He Made The Choice, parody of It’s My Life by Bon Jovi, live at Lorain Street Gospel Mission in Ironton, OH on 5/31/2026.

Our Lady of Fatima Parish - Diocese of Cubao and National Shrine of Our Lady of Fatima (Valenzuela City) Happy Fiesta 2026 - #PPTR (#PleasePrayTheRosary) #parody #NoReligiousWarsIntended #FiestaFatima Facebook:Pen Cocjin YouTube:@CCGAMING2000 Instagram:@pencocjin Lordsbook:Pen Cocjin Tiktok:@_pencocjin

#LentenSeason2026 #pptr or #PleasePrayTheRosary #parody,or #pptrparody US-EN:Holy Week soon,End week of March and 1st week of April may will have penitence,Easter Sunday soon! RP-TG:Abangan ang Holy Week,malapit na ang penitensya,abangan sa Linggo ang Pasko ng Pagkabuhay! #Catholic #HolyWeek

https://www.youtube.com/watch?v=6-qOytKNdu0 A song parody of the Beach Boys song, "Fun, Fun, Fun"

Skip to content Tozer devotional Tozer Devotional Posted onDecember 5, 2025 by editor Spectator Christians This we have heard: “I am a born again Christian, and I am happy that my sins are forgiven. I go to church on Sunday because I like the fellowship!” We ask, “Do you not go to put yourself in the way of spiritual blessing?” The answer is, “No, I am saved, and I do not need anything!” We ask, “Have you offered to witness, to pray, to encourage, to assist, to participate in your church’s life and outreach?” The answer” “No; my church seems to get along very well without my help!” Brethren, this “non-participation” kind of faith is a strange parody on Bible Christianity. Men and women who say they are believers just cancel themselves out. Is it something we have learned from the sporting events? The great majority are spectators; they come and sit! If there is any true spiritual life within us, God will give us a gift of some kind, and the humble soul will find something to do for God! Verse By love serve one another. Galatians 5:13 Thought Men and women who say they are believers just cancel themselves out. Is it something we have learned from the sporting events? The great majority are spectators; they come and sit! Prayer Lord, I want to be a full contact Christian. I will not sit on the bench. TagsSpectator Christians, Tozer Books Post navigation Previous Post Previous New Testament Roots

Like the historical period of the Dark Ages, idolatry mingled with Christian works and worship, the papacy elevated itself to power, and rituals took priority over personal faith in Jesus Christ. Jesus wants all churches to know that He sees beyond appearances right into every motive, feelings, and purpose. When He searches “the minds and the hearts” (2:23), He discerns our entire beings and will reward or judge according to what we deserve. To the rest in Thyatira, those who didn’t get sucked into Satan’s schemes to worship a parody of the Gospel, Jesus promised no other heavy burden. He knows our hearts and knows what we can stand. Revelation 2:24-25 ESV [24] But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. [25] Only hold fast what you have until I come. https://bible.com/bible/59/rev.2.24-25.ESV

Faith Over Fear: The True Meaning of the Mark of the Beast Compiled By Televangelist HB Morgan What Is the Mark of the Beast? (Revelation 13) Beloved in Christ, let us open our hearts and minds to the vision given in Revelation 13 — a passage that challenges, warns, and calls us to faithful endurance. The apostle John the Revelator sees a haunting scene: "And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads. … Then I saw another beast rising out of the earth. … It causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark …” (Rev. 13:1–2; 11–18). This is difficult material. It is apocalyptic, symbolic, and charged with urgency. But we must not shy away. Rather, we shall walk through it carefully: seeing what the beasts signify, how they oppose God, how the mark functions, and then what this means for us today. 1. The First Beast: A Great Beast from the Sea John’s vision opens with a beast emerging from the chaotic sea — the sea in Hebrew and apocalyptic imagery is a place of tumult, of threatening power, of evil. He hears of a creature with ten horns, seven heads, diadems on the horns, and blasphemous names on the heads. These are symbols of authority, dominion, pretensions to deity. The description draws on the earlier vision in Daniel 7, where four beasts rise from the sea (Dan. 7:3). John appears to see a convergence or consummation of those beasts in this one monstrous figure — likely referencing the Roman Empire in his own day, yet also pointing ahead to more than one regime. The beast’s composite nature — like a leopard, bear, and lion — is evocative: it is swift and cunning, yet powerful and predatory. John stresses: it is not humane, not benign. It devours its citizens. Importantly, the beast does not act in isolation. It receives its power from the dragon (Satan). Though the dragon appears active in giving authority, the deeper reality is that God permits this — he rules even over the beast. In that permission lies our comfort: the beast’s reign is not ultimate. One head of the beast bears a mortal wound which is healed. Some have seen in this a particular individual — perhaps Nero Caesar — the tradition that Nero would return. However, given that John likely wrote in the 90s AD and that speculation about Nero’s return would have diminished by then, a stronger reading is that this refers to the empire itself — whose tyranny seemed destroyed, yet revived. The world marvels and worships the beast because of this resurrection-like power. 