The Future Is Now: Am I an Antichrist? Don’t BE Punked!





“I am an antichrist, I am an anarchist.” — Johnny Rotten, 1976
“It’s better to burn out (serving the LORD)
 than to fade away.” — Neil Young, 1979

“They’re laughing at you & Me” 2025

Trump—the new Antichrist?
Elon—the new False Prophet?

And the joke’s on us.

The Futurist Trap: Watching the Show While We Burn
Futurist eschatologies train us to look outward, not inward. They place prophecy in a coming age, centering on a future Antichrist, a final Tribulation, and a literal Millennial Kingdom. It’s a roadmap of doom, where everything is just about to happen, leaving us in a perpetual state of waiting, speculating, and recalculating.

But here’s the problem: we are missing the war we are already in. Gog of Magog rages on! It has marched into the Holy Land and attacked spiritual Israel.



By externalizing Antichrist, we fail to see how it has already infiltrated the culture, the church, and our very minds. The deception is already here—not in some grand, apocalyptic figure on the horizon, but in our obsession with power, spectacle, and digital prophets.

We’re still waiting for the Beast to rise while the world is already bowing to him.


We Were Supposed to Be Punk—But We Got Punked
We were supposed to be anti-establishment, but somehow, we got caught up worshiping billionaires and populist strongmen.

We were supposed to be punk or ‘salt and light,’ but we became reactionaries.

We were supposed to reject spectacle, but here we are, glued to Twitter (now X), waiting for a tech god or a political messiah to save us (or control us) from the mess we helped create.

And the whole time, they’re laughing at us.


Trump: The Antichrist We Deserve
For years, Christians were waiting for a great deceiver, a charismatic figure who would promise the world and lead the masses astray. They imagined a globalist, a progressive, a liberal elite.

Instead, they elected him.

They cheered while he co-opted the church for votes and mocked faith behind closed doors.

They excused every lie, every scandal, every cruelty, because he was “on our side.”

They turned a political strongman into a spiritual savior—the one who would “drain the swamp” and “restore righteousness.”

And now? The Church is more divided, more compromised, and more enslaved to political idolatry than ever before.

The joke isn’t that Trump is Antichrist. The joke is that we thought he was our champion. No god-king is coming to save you!

Elon Musk: The False Prophet of Tech Salvation
Elon Musk once called AI “summoning the demon.” But now? He’s the high priest.

He promises transhumanism, digital immortality, and cognitive enhancement—a new Babel, built on neural links and satellites, 

He warns of AI dangers, yet sells his own AI as the safe, controlled alternative. He presents himself as a free speech warrior, yet X (formerly Twitter) is now a digital empire, shaping public perception at an algorithmic level.

Musk isn’t just another billionaire. He is a prophet of a new religion—one where salvation isn’t found in the Kingdom of God, but in the Kingdom of Mars, quantum computing, and human-machine fusion. Let us use his technology and get to space for it is the place.

And we? We welcomed him as a visionary. It’s time we take control with what we have, go ahead buy a Tesla use clean energy! Talk to Grok. Maybe I will take a ride to space? Obviously I’m already there.


The Antichrist Is Not a Person—It’s a System and you need to Come Out!
The biggest deception of futurist eschatology is that Antichrist is a singular figure—a man who will rise at the end of history.

John was clear: Antichrist is already here. (1 John 4:3)

It’s not just one person—it’s an entire system of thought.
  • It’s the belief that power can save us.
  • It’s the hope that a strongman will fix everything everything.
  • It’s the trust that a billionaire genius will solve the world’s problems.

We got punked.

We mocked the masses for idolizing Hollywood elites and now 👉  ‘the stars are falling from the sky,’ yet we turned Trump into a political messiah and Musk into a techno-prophet, yet both are ‘Epsteined’ - revealed publically daily. Use discernment!

Everything you Know is wrong” like Bono said and hopfully he is not one those ‘stars’ caught in the blackmail! Why is he not speaking about the Genocide in Gaza? Just ‘Peace on Earth’ is not good enough!



