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For this week we will look at the Fruits of the Flesh !
JEALOUSY !!!
When we use the word “jealous,” we use it in a sense of being envious of someone who has something we do not have. This kind of jealousy is a sin and is not characteristic of a Christian; rather, it shows that we are still being controlled by our own desires (1 Corinthians 3:3). Galatians 5:26 says, “Let us not become conceited, provoking and envying each other.”
The Bible tells us that we are to have the perfect kind of love that God has for us. “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.” (1 Corinthians 13:4-5). The more we focus on ourselves and our own desires, the less we are able to focus on God. When we harden our hearts to the truth, we cannot turn to Jesus and allow Him to heal us (Matthew 13:15). But when we allow the Holy Spirit to control us, He will produce in us the fruit of our salvation, which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).
Being jealous indicates that we are not satisfied with what God has given us. The Bible tells us to be content with what we have, for God will never fail or forsake us (Hebrews 13:5). In order to combat jealousy, we need to become more like Jesus and less like ourselves. We can get to know Him through Bible study, prayer, and fellowship with mature believers. As we learn how to serve others instead of ourselves, our hearts will begin to change. “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2).
Tea Time Manna
Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that.”
—James 4:15
While I like to have choices and must be responsible for my own decisions, I am genuinely thankful that the Lord allows me to submit my life to his will and entrust my future to him. The Father is at work in me to do his will (Philippians 2:13) and to work for my best good (Romans 8:28). So, I gladly acknowledge that my plans are subject to his will. I appreciate that my goals and successes are in the Lord’s hands. I have also found that what I often wanted in the immediate moment wasn’t the right decision. Pausing and seeking the Lord’s will has saved me from many impulsive or selfish decisions with undesired consequences. I gladly proclaim that what lies ahead for me can be summarized by one phrase I joyfully accept: “If the Lord wills!”
Prayer
hank you, Abba Father, that my life and my future are in your hands. Forgive me for the times that my plans are too full of myself or not consciously dependent upon you. Thank you for rescuing me from the messes I have made because of my failed plans built around my own foolish arrogance and selfishness. Dear Father, I gladly place my plans, my life, and my future in submission to your will. In Jesus’ holy name, and by his power, I pray. Amen and Amen
Bible Teaching of the Day
LUNCH MANNA =
In 2 Corinthians 11:2, Paul writes, “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” We normally think of jealousy as being a negative trait or even a sin, akin to envy (see Galatians 5:20). Yet jealousy can also be a godly trait.
Sinful jealousy has at its root covetousness (Mark 7:22; James 4:2). To covet is to strongly desire something belonging to someone else. Covetousness is a dissatisfaction with what God has given us and an obsessive fascination with what He has given someone else. When we covet something belonging to another, we cannot love that person as we should because we see him or her as competition. Lust is also a form of covetousness (Colossians 3:5).
However, there are times when jealousy is appropriate. God is described as being provoked to jealousy over idolatry (Exodus 20:4–5). God is jealous when someone takes something that rightly belongs to Him and keeps it for himself or gives it to another. God alone deserves our worship and praise (Jeremiah 10:6–7). When we give worship to false gods, we commit a grave injustice, and God’s righteous jealousy is provoked (2 Kings 22:17; Psalm 78:58).
When Paul speaks of godly jealousy, he means the kind of jealousy that God has. The Corinthians had a propensity to embrace heresy and false teachers. They had encountered Jesus in powerful ways. He had filled them with the Holy Spirit and granted them supernatural gifts (1 Corinthians 1:7), yet they still tended toward gullibility and unfaithfulness. Second Corinthians 11:3–4 explains their problem in this regard: “But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the Spirit you received, or a different gospel from the one you accepted, you put up with it easily enough.”
In 2 Corinthians 11:2 Paul compares his jealousy over the Corinthian church with that of a bridegroom toward his beloved. A bride has promised her heart to her husband alone, and, should she prove unfaithful, he would experience godly jealousy. Paul had an ardent love for the Corinthian church he founded. But the Corinthians’ ongoing tendency toward error grieved him, and he feared they were being spiritually seduced by smooth-talking false teachers. Paul rebuked, counseled, encouraged, and corrected them in his letters, one of which has been lost to us (see 1 Corinthians 5:9). And when he received word that they were again entertaining false teachers (2 Corinthians 11:5, 13–15), he was filled with God’s own jealousy for them.
We can discern the difference between ungodly, selfish jealousy and godly jealousy when we identify the desired outcome. With selfish, sinful jealousy, we are the beneficiaries of our covetous thoughts. We are the recipients of imagined admiration, wealth, or blessing. But with godly jealousy God is the recipient of our desire. We are jealous for the will of God in a situation. We are jealous for Him to be glorified. Godly jealousy wakes us up at night to intercede for a lost loved one. Godly jealousy motivates us to confront a sinning brother or sister when we don’t want to, in order to save them from the enemy (James 5:20). Godly jealousy created difficulties and sorrows for Paul because he refused to stop speaking the truth, even when his hearers did not want to listen (2 Corinthians 5:14). Godly jealousy is love in action (1 Corinthians 13:4–7).
