The assassination of Charlie Kirk, the visionary behind Turning Point USA, has sent shockwaves through the nation, stirring a prophetic awakening. Evangelist Daniel Kolenda, in a powerful response, discerns a profound spiritual reality: the bullet that severed Kirk’s vocal cord was not a random act but a deliberate strike by the powers of darkness to silence the voice of God’s Word, particularly to Gen Z on university campuses. As Psalm 94:16 (ESV) declares, “Who rises up for me against the wicked? Who stands up for me against evildoers?” Kirk stood as a voice crying out in the academic wilderness, and his death signals an urgent call for the church to rise in this hour of spiritual warfare.

Campuses: The Battleground for Souls

University campuses are not mere institutions; they are spiritual battlegrounds where the seeds of truth or deception are sown. For decades, these campuses have been fertile soil for teachings that stray far from the Holy Scriptures—ideologies of secular humanism, relativism, and what Kolenda rightly calls dark influences. These seeds, as Jesus warned in the Parable of the Sower (Matthew 13:24-25), are like weeds sown by the enemy while the world sleeps, choking out the good seed of God’s Word. The harvest is evident in the moral and spiritual decay permeating our cities, politics, and culture. Proverbs 22:6 (ESV) reminds us, “Train up a child in the way he should go; even when he is old he will not depart from it.” Tragically, campuses have trained generations in paths leading away from God, shaping leaders who propagate godless worldviews.

Yet, God’s redemptive plan is at work. Charlie Kirk, through Turning Point USA, sowed gospel seeds in this same soil, wielding philosophical rigor and biblical apologetics to proclaim Christ as the Savior of the world. His efforts, unparalleled among modern preachers, turned campuses into fields ripe for revival. As Jesus said in John 4:35 (ESV), “Look, I tell you, lift up your eyes, and see that the fields are white for harvest.” Kolenda’s prophetic word declares Kirk’s death a turning point—a divine moment for the church to reclaim campuses for Christ. Videos of students turning to Scripture in the wake of this tragedy testify to a spiritual hunger among Gen Z, a generation awakening to the truth of 2 Chronicles 7:14 (ESV): “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.”

Pivoting to Spiritual Warfare 

This is no mere cultural clash; it is spiritual warfare of cosmic proportions. Ephesians 6:12 (ESV) reveals the true nature of the battle:

 “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.”

The enemy’s assault on Kirk—a symbolic silencing of a prophetic voice—exposes Satan’s desperation to maintain control over campuses, where future leaders are shaped. As 1 Peter 5:8 (ESV) warns, “Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” The severed vocal cord is a chilling metaphor for the enemy’s attempt to mute the gospel’s proclamation. Yet, God’s Word assures us that no weapon formed against His purposes will prosper (Isaiah 54:17). To fight this battle with human strategies—cultural arguments or political solutions—is to wield straw against a furnace. We must put on the full armor of God (Ephesians 6:11), wielding the sword of the Spirit, which is the Word of God (Ephesians 6:17), to counter the principalities seeking to dominate these sacred grounds.

Campuses are strategic in this spiritual war. They are where worldviews are forged, where the seeds of revival or ruin take root. The enemy knows this, targeting young minds to perpetuate darkness. But God is raising up laborers, as Jesus instructed in Matthew 9:38 (ESV): “Pray earnestly to the Lord of the harvest to send out laborers into his harvest.” Kirk’s martyrdom has ignited a fire, with students turning to Christ in unprecedented ways. His death, though tragic, has become a catalyst, fulfilling Romans 8:28 (ESV): “And we know that for those who love God all things work together for good, for those who are called according to his purpose.”

What’s Next for Christendom? 

The question remains: what’s next for the church in this battle for souls? We cannot abandon the campuses, for to do so is to surrender the harvest field to the enemy. Kirk’s legacy calls us to equip a new generation of believers—apologists, evangelists, and disciples—who will carry the gospel into the heart of academia. As Isaiah responded to God’s call, “Here am I! Send me” (Isaiah 6:8), so must we answer with urgency. This is our moment to sow gospel seeds with boldness, to water them with prayer, and to trust God for a mighty harvest. Let us proclaim, as Habakkuk 2:14 (ESV) envisions, “For the earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea.”