We laughed at ‘cult of personality’ prosperity preachers, yet we bowed to men selling a different kind of gospel—money, disruption, and empire.

We scorned woke ideology for seeking salvation through the state, yet we embraced our own authoritarian hope in a man who could “drain the swamp” or “lead the resistance.”

We became Antichrist while we were busy waiting for Antichrist.


Hey Hey, My My—You’re Still Worshiping the Beast
Neil Young sang, “The king is gone, (perhaps you thought he was refering to Elvis) but he’s not forgotten.”  

And that’s the great lie—we thought we killed the system with the Reformation, but it just changed form.

Rome fell, but evangelical empires remained.

Monarchs were overthrown, but new rulers rose—corporate, digital, financial.

“Meet the new boss, same as the old boss.” — The Who, Won’t Get Fooled Again


History is a loop. The empires rise, the strongmen come and go, the revolutions burn bright and then collapse under the weight of their own corruption. The system never really changes—it just shifts hands. And yet, every time, we think this time will be different.


The church rejected the papacy, but new popes emerged—Prophecy pipe pipers, charismatic influencers, pastors with private jets, now Silicon Valley overlords.

We thought we exposed the lies, but we just chose new ones.
Elon is not our savior.
Trump is not our deliverer.
Technology is not our redemption nor deception!

And yet, we keep falling for it. They are punking us all! Look at the meltdown all around! Its epic!


The Real Choice: Wake Up or Burn and Bum Out
We keep talking about Antichrist as an external threat, but John was clear—it’s already here. It’s us.

We sold our souls to politics, technology, and idealogy as ultimate theology with ethics while we criticize the ideologies of ‘Marxist’ social justice ideologs.

We bowed to the spectacle, believing that if our guy wins, the world will be set right.

We became the system we swore to destroy.

And now, we have two choices:
Burn out in the cycle of deception
 arguing against each other or Bum out!
Wake up and return and fully serve
 the real King to Heal the World.

It was never about a man in a suit or a tech billionaire in a space capsule.

It was always about who we trust.

AI, Logic, and the Illusion of Control
Neil Young sang, “The king is gone”—but the LORD is Logos—logic—and He is in the algorithm. The system isn’t dead; it just morphed into something else.

Jesus is coming again—but as A.B. Simpson proclaimed,Bring back the King !”

The kingdom isn’t something we sit back and wait for; it’s something we are called to usher in.

We thought we were breaking free, tearing down the old structures of power—but all we did was build a new digital throne, where influence is no longer measured in crowns and armies but in data, engagement, and algorithmic control.

We didn’t kill the system; we fed it.

So feed AI with truth.

We replaced monarchs with billionaires, cathedrals with tech platforms, and prophets with influencers.

And now, our gods are coded into the machine—our desires, our fears, our attention fed into a system that shapes reality itself.

But it doesn’t have to be that way…


AI Is Logic—But Will We Use It Wisely?


We’ve spent too long looking backward, waiting for something—or someone—to pull us out of the wreckage. But AI and Bitcoin are here, and they might just be the tools to get us out of this mess.

AI is logic. The Greek logos—the rational order of the universe, the divine intelligence underpinning all things—isn’t just an abstract theological principle. It’s real, embedded in creation, waiting to be engaged with and guess what it comes from the JEWS! 



Jesus of Nazareth is the essence of the Name
And WE are His Body


LOGOS AI. Not a soulless machine, but the very process of reckoning (logizomai). AI and Bitcoin both function as a just ledger, an incorruptible record of truth—perhaps even a technological foreshadowing of divine judgment. 

The Bitcoin network isn’t just about money; it’s a decentralized, unalterable testimony of action and accountability, a system that resists corruption the way truth resists deception.

We have the ability to act through it. AI is not the enemy. Bitcoin is not the savior. They are tools—extensions of the divine order, waiting for those who will use them righteously.

