This one’s a bit longer than usual, about 8 minutes, but stick with it. Grab your coffee, find a comfy chair, and let’s sit with this together. With everything happening in the world today, a few minutes of thoughtful reflection can make all the difference. Why Jesus Chose an Unpredictable Metaphor If there is one thing I’ve learned from studying the Bible, it’s that certain words or phrases are very deliberate to paint a visual picture, and when you really sit down and think about that image, things start to make more sense. Today, I'm discussing “These are the beginning of birth pains,” from the New Testament. At first, I wondered why Jesus used that phrase in Mark and Matthew. Then it hit me. Labor is not a cut-and-dry process. Most people think labor works like this: your water breaks, you rush to the hospital, and 24–48 hours later, you’ve got a screaming, pooping bundle of joy. I wish. As a mother who went high-risk overnight with one child, and lost two others, absolutely nothing about pregnancy and labor is predictable. And that’s exactly why Jesus said “the beginning of birth pains.” What People Think Labor Is Culturally, we’ve been conditioned to think of labor as one single, continuous, happy event. But labor is actually a highly individualized process, with unpredictable timelines, and the media almost always misrepresents the whole process and reality of labor, which shapes unrealistic expectations. Thank you, Hollywood. What Labor Actually Is Latent (early) labor is different from active labor, and that is different from the final transition phase of labor. To make that more complicated, each of these stages have their own different phases, and that's just the bare basics. Here is a quick breakdown without all the intimate details for some readers. Water breaking first is not always a thing. Latent (early) labor can last hours to days, especially for first-time mothers. Contractions can slow down or just start and stop altogether. Active labor can vary from an hour to 12 hours; note that some people have gone beyond this. Prodromal Labor (pre-labor), which can happen in the final weeks of pregnancy and last 24–72 hours to weeks, because it is consistent contractions that don’t cause significant cervical dilation. It’s the body getting ready and the baby into position, and it often stops and starts. The final phase of labor can vary from 30 minutes to 3 hours. Back labor, don’t forget that one. That can throw extreme pain into the mix you weren’t planning for. Breech births, while on the rare side, are more dangerous, painful, and tiring, and can take longer than a normal delivery. False labor (Braxton Hicks) can start weeks to months in advance, and these help tone and prepare the body for birth; they can come and go as they please. Not to mention a host of other symptoms, pains, and surprises that come along during the labor process in general. I’ll spare those details, but they should be kept in mind too. So when Jesus says, “These are the beginning of birth pains,” He’s describing a a full blown, unpredictable process. A process that can vary significantly. Not A Single Quick Event He’s giving a metaphor that makes perfect sense if you understand what labor is. That is why His phrase needs to be understood from a medical perspective to fully digest what He is explaining to us. Apologies to anyone who just learned more than they bargained for, but it is relevant to what Jesus is saying to us. Both Gospels show Jesus explaining a process, a painful and drawn-out process, that literally has an unpredictable nature. We are living in a time with many rumors of wars, nations rising against nations, famines, earthquakes, and people coming in His name to deceive many. But much like labor, these events can not truly be predicted. We could be in any stage or phase of these labor pains; we simply have no way of knowing just yet. Scripture is bluntly showing us that our constant guesses, fixations, and predictions about His return are about as good as our predictions of when the baby will crown, and our time here could be better spent doing more important things, like spreading the Gospel. Like pregnancy, we know it’s going to have to come out at some point, but in the meantime lets not fear that and prepare a good home. We have to be patient and endure through all the various pains. We also should not be assuming or proclaiming timelines based on one contraction the world is having, when we know labor can decide to slow, be mild, or completely stop for a while. We can not confidently predict a timeline when there is no timeline to follow. Like snowflakes, no two deliveries are the same. I’m not saying don’t read and study the Bible and end-time prophecies, or not watch current events, and keep an eye on the world; we do need to do that. What I am saying is we can not predict these labor pains, and we shouldn’t be attempting to either. At least not so concretely that we build a whole fixated way of living around just that. To confidently say we are in on stage or phase shifts a person from being Christ-centered and doing His work to focused only on His end game and bypassing all souls yet to be invited to His table. Watch Out That No One Decieves You Jesus was asked, “when will this happen, and what will be the sign of your coming and of the end of the age?” in verse 3. But look how Jesus responds to that question: “Watch out that no one deceives you. For many will come in my name, claiming, ‘I am the Messiah,’ and will deceive many.” Matthew 24:4–5 These things have already happened, in fact, many different times throughout all known history, in all manner of combinations. Many have truly thought they were entering the “birth pains” or “end-times” phase. It’s Jesus’s very first sentence in His response that is the most overlooked, “Watch out that no one deceives you.” That prominent warning is often missed. He led His signs with a warning first, not last. This was for them, meaning us, believers. Not some future dark figured boogy man in the dark. We are very capable and have historically proven that those in Christianity can be our own worst enemy by trying to overanalyze, overpredict, and overstate the world around us. The birth pains He spoke of are unpredictable for a reason. We do not know when they started, or, truthfully, if they have started yet, or how long the stages of labor will be for the world. History shows us a long line of groups that believed and focused on Jesus’s description in Matthew and Mark to their folly. Now, do I personally think we are possibly starting to enter this phase of labor that He is telling us about? Yes, we may be. I can definitely feel something is happening in the spiritual realm that we can not see. But I am also not the only person to have ever felt or thought that, either in their generation. But I am not going to overpredict, overanalyze, or overstate the world that I live in. Also, I live in America, where I am a woman who has the freedom of speech to even talk about this in the first place and put it on the internet. In other countries, you can be executed for a lot less. Think twice before you cry persecution. Yes, we may not be liked by some now, but we are not being handed over to be persecuted and waiting for our death sentences as described in this passage. I think Christians in this country have done a massive disservice to themselves by believing America is the whole world Jesus was talking about in these verses. No, we are just one of many countries. One That Is Free Go across the Atlantic right now and ask them what they are thinking and feeling right now. They, along with many others in the past, have suffered much more for believing, and it was they who were handed over to others for their belief. You can’t remove their history and then make a prediction/assumption on the world as a whole regarding these labor pains. You just can not. People are too laser-focused on this country to look at the world as a whole. God doesn’t see it that way, and we can not either. Is America on its way to silencing believers in the future? Who knows? But in other places, it’s freer than it ever has been. I will not predict God’s timing, only state what I’m seeing and feeling, and write what I am led to write. What Scripture is describing in Matthew and Mark is an unmistakable, pivotal turning point for all Christians around the world. This, I believe, can be described accurately as entering that active phase of labor. “Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me.” When you are in active labor, you know it; everyone in your family knows it, trust me. There is no feasible way to deny those contractions. But we are not fully there just yet. America and many countries have unprecedented religious freedoms that are