2. Worship of the Beast Because the beast rises, the world gives its allegiance. The dragon is worshipped for giving the beast authority; the beast itself is worshipped for its apparent invincibility. John says the beast utters blasphemous words against God and His dwelling, and it is allowed to wage war on God’s people. Yet again we are reminded: despite the beast’s brutality, God is sovereign over it. The passive construction “it was given” appears repeatedly. God allows—but does not endorse—the beast’s actions. This is a mysterious interplay of divine sovereignty and human responsibility, but it should not shake our faith. The beast speaks lofty words, assumes divine status, and exalts itself. John draws parallels to Daniel’s description of Antiochus IV Epiphanes: the one who “shall speak words against the Most High” (Dan. 7:25). John thus portrays the beast as a parody of Christ. More than a single dictator or an empire, the beast is a principle — every human authority that sets itself above God, demands ultimate allegiance, and persecutes the saints. John’s vision of forty-two months of authority may refer to a literal 3½ years, or more likely to the whole period between Christ’s first coming and second coming — a time in which God’s people are called to endure. 3. The Second Beast: The False Prophet from the Earth The vision continues: John sees “another beast rising out of the earth,” having two horns like a lamb and speaking like a dragon. (Rev. 13:11) Here is the religious dimension of the empire. The first beast is political and military; the second beast is religious and ideological. It presents itself with lamb-like horns — feigning innocence, feigning Christ-likeness — yet its speech is dragon speech. It exercises the authority of the first beast, compelling the earth’s inhabitants to worship the first beast whose mortal wound was healed. The second beast performs signs — even calling down fire from heaven — so that people might be deceived. In this way false religion appears powerful, plausible, persuasive. It creates an image to the beast; it gives life to the image; those who refuse to worship it are slain. In short: there is a political beast demanding worship, and a religious agent enforcing that worship. The two are partners in rebellion against God. Together they stand in judgment on the saints, and they impose a system of worship, conformity, and economic exclusion. 4. The Mark of the Beast At the heart of this vision is the mark. The second beast causes all—small and great, rich and poor, free and slave—to be marked on the right hand or the forehead. “So that no one can buy or sell unless he has the mark, that is, the name of the beast, or the number of its name.” (Rev. 13:16–17) Many interpreters take this literally — some physical mark upon hand or forehead. But John’s language is heavily symbolic. Just as the seal of the 144,000 on the foreheads (Rev. 7:3) is not meant as a literal tattoo, so this mark likely represents a sign of allegiance. What does this mark involve? It is symbolic of belonging. The community of believers is sealed by God; the community of the beast is marked by the beast. The market—buying, selling, participating in economic life—is tied to allegiance. If you belong to the beast, the mark enables commerce. If you refuse, you are exiled from economic life; you cannot buy or sell. John then gives the infamous number: 666. “This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is six-hundred sixty-six.” (Rev. 13:18). Some manuscripts read 616. Who is this “man”? Nero is often suggested — if one transliterates “Nero Caesar” into Hebrew, one arrives at 666. But John’s audience likely would not have done that calculation; and given the date of Revelation, Nero’s return was no longer a vibrant fear. Instead of identifying a single individual, perhaps John intends something broader: 777 signifies perfection in biblical symbolism; 666 thus signifies imperfection, unholiness, the fullness of human opposition to God. The beast is an evil human kingdom, not divine; it promises life yet brings death; it looks like human glory yet hides desolation. 