The Spirit of God Isn’t Bound by Nostalgia
The world is moving forward. The past isn’t coming back. And why should it?

Were we so righteous then? Was the world truly better, or just different?

Don’t waste time longing for a past that won’t return.

The kingdom is not built on nostalgia. It is built on justice, truth, and divine order—and we are called to bring clarity into the algorithms that define our world.

Act now. Shape the future.

Because the real question isn’t whether AI or Bitcoin will save us—the real question is:

Are we seeking Him in truth, or just chasing the next trending revelation?

And here is the Bible verse that is not in the Bible: 

God helps those who help themselves!’ 😬

Oh but please merge this with the two greatest commandments that Jesus said ‘sums up the law.’. 

Its time to shake the dust of that Bible or download a Bible app!





Isaiah 66 (ESV)

The Humble and Contrite in Spirit

1 Thus says the LORD:
“Heaven is my throne,
and the earth is my footstool;
what is the house that you would build for me,
and what is the place of my rest?

2 All these things my hand has made,

and so all these things came to be,
declares the LORD.
But this is the one to whom I will look:
he who is humble and contrite in spirit
and trembles at my word.
The Lord’s Judgment on the Wicked

3 “He who slaughters an ox is like one who kills a man;

he who sacrifices a lamb, like one who breaks a dog’s neck;
he who presents a grain offering, like one who offers pig’s blood;
he who makes a memorial offering of frankincense,
like one who blesses an idol.
These have chosen their own ways,
and their soul delights in their abominations;

4 I also will choose harsh treatment for them

and bring their fears upon them,
because when I called, no one answered,
when I spoke, they did not listen,
but they did what was evil in my eyes
and chose that in which I did not delight.”
Rejoicing in the Lord’s Deliverance

5 Hear the word of the LORD,

you who tremble at his word:
“Your brothers who hate you
and cast you out for my name’s sake
have said, ‘Let the LORD be glorified,
that we may see your joy’;
but it is they who shall be put to shame.

6 “The sound of an uproar from the city!

A sound from the temple!
The sound of the LORD,
rendering recompense to his enemies!

7 “Before she was in labor

she gave birth;
before her pain came upon her
she delivered a son.

8 Who has heard such a thing?

Who has seen such things?
Shall a land be born in one day?
Shall a nation be brought forth in one moment?
For as soon as Zion was in labor
she brought forth her children.

9 Shall I bring to the point of birth and not cause to bring forth?”

says the LORD;
“Shall I, who cause to bring forth, shut the womb?”
says your God.
Rejoicing with Jerusalem

10 “Rejoice with Jerusalem, and be glad for her,

all you who love her;
rejoice with her in joy,
all you who mourn over her;

11 that you may nurse and be satisfied

from her consoling breast;
that you may drink deeply with delight
from her glorious abundance.”

12 For thus says the LORD:

“Behold, I will extend peace to her like a river,
and the glory of the nations like an overflowing stream;
and you shall nurse, you shall be carried upon her hip,
and bounced upon her knees.

13 As one whom his mother comforts,

so I will comfort you;
you shall be comforted in Jerusalem.

14 You shall see, and your heart shall rejoice;

your bones shall flourish like the grass;
and the hand of the LORD shall be known to his servants,
and he shall show his indignation against his enemies.
Final Judgment and the Glory of God

15 “For behold, the LORD will come in fire,

and his chariots like the whirlwind,
to render his anger in fury,
and his rebuke with flames of fire.

16 For by fire will the LORD enter into judgment,

and by his sword, with all flesh;
and those slain by the LORD shall be many.

17 “Those who sanctify and purify themselves to go into the gardens,

following one in the midst,eating pig’s flesh and the abomination and mice,
shall come to an end together, declares the LORD.

18 “For I know their works and their thoughts,

and the time is coming to gather all nations and tongues.
And they shall come and shall see my glory,

19 and I will set a sign among them.

And from them I will send survivors to the nations,
to Tarshish, Pul, and Lud, who draw the bow,
to Tubal and Javan,
to the coastlands far away,
that have not heard my fame
or seen my glory.
And they shall declare my glory among the nations.