constantly taken for granted, misused at every corner, and frankly just wasted, even if we are in the beginning stages. And this leads me to the next phrase overlooked in this passage: “but see to it that you are not alarmed.” Why Did Jesus Say That? Because to over fixate on something that is undeniably unpredictable, especially when we do not know the date of conception, is the wrong path forward and the wrong state of mind to be in. Our commission is to go forth and spread the Gospel, not to sit in dark rooms and attempt to predict God’s timing. To be laser-focused on that and nothing else is to miss the point of the freedom we have now, and that is: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” Matthew 28:19 I Could Go On and On My point is, while yes, it is important to pay attention to what the world is up to and the prophecies in the Bible to help us understand. It is vitally more important to do what God commands us to do and let Him sort out our labor pains. For all we know, we are just in the Braxton Hicks phase of this, or tomorrow we’ll be in full-blown bear-down labor, and all believers alive will feel it and see prophecy unfold before our eyes in ways we can not miss. And some events may have happened/happen without us even realizing they’re part of the process, because we can not see everything all at once. My Takeaway Birth pains are not linear, predictable, or uniform, and neither is the spiritual “labor” of the world. What matters is our commission, our readiness and awareness, not hyper-fixating on exact timing. We have greater things to be doing right now, like protecting our children. We watch, we pray, we plant seeds, and we live faithfully through the waves of intensity and pauses, knowing the process is unfolding as it should and not to fear. © Jane Isley

"You will tell them whatever I tell you to say, whether they listen or not…I saw a hand stretched out towards me, and it was holding a scroll…and I saw that there was writing on both sides — cries of grief were written there, and wails and groans. God said, “Mortal man, eat this scroll; then go and speak to the people of Israel” Ezekiel 2:7,9,10; 3:1 (GNT). As the prosperity gospel gained popularity, there have been more efforts within the evangelical community to make preaching less confrontational and more comforting. The practice of appealing to people’s desires, feeding them what they want to hear so they return again and again has become more common in churches. The trend toward large megachurches has led to a pattern of catering to congregants' desires, often delivering messages that suit their preferences. In the past, the prophet Ezekiel was told to read from the scroll only messages of lamentation, mourning, and woe, and he was instructed to deliver these words to Israel. He was not told to consider the preferences of his audience or to soften the message, as his integrity relied on his faithfulness to the word. This has always been the role of a Bible teacher or preacher, including those of us who share what we learn or discern from God’s Word here on Medium. “The Bible was not given for our information but for our transformation.” -D. L. Moody. God’s Word has both sweet and bitter elements. It tells us, “all have sinned,” but it also declares, “God so loved the world.” One message cannot be presented without the other. We cannot highlight God’s love by ignoring human sinfulness; We cannot focus on God’s gentleness by downplaying His wrath; We cannot speak about heaven by avoiding the reality of hell; We cannot emphasize God’s closeness by hiding His transcendent holiness. We cannot simply make disciples of Jesus without explaining what it takes to become one, what must be done, and the consequences of following Him. Apostle Paul was bold enough to say, “I have not held back from announcing to you the whole purpose of God” (Acts 20:27). This divine purpose includes justification, sanctification, and glorification. Yet, modern Christianity has created a gap in the full counsel of God to make the message more agreeable and less unsettling for listeners. God’s Word is a double-edged sword (Hebrews 4:12), yet many have turned it into a bouquet of flowers. Biblical preaching is meant to comfort the grieving, offer hope to the lost and the hurting, and also to challenge, reprove, and make us examine our lives. It is a ‘both-and’ task, and only in this way is the fullness of God’s message preserved. This is true today just as it was during Ezekiel’s time. May we never compromise our loyalty and faithfulness to our awesome God while we share the Truth. For if we do, we must remember that we cannot please Him with our lives (Proverbs 3:3,4). If this reflection encouraged you, you can support my writing or future reflections here. Your support simply helps me continue sharing thoughtful pieces like this. Thanks for reading! © Dr. Anudeep Manne

So I got to be a part of something a while back during a Bible study. I was told that Deborah from the book of Judges was a punishment against Israel. Yep, you read that right. A punishment. And I’m finally going to address it. Apparently, the only reason God “allowed” her to judge was because there were no men available. So He punished Israel, and it was meant to be an embarrassment. I personally never heard of that before, and I asked my husband and dad if they had heard of that or if that is how they read her story, since they are male Christians. They were both quite surprised by this, so my reaction to this nonsense wasn’t just me; there really was something to this. If there are three things I cannot stand coming from a pastor, it's false teachings, arrogance, and prejudice, and we get three for the price of one with his claims about Deborah. I decided to dive in, and I promise not to bore you. I’m a bit of a spicy writer when I see a wrong that needs to be adjusted. I started my research by highlighting verses and phrases in Judges before and after Deborah’s story to compare each Judge’s beginning. Each Judge varied in its introduction, which makes sense; each has a unique role, personality, story, and battle. Some have even less said about them in the book of Judges than Deborah. When looking, the first thing I saw was that God punished the Israelites by handing them over to their enemies AFTER they did evil in His eyes. Then they cried out to Him for help. That’s when He would raise up a new Judge for them. 1st — They did evil. 2nd — They were punished. 3rd — They cried for help. 4th — They were given a new Judge. This is the order of events that repeats itself consistently. There’s no getting away from that. It also occurs with the male Judges, so it’s nothing new, shocking, or scandalous by any means. In the book of Judges, God clarifies that His punishment was handed out AFTER they’d screwed up. I fail to see so far where this person got this heart-warming and welcoming opinion. I fear it is rooted in the good ole’ “women are the weaker sex” mindset. Chapter 4 is Deborah’s story, her time to shine in Israel’s history, who was, mind you, already a Prophetess of God. What is so wrong with that? Let’s check out her job descriptions. Now I can’t exactly pull these up on Indeed anymore, so I went and found what we needed to know, which gives us a better understanding of this lady’s very busy schedule. Judge —  “Judges were the legal voices for the people and would guide the laws and ways of practical living.” The Downtown Synagogue “the successors to Joshua — the judges — arose. The Hebrew term shofet, which is translated into English as “judge,” is closer in meaning to “ruler,” a kind of military leader or deliverer from potential or actual defeat.” Britannica Prophet/Prophetess —  “a prophet is a person who speaks God’s truth to others.” “[…] prophets often had both a teaching and revelatory role, declaring God’s truth on contemporary issues while also revealing details about the future”. Got Questions.org “A prophetess is a female prophet. The role and responsibility of prophets and prophetesses is to speak forth the Word of God.” Compelling Truth: This is an excellent article, and I would recommend checking it out. It goes into detail about many other Prophetesses in the Bible. Imagine being so blessed by God that He gave you both those job descriptions? By the time we meet Deborah, she was already an established Prophetess and had started Judging in Israel. Imagine being a woman in a man’s world, where God couldn't care less what your gender is, and man cares more than necessary. As I said, personal feelings are in fact not facts. I’m not done yet; there’s so much more to unpack here. It would simply be too long an article to read, and I don’t want to bore you. Many points deserve their own moment. © Jane Isley Part 2 & part 3 are here.