5. Implications for the Church and for Us What are we to do with all this? John closes this section with the familiar injunction: “He who has ears, let him hear.” (Rev. 13:9) First, we must see reality. The beast is real, though disguised in power, in politics, in religion, in commerce. The temptation for the church is to collude, to compromise, to trade allegiance to Christ for acceptance, safety, or prosperity. But John warns us: the world will worship the beast, and those whose names are not written in the Book of Life will follow him. Second, we must endure. The beast will make war on the saints and will prevail, for a time. But this does not mean God has abandoned his people. God permits the beast; he remains sovereign. The church must remain faithful, even unto death, trusting that the suffering is not meaningless. Third, we must resist the mark. Not necessarily in a literal tattoo sense, but in allegiance. Do we bear the mark of Christ — his name on our foreheads, our hearts — or do we bear the mark of the beast — allegiance to the powers of this age, participation with the systems of this world that demand conformity? The beast’s mark controls commerce, culture, identity. Is our identity rooted in Christ, or in the world’s system? Fourth, we must live with hope. In the face of empire and beast, the church is not powerless. Christ reigns. The Lamb who was slain is alive. The beast’s seeming victory is temporary. We are called to set our eyes on the eternal kingdom, to remain faithful, to know that the number of the beast is not our number — but the number of the redeemed is written before the foundation of the world. Conclusion In this vision of Revelation 13, we confront a frightening picture: a beast with blasphemous power, a false religious system enforcing allegiance, a mark that binds identity and commerce, and a number that signifies ultimate human opposition to God. But this is not a message of despair — it is a call to faithfulness. Let us then ask ourselves: Where is our allegiance? To the beast, to the empire, to the system? Or to the Lamb who was slain, who lives, and who will reign? Let us bear the seal of the living God. Let us buy and sell — metaphorically and literally — in his kingdom. Let us endure in persecution, hold fast in suffering, and stand firm in hope. May the Lord give us ears to hear, and wisdom to live in these times with eyes fixed on Christ. Amen. The CBT SEMINARY Website is Exclusively LIVE on WordPress via Click on LINK below https://clergybiblicaltheology.wordpress.com Courtesy of: Clergy Biblical Theology CBT Seminary Digital Library™

Signs, Seals, and Survival: A Study of False Authority and True Allegiance Compiled By Televangelist HB Morgan What Is the Mark of the Beast — A Unified Exposition of Revelation 13. John’s vision in Revelation 13 presents a frightening tableau: two beasts, a dragon that empowers them, worship on a mass scale, fierce persecution of the saints, and a mysterious mark and number — 666 — that identify allegiance and control access to the marketplace. The passage draws heavily on Daniel’s visions and on Old Testament imagery to portray a sequence in which human empires, backed by demonic power, claim divine authority, persecute God’s people, and demand absolute loyalty, using religious deception and economic coercion to compel worship of the beast. The Two Beasts and Their Origin John sees first a beast rising from the sea — a chaotic, hostile realm in biblical imagination — with ten horns and seven heads bearing blasphemous names, a composite creature that synthesizes the terrifying animals of Daniel 7 and serves as a symbol of imperial, oppressive rule (commonly associated with Rome, though the image applies to all manifestations of anti‑God political power). The dragon gives this beast authority, throne, and power, signaling that its sovereignty is demonic even as God mysteriously permits its actions within the bounds of divine sovereignty. From the earth comes a second beast, described with two lamb‑like horns yet speaking like a dragon. This second figure functions as a religious or priestly authority that legitimizes and enforces the first beast’s rule, performing signs and wonders to deceive the inhabitants of the earth and to rally them to worship the imperial power. The Beast’s Authority, Blasphemy, and Warfare The beast’s political pretensions are expressed in speech and action: it utters haughty, blasphemous words against God and wages war against the saints, prevailing to the extent that many are put to death. Its power is given for a limited period — forty‑two months — a symbolic timeframe rooted in apocalyptic language (sometimes read as a literal interval but more often understood as a way of describing sustained oppression between Christ’s comings). The beast’s authority reaches across tribes, tongues, peoples, and nations; its roar and apparent invincibility command fear, admiration, and