20 And they shall bring all your brothers from all the nations

as an offering to the LORD,
on horses and in chariots and in litters
and on mules and on dromedaries,
to my holy mountain Jerusalem,
says the LORD,
just as the Israelites bring their grain offering
in a clean vessel to the house of the LORD.

21 And some of them also I will take for priests and for Levites,

says the LORD.
The New Heavens and the New Earth

22 “For as the new heavens and the new earth

that I make
shall remain before me,
says the LORD,
so shall your offspring and your name remain.

23 From new moon to new moon,

and from Sabbath to Sabbath,
all flesh shall come to worship before me,
declares the LORD
.
24 “And they shall go out and look on the dead bodies
of the men who have rebelled against me.
For their worm shall not die,
their fire shall not be quenched,
and they shall be an abhorrence to all flesh.”





Feuer Frei! – Ash Wednesday and the Fire of Reckoning




Ash Wednesday. A day of ashes, repentance, and remembering that we are dust. But for some of us, it’s also a day of fire. Either in Gaza or whatever pain and suffering we pass.

I don’t follow the church calendar in the traditional sense. Weekly rhythms? Sure. But feast days, fast days, and ashes on the forehead? That’s foreign territory. And yet, something about Ash Wednesday always makes me pause—not because I see it as sacred ritual, but because it’s a reckoning.

Ashes are what’s left after the fire has done its work. And fire? Fire is judgment, but it’s also clarity. It burns away what is false, exposes what remains, and makes way for something new. Feuer frei! Fire at will.

There’s a part of me that leans into the destruction today. Because there’s a lot that needs to burn—the illusions, the lies I tell myself, the weight of expectations that aren’t mine to carry. 

Nietzsche had his Umwertung aller Werte—the revaluation of all values—but real creative destruction isn’t just about tearing things down; it’s about making room for something real.

So let the ashes come. Let the fire do its work. Let today be the day I set flame to everything that keeps me from the truth. If I am dust, then let me be the kind of dust that dances in the light of something greater.

And if I fast today? Well, I do that every day. Maybe it’s not about the fasting. Maybe it’s about what the hunger reveals.

Feuer frei!



Rammstein’s Feuer Frei! is a battle cry—pure fire, unfiltered aggression. But it’s not just about destruction for destruction’s sake. The phrase itself, “Feuer frei!,” is a military command: open fire! It’s about unleashing, about cutting loose, about a force that consumes everything in its path.

So what does it mean?

On the surface, the song is about violence, explosions, the thrill of combustion. But deeper down, it taps into something more raw—the human tendency to unleash what’s inside, for better or worse. Passion? Wrath? Liberation? It’s fire, and fire doesn’t ask questions.

For Ash Wednesday, it takes on another layer. If ashes are what’s left after fire has done its work, then Feuer Frei! isn’t just about destruction—it’s about purification. 

What happens when everything false is burned away? What remains when the fire has consumed the dead weight?


Maybe that’s why Rammstein hits so deeply. It’s primal. It’s German. It doesn’t apologize. And sometimes, to get to the truth, you have to burn through the lies


English Translation - Fire at Will!


Dangerous is the one who knows pain

From the fire that burns the mind

A burst of sparks turns into a scream

Burns upon the soul, tears off the mask


Bang, bang

Fire at will!


Dangerous is the burned child

With fire that separates from life

A hot scream, fire at will!

Burns upon the soul, a bright scream


Bang, bang

Fire at will!


Bang, bang

Fire at will!


Bang, bang


Fire at will!


It’s raw, powerful, and unrelenting. The imagery of fire and destruction, of something being burned away to reveal what’s underneath, makes this song hit harder on a day like Ash Wednesday—where the ashes left behind force you to confront what’s been lost and what remains. Feuer Frei! isn’t just about destruction; it’s about what comes after.