If you missed the first part, you can click here. Today, we are starting with that infamous “no men available” comment. I’m no Biblical scholar, but I do awesomely possess the ability to read and write. I see unmistakable evidence in Chapters 4 and 5 that there were men available. We learn that there were quite a few, in fact, and among them were leaders and princes. But didn’t see any direct or indirect references to a lack of men or unwilling men. Did you? This is where this bad theology happened, not just with what happened during that Bible study, but for generations, this has been a thing. From what I have figured out, the “no men available” was based on a male “interpretation” of Judges 4 and 5. Since she was a woman, it somehow just had to be a punishment. It’s literally just a made-up theology because this is somehow, and I still don’t understand this, a threat to men? Not only is this extremely insulting to both men and women, but it is a worse insult to God. You’re really going to question God and throw in some frazzled fluff to support your opinion, I think not. I also fail to understand why man’s counterpart in God’s creation plan isn’t actually allowed to be a counterpart in God’s church plan, according to men. Think about that one. A “forgotten” verse, or as I call it, “cherry-picking” your way to Heaven. “Yahweh raised up judges, who saved them out of the hand of those who plundered them.” Judges 2:16 If I were in person right now, I’d be repeating that verse with some spiciness in my voice. This was said in Chapter 2, before we meet Deborah and the others. This verse does more than just confirm the Israelites' cycle I talked about in my first article. It shows us that God had a plan and that already included raising up Deborah. To ignore this verse is quite telling of those who do so. The person’s opinions and feelings should have come to a screeching halt with that verse. But I guess it’s ok to alter things a bit since he is a pastor after all, he thinks his pulpit gives him the authority to teach bad theology that caters to his personal feelings. To quote Maia Vashti “Even if there was a supposed lack of qualified men, that wouldn’t have stopped God from finding a man if that was His requirement for that role. She was who He wanted and what Israel needed at that time.” What about Barak? I do have to talk about him a bit; that guy gets picked on quite a bit. I found that some really enjoy arguing about Barak’s response in Judges 4:8 and make assumptions. They say he was either afraid, lacked faith, didn’t like that she was a woman, or was timid. There are a few things to consider before running with these, as though they are facts. I’m about to get a bit more technical, but I promise to keep it short and to the point. 😊 His response has been automatically assumed to mean that he was in some way angry, was faithless, or afraid. We are not told. Therefore, we should assume his reasons based on one response. His request was actually a reasonable one. She was, after all, a military leader. All the Judges were, that was a part of their role, and if thought through. Shows his respect for Deborah and God, and her relationship with God also. (Moses asked something similar of God to btw) He knew he would not get credit, and in a moment, I’ll show you his reaction to that. A verse to remember while considering all the above. “What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, who through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions,” Hebrews 11: 32–33 Ah, yes, Barak’s reaction after they won, knowing he wasn’t going to get credit. Chapter 5 is devoted to the Song of Deborah and Barak. Where both Deborah and Barak sing that Jael (a woman) is blessed for what she did. Barak knew he wouldn’t receive credit, yet he sang blessings to Jael along with praises, honor, and thanksgiving to God. He sang, inspired by the Holy Spirit. Doesn’t sound like a man who was upset about things to me or wasn’t blessed. Who was chosen by God to lead, whose part of their deliverance from Sisera was not an issue with God. Why is it still an issue to some? I want to state: I’m not attempting to insert an answer as to why he wasn’t the one chosen at that time to lead, but to show we can’t debase him or presume anything either. We have to look at everything as a whole, not just his one response. That’s how we wind up with so many issues in the first place. © Jane Isley Part 3 is on its way, and here is part 1 if you missed it.

