Discovered Being Ministry Incorporated

09/10/2026

Summary Of The Book Of Judges

Author:

The Book of Judges does not specifically name its author.

The tradition is that the Prophet Samuel was the author of Judges.

Internal evidence indicates that the author of Judges lived shortly after the period of the Judges.

Samuel fits this qualification.

Date of Writing:

The Book of Judges was likely written between 1045 and 1000 B.C.

Purpose of Writing:

The Book of Judges can be divided into two sections: 1) Chapters 1-16 which gives an account of the wars of deliverance beginning with the Israelites' defeat of the Canaanites.

And ending with the defeat of the Philistines and the death of Samson; 2) Chapters 17-21 which is referred to as an appendix and does not relate to the previous chapters.

These chapters are noted as a time “when there was no king in Israel (Judges 17:6; 18:1; 19:1; 21:25).”

Key Verses:

Judges 2:16-19: "Then the Lord raised up judges, who saved them out of the hands of these raiders.

Yet they would not listen to their judges but prostituted themselves to other gods and worshiped them.

Unlike their fathers, they quickly turned from the way in which their fathers had walked, the way of obedience to the Lords commands.

Whenever the Lord raised up a judge for them, he was with the judge and saved them out of the hands of their enemies as long as the judge lived; for the Lord had compassion on them as they groaned under those who oppressed and afflicted them.

But when the judge died, the people returned to ways even more corrupt than those of their fathers, following other gods and serving and worshiping them.

They refused to give up their evil practices and stubborn ways."

Judges 10:15: “But the Israelites said to the Lord, 'We have sinned.

Do with us whatever you think best, but please rescue us now.'”

Judges 21:25: “In those days Israel had no king; everyone did as he saw fit.”

Brief Summary:

The Book of Judges covers about 330 years of Israel’s history (c. 1383 BC to c. 1052 BC) and is a tragic account of how God was taken for granted by His children year after year, century after century.

Judges is a sad contrast to the book of Joshua which chronicles the blessings God bestowed on the Israelites for their obedience in conquering the land.

In Judges, they were disobedient and idolatrous, leading to their many defeats.

Yet God has never failed to open His arms in love to His people whenever they repent from their wicked ways and call upon His name (Judges 2:18).

Through the twelve judges of Israel, God honored His promise to Abraham to protect and bless his offspring (Genesis 12:2-3).

After the death of Joshua and his contemporaries, the Israelites returned to serving Baal and Ashtaroth.

God allowed the Israelites to suffer the consequences of worshiping false gods.

It was then that the people of God would cry out to God for help.

God sent His children judges to lead them in righteous living.

But time after time they would turn their backs on God and return to their lives of wickedness.

However, keeping His part of the covenant with Abraham, God would save His people from their oppressors throughout the 330-year span of the Book of Judges.

Probably the most notable judge was the 12th judge, Samson, who came to lead the Israelites after a 40-year captivity under the rule of the ruthless Philistines.

Samson led God’s people to victory over the Philistines where he lost his own life after 20 years as judge of Israel.

Foreshadowings:

The announcement to Samson’s mother that she would bear a son to lead Israel is a foreshadowing of the announcement to Mary of the birth of the Messiah.

God sent His Angel to both women and told them they would “conceive and bear a son” (Judges 13:7; Luke 1:31) who would lead God’s people.

God’s compassionate delivery of His people despite their sin and rejection of Him presents a picture of Christ on the cross.

Jesus died to deliver His people, all who would ever believe in Him, from their sin.

Although most of those who followed Him during His ministry would eventually fall away and reject Him, still He remained faithful to His promise and went to the cross to die for us.

Practical Application:

Disobedience always brings judgment.

The Israelites present a perfect example of what we are not to do. Instead of learning from experience that God will always punish rebellion against Him, they continued to disobey and suffer God’s displeasure and discipline.

If we continue in disobedience, we invite God’s discipline, not because He enjoys our suffering, but “because the Lord disciplines those he loves, and he punishes everyone he accepts as a son" (Hebrews 12:6).

The Book of Judges is a testament to God’s faithfulness.

Even “if we are faithless, He will remain faithful” (2 Timothy 2:13).

Though we may be unfaithful to Him, as the Israelites were, still He is faithful to save us and preserve us (1 Thessalonians 5:24) and to forgive us when we seek forgiveness (1 John 1:9).

“He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ.

God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful” (1 Corinthians 1:8-9).