Today’s Devotional
DINNER MANNA =
It is important to understand how the word “jealous” is used. Its use in Exodus 20:5 to describe God is different from how it is used to describe the sin of jealousy (Galatians 5:20). When we use the word “jealous,” we use it in the sense of being envious of someone who has something we do not have. A person might be jealous or envious of another person because he or she has a nice car or home (possessions). Or a person might be jealous or envious of another person because of some ability or skill that other person has (such as athletic ability). Another example would be that one person might be jealous or envious of another because of his or her beauty.
In Exodus 20:5, it is not that God is jealous or envious because someone has something He wants or needs. Exodus 20:4-5 says, “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God…” Notice that God is jealous when someone gives to another something that rightly belongs to Him.
In these verses, God is speaking of people making idols and bowing down and worshiping those idols instead of giving God the worship that belongs to Him alone. God is possessive of the worship and service that belong to Him. It is a sin (as God points out in this commandment) to worship or serve anything other than God. It is a sin when we desire, or we are envious, or we are jealous of someone because he has something that we do not have. It is a different use of the word “jealous” when God says He is jealous. What He is jealous of belongs to Him; worship and service belong to Him alone, and are to be given to Him alone.
Perhaps a practical example will help us understand the difference. If a husband sees another man flirting with his wife, he is right to be jealous, for only he has the right to flirt with his wife. This type of jealousy is not sinful. Rather, it is entirely appropriate. Being jealous for something that God declares to belong to you is good and appropriate. Jealousy is a sin when it is a desire for something that does not belong to you. Worship, praise, honor, and adoration belong to God alone, for only He is truly worthy of it. Therefore, God is rightly jealous when worship, praise, honor, or adoration is given to idols. This is precisely the jealousy the apostle Paul described in 2 Corinthians 11:2, “I am jealous for you with a godly jealousy…”
NEWS MANNA –
The Tenth Heifer: A red calf born in the Galilee brings Israel one step closer to purification and redemption.
In the shadow of ongoing war in the north, something rare emerged from a dairy farm tucked into the hills of the Galilee: a calf that was, against every genetic expectation, entirely red. No black hairs. No white hairs. Just the burnished copper coat that has made the parah adumah, the red heifer, one of the most sought-after animals in the history of the Jewish people.
Shai Givon, a specialist in artificial insemination at the company Piryon, discovered the calf. He had bred the dairy cow with semen from a Red Angus bull nine months earlier. This time, Givon wasn’t working alone. He is now part of the National Institute for Red Heifer Research, a body established to bring together halachic scholars, cattle specialists, and researchers under one roof as a national-scale project focused on the biblical commandment. Yehuda Ben Tzvi of the Mikdash Educational Center, one of the institute’s founding members, described the moment Givon called him with the news.
The genetics behind Temima’s coloring deepen the sense of the improbable. The mother was a dairy cow bred for black-and-white Holstein coloring. In standard cattle genetics, the black coat gene is dominant. When a black or dark-coated dairy cow is crossed with a Red Angus bull, the offspring will almost always express the dominant dark coloring of the mother’s breed. A fully red calf emerging from such a crossing is a genetic outlier, possible in theory, but vanishingly rare in practice. Givon himself, a professional who performs this procedure routinely across farms throughout the north, had never seen it happen. “I impregnated the parents with black Angus,” he told Ben Tzvi, “and the fact that it came out red is astonishing.”
He also knew, from hard experience, how easily potential can be destroyed. Fifteen years ago, a red heifer was born in his herd and was disqualified after black hairs were found along the edges of its body, its ears, and its tail.
“He said to me: ‘I have fascinating news, but also unfortunate news. We found a red heifer born in the Galil unexpectedly. I myself inseminated the parents with black Angus, so the fact that she came out red is astonishing,’” Ben Tzvi recalled. “It comes down to genetics, which we’ve also been researching. I’ll use the word miraculous. It’s nature, but it’s not expected to happen so perfectly.”
What followed the birth, however, introduced a complication that goes to the heart of why producing a qualified red heifer in the modern world is so difficult. A farm worker, unaware of the calf’s potential, placed an identification tag in her ear, a routine act on any commercial farm. In the world of the parah adumah, it was anything but routine. The tag caused a deformity. Givon recognized the problem and had the tag removed eight days later.
“The one who found her is Shai, who is part of our team,” Ben Tzvi said to Givon. “Ben Tzvi instructed Givon to remove the tag. “Miraculously, she was born in a religious kibbutz with a religious farm manager, so it was pretty easy to have the tag removed, and now she’s under proper care.”
The moom, the blemish, is the defining disqualifier in the laws of the red heifer. As this writer noted in The Return of the Red Heifers: Paving the Road to Redemption: “Industrial farming methods can inadvertently create disqualifying conditions, and the need for constant supervision from birth makes the search even more complex. Authorities require ear tags and branding, both of which constitute blemishes that disqualify calves from the ceremony. The combination of perfect coloring, unblemished physical condition, and a complete absence of use makes finding a suitable red heifer one of the rarest occurrences in Jewish ritual life.”