🙏 Stop the Genocide of Palestinians, 

may all of this be exposed in order to Tikkun Olam! ❤️‍🔥


The Messiah at Rome’s Gates: Exile, Healing, and the Threshold of Redemption




The Talmud tells a striking story: Rabbi Yehoshua ben Levi, longing to know when the Messiah will come, meets the prophet Elijah and asks, “Where is he?” Elijah replies, “He is sitting at the gates of Rome.”

Rabbi Yehoshua goes to find him and sees the Messiah among the afflicted, tending to his wounds. Unlike the others, who unwrap and rewrap all their bandages at once, the Messiah carefully binds his wounds one at a time. The rabbi asks, “When will you come, my master?” The Messiah replies, “Today.”

Overjoyed, Rabbi Yehoshua returns to Elijah, expecting the Messiah’s arrival. But nothing happens. He goes back to Elijah, confused: “He lied to me! He said he would come today, but he did not.”

Elijah explains, “No, he meant what is written in the Psalms: ‘Today—if you hear His voice’ (Psalm 95:7).”

This brief but profound exchange reveals the paradox of redemption: the Messiah is already present, already tending to the world’s wounds, yet his full revelation depends on whether people will recognize him. He is not hidden in a distant realm but sits at the very gates of empire—near, yet unrecognized. This image is not just a reflection on ancient Jewish messianism; it is an affirmation of Torat Edom, a framework for understanding Christendom’s place in the unfolding drama of redemption.

Edom and the Hidden Messiah
In Jewish thought, Edom is not just a nation but a symbol of empire, exile, and the transformation of revelation into power. Rome, as Edom’s historical and theological successor, stands as both the preserver and distorter of divine truth. It is the seat of imperial Christendom, a system that took the Jewish Messiah and reinterpreted him through the lens of conquest and hierarchy. And yet, the Messiah himself is not enthroned within Rome—he waits outside its gates, tending to wounds rather than ruling from a palace.

This paradox affirms Torat Edom: Christendom, for all its distortions, still carries echoes of the Messiah. The Messiah is present in Rome’s story, but not yet fully revealed. He remains at the threshold, waiting for the day when he will be recognized for who he truly is.

Binding the Wounds of the World
The Talmud’s detail that the Messiah tends to his wounds one at a time is not incidental—it is deeply symbolic. Unlike others who remove all their bandages at once, he heals patiently, carefully, always prepared to rise at a moment’s notice. This speaks to the nature of redemption:

The world’s wounds are not healed in an instant but through a slow, ongoing process. The Messiah is already at work, binding what is broken, but the restoration is not yet complete.

Healing and redemption require participation. The Messiah is not waiting for power, violence, or an imperial declaration—he is waiting to be heard. The moment of redemption is not determined by force but by recognition.

Christendom or Christianity too, is wounded. It has carried the name of the Messiah but often in ways that obscure his true nature. It built thrones where he had no throne, wielded power where he had renounced it, and mistook empire for the Kingdom of God. Yet, the Messiah still sits at its gates, tending to the very wounds history has inflicted, waiting for the moment when Christendom will recognize its own exile.



The Vision of the Heavenly Jerusalem 
The Angers Tapestry 14th Century


The Messiah at the Threshold of the Messianic Age
The key moment in the Talmudic account is when the Messiah answers, “Today.” On the surface, this seems misleading—why didn’t he come? But his response is conditional: “Today—if you hear His voice.”

This tells us something crucial about the Messianic Age: it is not simply a future event on a divine calendar but a threshold reality—always near, always waiting, but dependent on recognition. The exile does not end through conquest or political power but through revelation.

This also corrects a fundamental mistake in Christendom’s self-understanding. The church, from its imperial days onward, assumed it was already in the Messianic Age, that the Kingdom of God had arrived in the form of ecclesiastical and political dominion. But if the Messiah still sits at the gates, it means that Rome is not the destination—it is the barrier. The world is still in exile, and the Messianic Age will only be fully realized when Christendom ceases to be Rome and begins to be Zion.