Yours in Jesus Christ,

Bishop William B. Caractor

09/10/2026

What Is Original Sin?

The term original sin refers to Adam’s sin of disobedience in eating from the tree of knowledge of good and evil and its effects upon the rest of the human race.

Original sin can be defined as “the moral corruption we possess as a consequence of Adam’s sin, resulting in a sinful disposition manifesting itself in habitually sinful behavior.”

The doctrine of original sin focuses particularly on its effect on our internal nature and our standing before God.

There are three main views that deal with that effect:

Pelagianism:

This view says that Adam’s sin had no effect upon the souls of his descendants other than that he provided a sinful example.

Adam’s example has influenced those who followed him to also sin.

But, according to this view, man has the ability to stop sinning if he simply chooses to.

Pelagianism runs contrary to a number of passages that indicate man is hopelessly enslaved by his sins (apart from God’s intervention) and that his good works are “dead” or worthless in meriting God’s favor (Ephesians 2:1–2; Matthew 15:18–19; Romans 7:23; Hebrews 6:1; 9:14).

Arminianism:

Arminians believe Adam’s original sin has resulted in the rest of mankind inheriting a corrupt, sinful nature, which causes us to sin in the same way that a cat’s nature causes it to meow, it comes naturally.

According to this view, man cannot stop sinning on his own; God’s supernatural, enabling grace, called prevenient grace, in conjunction with the gospel, allows that person to choose to exercise faith in Christ.

The teaching of prevenient grace is not explicitly found in Scripture.

Calvinism:

The Calvinistic doctrine of original sin states that Adam’s sin has resulted not only in our having a sin nature, but also in our incurring guilt before God for which we deserve punishment.

Being conceived with original sin upon us (Psalm 51:5) results in our inheriting a sin nature so wicked that Jeremiah 17:9 describes the human heart as “deceitful above all things and beyond cure.”

Not only was Adam found guilty because he sinned, but his sin was imputed to us, making us guilty and deserving of his punishment (death) as well (Romans 5:12, 19).

There are two views as to why Adam’s sin should be imputed to us.

The first view states that the human race was within Adam in seed form; thus, when Adam sinned, we sinned in him.

This is similar to the biblical teaching that Levi (a descendant of Abraham) paid tithes to Melchizedek in Abraham (Genesis 14:20; Hebrews 7:4–9), even though Levi was not born until hundreds of years later.

The other main view is that Adam served as our representative, and so, when he sinned, we were found guilty as well.

Both the Arminian and Calvinistic views teach original sin and see individuals as unable to overcome sin apart from the power of the Holy Spirit.

Most all Calvinists also teach imputed sin; some Arminians deny imputation of sin, and others believe that Christ’s death has negated the effects of imputation.

The fact of original sin means that we cannot please God on our own.

No matter how many “good deeds” we do, we still commit sin, and we still have the problem of a corrupt nature within.

We must have Christ; we must be born again (John 3:3).

God deals with the effects of original sin in our hearts through the process of sanctification.

Yours in Jesus Christ,

Bishop William B. Caractor

09/09/2026

What Does The Bible Say About Dealing With Difficult People?

We all know people whom we find “difficult” in one way or another, and we’re all called upon to deal with difficult people at some time or another.

A difficult person may be one who is condescending, argumentative, belligerent, selfish, flippant, obtuse, or simply rude.

Difficult people seem to know just how to “push one’s buttons” and stir up trouble.

Dealing with difficult people becomes an exercise in patience, love, and grace.

Our response to difficult people should model the examples provided by Jesus, for He surely dealt with many difficult people during His time here on earth.

In His interactions with difficult people Jesus never displayed an attitude of harsh superiority or dismissive pride; rather, He showed authority under control.

He used rebuke when necessary (John 8:47), but He also dealt with difficult people by remaining silent (John 8:6), asking questions (Mark 11:28–29), pointing them to Scripture (Mark 10:2–3), and telling a story (Luke 7:40–42).

In the Sermon on the Mount, Jesus was quite specific about dealing with difficult people in love and humility:

“But I tell you who hear me:

Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.

If someone strikes you on one cheek, turn to him the other also.

If someone takes your cloak, do not stop him from taking your tunic.

Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back.

Do to others as you would have them do to you” (Luke 6:27–31).

We must never give tit for tat:

“Do not repay evil with evil or insult with insult.

On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing” (1 Peter 3:9).

In dealing with difficult people, we must guard against pride. It is important to recall the admonition given by the Apostle Paul in Romans 12:3:

“For by the grace given me I say to every one of you:

Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you” (see also Philippians 2:3–4).