The church must act swiftly, training young warriors to stand firm in the truth, as 2 Timothy 2:15 (ESV) urges: “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” Let us reclaim campuses as places where God’s voice resounds, where revival takes root, and where Gen Z encounters the transformative power of Christ. For the glory of God, let us seize this turning point to take our campuses—and the world—for the Kingdom. Amen.

Picture a lively dinner in a first-century Jewish home. Jesus reclines at the table, surrounded not by the religious elite but by tax collectors and sinners—outcasts shunned by society. Laughter and conversation fill the air as Jesus offers hope to the broken. Outside, the Pharisees peer in, their faces twisted in disapproval. “Why does your teacher eat with tax collectors and sinners?” they demand of His disciples (Matthew 9:11, ESV). Their question betrays a heart hardened by legalism, more concerned with ritual purity than compassion. Jesus overhears and responds with piercing clarity: “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:12–13).

This moment, recorded in Matthew 9:10–13, is a theological earthquake. By quoting Hosea 6:6, Jesus reveals the heart of God: mercy triumphs over ritual. The Pharisees’ obsession with external piety blinded them to the transformative power of compassion. Their error challenges the church today: Are we embodying God’s mercy, or are we, like the Pharisees, clinging to comfort, tradition, or legalistic routines? Jesus’ call to mercy is a wake-up call for believers to prioritize compassion, evangelism, and prayer for the sick over empty religious forms.

Exegesis of Matthew 9:10–13

To grasp the weight of Jesus’ words, we must unpack the context of Matthew 9:10–13. The setting is the home of Matthew, a tax collector who had just left his booth to follow Jesus (Matthew 9:9). Tax collectors were despised in Jewish society, seen as traitors who collaborated with Roman oppressors and extorted their own people. “Sinners” likely included those who violated the Torah’s ritual laws or lived immoral lives. For Jesus to dine with them was scandalous—it signaled intimacy and acceptance, defying cultural norms.

The Pharisees’ question—“Why does your teacher eat with tax collectors and sinners?”—reveals their legalistic mindset. In their view, associating with such people risked ceremonial defilement. Their focus was on “sacrifice,” a term drawn from Hosea 6:6, which in this context refers to strict adherence to the Torah’s ritual laws, such as avoiding “unclean” people. Jesus’ response, “Those who are well have no need of a physician, but those who are sick,” uses a medical metaphor to underscore His mission. The “sick” are sinners in need of spiritual healing, not rejection. His quotation of Hosea 6:6—“I desire mercy, and not sacrifice”—is a direct rebuke of the Pharisees’ priorities. In Hosea, God criticized Israel for offering sacrifices while neglecting justice and compassion (Hosea 6:4–6). Jesus applies this to the Pharisees, urging them to prioritize merciful love over ritualistic observance.

The final statement, “I came not to call the righteous, but sinners,” clarifies Jesus’ mission. The “righteous” here likely refers to the self-righteous—those like the Pharisees who believed their law-keeping earned God’s favor. Jesus came for those who recognize their spiritual brokenness, like Matthew, who left everything to follow Him. This passage reveals God’s heart: mercy is not just an attribute but a call to action, inviting sinners into relationship with Him.

The Beauty of God’s Mercy

Mercy is the heartbeat of the gospel. At the cross, we see its ultimate expression: the blood of Jesus, the Son of God, poured out for a broken world. Without mercy, we would all stand condemned. As Lamentations 3:22–23 declares, “The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning.” This mercy isn’t passive—it’s dynamic, compelling us to act. Jesus dined with sinners because He saw their spiritual sickness and longed to heal them. His mercy propelled Him to the marginalized, the hurting, and the lost.

Yet, I confess, like many Christians, I often feel numbed by the world’s brokenness. Poverty, addiction, and spiritual despair surround us, and it’s tempting to retreat into apathy or routine. We may feel helpless, fearing rejection if we evangelize or doubting God’s power if we pray for miracles. But Jesus’ words in Matthew 9 challenge us to overcome these barriers. Mercy, rooted in God’s love, should stir our hearts and move us to reach the spiritually and physically sick.

Mercy Over Legalism

The Pharisees’ error wasn’t their devotion to the Torah but their elevation of ritual over relationship. On a Sabbath, when Jesus healed a man with a withered hand, they grumbled, accusing Him of violating the law (Matthew 12:9–14). Jesus challenged them: “If your sheep falls into a pit on the Sabbath, won’t you rescue it? How much more valuable is a person?” (cf. Luke 14:1–6). This echoes the mercy of God—prioritizing people over rules, compassion over convention.