The ear tag placed on this calf is precisely the kind of collision between modern agricultural law and ancient ritual requirement that has made the red heifer program one of the most technically complex endeavors in contemporary Jewish religious life. What the state mandates, the halacha may forbid.
Last week, Rabbi Azaria Ariel, head of the institute’s beit midrash and a scholar who has spent more than fifteen years researching the laws of the red heifer, formerly as director of the Temple Institute’s Red Heifer Project, conducted a comprehensive examination of the calf. He found her coat pure in its redness and was encouraged by the healing rate of the affected ear.
“This past week I went with Rabbi Azaria Ariel, who is our central halachic authority,” Ben Tzvi said. “She really did turn out to be red in all her hairs. As for the wound from the tag, we can see it is healing very positively. A special cream was applied to help it heal, and the wound is recovering rapidly. Please God, it will heal properly.”
Following the examination, the institute named her Temima, meaning wholeness, purity, completeness, and is an expression of prayer as much as description.
The halachic question now is whether Temima can live up to her name.
Rabbi Ariel has expressed the view that electrolysis could be used to remove disqualifying hairs that grow due to melanin deficiency, provided the heifer was born fully red, and the hairs remain few and scattered. The genetics of this particular calf work in her favor: her parents carry a tendency toward black coloring, which, paradoxically, reduces the likelihood of white hairs appearing in a calf whose coat is already red.
The question now before the institute’s beit midrash, its study hall of approximately twenty Torah scholars, is whether the ear’s recovery from the deformity is sufficient to restore the heifer’s status, or whether the moom created by the tag constitutes a permanent disqualification. Ben Tzvi explained the scope of the halachic undertaking the institute has assembled to resolve such questions.
“We have ten major issues which we are resolving,” he said. “We began the syllabus just a month ago, and thank God we’ve already reached agreement on two subjects.”
The first concerns the Kohen Tahor, the pure Priest, who will perform the ceremony. He is not a theoretical figure, but a real man already identified by the institute. “He’s a practical person who has kept himself his entire life from severe tumah: born at home, never entered a graveyard, never entered an area considered tamei from a dead body, and trained very carefully for the Red Heifer ceremony,” Ben Tzvi said. “He’s a fascinating person.” The beit midrash ruled that this Kohen must receive the blood of the heifer in his own hand, not in a vessel, before sprinkling it toward the Temple site.
The second ruling addressed one of the most commonly raised questions about the entire enterprise: whether the ceremony requires a reconstituted Sanhedrin. “The conclusion reached was that since the Sanhedrin has not yet been restored in Israel, it is not obligatory,” Ben Tzvi said, “though great effort must be made to make this a national event, not a private enterprise. It must be a national story with the broad interest of the Jewish people. We are therefore doing everything we can to arouse interest, awareness, and connection to this extraordinary mitzvah.”
The beit midrash will now turn to an equally exacting question: the precise halachic definition of when a wound has sufficiently healed to restore a heifer’s status, which is a discussion that Daf Yomi students encountered only last week in their daily study cycle.
The broader context in which Temima was born is not incidental. The National Institute was established in direct response to the increasing proximity of these preparations to real possibility. Among its founding team, alongside Rabbi Ariel and Ben Tzvi himself. The institute sees its mission as nothing less than national transformation.
“We are doing everything we can to elevate the Jewish people to another stage toward full redemption,” Ben Tzvi said.
This is not the first time the preparations have reached an advanced stage. In September 2022, five red heifers were flown from Texas to Ben Gurion International Airport by the Temple Institute and Boneh Israel. In July 2025, a practice burning was conducted at an undisclosed location in Samaria, using a heifer that had been ruled disqualified due to non-red hairs, to rehearse the precise procedures specified in Jewish law. The actual ceremony may only be performed at a specific location on the Mount of Olives in Jerusalem.
The commandment itself is recorded in Numbers 19:2: “This is the statute of the Torah which the Lord has commanded, saying: Speak unto the children of Israel, that they bring you a red heifer, faultless, wherein is no blemish, and upon which never came a yoke.”
From the time of Moses, who personally prepared the first heifer, until the destruction of the Second Temple, only nine red heifers were prepared in all of Jewish history, yet this was sufficient to maintain the ritual purity of the entire nation for nearly two thousand years. The Rambam, Rabbi Moshe ben Maimon, wrote in his commentary on the commandment that “the tenth red heifer will be accomplished by the king, the Messiah; may he be revealed speedily, Amen, May it be God’s will.”
The institute’s own statement framed Temima’s birth in the language of national transformation. During the forty years of desert wandering, the red heifer ceremony marked the transition from the generation that left Egypt to the generation that would enter the land. That generation had to bury its past, literally, and emerge purified, ready for their historical destiny under the leadership of Joshua. The institute sees an echo of that moment in the present: a nation that has spent months absorbing the losses of war, now watching as the instruments of purification take shape in the hills of the Galilee.
