attempts to release Jesus (Luke 23:13–16, 20, 22), but the crowd cried out, “Away with this man! Release Barabbas!” (Luke 23:18).

Barabbas was a criminal (Luke 23:19), yet the people chose him over Jesus.

This reflects a painful truth: humanity often prefers what reflects its fallen nature rather than what convicts it.

Proverbs 17:15 says, “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the Lord.” Yet this is exactly what happened at the cross—we condemned the innocent and released the guilty.

Even so, through this unjust act came our redemption.

Jesus Himself struggled in the moment, praying, “Father, if You are willing, take this cup away from Me; nevertheless not My will, but Yours be done” (Luke 22:42). His sacrifice was not casual—it was costly.

But this raises an important reflection:
Human nature often resists righteousness because it requires sacrifice.

The people of Israel once desired a physical king rather than God’s direct rule (1 Samuel 8:6–7). They wanted strength they could see—a king like Saul—rather than a priestly, surrendered model.

Yet God’s ideal points us toward something deeper: a King who is also a Lamb—both ruler and sacrifice (John 1:29; Revelation 5:5–6).

Even today, many prefer power over submission, strength over surrender.

We see this again in Pilate. Though he knew the truth, he feared losing his position (John 19:12–13). In Luke 23:23–24, he finally gives in to the crowd and sentences Jesus to death.

This shows us the dilemma of humanity:
Knowing what is right is not the same as doing what is right.

Justice often fails on earth not because truth is absent, but because courage is lacking.

Even so, Jesus warned that following Him would come with suffering. He said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children” (Luke 23:28). Being chosen does not exempt us from trials.

On the cross, even the criminals revealed truth.

One mocked Him, but the other said, “We are punished justly… but this man has done nothing wrong” (Luke 23:41). In that moment, a condemned man acknowledged the innocence of Christ.

Sometimes, those with not in authority still speak the greatest truth.

Jesus then said, “Father, into Your hands I commit My spirit” (Luke 23:46). He gave His life willingly.

So we return to this truth:

It is never right to justify the wicked and condemn the righteous (Proverbs 17:15).

Even though Christ’s sacrifice brought us salvation, it should not make us comfortable with injustice or passive in doing what is right.

We are called to stand for truth, even under pressure.
We are called to live as the righteousness of God, not just speak it.

If we truly believe we are the righteousness of God in Christ, then we must also choose to act like it.

In closing, I affirm this:

I have been made the righteousness of God in Christ Jesus (2 Corinthians 5:21).

Please pray for me, that as I water others, I will also be watered (Proverbs 11:25).

Thank you.

I am always intrigued by the life of Jeremiah. Even from his mother’s womb, God already knew what He wanted to accomplish through him and saw that he would be malleable to do His will (Jeremiah 1:5). God often walked closely with the men He used throughout their lives, especially the prophets.

In Jeremiah’s case, it’s as if God told him: “Just be ready to do what I ask. Don’t say you are too young, I am a child” (Jeremiah 1:6). God was saying clearly: no excuses. Many of us are called, just like Jeremiah, yet we give reasons why we cannot or should not do His will.

Jeremiah 1:16 shows the purpose of his calling: “to utter His judgments against all their wickedness: the wickedness of forsaking the Lord their God, burning incense to other gods, thereby worshipping the works of their own hands.” Notice how God’s calling differs for different people. For example, when Moses was called, he was told he would be the deliverer of his people (Exodus 3:10). Different people, different times, different purposes.

God also promised Jeremiah in verse 19: “They shall fight against you, but they will not prevail, for the Lord is with you to deliver you.” What a powerful assurance! Even when opposition comes, God equips and protects those He calls. In fact, by Jeremiah 21:2, the people of Judah already recognized that Jeremiah could hear the voice of God and intercede. In Jeremiah 26:12-13, we see him faithfully doing exactly what God asked him to do.

Today, we do not need a human intercessor because we have a Great High Priest who intercedes for us. So I ask: what is the Lord asking you to do? If you hear His voice today, do not harden your heart. Listen and obey, as Jeremiah did. Do not say, “I am too young”—He who fills the heavens and the earth sees you. Jeremiah 23:24 reminds us: “Can any hide himself in secret places that I shall not see him? Saith the Lord. Do I not fill heaven and earth? Saith the Lord.” One of my favorite verses.