The modern church can fall into a similar trap. We excel at mercy ministries—feeding the poor, mentoring youth, advocating for justice. These are vital expressions of God’s love, reflecting Micah 6:8’s call to “do justice, love mercy, and walk humbly with your God.” But what about the physically and spiritually sick? How often do we follow James 5:14–15: “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord”? Too often, we pray for doctors’ wisdom but hesitate to lay hands on the sick, fearing failure or doubting God’s power. Jesus, Paul, and Peter made healing a hallmark of their ministries (e.g., Acts 3:1–10; Acts 19:11–12). Why don’t we?

Overcoming Numbness and Fear

Why do we struggle to show mercy? First, the world’s brokenness can overwhelm us, leading to a sense of helplessness. It’s easier to “move on” than to engage with the spiritually or physically sick. Second, fear of rejection hinders evangelism. Sharing the gospel feels risky—what if we’re mocked? Praying for healing feels even riskier—what if nothing happens? Yet Jesus faced similar criticism from the Pharisees, who accused Him of being “defiled” by sinners. His response was unwavering: mercy comes first.

This numbness and fear often stem from a lack of spiritual renewal. Romans 12:2 urges us, “Be transformed by the renewing of your mind.” When we seek the Holy Spirit’s refreshment, God’s mercy stirs compassion within us, propelling us to act. Seeing the broken—those in tears, sickness, or spiritual despair—ignites a desire to pray, share the gospel, and offer hope.

A Call to Action

Jesus’ call in Matthew 9 is clear: God desires mercy, not sacrifice. To embody this, the church must:

1. **Pray Boldly for Healing**: Every Sunday, stretch out hands in faith, trusting God’s power as James 5:14–15 instructs. Healing may not always come instantly, but our obedience honors Him.

2. **Reach the Lost**: Evangelism flows from mercy. Share the gospel with the broken, trusting God to work despite our fears (Mark 16:15).

3. **Seek Spiritual Renewal**: Ask the Holy Spirit to break our apathy and fill us with compassion, renewing our minds to see the hurting as God does (Ephesians 3:16).

Living God’s Mercy

God’s mercy is powerful and beautiful. It moved Jesus to the cross and compels us to act. Let’s reject the Pharisees’ legalism and embrace the compassion that transforms lives. When we see the spiritually sick, let’s offer the gospel. When we encounter the physically hurting, let’s pray with faith. As Jesus said, “I came not to call the righteous, but sinners.” Let’s go and do likewise.

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Matthew 9:10–13 (ESV)
10 And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. 11 And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”

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Jesus at the Table of Sinners

Matthew places this scene right after his own calling (Matt. 9:9). A despised tax collector turned disciple, Matthew celebrates his new life by hosting a meal. Jesus reclines at the table with him, surrounded by tax collectors and “sinners.”

In Jewish culture, table fellowship was never casual—it was a declaration of welcome and belonging. To eat with someone was to accept them. By sharing a meal with outcasts, Jesus made a radical theological statement: God’s kingdom welcomes those considered unclean, those on the margins, those desperate for grace.

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The Pharisees’ Question

The Pharisees are scandalized. They ask Jesus’ disciples: “Why does your teacher eat with tax collectors and sinners?” (v. 11).

Their question is more accusation than inquiry. To them, holiness meant separation from impurity. Fellowship with sinners was unthinkable—it risked contamination. In their eyes, Jesus was not preserving holiness but destroying it.

This reveals the Pharisees’ blindness. They were more concerned about outward conformity than inward compassion, about cultural boundaries more than God’s heart. Mercy had no place in their system.

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The Physician for the Sick

Jesus answers with an image everyone understands: “Those who are well have no need of a physician, but those who are sick” (v. 12).

Doctors do not avoid the diseased—they run toward them. By implication, Jesus is the Great Physician, whose calling is to heal the spiritually sick. His mission is not about avoiding contamination but bringing restoration.

The irony is sharp. The Pharisees see themselves as “well,” but in reality, their hardness of heart reveals their own sickness. Those who think they are righteous blind themselves to their need for healing.