ultimately worship from those who dwell on the earth — a technical term in Revelation for unbelievers. God’s permission for these events introduces a theological tension: though the dragon and the beast act destructively, their activity occurs under God’s sovereign allowance. John emphasizes that God remains Lord even over the beast’s permitted blasphemies and persecutions, and his purposes (including calling people to repentance and testing faithfulness) are not thwarted by demonic assertions of power. The False Prophet: Deception and Signs The second beast’s two horns like a lamb but speech like a dragon capture the essence of false religion: the external appearance of Christ‑likeness that hides an inner allegiance to the dragon. By performing spectacular signs — even making fire fall from heaven — the second beast verifies the first beast’s claim to divine authority in the eyes of the world, and so deceives many into building and worshiping an image of the beast. These signs echo biblical precedents (Elijah, false prophets, warnings of false christs) and serve as trials that expose where hearts truly belong, compelling a stark choice between faithfulness to the Lamb and capitulation to counterfeit divinity. Coercion follows deceit: the second beast enforces worship, and those who refuse are killed. This mirrors historical persecutions in which imperial cults or rulers demanded sacrificial homage as a test of political loyalty, and John warns believers that such demands will come and that courage and endurance will be required. The Mark and Economic Coercion Central to Revelation 13 is the beast’s instrument of social control: a mark placed on the right hand or forehead that functions as a visible sign of devotion and that determines participation in the economy — no one can buy or sell without it. The mark is associated with the beast’s name or the number of its name, and through it the two beasts attempt to exclude believers from daily life and survival, forcing a choice between pragmatic accommodation and costly discipleship. John’s language about marks and seals is apocalyptic and symbolic: just as the 144,000 were sealed on their foreheads, the mark of the beast likely represents allegiance and identification rather than mandating a specific technological or literal imprint. The point is existential and spiritual: to live under the beast’s sign is to belong to a counterfeit kingdom; to refuse it is to risk material exclusion and death but to remain faithful to God. The Number 666: Symbol and Warning Revelation 13 culminates in the enigmatic injunction to exercise wisdom and calculate the beast’s number: 666. While some ancient manuscripts read 616 and various historical proposals have linked the number to particular rulers (Nero being a prominent candidate when his name is rendered in Hebrew numerology), John’s symbolism invites a broader theological reading: if 777 symbolizes divine perfection, then 666 can signify the imperfect, human, and profoundly anti‑divine nature of the beast’s kingdom. It is “the number of a man,” indicating that the beast’s domination is a human, fallen, and counterfeit lordship that opposes the heavenly reign of God and his Christ. Whether the number points to a particular historical tyrant or functions as a recurring emblem for antichristian power, John’s purpose is pastoral and prophetic: to alert readers to the malign ingenuity of systems that claim divine status, to call for discernment, and to strengthen resolve against compromises that endanger the covenantal identity of God’s people. Pastoral Application: Perseverance and Hope. John’s apocalypse is not merely a gallery of horrors; it is a summons to perseverance. Believers are forewarned about the beast’s persecutions, deceptions, and economic pressures so they may “ready themselves.” Some will be taken into captivity, others killed; yet these sufferings do not signify abandonment. God reigns even over the beast’s allotted activity, and the final hope belongs to those whose names are written in the Lamb’s book of life. The visions that parody Christ — beastly attempts to counterfeit resurrection, breath, and worship — only highlight the true resurrection, life, and sovereignty of the Lamb who was slain and who alone merits worship. John’s prophetic challenge remains urgent: cultivate discernment, refuse easy compromises, accept the cost of fidelity, and hold fast to the promise that God’s kingdom will ultimately vindicate his people and judge the counterfeit powers that now seem to triumph. For the fuller exegetical detail, historical parallels, and textual notes that underpin this exposition, see Thomas R. Schreiner’s treatment in the Tough Passages series, adapted from the ESV Expository Commentary. The CBT SEMINARY Website is Exclusively LIVE on WordPress via Click on LINK below https://clergybiblicaltheology.wordpress.com Courtesy of: Clergy Biblical Theology CBT Seminary Digital Library™