So, when we know we must deal with a difficult person, we approach the situation in meekness.

Love is also key:

“Love your neighbor as yourself” (Galatians 5:14).

We are to show God’s love to everyone, including difficult people.

The book of Proverbs provides much wisdom in dealing with difficult people.

Proverbs 12:16 promotes patience in our relationships:

“A fool shows his annoyance at once, but a prudent man overlooks an insult.”

Proverbs 20:3 commends peace-making:

“It is to one’s honor to avoid strife, but every fool is quick to quarrel.”

Proverbs 10:12 encourages love:

“Hatred stirs up conflict, but love covers over all wrongs.”

Proverbs 17:14 values foresight and deference:

“Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out.”

If possible, it might be best to avoid the situation altogether by choosing carefully whom we associate with:

“Do not make friends with a hot-tempered person, do not associate with one easily angered” (Proverbs 22:24).

Dealing with difficult people is unavoidable.

When we deal with difficult people, it’s easy to respond in the flesh. But that just brings out the worst in us.

How much better to allow our dealings with difficult people to bring out the fruit of the Spirit in us (Galatians 5:22–23)!

By the grace of God, may we deal with difficult people in love, joy, peace, patience, kindness, goodness, faith, gentleness, and to top it all off, self-control.

May we extend the same love, grace, and mercy that God extended to us.

And may we be careful not to become the “difficult people” ourselves!

Yours in Jesus Christ,

Bishop William B. Caractor

09/09/2026

A Prayer For The Sick!

Heavenly father, I come before your throne at this hour, first acknowledging that we are all sinners, saved by your Grace.

Father we ask you to forgive us of our sins and cleanse us from all unrighteousness through the Blood of Jesus..

Almighty God, your words states "be Anxious for nothing, but with prayer and supplication and thanksgiving, let you request be made known unto God.

Father, we realize that you are the same God, yesterday, today and forever and we know that you are a God that changes not, as you healed the woman with the issue of blood, as you cleanse Naaman of leprosy, as you gave sight to blind and cast out demons.

We know that you are doing the same things today and forever.
Father I present the bodies of the sick as living sacrifices, you can make them holy unto you..

Father I exercise the key to the kingdom of heaven, " whatsoever, we bind on earth is bound in heaven, Whatsoever, we loose on earth is loosed in heaven."

Father, I bind cancer, high blood pressure, diabetes, sickle cell, arthritis, mental illness and all manner of diseases.

We now loose your Healing Grace, your Tender Mercies, loving kindness through our Savior, the Lord Jesus Christ and His precious blood.

Father we know that you are in every hospital, nursing home and every facility, because you are omnipresent, and you know every gain of sand by the sea shore.

Now Heavenly Father, please touch these old frail bodies of ours, that we may do your will in them until you give us our new bodies, where there is no sickness or death.

Father we thank you for answering this prayer in Jesus Name

Amen!

09/08/2026

Summary Of The Book Of Titus

Author: Titus 1:1 identifies the Apostle Paul as the author of the Book of Titus.

Date of Writing:

The Epistle to Titus was written in approximately AD 66.

Apostle Paul’s many journeys are well documented and show that he wrote to Titus from Nicopolis in Epirus.

In some Bibles a subscription to the epistle may show that Apostle Paul wrote from Nicopolis in Macedonia.

However, there is no such place known and subscriptions have no authority as they are not authentic.

Purpose of Writing:

The Epistle to Titus is known as one of the Pastoral Epistles as are the two letters to Timothy.

This epistle was written by the apostle Paul to encourage his brother in the faith, Titus, whom he had left in Crete to lead the church which Apostle Paul had established on one of his missionary journeys (Titus 1:5).

This letter advises Titus regarding what qualifications to look for in leaders for the church.

He also warns Titus of the reputations of those living on the island of Crete (Titus 1:12).

In addition to instructing Titus in what to look for in a leader of the church, Apostle Paul also encouraged Titus to return to Nicopolis for a visit.

In other words, Apostle Paul continued to disciple Titus and others as they grew in the grace of the Lord (Titus 3:13).

Key Verses:

Titus 1:5, “The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you."

Titus 1:16, “They claim to know God, but by their actions they deny him.

They are detestable, disobedient and unfit for doing anything good."

Titus 2:15, “These, then, are the things you should teach.

Encourage and rebuke with all authority.

Do not let anyone despise you."

Titus 3:3-6, “At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures.