This article is part 4 in Randy DeVaul’s series on the miracles of Jesus, showing how each miracle reveals God’s heart and shapes our faith. If you’d like to hear Randy share this message himself, you can watch him teach on YouTube. Faith is a curious thing. It grows in places we don’t expect. It deepens in moments we would never choose. It strengthens not when life is easy, but when life presses us into the arms of the One who holds all things together. The miracles Jesus performed to teach His disciples faith and trust are some of the most tender, challenging, and transformative moments in the Gospels. They show us that Jesus was not only healing bodies but shaping hearts. These miracles were classrooms. And the disciples, much like us, were slow learners. But Jesus was patient. He still is. A Storm That Became a Classroom One of the most familiar scenes unfolds on the Sea of Galilee in Mark 4. The disciples are crossing the water when a violent storm erupts. These are seasoned fishermen, men who know the sea. If they are terrified, the storm is no small matter. Meanwhile, Jesus is asleep. It’s almost funny, think about it: the boat is filling with water, the wind is howling, the disciples are panicking, and Jesus is resting peacefully. When they finally wake Him, He rises, rebukes the wind, and speaks peace over the waves. The storm obeys. Then He turns to His disciples and asks a question that echoes through the centuries: “Why are you afraid? Do you still have no faith?” This miracle wasn’t just about calming a storm. It was about calming hearts. It was about teaching the disciples that faith is not the absence of storms but having confidence in the One who is in the boat with us. A Net Full of Lessons Another moment of faith‑shaping comes in Luke 5, when Jesus tells Peter to let down the nets after a long, fruitless night of fishing. Peter is tired. He is frustrated. He knows the lake. He knows the fish. He knows this is the wrong time of day. But he also knows Jesus. So, he says, “Because You say so, I will let down the nets.” That simple act of obedience becomes the doorway to a miracle. It becomes a catch so large that the nets begin to break. But the miracle is not the fish. The miracle is the faith that begins to awaken in Peter’s heart. He falls at Jesus’ feet, overwhelmed not by the fish but by the realization that he is standing in the presence of One far greater than he imagined. This miracle teaches us that faith often begins with small steps of obedience. Sometimes God asks us to do something that doesn’t make sense: to pray again, to forgive again, to try again, to trust again. And on the other side of obedience, we discover God was already working. A Coin in a Fish’s Mouth In Matthew 17, Jesus sends Peter to the lake to catch a fish. Think about this: he is to catch one fish, one of all the fish in the Sea of Galilee that has a coin in its mouth, a coin that is exactly enough to pay the temple tax for both of them. It’s a small miracle, almost quiet compared to others. But it carries a profound lesson: God knows our needs before we ask, and He provides in ways we could never predict. This miracle teaches us that faith is not only for the big storms. It is for our daily lives: the bills, the decisions, the uncertainties, the practical needs that weigh on our hearts. Jesus cares about those, too. A Father’s Honest Prayer One of the most relatable moments comes in Mark 9, when a desperate father brings his tormented son to Jesus. The disciples have tried to help but failed. The father, exhausted and afraid, says to Jesus, “If You can do anything, take pity on us.” Jesus responds, “Everything is possible for the one who believes.” And then the father prays a prayer that has echoed through the centuries: “I believe; help my unbelief.” Jesus heals the boy. But He also honors the father’s honesty. Faith is not flawless. Faith is not perfect. Faith is not always strong. Sometimes faith is simply the courage to bring our doubts to Jesus and trust Him anyway. Where This Meets Us Today The miracles that teach faith and trust are not just ancient stories. They are mirrors. They reflect our own fears, doubts, storms, and struggles. They remind us that: Faith grows in storms. Faith grows in obedience. Faith grows in dependence. Faith grows in honesty. Faith grows in prayer. And they remind us that Jesus is still teaching His followers today. He still calms storms. He still provides. He still invites obedience. He still honors honest prayers. He still shapes faith through the unexpected moments of life. A Faith That Learns to Breathe Faith is not a one‑time decision. It is a lifelong journey. It is learning to breathe in the presence of Jesus, to trust Him when the waves rise, to obey Him when the nets feel empty, to depend on Him when strength runs low, and to pray even when belief feels fragile. The miracles that teach faith and trust show us a Savior who is patient with our fears, gentle with our doubts, and committed to our growth. He does not shame us for our weakness. He meets us in it. And He still whispers the same invitation today: “Trust Me.” © Randy DeVaul, MA Want more content like this? Check out more articles in Exploring Scripture. Press Ctrl + P (Windows) or Cmd + P (Mac) to print this article or save it as a PDF.

As part of Randy DeVaul’s series on the miracles of Jesus, this article (part 3) examines how Christ’s works reveal God’s heart and purpose. Each piece in the series can be read independently while contributing to a fuller understanding of Jesus’ ministry. If you’d like to hear Randy teach this message directly, you can watch the full sermon on YouTube. Throughout the Gospels, Jesus does what only God can do. He commands life and death, speaks to the wind and waves, forgives sin, and rules over the spiritual realm. Each miracle is a window into His divine nature, revealing that He is not merely sent by God, not just a Son of God. He is God. Authority Over Death In John 11, Jesus arrives at the tomb of His friend Lazarus. The man has been dead four days. Grief fills the air, and hope seems gone. Yet Jesus stands before the grave and declares, “I am the resurrection and the life” (John 11:25 WEB). Then He prays aloud, thanking the Father so that those listening might believe, and calls out, “Lazarus, come out!” (John 11:43 WEB). The dead man walks out alive. This miracle is more than act of compassion; it is a revelation of divine authority. Only God can speak life into death. Jesus is not limited by time. Lazarus was already decaying. He is not intimidated by grief. He weeps with Mary and Martha. He is not defeated by death. He commands it to release its hold. In that moment, the crowd sees that Jesus is not just a teacher or prophet; He is the Lord of life itself. The same truth unfolds in Mark 5:21–43, where Jesus raises Jairus’s daughter, and in Luke 7:11–17, where He restores the widow’s son at Nain. In each case, death obeys His voice. These miracles demonstrate the power that belongs only to God is seen fully in Jesus. Authority Over Creation In Matthew 14:22–33, Jesus walks on water toward His disciples’ boat in the middle of a storm. The wind howls, waves crash, and fear grips their hearts. They think they see a ghost until Jesus speaks, “Take courage; it is I; don’t be afraid” (Matthew 14:27 WEB). When He climbs into the boat, the storm ceases, and the disciples worship Him, saying, “Truly you are the Son of God” (Matthew 14:33 WEB). This miracle reveals divinity. The One who walks on waves is the One who wrote the laws of nature. The sea recognizes its Creator. In Mark 4:35–41, when Jesus rebukes the wind and says, “Peace, be still,” the storm obeys. The disciples ask, “Who then is this, that even the wind and the sea obey him?” (Mark 4:41 WEB). The answer is clear: He is the same One who spoke