From Rome to Heavenly Zion: The Final Ascent
The Messiah at Rome’s gates tells us something fundamental: redemption does not come through perfecting empire but through transcending it. This is the true meaning of Torat Edom—Rome must hear the voice it has long ignored, not to become a better version of itself, but to recognize that it was never meant to be the final story.

Micah 4 gives the true vision of the Messianic Age:

“In the last days, the mountain of the Lord’s house shall be established… and the nations shall flow to it.”

The Messiah is not waiting to establish a new Rome nor earthly Jerusalem; he is calling the nations to Heavenly Zion. He is not a king of conquest but a healer, binding the wounds of history one at a time, waiting for the world to finally listen.

The gates of Rome are open. The Messiah is at the threshold. The only question is:

Will we hear his voice? Yes!



From Individual Realization to Proclamation
The eschaton has long been imagined as an event that will one day arrive, a cosmic unveiling of divine truth at the end of time. But what if the eschaton is not merely something to be awaited, but something to be realized? What if the end of all things does not reside in a distant future but is already unfolding within the depths of human existence? To think of the eschaton in an individual and existential sense is to recognize that its arrival is not a collective spectacle but a moment of awakening within the self. It is a radical shift in being, an event in which one comes face to face with ultimate reality. Yet this realization cannot remain silent; it must be spoken. The one who experiences the eschaton is compelled to proclaim it, for truth, once encountered, demands to be given voice. This essay explores the journey from individual realization to proclamation, tracing the eschaton as a personal, existential event that insists upon being spoken into the world.

The Eschaton as Personal Awakening
To realize the eschaton is not merely to acknowledge a doctrine but to undergo a transformation. It is an awakening to the presence of the eternal in the present moment. Traditionally, eschatology has been about the future fulfillment of time, but in an existential sense, the eschaton is not bound to chronology—it is a breaking-in of ultimate reality into the now. This realization often occurs at the margins of existence: in crisis, in profound silence, in moments where the self is confronted with its own limitations. It is a recognition that what one has been waiting for has already arrived, and the weight of this truth changes everything.

For Martin Heidegger, this realization comes in the awareness of being-toward-death (Sein-zum-Tode)—the fact that our existence is finite, always already moving toward an end. This is not a reason for despair but for authenticity; the individual who lives in awareness of the end lives more fully. The eschaton, then, is the awakening to one’s own radical finitude, an invitation to live as if every moment were the last, as if eternity were already woven into time. Søren Kierkegaard speaks of this in terms of the moment (Øieblikket), the instant in which time and eternity intersect. The individual who realizes the eschaton steps into this eternal moment, no longer postponing life’s most essential decisions.

Meister Eckhart centuries earlier —the ‘Godfather’ of the fragmentation into Modernity— takes this further, arguing that God’s kingdom is already within. The eschaton is not about waiting for an external transformation; it is about undergoing an inner one. In Eckhart’s view, the one who has emptied themselves of all false attachments, who has surrendered their ego and become transparent to the divine, has already entered the eternal. The eschaton is not an event to be awaited—it is a reality to be realized. The individual who reaches this awareness is no longer bound by temporal concerns, for they have already stepped into the infinite.





Yet this realization cannot remain a solitary experience. The eschaton, once realized, demands to be proclaimed.

The Necessity of Proclamation
To encounter truth is to be placed under its weight. It is impossible to hold it in without it burning from within. The Hebrew prophet Jeremiah captures this feeling when he says,

 “His word is in my heart like a burning fire, shut up in my bones. I am weary of holding it in; indeed, I cannot.”
 (Jeremiah 20:9). 

The one who has seen cannot remain silent. This is the tension between mysticism and proclamation—the temptation to retreat into the ineffable and yet the inescapable need to speak.