“We are the Red Heifer National Institute, which brings together experts who have been working on the Red Heifer issue over the past decade,” Ben Tzvi said. “We’ve come together as a unit with the goal of turning the whole issue into a national event, restoring purity to the Jewish people.”
The conversation turned to whether the land of Israel itself has halachic significance for the red heifer. Ben Tzvi’s colleague clarified that the concern applies to the Kohen performing the ritual, not to the animal. “Living animals are always pure until they’re dead,” he explained. “A heifer can never become tamei while it’s alive; she could even walk through a graveyard on the way to the ceremony, and it would have no bearing on her status.”
The location of the ceremony on the Mount of Olives is another open question before the beit midrash, and Ben Tzvi was careful not to press into sensitive territory. The most historically precise site, the spot believed to be where the ritual was performed two thousand years ago, is today occupied by a Christian church, and the chances of securing access to those premises are, in his words, “very, very nearly impossible.” The institute has therefore focused its attention on the halachic parameters that define an acceptable alternative.
“We seem to think that any place pointing directly east of the Golden Dome is the correct place, so long as it is higher than the Golden Dome, even if it is within a few tens of yards north or south,” he said. “We have found a specific area which falls within those limits, and we still think it is a very strong candidate. We are waiting for the beit midrash to reach its final conclusions, but things are moving forward, thank God, more than I would have expected.”
Temima herself is three weeks old, born just as the Jewish calendar entered Parshat Chukat, the Torah portion that contains the commandment of the red heifer. Ben Tzvi did not treat the timing as a coincidence.
“We are small people with an almighty God,” he said, “and my feeling with this subject is that He is pushing us further and greater than I would have gone with my own small hands.”
At the current rate of development, a qualified window for a ceremony could be possible in approximately two years. Ben Tzvi was measured about what lies ahead. “The practical preparations — we do our best. But we’ve realized, as a national Red Heifer Institute, that you need more than just the red heifer, the pure Kohen, and the specific space for the burning. You need national halachic backing, national awareness and interest in the subject, and the financial capacity for a national event. If those come together in two years’ time, we will be able to tell the Jewish people: we are ready.”
He paused, then added: “Slowly, I believe God is moving the whole story to where He wants it to go. We do our best to prepare ourselves and be acquainted with His will, for the prosperity and blessing of the Jewish people and the entire world.”
Temima still faces the long road to qualification. She must reach two years of age without developing a single white hair, without carrying a yoke, and, the question now foremost in the beit midrash, without a moom that cannot be healed. The tag is gone. The ear is healing. Twenty scholars are studying. And in a dairy farm in northern Israel, a red calf carries a name that is also a prayer.
Canada’s Prime Minister Just Said Europe Will Build The New World Order
Canadian Prime Minister Mark Carney’s latest comments should make prophecy watchers sit up straight.
During his visit to Ireland ahead of the G7 summit, Carney argued that middle powers should stop competing for favor with America and instead combine their strength. He said Canada and Europe together form one of the world’s largest economic, cultural, technological, financial, and military blocs. Then came the stunning line: “The new world order will be built starting with Europe.”
That is not the kind of phrase world leaders casually toss around.
Carney’s comments reflect a growing belief among many Western leaders that the post-World War II order centered around American leadership is changing. Rather than looking south to Washington, Canada is increasingly looking east across the Atlantic. His government has already deepened cooperation with the European Union on defense, trade, technology, and security initiatives. In Carney’s vision, Europe is not simply another partner–it is emerging as the center of a new international framework.
In political terms, this means Canada is attempting to diversify its alliances and reduce dependence on the United States. In practical terms, it represents another step toward a more interconnected and globally managed world.
For Christians who study Bible prophecy, that should sound familiar.
The Bible repeatedly describes the final form of Gentile world power as arising from the territory and legacy of the Roman Empire. Daniel 2 presents the famous image seen by King Nebuchadnezzar, consisting of successive empires represented by different metals. Most prophecy scholars identify those kingdoms as Babylon, Medo-Persia, Greece, and Rome.
Yet the prophecy does not end with ancient Rome.
The final stage is represented by feet and ten toes made partly of iron and partly of clay–a divided kingdom that emerges in the last days before Christ’s return. Daniel 7 expands on this vision through the imagery of four beasts. The fourth beast, representing Rome, possesses ten horns. Daniel explains that these ten horns symbolize ten kings who arise from this final kingdom.
Centuries later, Revelation 17 echoes the same prophetic pattern.
“The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast. These are of one mind, and they will give their power and authority to the beast.”
For this reason, many Bible prophecy teachers have long anticipated some form of revived Roman Empire–not necessarily the recreation of ancient Rome itself, but a political and economic confederation emerging from the territory and influence of the former Roman world. This alliance eventually produces a powerful leader commonly identified as the Antichrist, who rises to dominate the coalition.
What makes Carney’s comments so interesting is not that they fulfill prophecy. They do not.
But they reveal where influential leaders increasingly see the future heading.
For decades, prophecy teachers were mocked for suggesting Europe would one day become the center of a powerful geopolitical bloc. Europe appeared too fragmented. Its nations spoke different languages, pursued different interests, and often struggled to act as a unified force.