creation into existence in Genesis 1. The elements respond because they know His voice. Jesus does not borrow power from God; He exercises His own. He is more than the messenger of divine authority. He is divine authority. The One who walks on water walks with us through every storm, reminding us that the Creator of the universe holds our lives in His hands. Authority Over Sin and the Spiritual Realm In Mark 2:1–12, a paralyzed man is lowered through the roof by friends desperate for healing. Before addressing his physical condition, Jesus says, “Son, your sins are forgiven” (Mark 2:5 WEB). The religious leaders are outraged. They know that only God can forgive sin. Jesus responds by asking which is easier: to forgive sins or to heal. Then He commands the man to rise and walk. The man stands, healed and whole. The miracle proves that Jesus has the authority of God because He is God. Later, in Mark 5:1–20, Jesus confronts a man possessed by a legion of demons. The spirits immediately recognize Him, crying out, “What have I to do with you, Jesus, Son of the Most High God?” (Mark 5:7 WEB). Even the forces of darkness know His identity and bow before His command. They cannot move without His permission. Jesus speaks, and they flee. His power is absolute; His mercy is personal. One man’s freedom matters more to Him than a herd of pigs. These encounters reveal that Jesus is the sovereign Lord over the unseen realm. The demons tremble because they stand before their Creator and Judge. The spiritual world recognizes what humanity often forgets: that Jesus is God. Authority in Glory On the mountain of Transfiguration (Matthew 17:1–8), Jesus’ divine glory shines visibly. His face radiates like the sun, His clothes become white as light, and Moses and Elijah appear beside Him. Then a voice from heaven declares, “This is my beloved Son, in whom I am well pleased; listen to him” (Matthew 17:5 WEB). For a moment, the veil is lifted, and the disciples see the eternal majesty of God revealed in Christ. The miracle is not about transformation; it is about revelation. Jesus as the suffering servant is also the glorified Son, the visible image of the invisible God. The Meaning for Us Every miracle in the Gospels answers the same question Jesus asked His disciples: “Who do you say that I am?” (Matthew 16:15 WEB). The answer is not merely “the Son of God,” but God Himself. He is the eternal Word made flesh, the Creator walking among His creation, the Redeemer who holds all authority in heaven and on earth (Matthew 28:18 WEB). He is Lord over life, nature, sin, and the spiritual realm. He is the One who commands the wind and waves, who calls the dead to life, who forgives sin, and who shines with the glory of heaven. The miracles are not just stories of power; they are testimonies of identity. They reveal that Jesus is God, the One who is worthy of worship, confidence, and trust. The same Jesus who stood before Lazarus’s tomb, who walked on the stormy sea, who forgave the paralytic, and who shone on the mountain is the Jesus who walks with us today. He is not distant or abstract. He is present, powerful, and personal. He is the living God who came near so that we might know Him, love Him, and follow Him. The One who saves you is the same One who commands all things. And the One who commands all things is the same One who loves you. © 2026 Randy DeVaul, MA. Want more content like this? Check out Exploring Scripture. Press Ctrl + P (Windows) or Cmd + P (Mac) to print this article or save it as a PDF.

There I was, standing in the middle of nowhere, looking up at the sky. I stared for so long that I started to feel overwhelmed. I was scared but also excited. Then I saw the moon, so bright, looking right at me. I’ve seen this so many times over the years, but why did it look different now? I kept watching and spinning in awe, but with a bit of fear as to how such a thing could exist. Where did you come from, and why do you show up everywhere I go? I was walking but couldn’t escape the feeling that I was being watched. When I looked up or around me, it wasn’t just me; someone else was there. The fear in me got so strong that all I thought about was running. But how far could I run? In a split second, I woke up panting and out of breath. I was dreaming. Getting ready to leave for school that day felt different. I prayed and studied the Word, but still felt the fear in me. It wasn’t until I stepped outside that I felt the real impact of the dream I had just experienced. I couldn’t bring myself to look at the sky. The same sky I’ve seen every day felt like a mystery I hadn’t truly noticed before. But there was no escaping it. I eventually looked, and I saw it differently. It wasn’t just clouds hovering over us, changing with the weather. It felt like God was staring right at me and whispering, “I see you.” I could hear Him saying, I’m always with you, even when you think I’m not. I’m right by your side every minute of your life, just like the skies above you. It was a moment where everything God made began to feel overwhelming. I felt like an alien seeing creation for the first time. Everything around me reminded me of Him. The trees, the animals, the skies, and even the people around me suddenly felt significant in a way I had never noticed before. I had lived for so long with everything normalized. We see creation every day and move on without thinking twice about it. Yet, we still haven’t discovered everything about the Earth, or even ourselves. To me, that says something about the vastness of God and how much of Him we can never fully comprehend. So I wonder why people question the existence of a supreme God who controls all things. Maybe creation alone is not enough for everyone to believe, but I no longer see God as a mystery I have to solve before trusting Him. He has already given us so much that points back to Him. And this is something I had never truly thought about before. It was always about God changing my situation or answering a specific prayer. But pausing long enough to see Him in everything around me changed my perspective on who He is. I now see creation as a reflection of God. Nothing around us feels random anymore. When I see the trees, the rivers, and other people, I see glimpses of the One who made them all. This dream was God’s answer to a prayer I had prayed the night before. I felt abandoned by Him because of certain events in my life. But I woke up that morning with a different view of my life and others’. I went from complaining to being grateful. Grateful for the precision in creating me and everything around that helps us survive. Grateful for the people in my life, I had taken for granted because of familiarity. Grateful for the blessings that come my way every day, even the ones I once considered too small. It was no longer about God’s silence, but seeing beyond my expectations of Him. I wasn’t doing anything alone. He was with me through it all, and I couldn’t see that because I was too focused on what I wanted Him to do. Later that night, I saw the moon again, and I just stood still. It looked the same, but the person looking at it was somehow different. I was still scared, but also excited. Scared that I may never fully understand creation, but excited that God used it to change my view of Him. If I can’t fully understand God’s creation, how much more Him? So I’ll keep believing and accept what He gives me every day. And call to mind the words of David in Psalm 19:1:“The heavens declare the glory of God; the skies proclaim the work of his hands.” I am the work of His hands, and I’ll always remember that He’s watching over me, and creation reminds me of that promise. © 2026 Sabina Kumi. Want more content like this? Explore more articles in Knowing God. Press Ctrl + P (Windows) or Cmd + P (Mac) to print this article or save it as a PDF.