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“I Desire Mercy, Not Sacrifice”

Jesus presses further: “Go and learn what this means: ‘I desire mercy, and not sacrifice’” (v. 13).

This quotation from Hosea 6:6 is a stinging rebuke. In Hosea’s day, Israel’s worship was filled with sacrifices, yet devoid of covenant love. God rejected their empty rituals because their hearts lacked mercy and faithfulness.

By invoking Hosea, Jesus declares that the Pharisees are repeating Israel’s failure. They cling to ritual sacrifice but neglect mercy—the very thing God desires. Outward performance without inward compassion is worthless.

Jesus concludes with a mission statement: “For I came not to call the righteous, but sinners.” He did not come to reward the self-assured but to redeem the broken. His table is open to the desperate, the weary, the guilty. Mercy is the entry ticket, not merit.

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Mercy: The Heart of God

What is mercy? In Scripture, mercy is not passive pity but active compassion. The Hebrew word (hesed) in Hosea 6:6 points to covenant love—faithful kindness toward the undeserving. The Greek word (eleos) emphasizes compassion that moves into action.

Sacrifice without mercy is hollow religion. Mercy, however, reflects the heart of God. The cross itself is the ultimate demonstration: as Christ’s blood poured out, we saw divine compassion toward sinners who deserved judgment.

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Mercy Moves Us to Evangelism

Why do many Christians struggle with evangelism or missions? Could it be that we lack the mercy of God burning in our hearts?

Mercy compels. When Jesus saw the crowds, He was “moved with compassion” (Matt. 9:36). He did not merely feel pity; He acted, teaching, healing, and shepherding the lost.

Without mercy, evangelism becomes duty. With mercy, it becomes delight. The more we experience God’s mercy personally, the more we long for others to know it.

But too often, like the Pharisees, we become numb. The constant flood of suffering in the world—spiritual and physical—can make us withdraw in helplessness. We stop feeling. We stop acting. That’s why we need continual renewal in the Spirit. Only God’s mercy can soften our hearts again.

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Mercy Heals the Sick

Mercy also shapes how we respond to physical suffering. Jesus repeatedly healed on the Sabbath, provoking the Pharisees. He exposed their hypocrisy: they would rescue an ox that fell into a pit on the Sabbath, yet refuse to heal a suffering human being (Luke 14:5).

Mercy moves toward the sick, even when inconvenient.

Today, many churches practice mercy through social justice—feeding the hungry, serving the poor, mentoring youth. These are good and necessary works. But mercy must also extend to the sick and brokenhearted. James commands the church: “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord” (James 5:14).

Sadly, prayer for healing is often neglected. Instead, churches default to asking for doctors to succeed. While medical care is a gift, biblical mercy calls us to pray boldly for God’s healing power. Healing prayer is not easy—it requires faith, persistence, and courage. But mercy presses us to act anyway.

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Mercy Over Sacrifice in the Church

What would it look like for the church today to embody Jesus’ words?

• People over programs: valuing relationships more than routines.
• Compassion over comfort: moving toward the messy and broken instead of retreating into safe spaces.
• Prayer over passivity: laying hands on the sick, even when uncertain, rather than avoiding the risk of disappointment.
• Evangelism through empathy: sharing Christ not out of guilt, but out of deep compassion for the lost.

Sacrifice without mercy is lifeless religion. Mercy breathes life into the church.

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The Cross: Mercy in Full

At the cross, we see mercy in its fullest expression. Jesus bore our sin, not because we deserved it, but because His compassion compelled Him. His sacrifice was filled with mercy, unlike the empty sacrifices of the Pharisees.

From the cross, Jesus calls His followers to extend that same mercy outward. To sinners. To the sick. To the weary. To the forgotten.

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Conclusion

Jesus’ words in Matthew 9 are as relevant today as they were then: “I desire mercy, not sacrifice. For I came not to call the righteous, but sinners.”

The Pharisees missed it. They chose performance over compassion, ritual over relationship. But Jesus reveals the heart of God: mercy for the undeserving, compassion for the broken, grace for sinners.

In a world drowning in suffering, we cannot afford to grow numb. We need the mercy of God to awaken us, to propel us, to move us outward. Mercy evangelizes. Mercy heals. Mercy acts.

Jesus still desires mercy—not sacrifice. And when His mercy fills us, it will overflow to those around us.