We lived in malice and envy, being hated and hating one another.

But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy.

He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior.”

Brief Summary:

How wonderful it must have been when Titus received a letter from his mentor, the Apostle Paul.

Apostle Paul was a much-honored man, and rightly so, after establishing several churches throughout the eastern world.

This famous introduction from the apostle would have been read by Titus:

“To Titus, my true son in our common faith:

Grace and peace from God the Father and Christ Jesus our Savior” (Titus 1:4).

The island of Crete where Titus was left by Apostle Paul to lead the church was inhabited by natives of the island and Jews who did not know the truth of Jesus Christ (Titus 1:12-14).

Apostle Paul felt it to be his responsibility to follow through with Titus to instruct and encourage him in developing leaders within the church at Crete.

As the Apostle Paul directed Titus in his search for leaders, Apostle Paul also suggested how Titus would instruct the leaders so that they could grow in their faith in Christ.

His instructions included those for both men and women of all ages (Titus 2:1-8).

To help Titus continue in his faith in Christ, Apostle Paul suggested Titus come to Nicopolis and bring with him two other members of the church (Titus 3:12-13).

Connections:

Once again, Apostle Paul finds it necessary to instruct the leaders of the church to be on guard against the Judaizers, those who sought to add works to the gift of grace which produces salvation.

He warns against those who are rebellious deceivers, especially those who continued to claim circumcision and adherence to the rituals and ceremonies of the Mosaic Law were still necessary (Titus 1:10-11).

This is a recurring theme throughout the epistles of Apostle Paul, and in the book of Titus, he goes so far as to say their mouths must be stopped.

Practical Application:

The Book of Titus deserves our attention as we look to the Bible for instruction on how to live a life pleasing to our Lord.

We can learn what we should avoid as well as that which we are to strive to imitate.

Apostle Paul suggests we seek to be pure as we avoid the things which will defile our minds and consciences.

And then Apostle Paul makes a statement which should never be forgotten:

“They claim to know God, but by their actions they deny him.

They are detestable, disobedient and unfit for doing anything good” (Titus 1:16).

As Christians, we must examine ourselves to be sure our lives line up with our profession of faith in Christ (2 Corinthians 13:5).

Along with this warning, Apostle Paul also tells us how to avoid denying God:

“He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior” (Titus 3:5-6).

By seeking a daily renewal of our minds by the Holy Spirit we can develop into Christians that honor God by the way we live.

Yours in Jesus Christ,

Bishop William B. Caractor

09/08/2026

What Signs Indicate That The End Times Are Approaching?

In Matthew 24:5–8 Jesus gives us some important clues for discerning the approach of the end times:

“Many will come in my name, claiming, ‘I am the Christ,’ and will deceive many.

You will hear of wars and rumors of wars, but see to it that you are not alarmed.

Such things must happen, but the end is still to come.

Nation will rise against nation, and kingdom against kingdom.

There will be famines and earthquakes in various places.

All these are the beginning of birth pains.”

An increase in false messiahs, an increase in warfare, and increases in famines, plagues, and natural disasters, these are signs of the end times.

In this passage, though, we are given a warning:

We are not to be deceived, because these events are only the beginning of birth pains; the end is still to come.

Some interpreters point to every earthquake, every political upheaval, and every attack on Israel as a sure sign that the end times are rapidly approaching.

While the events may signal the approach of the last days, they are not necessarily indicators that the end times have arrived.

The Apostle Paul warned that the last days would bring a marked increase in false teaching.

“The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Timothy 4:1).

The last days are described as “perilous times” because of the increasingly evil character of man and people who actively “oppose the truth” (2 Timothy 3:1–9; see also 2 Thessalonians 2:3).

Other possible signs of the end times would include a rebuilding of a Jewish temple in Jerusalem, increased hostility toward Israel, and advances toward a one-world government.

The most prominent sign of the end times, however, is the nation of Israel itself.

In 1948, Israel was recognized as a sovereign state, essentially for the first time since 605 BC, when the Babylonians took control of Judah.

God promised Abraham that his posterity would have Canaan as “an everlasting possession” (Genesis 17:8), and Ezekiel prophesied a physical and spiritual resuscitation of Israel (Ezekiel 37).

Having Israel as a nation in its own land is important in light of end-times prophecy because of Israel’s prominence in eschatology (Daniel 10:14; 11:41; Revelation 11:8).

With these signs in mind, we can be wise and discerning in regard to the expectation of the end times.