Obedience is not about age, status, or circumstance—it’s about readiness, willingness, and trust in God’s purpose. Hasten thy word to perform, and do what He asks, just like Jeremiah.

Every measure he poured into us, was so we could build others up and spread the gospel. 2 Timothy 4:6, Paul uses the metaphor of being “poured out as a drink offering” to signify his impending death and total dedication to God through his ministry.

Suffice to say that wine doesn’t become wine without the wine press. If God is greater; then let him be greater in you, if he is higher; then let him be higher in you. For there’s no greater love you will find except in his will.

You know, I found a long time ago what being self-righteous is and what being righteous in one’s own eyes is. One knows the act is nonsense but uses it as a cover-up, and the other thinks that doing good makes one immune from going through trials because one has done good.

Today at work, I found out something that made me sad, and I guess I took it personally, like it happened to me. But even then, I know that sometimes things happen because of what some people did in the past. Like I had a friend during NYSC who was doing back business for himself; he currently has his own business, and people are doing the same to him.

But somehow, the hardest thing for me to do is not to interfere—especially when I realize it’s someone else’s business. I’m reminded of the simple wisdom in Job: that I should not be wise in my own eyes. I understand how Prophet Habakkuk must have felt—when you want to interfere, but God says, “I am doing something… wait and watch; it will surely come to pass. Though it lingers, it will not tarry.”

Sometimes I’m like, “Hold your peace, let me alone, that I may speak, and let come on me what will” (Job 13:13).

It’s a funny thing—Job was one of the books of the Bible I never liked to read, but as I mature, it makes more sense to me.

I have to be at peace with this: “With God is strength and wisdom; the deceived and the deceiver are His” (Job 12:16). Job 13:7—can we speak wickedly for God or talk deceitfully for Him? No matter how right we seem in our own eyes, it’s not Good, if He (God) searches us out. Or would we be like one who mocks another? (Job 13:9).

You know, someone told Job that wisdom would die with him. I don’t believe in correcting someone more than once. For a believer: rebuke the person, expose them to counsel, and then leave it. After all, it is God who removes the speech of the trustworthy and takes away the understanding of the aged—so even aged people can lose the ability to understand. (Job 12: 20).

God increases nations and destroys them; He enlarges nations and then restrains them again. (Job 12: 23). As I sign of with Job 14: 2 “He cometh forth like a flower, and is cut down, he fleeth, also as a shadow, and continues not.

When God Hears Our Cry

Revival can only happen when God hears our cry. If He turns His face from us—that’s a scary thought. But this people felt it, and Jesus felt it too. Sometimes, when everything fails, when nothing works at all, we feel that same desperation.

I was listening to “Hear My Cry”—by Fred Hammond (Inner Court), and also by the Motor City Mass Choir—and I completely understood Psalm 61.

For revival to happen, God has to hear our cry. Thank God Jesus intercedes for us—but that means one has to accept the truth of God’s Word; else it’s a waste of time. There’s a verse that says:

“If my people, who are called by my name, will humble themselves and pray, and turn from their wicked ways, then I will hear from heaven and heal their land.” (2 Chronicles 7:14)

It’s not just about crying; it’s about humbling ourselves, turning from sin, and accepting God’s truth. The cry is essential, but it must come from a heart that is willing to receive God, to change, to obey. Otherwise, it’s just noise.

Sometimes, when life fails and everything seems lost, Psalm 61 becomes more than words—it becomes a mirror of your soul, a song that says, “I see you. I hear you. You are not alone.” And that is where healing begins.

Sometimes I listen to certain comments from pastors and motivational speakers, and I’m honestly alarmed. I find myself thinking, “What if someone actually believes this?”

I’m not someone who claims to be an authority on love or relationships. Why? Because I tend to believe that what people talk about or emphasize the most often reflects what they lack—except when it comes to God. For example, if someone constantly talks about money, they may not have it. If someone keeps emphasizing respect, it might be because they feel they lack it. Scripture says, “Out of the abundance of the heart the mouth speaks,” and “where your treasure is, there your heart will be also.” That’s just my perspective.