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My wife and I recently returned from a journey to Beijing, China. For one week we walked the ancient streets, entered palaces of emperors, and observed a city both modern and deeply rooted in 5,000 years of culture. What I carried home with me were not only photos and souvenirs, but deep impressions of the people, their history, and the surprising ways in which God’s truth shines through their culture.

As I reflected on our experiences, I realized that Beijing was more than a tourist destination for me. It became a place where I saw God’s fingerprints—in kindness, in order, in safety, in history, and in the very longings of the human heart. Scripture teaches us that God has “set eternity in the human heart” (Ecclesiastes 3:11). What I saw in Beijing was a culture that, knowingly or not, has been reaching for the eternal.

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1. The Courtesy of a Gentle People

The very first thing that struck me about the Chinese people was their courtesy. Coming from New York City, where the streets are often filled with rushing, shoving, and impatience, I was stunned at how different the atmosphere felt in Beijing.

On Beijing’s busy sidewalks, crowded with people and electric motorbikes, there was a striking gentleness. Motorbike riders, instead of startling pedestrians, would simply honk politely and pass by. Pedestrians themselves, when needing to move past us, would say a soft “sorry,” their cultural equivalent of “excuse me.”

I remember one moment in particular: while shopping in a mall, I asked a sales clerk where I could find a shoe repair shop. She kindly pointed the way. A few minutes later, after realizing we had gone in the wrong direction, she ran after us, out of breath, just to make sure we didn’t get lost. Her determination to serve was humbling.

Another time, while at the airport, something fell from our basket. Before I could bend down, a nearby staff member quickly reached to pick it up. When I thanked her warmly, she simply smiled and replied, “No problem.”

These small gestures might seem ordinary, but together they revealed something profound: the image of God written into every human being. Even in a nation where many do not know Christ, kindness and gentleness shine through. As Paul reminds us in Romans 2:14, “When Gentiles, who do not have the law, do by nature things required by the law… they show that the requirements of the law are written on their hearts.”

In the courtesy of the Chinese people, I caught a glimpse of God’s common grace. It reminded me that wherever we go in the world, His image-bearers cannot help but reflect something of His nature—even if dimly, even if unknowingly.

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2. Safety and the Illusion of Security

Another impression was the sense of safety. In New York City, there are neighborhoods I would not walk through after sunset. Yet in Beijing, I walked freely at night with no sense of fear. There were no signs of homelessness on the streets, no groups loitering with malice, no undercurrent of danger in people’s eyes.

Our tour guide explained that this safety was due, in large part, to the government’s surveillance system. Cameras monitor nearly every corner of the city. The guide even told us that if someone left a suitcase unattended outside the airport, it might still be there thirty minutes later, untouched.

From a human perspective, this level of safety is impressive. Yet as I reflected, I was reminded that true security does not come from cameras or human systems of control. Scripture teaches, “Unless the Lord watches over the city, the watchman stays awake in vain” (Psalm 127:1).

Beijing’s peace reminded me of a deeper peace—the peace that only God can give. Surveillance may restrain crime, but it cannot restrain sin. Only the transforming power of Christ can bring true safety, true wholeness, true shalom. One day, in the New Jerusalem, there will be no need for cameras, locks, or guards. God Himself will dwell with His people, and nothing impure will ever enter (Revelation 21:27).

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3. Ancient Longings for Eternity

Perhaps the most fascinating part of our journey was visiting the Forbidden City. There, within the walls of the emperor’s palace, I saw in architecture and symbolism a culture’s deep longing for immortality, harmony, and peace.

The colors of the buildings, the placement of gates, the arrangement of courtyards—all carried spiritual meaning. Dragons adorned the pillars, symbolizing imperial power. Incense smoke rose in the morning, filling the air as the emperor looked out from his throne, giving him the illusion of sitting in heaven. Even the animals sculpted into the architecture—turtles, phoenixes, lions—were chosen because they were believed to belong in paradise.

Our guide explained that twice a year, the emperor would fast and lead the nation in sacrifice to the God of heaven. Hundreds of animals were slaughtered. Prayers were offered, not in worship of God for who He is, but as requests for good harvests and national prosperity.