We should not, however, interpret any of these singular events as a clear indication of the soon arrival of the end times.

God has given us enough information that we can be prepared, and that is what we are called to be as our hearts cry out, “Come, Lord Jesus” (Revelation 22:20).

Yours in Jesus Christ,

Bishop William B. Caractor

09/08/2026

Why Do You Sand Gazing Up Into Heaven?

The question "why do you stand gazing up into heaven?"

Is posed by two men in white apparel to the disciples after Jesus's ascension, as recorded in the Book of Acts.

It's a rhetorical question to redirect the disciples from passively watching Jesus's departure to actively preparing for His promised return and carrying out the mission He assigned them.

The men in white tell the disciples, "This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven".

The Ascension:
Following Jesus's resurrection, He gathered His disciples and was taken up into heaven.

As a cloud received Him out of their sight, they were left "gazing steadfastly toward heaven."

The Angels' Appearance:
While the disciples were still looking into heaven, two men in white clothes appeared.

The Disciples' Mission:
These "angels" or heavenly messengers asked why the disciples were standing there instead of acting on the command Jesus had given them.

The Implied Meaning:

A Call to Action:

The question is not an invitation to continue watching, but a directive to stop looking to the sky and instead to look around and get to work.

A Reminder of Jesus's Promise:

The question is also a reminder of Jesus's future return in the same way He ascended.

Focus on Earthly Responsibilities:

The disciples had a vital role to play: to be witnesses to the world and spread the message of Christ.

In essence, the question urges the disciples to shift their focus from the extraordinary event of the Ascension to the practical and urgent task of carrying out the mission Jesus had given them.

Yours in Jesus Christ,

Bishop William B. Caractor

09/07/2026

09/07/2026

Why Does God Call His House A House Of Prayer (Isaiah 56:7)?

The closing chapters of the book of Isaiah are filled with rich promises for the future.

In chapter 55, the prophet focuses on God’s invitation to experience redemption.

It’s as if Isaiah is saying, “Listen up! God’s deliverance is about to be revealed.”

And then, in chapter 56, Isaiah makes it abundantly clear that the invitation will extend far beyond just the chosen people of Israel.

When the Messiah comes, people from every nation on the earth will be welcome to taste the goodness of God’s salvation.

Even to those who were currently excluded, God said, “These I will bring to my holy mountain and give them joy in my house of prayer.

Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations” (Isaiah 56:7).

The temple was called the “house of God” (Ezra 5:2) because God chose that place to be His “dwelling” where He would meet with His people (see Psalm 132:13–14).

Prayer, an important part of worship, was closely associated with the temple (see 1 Kings 8:29, 38; Luke 1:10; 2:37; 18:10; Acts 3:1).

In Isaiah 56 God looks forward to a coming day of blessing:

“My salvation is close at hand and my righteousness will soon be revealed” (verse 1).

God wants those excluded from His house to know that, in that blessed day, they would be welcome to enter His temple, which would be a house of prayer for all people, of all nations and backgrounds (verse 7).

In Mark 11:17, when Jesus drove out the buyers and sellers in the temple, He repeated these words from the book of Isaiah:

“Is it not written:

‘My house will be called a house of prayer for all nations’?

But you have made it ‘a den of robbers’” (see also Matthew 21:13; Luke 19:46).

The house of God, the place where He dwells, is a holy place reserved for prayer and worship, but the moneychangers had repurposed it for their own selfish gain, bringing the wrath of Christ upon them.

After Christ resurrected and ascended into heaven, the church, all believers in Jesus Christ, are now called the house of God:

“But Christ is faithful as the Son over God’s house.

And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory” (Hebrews 3:6; see also 1 Corinthians 3:9, 16–17; 1 Timothy 3:15).

Christians, “like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ,” says 1 Peter 2:5.

God no longer lives in tents or buildings made by human hands but in the lives of all those who receive Jesus Christ as Savior.

We are God’s house of prayer.

When Jesus was born, the visit of the magi from the East was a bellwether of the “all nations” invited to God’s house of prayer (see Matthew 2:1–11).

In the church age, people of all nations, tribes, and languages are invited into the house of God (Matthew 24:14; 28:19; Revelation 7:9).

When the church began on the day of Pentecost, people from at least fifteen different parts of the world were present (Acts 2:9–10).

Throughout the book of Acts, the gospel comes to Samaritans (Acts 8), Ethiopians (Acts 8), Romans (Acts 10), and Greeks (Acts 11, 16).