Today, however, European leaders are openly discussing strategic autonomy, independent defense capabilities, centralized economic policies, and a greater role in global governance. Instead of shrinking from world leadership, Europe appears increasingly willing to embrace it.
Yet there is another reason Christians should pay attention to Europe’s growing leadership role.
Many European nations have increasingly embraced forms of governance that critics argue are becoming less tolerant of dissent. Across Europe, authorities have investigated, fined, and in some cases arrested citizens over online comments deemed offensive or hateful. Governments defend such measures as necessary to combat extremism and maintain social harmony. Critics warn that the line between combating genuine threats and policing unpopular opinions is becoming increasingly blurred.
The concern is not merely theoretical.
In countries such as the United Kingdom, Germany, and others, authorities have faced criticism for expanding speech regulations into areas previous generations would have considered protected expression. Christians have watched closely as biblical views on sexuality, gender, and family increasingly find themselves in conflict with prevailing cultural norms and government-supported ideologies.
At the same time, Europe continues moving aggressively toward digital identity systems.
The European Union’s Digital Identity Wallet initiative aims to provide citizens with a unified digital credential that can be used to access government services, verify identity, store official documents, conduct transactions, and interact online. Supporters view these systems as convenient, efficient, and secure. Critics see the potential foundation for unprecedented levels of centralized oversight and control.
By themselves, none of these developments fulfill Bible prophecy.
But together they reveal a broader trend toward centralized authority, expanding surveillance capabilities, increasing regulation of speech, and greater governmental influence over what citizens can say, buy, sell, and access.
That trend should sound familiar to students of Scripture.
Revelation 13 describes a future system unlike anything humanity has previously experienced–a system capable of controlling commerce and enforcing compliance on a global scale. For generations, skeptics questioned how such a system could ever exist. Today, the technological building blocks necessary for such control are being developed in plain sight.
Globalism often presents itself through noble language.
Peace. Stability. Cooperation. Security. Sustainability.
These are attractive goals in a world struggling with wars, economic uncertainty, migration crises, artificial intelligence disruption, and declining trust in institutions. Yet Bible prophecy warns that the final world system will also promise solutions to humanity’s problems. It will appear to offer unity in a fractured world.
But Scripture warns that the unity of the last days ultimately becomes submission.
Daniel 9:27 describes a coming ruler who brokers an agreement that initially appears to bring peace. Revelation 13 describes a charismatic global leader who eventually demands loyalty and worship. Revelation 17 describes kings surrendering their authority to a central figure.
The Bible’s warning is not against cooperation among nations. It is against placing ultimate trust in human systems that promise salvation apart from God.
What makes Europe’s growing influence particularly noteworthy is not simply its economic or military power. It is the model of governance increasingly emerging alongside it–a model that often places collective security above individual liberty, approved narratives above open debate, and centralized systems above local control.
Whether intentional or not, these developments move society closer to the kind of highly coordinated political and economic structure that Bible prophecy suggests will characterize the final world system.
Mark Carney undoubtedly believes he is helping Canada navigate a changing world. Many of his supporters would argue that deeper European cooperation is both practical and necessary.
But prophecy students see a larger picture.
When world leaders begin speaking openly about a new world order, when Europe assumes a greater leadership role, when nations increasingly align themselves with centralized institutions, and when technology makes unprecedented oversight possible, Christians should pay attention.
Carney may simply be talking about geopolitics.
Yet the direction he describes looks remarkably similar to the world that Bible prophecy has been describing for thousands of years.
The world calls it a new order.
The Bible calls it a warning.
SATAN COLLECTING OFFERINGS IN THE CHURCH = The Most Disturbing Offering Collection You’ll Ever See
There are moments when a news story is so shocking that it almost feels satirical. You read the headline, assume it must be exaggerated, and then watch the video only to discover that reality is even worse than the description.
That is the reaction of most Christians after seeing footage from MCC Toronto, a self-described “progressive church” that recently featured a drag queen collecting the offering during a worship service.
As congregants handed over dollar bills, the performer walked through the sanctuary singing Gloria Gaynor’s famous anthem “I Will Survive.” The money was then stuffed into a bra in full view of the congregation before being brought forward as part of the offering.
Let that sink in for a moment.
The offering is a sacred act of Christian worship. It is meant to be a tangible expression of gratitude, sacrifice, stewardship, and devotion to God. Throughout Scripture, giving is treated with reverence because it reflects the posture of the heart. It is an act of worship directed toward the Lord—not a spectacle designed to entertain a crowd.
Yet in this service, the offering appeared less like worship and more like a nightclub performance.
Even many non-Christians instinctively understand why this feels wrong.
The issue is not merely that a drag performer appeared in a church building. The deeper issue is that a holy act was transformed into theater. The focus shifted away from God and onto the performer. Instead of directing attention heavenward, the moment centered on human expression, identity, and applause.
The symbolism is difficult to ignore.