The parallels to the Old Testament struck me immediately. Like Israel, China’s ancient emperors knew there was a higher power who controlled the rains and the harvest. Like Israel, they brought sacrifices, hoping to secure favor. Yet unlike Israel, who were pointed by their sacrifices to the coming Messiah, China’s sacrifices stopped at the symbol. They revealed the longing of the human heart for eternity, but they lacked the fulfillment only Christ provides.

This reminded me of Paul’s words to the Athenians: “Men of Athens, I perceive that in every way you are very religious… What you worship as unknown, this I proclaim to you” (Acts 17:22–23). The Chinese emperors longed for eternal life, but Christ alone offers it. Their sacrifices sought blessings, but Christ became the ultimate sacrifice once for all.

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4. Echoes of the Bible in Chinese Language and Culture

What amazed me further were the echoes of biblical truth embedded in the Chinese written language and traditions.

Take, for example, the character for “boat” is (船). It is composed of three parts: the radical for “boat,” plus “eight” and “mouths” (meaning people). In other words: a boat with eight people—precisely the number who entered Noah’s ark.

Or consider the character for “Satan”, (魔). It is formed from two trees above, with a ghost or demon beneath. Could this be a reflection of the serpent tempting Adam and Eve under the trees in Eden?

Even cultural traditions mirror biblical events. For instance, Chinese families have long hung red cloth above their doorways to ward off evil spirits. How similar this is to Israel’s Passover, when lamb’s blood was placed on doorposts so that the angel of death would pass by.

Are these coincidences? I believe not. They are whispers of a greater story—echoes of the truth that all humanity once shared before God scattered the nations at Babel (Genesis 11). From that moment, tribes spread across the earth, carrying fragments of memory, traces of the true God, embedded in their languages, traditions, and rituals.

In Beijing, I saw these traces in full color. And they point to a remarkable truth: the God of the Bible is not the tribal god of Israel only. He is the Creator of all nations, and His story has touched every people from the beginning.

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5. The Dragon and the Enemy

Yet alongside these echoes of truth lies evidence of distortion. The dragon, for example, permeates Chinese culture. Carved into palaces, emblazoned on robes, the dragon symbolized the emperor’s divine power. The emperor was even called “the Son of Heaven,” a title dangerously close to divine worship.

But Scripture is clear: the dragon is none other than Satan himself (Revelation 12:9). What Beijing’s culture revered as a symbol of strength, Scripture unmasks as the enemy of God’s people. Here we see the tragedy of fallen humanity—longings for eternity mingled with lies, fragments of truth corrupted by the adversary.

Romans 1 describes this dynamic well: “They exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things” (Romans 1:23). Humanity longs for God, but without revelation, we turn to symbols and idols. We worship the creature instead of the Creator.

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6. The Gospel in China Today

And yet, the story does not end there. In our own time, China has witnessed one of the fastest church growth movements in history. Despite persecution, despite restrictions, the gospel has taken root and spread with power. Millions of Chinese believers now worship Christ as Lord, rejecting the dragon and embracing the Lamb.

This is nothing short of miraculous. The same culture that once sacrificed to heaven without knowing the true God is now offering spiritual sacrifices through Jesus Christ. The same language that once carried echoes of Noah and Eden now carries songs of praise to the Savior.

It is a living testimony of Revelation 7:9—that one day a great multitude from “every nation, tribe, people, and language” will stand before the throne and before the Lamb, clothed in white, proclaiming His salvation.

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7. Conclusion: The Greater Story

As I walked through Beijing, I realized I was not just looking at palaces and monuments. I was glimpsing a culture’s heart cry—a longing for eternity, for peace, for life beyond death.

And that longing, I am convinced, is the same one God has planted in every nation. The Chinese emperor’s sacrifices, the dragon imagery, the architectural pursuit of harmony—all of it is humanity’s restless search for what only Christ can provide.

In Christ, the search ends. The emperor longed for longevity, but Christ offers eternal life. The people sacrificed for blessings, but Christ gave Himself once for all. The dragon deceives, but Christ has conquered.

So as I left Beijing, I carried with me not just memories of a great city, but a renewed conviction: the gospel is for all peoples. God’s fingerprints are everywhere, pointing us to Jesus. And one day, from east and west, from north and south, the redeemed will gather at His table (Luke 13:29).

Until that day, we proclaim Christ—not only in New York City, but to the ends of the earth.