I once heard a popular pastor say, “Never marry a woman who is not established—one who has done nothing for God or herself.” Immediately, my mind went to his own wife, who spent over 15 years as a housewife raising their children. In fact, as of 2024, she had only recently gone back to school—an institution run by the pastor’s own family.

I’ve also seen a well-known Nigerian banker, formerly Muslim, convert to Christianity and begin preaching and advising women. My point is this: a woman—especially within marriage—can become many things over time. That’s why the man, like Christ, is described as a builder.

So I’m not triggered by what was said, but I question it.

Then I heard a woman share that God made her wait two years before her “God-ordained spouse” came, and that she served in church during that time. In my mind, I thought: it was Jacob who served to obtain a wife (Genesis 29:20). So why are we now framing service to God as a pathway to marriage?

Whatever we do for God, and the sake of the gospel should be between us and God. We don’t serve God to secure outcomes like marriage—we serve Him to align with His will. I know people will say Ruth was working Boaz Vinyard, it’s a cultural thing again to marry within the Jewish family as custom, and why didn’t we say Queen Esther married a Jew. (Custom). You can serve or not serve in a church and still marry right according to Gods will. I even know many church people that do crazy things outside the church….no two story is the same, it’s as saying Adam met his wife in a church rather than in Eden (the presence of God) or Hannah met her husband in a church. Jacob met Racheal by a well why not in the tabernacle or temple.

Scripture says it is God’s will that we prosper and be in good health, even as our soul prospers (3 John 1:2). It also says the kingdom of God here on earth is his will which is righteousness, peace, and joy in the Holy Spirit (Romans 14:17). And we are instructed to give thanks in all circumstances as it’s his will (1 Thessalonians 5:18).

Marriage itself was created for a purpose—to reflect Christ and the Church. But it is not a universal mandate. Scripture clearly states that not everyone is called to marry (Matthew 19:10–12; 1 Corinthians 7:7–9).

So when people keep prescribing formulas for marriage, it becomes problematic. No two marriages are the same. People may share similar experiences, but their behaviors, identities, and even fingerprints are different. Each person has a unique identity in Christ, so you cannot model your marriage entirely after someone else’s.

It’s unrealistic—and sometimes misleading—for people to create rigid rules like: “Don’t marry a woman who isn’t established” or “avoid anyone with family baggage.” That’s not sound doctrine.

You can advise people on who to look out for in marriage but telling someone exactly who to marry goes beyond human authority. The only clear instruction Scripture gives is: “Do not be unequally yoked with unbelievers” (2 Corinthians 6:14). That’s why since Adam blaming God that it is the woman you gave to me, God never picked a spouse for man again.

Paul also writes that if someone cannot manage their own household, how can they care for God’s church? (1 Timothy 3:5). That places priority on personal responsibility before public ministry.

And regarding women, Scripture says: “Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things” (1 Timothy 3:11). It does not say she must be “established,” physically perfect, or meet cultural standards of success.

So where are all these extra requirements coming from?

In all honesty, I don’t consider myself religious, and I’m cautious about what I’d call “churchianity.” The Church exists to serve Christ’s purpose: to win souls, encourage believers to remain in Him, comfort the broken, and care for the poor and widows—not to promote human standards or personal ideologies.

I was in church today, and instead of feeling relieved, I felt overwhelmed. The pastor was preaching about “dying to self for kingdom fruitfulness.” I understand that being a pastor isn’t easy, but one of the first things I noticed was how sparse the congregation was—many youths in key positions weren’t present. The pastor used this as part of his message.

He preached from John 12:24–25, saying that unless a grain of wheat falls to the ground and dies, it cannot be fruitful. He emphasized that we all desire spiritual power, higher positions, and financial breakthrough, but we are unwilling to “die to self.” While this is partially true—because dying to self-weakens the flesh and allows the inner man to grow—I believe it deals more with the unseen. Scripture says we reap what we sow in the spirit. (sow in the spirit reap in the spirit, sow in the flesh reap in the flesh) Galatians 6:8.

However, attaining higher positions or financial breakthroughs on earth also requires faith—not just “dying to self.” Dying to self is about conforming to the image of Christ, not necessarily about material success. This raises a question: why do unbelieving nations like Thailand prosper and experience financial breakthroughs without this concept of “dying to self”?