Christian worship has always sought to elevate Christ. Every element of a service—prayer, singing, preaching, communion, and giving—is intended to point believers toward Him. When those elements become vehicles for self-expression, activism, or entertainment, something fundamental has been lost.
This is why many believers reacted so strongly to the footage.
For decades, churches have wrestled with how to remain culturally relevant without compromising biblical truth. Some have adjusted music styles. Others have adopted new technologies. Still others have experimented with different ministry models.
But there is a line between adapting methods and abandoning meaning.
When a drag performance becomes part of the offertory, that line has not merely been crossed—it has disappeared entirely.
MCC Toronto describes itself as a church rooted in both Christianity and the LGBTQ+ community. The congregation openly embraces progressive theology and has become known for blending activism with worship. Yet incidents like this raise an important question: At what point does a church stop being shaped by Scripture and begin being shaped by the surrounding culture?
That question extends far beyond one congregation in Toronto.
Across North America, a growing number of churches have embraced the belief that affirming contemporary cultural values is more important than preserving historic Christian doctrine. The result is often a faith that looks increasingly similar to the culture around it and increasingly different from the Christianity taught by Jesus, the apostles, and the early church.
The irony is that churches that pursue relevance at all costs frequently end up losing the very thing that made Christianity unique in the first place.
The church was never called to mirror the world. It was called to be distinct from it.
Jesus welcomed sinners. He ate with tax collectors. He showed compassion to those rejected by society. But He never transformed worship into entertainment. He never redefined holiness to fit cultural trends. And He certainly never turned sacred acts into performances.
In fact, Christ repeatedly warned against treating holy things casually.
When Jesus entered the temple and found commerce replacing worship, His response was not approval but righteous anger. He overturned tables because the sacred had been profaned. Worship mattered. Reverence mattered. God’s house mattered.
That lesson seems increasingly forgotten in some corners of modern Christianity.
Perhaps the most troubling aspect of this story is not the drag performance itself but the apparent absence of discernment among those participating. Congregants laughed, smiled, and handed over money as though nothing unusual was taking place. A moment that should have inspired humility before God instead became another expression of spectacle culture.
The church is facing immense pressure to conform to the values of the age. Every generation encounters that challenge. But Christianity has never been strongest when it imitates the culture. It has been strongest when it lovingly, courageously, and faithfully stands apart from it.
An offering should point believers toward the sacrifice of Christ.
It should remind us that everything we possess ultimately belongs to God.
It should never become a prop in a performance.
Yet that is precisely what happened in Toronto—and the fact that so many celebrated it reveals just how far some churches have drifted from the purpose of worship itself.
Should A Robot Be Allowed To Decide Who Lives And Dies? The Killer Robot Debate
For decades, Hollywood warned us about killer robots. The assumption was that truly autonomous machines making life-and-death decisions belonged to some distant future. The war in Ukraine has shattered that illusion.
The battlefields of eastern Europe have become the world’s largest laboratory for autonomous warfare. What began as simple reconnaissance drones has evolved into AI-assisted systems capable of identifying targets, navigating electronic warfare environments, coordinating attacks, and in some cases reportedly operating with little or no direct human control. The question is no longer whether autonomous warfare is coming. The question is whether humanity will establish rules before the technology spreads everywhere.
Recent reports suggest that even governments that once insisted humans must remain firmly in control are reconsidering their position. In the United Kingdom, senior defense officials have openly discussed the possibility that future battlefield systems may need the option of taking humans “out of the loop” when making targeting decisions. The debate is no longer theoretical–it is happening now.
Ukraine’s war has demonstrated why.
The modern battlefield moves too fast for traditional decision-making. Drones now fill the skies, scanning vast areas and relaying enormous quantities of information. Artificial intelligence can process that data in seconds, identifying threats and proposing responses faster than any human operator could manage. Ukraine’s own defense AI leadership recently predicted a future where battlefield systems are linked together into a single operating network, creating what they describe as a “war of operating systems” where victory may depend on which side can make decisions faster.
Military planners see obvious advantages.
Robots do not get tired. They do not panic. They do not require food, sleep, medical treatment, or evacuation. They can enter radioactive zones, chemical environments, minefields, and heavily defended positions without risking human lives. AI-powered drones can remain airborne for hours, tracking targets with a level of patience impossible for human soldiers. Autonomous systems also promise to dramatically reduce military casualties among the nations deploying them.
That reality is already transforming warfare.
Some analysts now estimate that drones account for the overwhelming majority of casualties on parts of the Ukrainian battlefield. Entire regions near the front have become drone-dominated “kill zones” where troop movements are immediately detected and targeted. Military leaders around the world are studying these developments closely because they understand that every future conflict will be shaped by the lessons learned in Ukraine.
The next stage is even more dramatic.
Today many drones still rely on human operators for final authorization. Tomorrow’s systems may not.
Reports emerging this month indicate that Ukraine has already experimented with highly autonomous systems capable of identifying and engaging targets without real-time human control. Whether such systems become widespread remains uncertain, but the technological threshold appears to have been crossed.
Supporters argue that autonomous weapons could actually make war more humane.