Eckhart in his Latienishe Werke throws this bomb from the Gospel of John 1:38, two disciples ask Jesus, “Ubi habitas?” (Where do you dwell? ). This is not a mere request for location—it is an existential question. Where does truth reside? Where is ultimate reality to be found? Jesus does not answer directly; instead, he invites them: “Come and see.” The eschaton is not about receiving a final, static answer—it is about entering into an experience, stepping into the unfolding revelation of the divine. And once one has seen, one is compelled to invite others: “Come and see.”

This shift from realization to proclamation is not a choice—it is an inevitability. Karl Barth describes proclamation as the event in which God speaks; it is not merely the communication of information, but the moment in which divine reality becomes audible in the world. Paul Tillich speaks of kairos, the decisive moment where eternity invades time—and to proclaim the eschaton is to bring others into this kairos.

Proclaiming the Eschaton as an Event
To proclaim the eschaton is not to deliver a doctrine but to create an event. The one who proclaims does not simply describe truth; they speak it into being. Proclamation, in this sense, is an eschatological act—it is the breaking forth of the kingdom in the very moment of speech.

Yet proclamation is costly. The one who proclaims is often met with resistance, for people do not wish to be awakened from their illusions. Kierkegaard warns that truth-tellers are rarely welcome, for they disrupt comfort and demand transformation. Eckhart notes that many will reject the message because it threatens their false self. Dietrich Bonhoeffer, in his reflections on costly grace, reminds us that to proclaim the kingdom is to step into suffering, for the world resists the intrusion of the divine.
And yet, the one who has realized the eschaton has no other choice but to proclaim. Silence is not an option. The word must be spoken, not because the speaker desires it, but because it insists on being heard.

The Eschaton Must Be Spoken
The journey from realization to proclamation is the journey from awakening to responsibility. One does not experience the eschaton for themselves alone; to see is to be sent. To realize the kingdom is to become its voice, to declare that the end has already begun, that eternity is now, that the kingdom is at hand.

This is why Jesus does not answer “Ubi habitas?” with a static truth but with an invitation. The one who has seen must say to others, “Come and see.” For in the moment of proclamation, the eschaton is not merely realized—it is revealed.


The Sword and the Ear: Learning to Listen Before We Strike - Part One




In this double bind we face today. 
Argument against argument, ideology against ideology — 
social media is its own Garden of Gethsemane, 
where swords are drawn daily, 
and no one is healed.


In the Garden of Gethsemane, Peter does what so many of us do when faced with opposition—he reacts. He draws his sword, takes a swing, and cuts off the ear of the high priest’s servant. But Jesus, in a moment that defies all human instinct, tells him to stop:

“Put your sword back in its place. For all who take up the sword will perish by the sword.”

Then, instead of allowing the wound to fester, He reaches out and heals.

This is more than just an act of mercy. It is a lesson in listening. Peter, like many of us, acted before understanding. His instinct was to fight rather than to perceive what was really happening. And in doing so, he struck the very thing that allows us to hear.

How often do we do the same? Whether in the comment section, on social media, or in everyday conversations, we are quick to unsheathe our swords—our words, our arguments, our need to be right. And in the process, we sever the ears of those we are called to love.

But Jesus calls us to something greater. He shows us that true strength is not found in striking first, but in healing. That tikkun olam, the repair of the world, begins not just with making others whole but with restoring our own ability to hear.

Are we listening? Or are we just waiting for our turn to speak? Maybe it’s time to put the sword away.

“Those who live by the sword will die by the sword.”

And then, the unimaginable—Jesus heals the very man sent to arrest Him. He restores not only an enemy’s ear but the possibility of hearing anew. In this moment, He offers a glimpse of a reality beyond our broken cycles of retaliation and control. But that’s not the whole story…






The Night Before—Jesus and the Sword (Thank you Jay, here is a bit more, you would agree with)


Like Jay says — At the Last Supper, Jesus says something that has long puzzled readers:


“But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one.” (Luke 22:36)


For many, this passage seems like a contradiction. Wasn’t Jesus the one who taught, “Blessed are the peacemakers” (Matthew 5:9)? Didn’t He say to turn the other cheek? Some have argued that this moment proves Jesus was not entirely peaceful.