The pastor also said that dying to self is surrender—and I agree that we ought to prioritize God above everything. As Scripture says, “Seek ye first the kingdom of God, and all these things shall be added unto you.” In seeking God, other things—like a car, a spouse, or provision—may come, but not necessarily because we seek them. God may withhold certain things if we are not aligned with Him.

He spoke about the humiliation Jesus endured, describing Him as the most valuable grain of wheat that died for us. This is true—Jesus was sinless, defended the poor, healed the sick, and stood for justice, even confronting religious leaders.

He then referenced Philippians 2:5–10, encouraging us to have the same mindset as Christ. That is valid—we came to Christ because He is our root. However, I found an issue when he began to mix metaphors. He said that every “seed” has potential, and if it is not planted, it cannot grow. While that principle is true, Scripture (Luke 8:11) clearly states that the seed is the Word of God. Humans are not seeds; we are vessels that carry the seed.

He went on to say that fruitfulness begins when self-dies. While this aligns with the fruit of the Spirit, fruitfulness is spiritual and not necessarily visible. Then he shifted again, saying people do not serve in the house of God because of pride and a lack of dying to self.

That didn’t sit right with me.

When Jacob first encountered the house of God, he said, “This is a dreadful place… the Lord is in this place” (Genesis 28:16–17). The house of God is meant to carry His presence. The question is: what presence does the church carry today?

I once heard someone say that even if a school is bad, you don’t stop going—you change the school. That’s why many people avoid certain institutions when the quality of learning and character is low. The same logic applies to the church: you don’t just endure dysfunction—you fix it.

In 2 Chronicles 7:1, the glory of God filled the temple. Ephesians 5:2 speaks of Christ’s sacrifice as a fragrant offering. If the church lacks that fragrance of sacrifice and love, people will not be drawn to it.

The church is like a house. If your roof is leaking or your water system is broken, you don’t just stay and tolerate it—you fix it.

Fruits and seeds.

I’ve seen examples in my own family. One aunt served faithfully in church, yet her children have gone in completely different directions. Another, who was not as involved, relocated abroad and progressed significantly. This suggests that progress in life is not solely tied to church activity—it also involves faith, and even unbelievers exercise faith.

Scripture says, “Whosoever calls upon the name of the Lord shall be saved” (Romans 10:13). This applies broadly—even backsliders can call on God and experience deliverance in specific situations.

I also recall a friend who served as a drummer in church. When he lost his job and stopped attending, no one reached out. When he eventually returned, he was criticized instead of supported—and he left. Is that the aroma of Christ? Shouldn’t love come first, followed by correction?

Jesus said, “If I be lifted up, I will draw all men unto me.” If Christ’s love draws people, then the church—His body—should do the same. But if the church lacks love, it loses that drawing power.

The pastor said no one wants to die, yet everyone wants heaven. That’s true. But personally, I would “die to self” for my relationship with God—not necessarily for an institution. Christ is already the perfect sacrifice. If I could save myself by dying, I wouldn’t need Him.

Scripture says we should have the same mindset as Christ but not claim equality with Him. Humility comes from understanding that we serve because of love, not obligation.

So, if this is the message being preached, why should I serve there?

People once went to church because they believed God answered prayers. Now, many understand that faith plays a major role. If I go to church only for miracles, I am chasing manna—not the Bread of Life. And manna, as we saw in the time of Moses, perishes.

Ultimately, our will must align with God’s will. But the real question is: is the church, as the body of Christ, aligned with God’s will?

As Galatians 2:20 says: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me.” So, I live for Christ not only for the church.

As Easter approaches, I know we will receive many messages, but I thank God that He raised His Son, and on the third day, He is perfected in us.

Luke 13 begins with Jesus addressing people who reported the Galileans to Him. He clarified that one does not have to be the worst of sinners to suffer judgment. He warns that unless we repent, we will all likewise perish, just as the Galileans did.

For me, the number 18 signifies judgment—a day when one is either acquitted or condemned. The number of times 18 appears in this passage is remarkable. Jesus highlights the 18 people upon whom the tower of Siloam fell. It is interesting that while the pool of Siloam brought healing, the tower of Siloam brought destruction. “Siloam” itself means “sent” or “sent forth.” Jesus emphasizes repentance twice in this context (Luke 13:3 and Luke 13:5), first referring to the Galileans and then to the 18 victims of Siloam.