Modern Christianity has quietly canonized guilt. We treat emotional heaviness as spiritual depth, remorse as maturity, and lingering shame as evidence of holiness. If someone feels bad long enough , or publicly enough ,  we assume repentance has taken place. But Scripture never equates guilt with repentance. Not linguistically. Not exegetically. Not theologically. In fact, the Bible consistently distinguishes between sorrow that transforms and sorrow that corrodes. When guilt is mistaken for repentance, the gospel is reduced to emotional self-punishment, consciences are wounded, and transformation stalls. It is time to say this clearly and biblically: Guilt is not repentance. Guilt Is Psychological. Repentance Is Directional. The confusion begins when repentance is reduced to an internal emotional state rather than a relational and behavioral reorientation. In the Hebrew Scriptures, the primary word translated “repent” is שׁוּב (shuv), meaning to turn, return, or reverse direction (Brown, Driver, & Briggs, 1907). It is a spatial verb. One does not feel shuv; one does shuv. The prophets never command Israel to feel worse. They command Israel to turn back. “Return (shuv) to Me, and I will return to you,” says the LORD of hosts (Malachi 3:7, NRSV). Repentance is not introspective anguish; it is covenantal movement. Likewise, the New Testament word μετάνοια (metanoia) does not mean “deep remorse.” Etymologically, it refers to a change of mind, but not in the modern sense of opinion. In the Greco-Roman world, nous referred to one’s governing perception of reality — the seat of understanding and orientation (Louw & Nida, 1989). Thus, metanoia describes a decisive reorientation of life based on a newly perceived truth. Guilt may accompany repentance, but it is never its substance. Paul Explicitly Separates Guilt from Repentance The Apostle Paul draws a sharp theological line that modern Christianity often blurs: “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death” (2 Corinthians 7:10, ESV). Paul does not say grief is repentance. He says grief may produce repentance ,  or death. The Greek term for grief here, λύπη (lypē), refers to emotional pain or distress. Paul recognizes that sorrow alone is morally neutral. Its value lies in what it generates. • Godly grief → repentance → salvation → life • Worldly grief → fixation → despair → death Worldly grief turns inward. It rehearses failure without turning toward God. Godly grief moves through sorrow toward obedience and restoration. When guilt becomes the endpoint rather than the catalyst, repentance never occurs. Judas and Peter: A Case Study in False Repentance No contrast exposes this confusion more clearly than Judas and Peter. Matthew tells us that Judas felt deep remorse: “Then Judas…was seized with remorse (metamelētheis) and returned the thirty pieces of silver” (Matthew 27:3, NRSV). The Greek verb μεταμέλομαι (metamelomai) denotes emotional regret, not repentance. It is never used for salvific turning. Judas confessed wrongdoing, returned the money, and yet never turned back to Christ. His sorrow ended in self-destruction. Peter, by contrast, denied Jesus three times and “wept bitterly” (Luke 22:62). Yet Peter did not isolate himself in guilt. He remained with the community, returned to the risen Christ, and was publicly restored (John 21:15 — 19). Both felt sorrow. Only one repented. The difference was not emotional intensity but relational direction. Why Guilt Feels Holy Guilt masquerades as repentance for several reasons. Guilt Feels Like Accountability Feeling bad looks like taking sin seriously. But Scripture never equates seriousness with sanctification. One can hate sin emotionally while still clinging to it practically. 2. Guilt Feels Like Payment Many Christians unconsciously treat guilt as penance. If I suffer internally long enough, perhaps I have balanced the scales. This instinct is profoundly anti-gospel. As Luther observed, humans are incurably bent toward self-atonement (Luther, 1518/1957). 3. Guilt Avoids Obedience Guilt allows endless emotional engagement without concrete change. It keeps sin central while leaving habits untouched. Repentance, by contrast, demands surrender. The Accuser Thrives Where Guilt Reigns Scripture names Satan “the accuser of the brothers” (Revelation 12:10). Accusation thrives not where sin is denied, but where forgiveness is doubted. Paul declares: “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). Condemnation is not a sanctifying tool. Conviction leads to repentance; condemnation leads to paralysis. John Chrysostom warned that lingering self-accusation after confession is not humility but unbelief — refusing to trust the sufficiency of grace (Chrysostom, Homilies on Romans). Repentance Is Relational, Not Emotional Biblical repentance restores relationship, not emotional equilibrium. The prodigal son’s repentance did not occur when he felt shame among the pigs. Shame had already hollowed him out. Repentance occurred when: “He arose and came to his father” (Luke 15:20). The father did not wait for perfect remorse. He ran to meet the movement. God responds to turning, not torment. Guilt Undermines Assurance by Replacing God’s Word with Feelings When guilt is confused with repentance, forgiveness becomes experiential rather than declarative. Believers begin to ask, “Do I feel forgiven?” instead of “Has God forgiven?” Scripture grounds forgiveness in God’s character, not our emotional state: “If we confess our sins, He is faithful and just to forgive us” (1 John 1:9). Faithful. Just. Objective. To continue punishing oneself after forgiveness is not reverence — it is distrust. As Calvin wrote, “Unbelief is not always loud rebellion; often it is quiet refusal to be comforted” (Institutes, 3.2.15). Conviction Moves Forward. Guilt Loops Backward. Conviction is specific, actionable, and hopeful. Guilt is vague, heavy, and self-referential. Conviction says, “This does not belong to who you are becoming.” Guilt says, “This is who you are.” One leads to obedience. The other leads to exhaustion. Why the Church Must Stop Teaching Guilt as Spiritual Maturity When churches reward guilt, they disciple people into perpetual self-surveillance rather than joyful obedience. Confession becomes repetitive, not transformative. Shame is mistaken for depth. The gospel does not call believers to live perpetually guilty. It calls them to live forgiven and free (Galatians 5:1). Repentance ends where obedience begins. At some point, clinging to guilt becomes resistance to grace. Stop Calling Guilt Repentance Guilt is an emotion. Repentance is a turning. Guilt may awaken the conscience. Repentance restores the relationship. And once you have turned, guilt has no authority left. The gospel is not asking you to feel worse. It is commanding you to walk forward. And guilt — no matter how religious it feels — can never do that. © Jeff Barlatier (Doctoral Candidate)MDiv candidate References (APA) Brown, F., Driver, S. R., & Briggs, C. A. (1907). A Hebrew and English lexicon of the Old Testament. Oxford University Press. Calvin, J. (1559/1960). Institutes of the Christian religion (J. T. McNeill, Ed.; F. L. Battles, Trans.). Westminster Press. Chrysostom, J. (n.d.). Homilies on Romans. Louw, J. P., & Nida, E. A. (1989). Greek-English lexicon of the New Testament based on semantic domains. United Bible Societies. Luther, M. (1518/1957). Heidelberg Disputation. Fortress Press. The Holy Bible, New Revised Standard Version. (1989). National Council of Churches.