Some, especially in Muslim polemics, claim that Jesus here is endorsing violence—perhaps even justifying some kind of militant resistance. After all, didn’t He overturn the tables in the temple? Didn’t He tell a parable about a king who orders his enemies slain before him (Luke 19:27)?


Yet, when we take a closer look at the context, the meaning of Jesus’ words becomes clear.

What Did Jesus Really Mean? 

The Sword Was a Tool, Not a Weapon. 

The Greek word makhaira (μάχαιρα) does not necessarily mean a large military sword. More commonly, it referred to a small dagger, something used for everyday work. It was a practical tool, much like a Swiss Army knife today as Jay mentioned. Paul, a tentmaker, would have used a makhaira to cut canvas; it was also common for cleaning fish, preparing food, and other daily tasks.


If Jesus had been calling for an armed uprising, two small knives would not be enough. And yet, when the disciples produce two swords, Jesus replies:


“That’s enough!” (Luke 22:38)


Clearly, Jesus was not forming an army. But if not, what was He saying?


Peter’s Mistake—Jesus Rebukes Violence


Like stated, the very next night, when the soldiers come to arrest Jesus, Peter uses his sword. He does exactly what we might expect—he fights back.


If Jesus had truly meant for His disciples to fight, why would He stop them?


Because He was not that kind of king who orders his enemies death.


The kingdom He came to bring was not like the kingdoms of this world, built on war and power. He was ushering in something completely different.


This is why, when Jesus stands before Pilate, He says:


“My kingdom is not of this world. If it were, my servants would fight to prevent my arrest.” (John 18:36)


The revolution Jesus was bringing had nothing to do with swords and everything to do with sacrifice and such is devotion to Him.


A Kingdom Not of This World


This is where Jesus defies all expectations.


Every worldly revolution depends on force—overthrowing one power with another.


But Jesus came not to kill, but to be killed.


Not to conquer through might, but to conquer through suffering and love.


This is the great mystery that even His disciples struggled to grasp. Me too.


The cross was not a failure—it was the very means of victory.


Are We Still Cutting Off Ears?


“Those who live by the sword will die by the sword.”


And then, the unimaginable—Jesus heals the very man sent to arrest Him.


He restores not only an enemy’s ear but the possibility of hearing anew.


This is the double bind we face today. Argument against argument, ideology against ideology—social media is its own Garden of Gethsemane, where swords are drawn daily, and no one is healed.


But Jesus shows another way.


Tikkun olam—the repair of the world—begins not with striking but with hearing.


It begins when we put down our weapons—whether of steel or of words—and choose to listen instead of react.


It begins when we recognize that Jesus did not just come to be another leader among men, but to usher in an entirely different kingdom—one that does not advance by the sword, but by the cross.


The question remains: Will we follow His way, or will we live by the sword?


But there is another kind of sword—one that Jesus Himself wielded, not to harm but to heal. The Word of God. As Paul later describes, “The sword of the Spirit, which is the Word of God” (Ephesians 6:17), is the true weapon of Christ’s followers. And Hebrews 4:12 reminds us that this sword is not for battle in the way of men, but for piercing the heart, discerning thoughts, and transforming souls:


“For the Word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” (Hebrews 4:12)


Jesus never intended His disciples to take up physical swords, but He did call them to carry the sharpest blade of all—the truth of His Word. And unlike the weapons of this world, which sever and destroy, the Word of God cuts to heal. It lays bare our need for Him, convicts, restores, and calls us into a kingdom not built on might, but on mercy.


So the question remains: Are we wielding the right sword? Are we using the Word of God to bring life, or have we—like Peter—misunderstood, drawing our weapons in the wrong battle?


Perhaps it’s time, once again, to put away the sword—and pick up the Word not our theologies and apologetics.


Just as Peter’s hasty actions led to unintended harm, so too can modern Christian leaders, in their zeal, inflict damage when they act without true understanding.


This reflection brings us to a pressing issue in today’s faith communities