A machine, they claim, does not act out of hatred, fear, revenge, or prejudice. It can be programmed to follow rules consistently. Former British intelligence officials have even suggested that future AI systems might be capable of making more ethical battlefield decisions than stressed human soldiers operating under extreme pressure.
Perhaps.
But that argument assumes something history repeatedly teaches us not to assume–that technology will always work exactly as intended.
What happens when an autonomous drone identifies the wrong target?
What happens when a facial recognition system misclassifies a civilian?
What happens when adversaries hack an autonomous weapons platform or manipulate the data feeding its decisions?
Most troubling of all, who is responsible when a machine makes a fatal mistake?
For centuries, warfare has maintained a clear chain of accountability. A commander gives an order. A soldier carries it out. Responsibility can be traced back to a human being. Autonomous warfare threatens to blur that line beyond recognition.
If an AI-controlled drone kills a family because it incorrectly identified a vehicle as a military target, is the blame assigned to the programmer? The commander? The manufacturer? The government? Or does accountability simply disappear into a black box algorithm?
That concern is precisely why many experts continue to advocate for a “human-in-the-loop” model where a human operator retains final authority over lethal decisions. Others support a compromise known as “human-on-the-loop,” where autonomous systems act independently but remain under human supervision.
Yet battlefield realities may eventually overwhelm those safeguards.
If one nation allows fully autonomous systems while its rival insists on human approval for every strike, the autonomous force may gain a decisive speed advantage. In war, speed often determines survival. The pressure to remove humans from the decision cycle could become irresistible.
That is why the debate cannot wait.
Autonomous warfare is no longer a futuristic possibility. It is emerging before our eyes. The technologies being tested in Ukraine today will eventually spread to major powers, regional powers, and eventually non-state actors. The same AI that can guide a military drone can potentially be copied, modified, and deployed by terrorist organizations or criminal networks tomorrow.
Humanity stands at a crossroads. We must decide whether machines will remain tools used by soldiers or become soldiers themselves.
Because once fully autonomous weapons become commonplace, putting the genie back in the bottle may be impossible.
The age of robot warfare has arrived. The only question remaining is whether humans will still be the ones deciding when another human being dies.
Peace Deal Reached: But Israel Just Discovered What Hezbollah Was Really Planning
A peace agreement between the United States and Iran has now been reached.
The details are still emerging, and many questions remain unanswered. It is not yet entirely clear what commitments were made regarding Hezbollah’s activities in Lebanon, but it is reasonable to assume that some form of ceasefire or de-escalation arrangement on Israel’s northern border was part of the broader package.
For many around the world, the agreement is being celebrated as a major breakthrough. After months of escalating tensions and fears of a wider regional war, any step toward peace is welcome news.
And it should be.
Every Israeli family, every Lebanese family, and every civilian throughout the region deserves the opportunity to live without the constant threat of rockets, missiles, and war.
But while peace agreements can change headlines overnight, they do not automatically erase years of military preparation.
That reality is why many Israelis remain cautious.
Recent discoveries made by the Israel Defense Forces in southern Lebanon provide a sobering reminder that the threat posed by Hezbollah cannot simply be wished away through diplomatic signatures.
What Israeli troops uncovered was not merely another weapons cache hidden in a village.
According to the IDF, they discovered an underground military complex carved deep into the Beaufort ridgeline of southern Lebanon, less than six kilometers from the Israeli town of Metulla.
The scale of the facility stunned even seasoned military observers.
This was not a temporary bunker.
It was an underground military city.
The tunnel network reportedly included living quarters capable of housing hundreds of fighters, electrical systems, water infrastructure, kitchens, showers, restrooms, medical facilities, anti-tank missile stockpiles, launch platforms, and defensive positions.
One area reportedly even included an operating room.
Everything about the complex pointed toward long-term military operations.
Most importantly, Israeli officials say the facility was designed for one specific purpose: supporting an offensive invasion into northern Israel.
This was not infrastructure intended to defend a Lebanese village.
It was infrastructure built to sustain an attack.
For years, Israeli intelligence officials warned that Hezbollah was preparing its own version of October 7.
The concern was always that while the world’s attention focused on Hamas in Gaza, Hezbollah was quietly building a much larger military machine along Israel’s northern border.
Unlike Hamas, Hezbollah possesses a far larger rocket arsenal, more sophisticated weaponry, battle-hardened fighters, and direct support from Iran.
Had Hezbollah launched a coordinated cross-border assault while simultaneously unleashing thousands of rockets, Israel could have faced one of the greatest security crises in its history.
The tunnel city discovered near Metulla appears to validate many of those warnings.
The discovery also helps explain why Israel was unwilling to simply ignore Hezbollah’s military buildup in exchange for promises of future peace.
From Israel’s perspective, Hezbollah is not a separate issue from Iran.
It is one of Iran’s most valuable strategic assets.
For decades Tehran has poured billions of dollars into Hezbollah through weapons transfers, funding, training, intelligence support, and military planning.
According to Israeli officials, the tunnel complex itself was planned, financed, and directed by Iran.