In recent years, many American Christians have adopted a curious defense of Donald Trump. When confronted with his personal conduct, rhetoric, dishonesty, cruelty, or obvious lack of visible Christian devotion, they often respond with a biblical comparison: God used Cyrus the Great, and God can use Trump too. At first glance, this argument appears clever and scriptural. It allows supporters to sidestep concerns about moral character while still presenting political loyalty as spiritually justified. But the comparison creates a contradiction many fail to notice. Because the same Christians making this argument often insist that United States is a Christian nation founded on biblical values, ordained by God for a special purpose, and meant to reflect Christian morality. Those two claims do not fit together nearly as well as people pretend. Who Was Cyrus? Cyrus the Great was the ruler of the Persian Empire in the sixth century BC. In the Hebrew Scriptures, he is famously described as God’s “anointed” in Book of Isaiah 45:1 because he allowed the Jewish exiles in Babylon to return and rebuild Jerusalem. This is an extraordinary passage. Cyrus was not an Israelite king. He was not part of the covenant people. He did not worship according to Israel’s law. He ruled a foreign empire. The point of the text is that God’s sovereignty extends beyond Israel and that even pagan rulers can be used for divine purposes. That made sense in its original setting. Persia was not pretending to be ancient Israel. Why the Comparison Breaks Down The problem begins when modern Christians apply the Cyrus model to America while also claiming America is a Christian nation. If America is truly a nation built on Christian values, if it is the moral heir of biblical civilization, if it sees itself as specially covenanted with God, then why would its ideal leader need to be defended as a pagan instrument? Why not expect a leader who actually embodies Christian virtues? Why suddenly Character, Conduct, Truthfulness, Humility, Fidelity and Mercy do not matter, as long as political goals are achieved. That is not a Christian standard. That is a power standard. The Convenient Theology of Expediency The Cyrus argument often functions less like serious theology and more like a permission slip. It allows believers to ignore the tension between Christian ethics and political loyalty. It transforms criticism into rebellion against God’s mysterious plan. It gives moral cover to actions they would condemn in opponents. If a political rival behaved with the same vulgarity, vindictiveness, mockery, greed, and contempt for truth, many of these same voices would call it evidence of national decay. But when their own champion does it, suddenly we hear about Cyrus. That reveals something important: the principle is not consistent. It is selective. What Christian Leadership Traditionally Looks Like Christianity has never taught that leaders must be perfect. Every serious believer knows human beings are flawed. But Christianity has historically praised virtues such as: Humility Truthfulness Self-control Justice Compassion Repentance Faithfulness Care for the weak When a movement repeatedly excuses the opposite traits because they are politically useful, it is no longer merely tolerating imperfection. It is vice. And once vice is rewarded, it spreads. The Idol of Power Many Christians today appear less interested in holiness than in dominance. They fear cultural loss, demographic change, secularization, and declining influence. Those fears are real and emotionally powerful. But instead of responding with conviction, witness, charity, and courage, some have chosen resentment and raw political force. That is where the Cyrus defense becomes attractive. It says, in effect: We know he is not one of us spiritually, but he fights for us politically. That may be understandable as strategy. But it should not be confused with righteousness. Can’t Have It Both Ways This is the contradiction at the heart of the matter: If America is a Christian nation, then Christians should expect leaders who reflect Christian character. If leaders need not reflect Christian character because God uses pagan rulers, then America is functioning less like a holy nation and more like every other empire in history. Those are different frameworks. You cannot claim America is uniquely Christian while excusing its leaders on the grounds that holiness is unnecessary. You cannot preach morality to the culture while dismissing morality in power. You cannot condemn relativism while practicing it for political convenience. You cannot have it both ways. A Final Warning When the church baptizes political expediency, it may win elections and lose credibility. When it excuses vice in exchange for influence, it may gain courts, offices, and headlines while hollowing out its witness. And when believers teach younger generations that character matters only when the other side fails, they should not be surprised when those generations conclude that faith itself was only ever partisan branding. The Cyrus argument may defend a politician. But it exposes a cancerous crisis in the church. © 2026 Joel Sarfraz. Want more content like this? Explore more articles in Culture & Faith References: Holy Bible, Book of Isaiah 45:1–13. (Cyrus described as the Lord’s “anointed” and used for Israel’s restoration.) Holy Bible, Book of Ezra 1:1–4. (Cyrus permits the Jewish exiles to return and rebuild Jerusalem.) Holy Bible, Gospel of Matthew 15:14. (“If the blind lead the blind, both shall fall into the ditch.”) Holy Bible, Gospel of Matthew 7:16–20. (“You will know them by their fruits.”) Holy Bible, Epistle to the Galatians 5:22–23. (Fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.) Holy Bible, First Epistle to Timothy 3:1–7. (Character qualifications for leadership.) Holy Bible, Book of Proverbs 29:2. (“When the righteous are in authority, the people rejoice…”) The Kingdom, the Power, and the Glory. New York: HarperCollins, 2023. (On the fusion of American evangelicalism and partisan politics.) Jesus and John Wayne. New York: Liveright Publishing, 2020. (On evangelical political culture and masculine power narratives.) Religion News Service. Coverage of evangelical leaders comparing Donald Trump to Cyrus the Great during the 2016 and 2020 election cycles. The Washington Post. Multiple reports on conservative Christians describing Trump as a modern Cyrus figure. The New York Times. Reporting on evangelical support for Trump framed through providential comparisons to Cyrus.