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The root cause of sin is the failure to fear and honor God

Romans 3 says people are spewing out venom. The speech, the wickedness, thoughts and everything, there is no Fear of God. NIV study commentary brilliantly says that the root cause of sin and evils in this world is there’s “No Fear of God.” That’s it. No Fear.
3:18 This citation from Ps. 36:1 identifies the root cause of sin as the failure to fear and honor God. Any society that commonly assumes that God will not discipline sin in this life or judge it in the next will have no fear of God and will therefore give itself increasingly to evil.
I’ll call this as the holy fear and holy honor of God. This is not fear as in terms of being frightful or being punished, although it is also part of it, but this includes having the reverence and awe of who God is. It is that sense of the awesomeness of God so captured the imagination of us that we look to him, we depend on him, we adore him, we worship him and all these are becoming very intrinsic part of us. So that matter of fearing God is very much in the positive and the negative sense. In the negative sense its the fear of being disciplined and punished for committing sin in this life, which is a good thing in itself, because it refines our character and shapes us according to the holiness of God. There is nothing better to be molded and shaped by the creator of the universe and indeed its an honor.

If God doesn’t mold you and shape you while you commit sin, that means he doesn’t care for you.

So when he does that that, it means that he cares for you and just like an earthly father will always discipline his children especially in the young age when they are over the board or breaking family or moral laws and regulations.

Romans 3:10–18 (ESV)
10 as it is written:
“None is righteous, no, not one;
11 no one understands;
no one seeks for God.
12 All have turned aside; together they have become worthless;
no one does good,
not even one.”
13 “Their throat is an open grave;
they use their tongues to deceive.”
“The venom of asps is under their lips.”
14 “Their mouth is full of curses and bitterness.”
15 “Their feet are swift to shed blood;
16 in their paths are ruin and misery,
17 and the way of peace they have not known.”
18 “There is no fear of God before their eyes.”

And the reason for no fear of God is really that there is an assumption that God will not discipline our sin or judging us in the next life.

And that is the lie of the devil. Just because we don’t see God tangibly, physically in this world, a lot of people choose not to be bothered about the holiness of God and who he is. And in that why there’s a diminishing sense of the fear of God in people’s lives because of that.
And the consequences of No Fear of God in any one’s life is facing the judgment of God which means eventually we’ll be Hellfire bound.
10 as it is written:
“None is righteous, no, not one;
11 no one understands;
no one seeks for God.
12 All have turned aside; together they have become worthless;
no one does good,
not even one.”
And anyone being naive thinking that there is some goodness in themselves and being presumptuous that “I’m good enough for God” is completely ignorant and even obnoxious. The scripture is very clear on this that in verse 10, it says none is righteous, no, not one period not a single one, and not even any perceived goodness of any person who even may be doing good deeds and helping the poor, feeding the hungry, being a responsible husband and wife.

The underlying reason is no one understands, verse 11, and no one seeks for God

We must remember that there is a huge difference between doing good but not acknowledging God, not seeking God, and doing good because of seeking and knowing and understanding God.

The former is doing for yourself, or even because of yourself, because of your perception of your inborn image of God, but failing to acknowledge and to worship the God who puts that DNA or image of God inside you. The world will spin around and go around thinking what is next unless we come to grip with the reality of who we are on earth and therefore seeking God.
John Calvin famously said unless we know who God is, we would never know who we are.
That’s a huge statement and there has to be reckoned with. In fact there’s a lot of guys who changed the world like Augustine, Martin Luther etcetera are the people who are pounding the floor and with huge effort and tears and anguish seeking who God is, because they’re so confused, so lost in their own lives, and by coming to God and coming to connection and the revelation of God, they were completely liberated and in fact empowered to embark on the journey to change the world.

And for that to happen, we need the revelation from God

nd for that to happen we need the revelation of God.

In fact Martin Luther was transformed and saved because Romans chapter 3 verse seven that says the righteousness manifested by God apart from the law, As opposed to the self achieved righteousness which exhausted him and which devastated him. Romans 1:17
17 For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last,[e] just as it is written: “The righteous will live by faith.”

So folks there’s no way we can live a life that will bring us to eternal bliss with God until we receive the revelation and for that to happen, we must seek God we must therefore understand the word of God.