Jesus then gives a parable about a vineyard, where the owner comes seeking fruit over a period of three years. In verse 11, we encounter a woman who had a spirit of infirmity for 18 years. This time, it was not about judgment unto doom; instead, she was loosed from her infirmity because she was a daughter of Abraham (Luke 13:16).

Jesus also speaks to the rulers in the synagogue about this woman, using the moment to illustrate what the kingdom of God is like—something that starts small but grows greatly, as seen in the examples of the mustard seed and the leaven.

He then urges us to strive to enter through the narrow gate. A strait is like a narrow passage, similar to what Moses experienced at the Red Sea (we even have our modern day Strait of Hormuz). The English dictionary describes a strait as “a situation characterized by a specified degree of trouble or difficulty”—truly, a time of Jacob’s trouble, perilous times indeed. Luke says that many will seek to enter and will not be able to. Jesus then explains why:

He says that once the master of the house rises and shuts the door, people will begin to knock, saying, “Lord, Lord, open to us.” But He will reply, “I do not know you.” Those knocking will try to justify themselves by pointing to their works. They will say, “We ate and drank in Your presence,” meaning they experienced God’s presence, and even taught in the streets. Yet Jesus will still reject them. Why? Because they worked iniquity—they were workers of iniquity.

As we await the coming of the Lord, we also look forward to the day when Jerusalem, the city that kills the prophets, will proclaim, “Baruch haba b’shem Adonai”—“Blessed is He who comes in the name of the Lord.”

Remember, Jesus also did works—He cast out demons, performed healings, and on the third day, He was perfected.

Happy Easter in advance. Luke 13:30 says, “And behold, there are last who will be first, and there are first who will be last.” May God help us all.

Baruch haba b’shem Adonai.

I was in a meeting at the office when I suddenly realized that Scripture is being fulfilled right before our eyes. I won’t go into details about what happened, but in that moment, I truly understood what the word “perilous” means.

Later, I checked my phone and saw someone praying for our leaders. Yet, I felt a sense of hopelessness about the state of the world. Around the same time, I heard someone I know—someone who prays, believes in Jesus, and is spiritually more mature than I am—say that nothing good comes to those who do good, especially to good women. That statement troubled me. First, there is none good but God.

So, I decided to pray for our leaders. As I turned to my devotional, I was led to Jeremiah 42.

In this passage, the people of Judah were in captivity. Even in that condition, God had promised to provide for them. However, they found themselves at a crossroads. They wanted to leave Babylon and go to Egypt, and knowing that Jeremiah was a true prophet, they came to him asking that he would show them the way they should go and what they should do.

Jeremiah agreed to pray to God on their behalf and promised to declare whatever the Lord revealed to him. In Jeremiah 42:6, the people—especially their leaders—assured Jeremiah that they would obey the voice of God, whether the message was favorable or not.

After ten days, Jeremiah returned with God’s answer: they were not to go to Egypt. Instead, they were to remain in Babylon, and God would preserve them and eventually restore them to their land (Jeremiah 42:11). Later, we understand why. In Jeremiah 43:12–13, God reveals His intention to bring judgment upon Egypt because of its idols and false gods.

However, despite this clear instruction, the people refused to obey. Jeremiah had warned them that if they chose to go to Egypt—seeking safety from war, hunger, and uncertainty—they would instead encounter the very things they were trying to escape sword, famine, and pestilence (Jeremiah 42:21–22).

Reflecting on this, I realized something profound: we often pray for our leaders, but do they truly obey the voice of God? And even more personally, when we seek God’s direction, do we actually follow it?

The Bible tells us in 2 Timothy 3:1 that in the last days, perilous times will come. We also see in Daniel 12:4 that “many shall run to and fro, and knowledge shall be increased.” Today, we witness people constantly moving, relocating, and sharing experiences across the world. With the rise of AI and technology, knowledge is indeed increasing at an unprecedented rate.

So, I am left wondering: where do we stand in this generation?
Do we truly obey the voice of God—or do we only seek it when it suits us?