This message is installment one in Randy DeVaul’s series on the miracles of Jesus. Together, these teachings uncover how each miracle reveals a different facet of God’s glory, compassion, and intentional timing. If you’d like to hear Randy teach this message directly, you can watch the full sermon on YouTube or listen to the audio version on Spotify. His spoken teaching adds depth and clarity to the themes explored in this article. There are moments in Scripture when God moves not because someone asked, not because faith was demonstrated, but simply because it was time for His glory to be revealed. One of those moments unfolds in John 9, where Jesus encounters a man blind from birth. The disciples, seeing him, ask the question that echoes through every generation. Why did this happen? Was it his sin? His parents’ sin? Their question mirrors the reasoning of Job’s friends who insisted that suffering must always be the result of wrongdoing (Job 4; 8; 11). But just as God rebuked them in Job 42, Jesus corrects His disciples: this man’s blindness was not punishment. It was preparation. It existed so the works of God might be displayed in him. The scene is simple yet profound. Jesus and His disciples are leaving the temple after a tense exchange with the Pharisees. The man sits where he has always sat, in the same spot, unseen by most, known only as the beggar who cannot see. He does not call out to Jesus as Bartimaeus did in Mark 10. He does not ask for healing. He is silent. Yet Jesus stops. He sees him. And in that moment, heaven’s timing meets human need. Jesus kneels, mixes mud with His own saliva, and places it on the man’s eyes. Then He tells him to go wash in the Pool of Siloam. The man obeys, and when he returns, he can see. The miracle is complete, but the story is just beginning. Neighbors are astonished. The Pharisees are unsettled. His parents are cautious. And the man himself becomes a bold witness, declaring simply, “I was blind, but now I see” (John 9:25). This miracle was not about fixing a problem; it was about revealing God’s heart. It was not about the man’s faith but about God’s glory. Jesus had just proclaimed Himself the Light of the World (John 8:12; 9:5), and now He demonstrates that truth in living color. The timing is perfect. If the healing had happened earlier, it might have gone unnoticed. But now, as the temple crowd disperses, the miracle becomes a public testimony that exposes spiritual blindness and reveals divine compassion. The disciples learn that suffering is not always the result of sin. Sometimes it is the stage upon which God will display His glory. The man’s lifelong blindness becomes the canvas for God’s light. His healing teaches that God’s timing is intentional, His purposes are good, and His glory is the ultimate goal. We see this same pattern throughout Scripture. The woman bent over for eighteen years in Luke 13 is healed in the synagogue, and the entire congregation rejoices at the glory of God. Ten lepers in Luke 17 are cleansed, and one — a Samaritan — returns to give thanks, becoming a living testimony of mercy. The deaf and mute man in Mark 7 is healed, and the crowd declares, “He has done all things well.” Each of these moments reveals that God’s glory often shines brightest where hope seems long gone. Even Job’s story follows this rhythm. His suffering was not punishment but preparation. His endurance became the stage for God’s revelation. When God finally speaks, He restores Job’s life and rebukes those who assumed suffering equals sin. The same truth unfolds in John 9: the disciples’ theology is corrected, and the man’s healing becomes a sermon about divine purpose. God’s glory does not wait for grand stages or perfect conditions. The man born blind was healed on an ordinary day, in an ordinary place, while sitting in his ordinary spot. God delights in showing His glory where no one expects it: on dusty roads, in quiet corners, in hospital rooms, in waiting rooms, in living rooms, in whispered prayers. His presence fills the unnoticed spaces of life. Sometimes God waits to answer a prayer so that when He moves, His glory is unmistakable. The delay is not neglect; it is divine timing. The waiting becomes part of the miracle. When the answer finally comes, everyone knows it was God who did it. The blind man’s healing teaches us that the purpose of the miracle is not merely restoration, but revelation. It reveals who God is: compassionate, sovereign, and worthy of praise. Every miracle that glorifies God produces a testimony. The healed woman in Luke 13 stood and praised God. The Samaritan leper in Luke 17 fell at Jesus’ feet in gratitude. The crowd in Mark 7 proclaimed His goodness. And the man in John 9 declared, “I was blind, but now I see.” When God works, people notice. When people notice, God receives glory. That truth still holds today. Your story of God’s faithfulness may be the miracle someone else needs to hear. The way He sustained you through illness, provided when resources ran out, or gave peace when circumstances made no sense are modern echoes of John 9. They remind us that God’s glory is not confined to ancient stories; it continues in the lives of those who trust Him. Job’s friends said,“ This happened because you sinned.” The disciples said, “This happened because someone sinned.” But Jesus said, “This happened so that God’s glory could be revealed.” That is the heart of John 9 and the heart of every believer’s journey. Some things in our lives are not the result of sin, but the stage on which God will one day reveal His glory. Sometimes He waits, not because He is ignoring us, but because the moment of healing or breakthrough will be unmistakably His. Keep praying with anticipation, not in frustration, as you await God’s timing and response that will simply show who He is. The miracle will be unmistakable—not about you, but all about God. When the light finally breaks through, when the answer comes, when the testimony is spoken, we realize what the blind man discovered: the miracle was never just about sight. It was about seeing God. © 2026 Randy DeVaul, MA. Want more content like this? Check out Exploring Scripture. Press Ctrl + P (Windows) or Cmd + P (Mac) to print this article or save it as a PDF.