That reality creates a difficult question in light of the newly announced peace agreement.
If Iran spent years helping build offensive military infrastructure designed to attack Israel, what evidence exists that those ambitions have fundamentally changed?
Peace agreements can reduce hostilities.
They can establish boundaries.
They can create breathing room.
But they do not instantly transform the intentions of governments or militant organizations.
This is especially true in a region where ceasefires have often served as opportunities for rearmament and regrouping.
Many Israelis look at the tunnel city beneath southern Lebanon and draw a simple conclusion.
The threat did not disappear because a document was signed.
It was merely exposed.
Perhaps the strongest lesson from the discovery is that some of the greatest dangers are prepared during periods of apparent calm.
The tunnel complex was not built during a weekend.
It required years of planning, excavation, financing, engineering, and logistical support.
Much of that work occurred while the border was relatively quiet.
In other words, the next war was being prepared during a time that many assumed was peaceful.
That is why the newly announced agreement will likely be viewed differently in Jerusalem than it is in many foreign capitals.
World leaders may see peace.
Many Israelis see a pause.
A welcome pause, perhaps.
But still a pause.
The images emerging from beneath southern Lebanon reveal what Hezbollah was preparing when nobody was looking. They reveal what Iranian money helped create. And they reveal why many Israelis remain deeply skeptical that a signature on paper can undo decades of military planning.
Everyone should hope this agreement succeeds.
Everyone should pray that peace takes root.
But genuine peace requires more than ceasefires and diplomatic ceremonies.
It requires trust.
And for many Israelis, trust is difficult when they have just discovered an underground military city built less than four miles from their border.
The guns may be silent today.
The missiles may remain in their launchers.
The tunnel builders may have stopped digging.
But the discovery beneath southern Lebanon raises a question that this peace agreement alone cannot answer:
Has Hezbollah abandoned its plans–or simply postponed them until another day?
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Both envy and jealousy are listed in the Bible as sins to avoid along with greed, slander, and anger (2 Corinthians 12:20; Galatians 5:20–21; Mark 7:21–23). Although similar, and although they are often experienced together, envy and jealousy are not exactly synonymous.
In some contexts, envy and jealousy are interchangeable terms, because both relate to covetousness. The same word translated “envious” in the NASB in Matthew 20:15 is translated “jealous” in the NLT. When we want something that belongs to someone else, we can be described as either “envious” or “jealous.” For example, saying “I envy my neighbor’s new fence” is the same as saying “I am jealous of my neighbor’s new fence.”
The difference between envy and jealousy is a fine one. Envy always has an outward focus: we desire some item, person, or attribute possessed by someone else, and we are discontent or resentful about not having it. Jealousy is often found in a more restricted context of the protection of one’s own items or relationships, especially romantic relationships (Proverbs 6:34). You can envy someone else for his girlfriend, but someone flirting with your own girlfriend makes you jealous, not envious. In fact, the word jealous can carry the meaning of “zealous vigilance” (Merriam-Webster Online Dictionary, 2015).
First Kings 21:1–16 relates the story of King Ahab and his coveting the property of his neighbor, Naboth. Whether we call Ahab’s sin envy or jealousy, the result was the same: Naboth was murdered, and Ahab was held to account (verses 17–19).
The tenth commandment addresses envy and jealousy by forbidding covetousness (Exodus 20:17). In contrast to the sin of envy or jealousy, 1 Timothy 6:6 says that “godliness with contentment is great gain.” Envy or jealousy is the enemy of contentment because we cannot live in grateful contentment when focused on what we don’t have.
The biblical difference between envy and jealousy is that, in certain circumstances, jealousy can be a positive thing. Envy is never presented as positive. The type of jealousy defined as “zealous vigilance” is the unhappy or angry feeling caused when what rightfully belongs to us is being threatened. This is the type of jealousy mentioned by the bride in Song of Solomon 8:6: “Love is as strong as death, its jealousy unyielding as the grave. It burns like blazing fire, like a mighty flame.” It is the type of jealousy Paul wrote of in 2 Corinthians 11:2: “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” Paul saw the Corinthian believers slipping in their devotion to Christ, and, as a loving husband would jealously guard his wife’s affections, so Paul jealously guarded the hearts of his spiritual children. The Bible also portrays God as having loving jealousy over His children (Psalm 78:58; Zechariah 8:2).
Envy and jealousy, when viewed as synonyms, are sins. Psalm 73:1–3 reminds us of the dangers of envying the wicked. Acts 7:9 identifies jealousy as the root cause of Jacob’s sons’ mistreatment of their brother Joseph. When we desire what God has not given us, our hearts harden toward Him. Envy or jealousy can blind us to reality and make us believe the lie, as Eve did, that God is holding out on us (Genesis 3). Envy unchecked can result in walking away from God in order to meet our desires in our own way. Jealousy unchecked can result in bitterness toward those God has called us to love (John 13:34; 1 Peter 1:22; Hebrews 12:15). Both envy and jealousy are dangerous to our well-being and to our fruitfulness for God’s kingdom (John 15:1–8).
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