God promised Jeremiah 29:14 that says. “I will be found by your declares the Lord, and I will restore your fortunes and gather you from all nations that I have driven you.” This is truly a very comforting and reassuring verse showing the promise of God. But I want to explore with you why does God want us to call upon him and pray to him and seek him?

Well the answer is pretty simple and that is in v 11, “… for I know the plans I have for you, declares the Lord, plans to prosper you and not to harm you, and to give you a future and a hope.”  Now v12 is significant because it says, “Then you will call upon me and come and pray to me, and I will hear you.”

The word ‘then’  is a result of verse 11 talking about God’s plan to prosper you and not to harm you but to give you a future and hope. This is Israel going through exile in Babylon, was sent to Babylon because of their disobedience to God and their sin before him and God exiled them to Babylon for 70 years for a purpose essentially to discipline them and to teach them to humble themselves.

Motivation to seek him and pray to God

V11 …for I know the plans I have for you, to prosper you, to give you a future and a hope

v10 God said, “I will fulfill to you my promise and bring you back.” v11 “…for I know the plans I have for you, to prosper you, to give you a future and a hope” is a mighty motivation. That is a promise. A big promise.

The word ‘prosper’ in Hebrew:

—1. prosperity, success: a) Lv 26:6 Nu 6:26 Dt 23:7 Is 48:18 60:17, 48:22 = 57:21 52:7 = Nah 2:1 שְׁלוֹם הָעִיר Jr 29:7, מַחְשְׁבוֹת שָׁ׳ Jr 29:11 (rather as 7b).

 Ludwig Koehler, Walter Baumgartner, M. E. J. Richardson, and Johann Jakob Stamm, The Hebrew and Aramaic lexicon of the Old Testament, 1994–2000, 1507.

That’s the kind of thing you want to know so that you can have the strength and the determination and stamina to continue to wait upon the Lord and not to give up because God promised. But how long does it take we don’t know but a lot of times God uses this kind of situation to mold and shape us. So if you are going through a times of waiting and crying out to God for a long time and have yet to hear from him, this kind of verses will be very strengthening to you and I, so we need to hang on to the promise of God.

Jeremiah 29:11–12 ¹¹ For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future. ¹² Then you will call on me and come and pray to me, and I will listen to you.

Because those words that he said “I know my plans for you plans to prosper you and not to harm you, plans to give you hope and the future”,  it’s the premise or the basis for God to say in v 12 “Then you will call upon me and pray to me and I will listen to you.”

 And God is so kind to promise to assure us he has a plan for us to prosperous and and to give us a hope in the future first before he said in v12 then you will call upon me and come and pray to me and he promised to listen to us.

Meditate over “I know the plans for us, a plan to prosper us not to harm us, a plan to give us hope and a future”

So folks it is incredibly important to understand verse 11 first and internalize it because once we are really knowing that God’s promise: viz “I knows the plans for us, a plan to prosper us not to harm us, a plan to give us hope and a future,”  then we can settle down settle in the presence of God and call upon God and pray to him over short period or long period even until he listens to us and responds. How long does it take for him to respond, we don’t know. But what we do know is based on his promise for the plan to prosper us and to give us hope and future, we can therefore persevere and put our hope in God in Christ without being wavered. Based on that promise we must internalize in our hearts that God would do it for us therefore we will call upon him continually and without giving up. I think this is really important for us to continue to pray to him even in the absence of response from him because he promised and we shall plough on.

Jeremiah 29:12–14 ¹² Then you will call on me and come and pray to me, and I will listen to you. ¹³ You will seek me and find me when you seek me with all your heart. ¹⁴ I will be found by you,” declares the Lord, “and will bring you back from captivity. I will gather you from all the nations and places where I have banished you,” declares the Lord, “and will bring you back to the place from which I carried you into exile.”

Any verse 13 God says, “You will seek me and find me when you seek me with all your heart.” Now the condition is to seek God with all our hearts which means never give up even over a long period of time.

God promised, “I will be found by you declares the Lord and I will bring you back from captivity.”

You can apply that to yourself whatever that’s lost in your lives and whatever you struggled, whatever you pray for restoration. God promised to bring us back from the loss of what the enemy has ravished your family or lives or ministry or whatever. And the time of restoration will come and God will prosper us.

I love the fact that He has a plan for me and I’m gonna stick to that. And I hope you will be too. Amen.