The Lord’s invitation to salvation opens up the way for people of every nation to have a personal relationship with God the Father and Creator of the world.

Prayer is a significant part of that relationship.

Prayer is communication with God, an activity of our fellowship with Him.

Prayer is worship. God’s house is a “house of prayer” because now we can approach the Lord’s presence through a one-on-one speaking relationship with God:

“Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16).

In Matthew 11:28, Jesus extends an invitation: “Come to me, all you who are weary and burdened,” echoing God’s call, “Come, all you who are thirsty” (Isaiah 55:1).

We, the needy, are invited to come to the One who can meet our needs.

The ancient temple in Jerusalem is gone, but we approach God now in prayer, in all the reverence and awe His holiness demands.

We are made acceptable to God through the sacrifice of His Son:

“Therefore he [Christ] is able to save completely those who come to God through him, because he always lives to intercede for them” (Hebrews 7:25).

Prayer is intimately connected with God’s presence.

Wherever we worship God and recognize His presence, whether in church, in a small group, or alone in our prayer closet, we ought to see ourselves as operating in God’s house of prayer.

All who have accepted Christ’s invitation and entered into a relationship with Him are people of prayer.

Since prayer and fellowship with God is worship, the house of God is a place of prayer and worship.

God delights in fellowship with His children.

When Jesus came to earth and sacrificed His life on the cross, He opened the way of salvation to people of every nation.

And now all who accept Christ’s invitation to come are welcome in God’s house of prayer:

“Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.

In him the whole building is joined together and rises to become a holy temple in the Lord.

And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:19–22).

If you are part of the family of God, not only are you His household, but you are also His house of prayer.

Yours in Jesus Christ,

Bishop William B. Caractor

09/07/2026

What Does It Mean That Jesus Is The Prince Of Peace (Isaiah 9:6)?

In Isaiah’s prophecy about the coming Messiah, he says:

“For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace” (Isaiah 9:6).

In a world filled with war and violence, it’s difficult to see how Jesus could be the all-powerful God who acts in human history and be the embodiment of peace.

But physical safety and political harmony don’t necessarily reflect the kind of peace He’s talking about (John 14:27).

The Hebrew word for “peace,” shalom, is often used in reference to an appearance of calm and tranquility of individuals, groups, and nations.

The Greek word eirene means “unity and accord”; Apostle Paul uses eirene to describe the objective of the New Testament church.

But the deeper, more foundational meaning of peace is “the spiritual harmony brought about by an individual’s restoration with God.”

In our sinful state, we are enemies with God (Romans 5:10).

“But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8).

Because of Christ’s sacrifice, we are restored to a relationship of peace with God (Romans 5:1).

This is the deep, abiding peace between our hearts and our Creator that cannot be taken away (John 10:27–28) and the ultimate fulfillment of Christ’s work as “Prince of Peace.”

But Christ’s sacrifice provides more for us than eternal peace; it also allows us to have a relationship with the Holy Spirit, the Helper who promises to guide us (John 16:7, 13).

Further, the Holy Spirit will manifest Himself in us by having us live in ways we couldn’t possibly live on our own, including filling our lives with love, joy, and peace (Galatians 5:22–23).

This love, joy, and peace are all results of the Holy Spirit working in the life of a believer.

They are reflections of His presence in us.

And, although their deepest, most vital result is to have us live in love, joy, and peace with God, they can’t help but to spill over into our relationships with people.

And we desperately need it, especially since God calls us to live with singleness of purpose with other believers, with humility, gentleness, and patience, “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:1–3).

This unity in purpose and gentleness would be impossible without the work of the Holy Spirit in us and the peace we have with God thanks to the sacrifice of His Son.

Ironically, the lightest definition of peace, that of the appearance of tranquility in a person, can be the most difficult to grasp and maintain.

We do nothing to acquire or maintain our spiritual peace with God (Ephesians 2:8–9).

And, while living in unity with other believers can be extremely difficult, living in peace in our own lives can very often feel impossible.

Note that peaceful doesn’t mean “easy.”

Jesus never promised easy; He only promised help.

In fact, He told us to expect tribulation (John 16:33) and trials (James 1:2).

But He also said that, if we called on Him, He would give us the “peace of God, which surpasses all comprehension” (Philippians 4:6–7).

No matter what hardships we are faced with, we can ask for a peace that comes from the powerful love of God that is not dependent on our own strength or the situation around us.

Yours in Jesus Christ,

Bishop William B. Caractor