The Beast, the Mark, and the Reign of Evil: A Theological Study of Revelation 13 Compiled By Televangelist HB Morgan The Book of Revelation, particularly chapter 13, unveils a powerful and complex vision that continues to capture the imagination of believers and non-believers alike: the appearance of The Beast and its chilling symbol, The Mark. To truly understand this passage is to move beyond fear and speculation toward a call for faithful Christian perseverance. This elaborate version explores the theological meaning, historical context, and enduring application of Revelation 13. I. The Great Beast from the Sea: A Symbol of Tyrannical Power: The apostle John sees a fearsome Beast rising out of the sea, a place in Hebrew thought associated with chaos and evil. This vision intentionally draws on the prophet Daniel's images of four great empires (Daniel 7), signifying that John’s Beast represents great empires and totalitarian governments throughout history—primarily the mighty Roman Empire of his day, but also every manifestation of anti-God evil in ruling structures until the end of time. This Beast is a grotesque parody of Christ, possessing seven heads and ten horns (symbols of ruling authority) and bearing blasphemous names (such as Rome’s claims to be "Lord," "Son of God," or "Savior"). The dragon—Satan—is the source of its power and throne, making its governing authority inherently demonic. A key feature is that one of the heads had a mortal wound from which it recovered. This is not necessarily a reference to a single individual, but more probably to the empire itself. It signifies the apparent demise of a tyrannical regime, only to have its power mysteriously resumed. This "resurrection" of evil power astonishes the world, leading people to worship the Beast because they believe it is incomparable and irresistible—a counterfeit of Christ's true resurrection. II. The False Prophet: Coercion, Deception, and Worship: Following the first Beast, John sees a second Beast rising out of the earth, which is later identified as the False Prophet. This figure acts as the third member of an unholy trinity, functioning like an unholy spirit to promote the worship of the first Beast. It has two horns like a lamb, presenting itself as gentle and Christ-like, but it speaks like a dragon, revealing its truly demonic message. This is a powerful warning against false religious authority. The False Prophet's method involves deception augmented by miraculous power It performs great signs, even making fire come down from heaven, much like the prophet Elijah. These false miracles are intended to deceive unbelievers and test the true devotion of the saints (cf. Matthew 24:24). This second Beast compels the inhabitants of the earth to make an image of the first Beast and worship it. The "image" is likely symbolic—a way of stating that the Beast's authority and endeavors are universally honored and enforced. The False Prophet's "ministry" is not merely persuasive; it involves coercion, decreeing that those who refuse to worship the Beast shall be put to death, reflecting the demand for absolute allegiance seen in the imperial cults of the Roman era. III. The Mark and the Number of a Man (666): The False Prophet enforces the power of the first Beast through economic discrimination. It "causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark." The Symbolic Mark: The mark is best understood symbolically, not literally. Just as the seal on the foreheads of the 144,000 in Revelation 7 signifies their total possession by God, the mark on the hand or forehead signifies total allegiance and devotion to the Beast. The hand represents action and work, while the forehead represents thought and belief. The two beasts conspire to exclude believers from the marketplace, demanding that all areas of life—economic, social, and ideological—must bow to their authority. Calculating the Number (666): John calls for wisdom, asking the reader to calculate the number of the Beast, for it is the number of a man: 666. * Against the Literal View: While historical speculation often attempts to link the number to specific individuals (e.g., Nero Caesar through the Hebrew gematria system), the best interpretation for the broader audience is non-literal. Such a complex calculation seems unlikely for the original readers. * The Symbolic Interpretation: The number 777 represents perfection, holiness, and the divine. The number 666 is the number of man (or a man), and it signifies what is anti-god and antichrist. It represents the ultimate enormity and totality of evil** and an evil human kingdom. It falls short of divine perfection in every respect (six is less than seven in the hundreds, tens, and ones places). The kingdom of the Beast promises life but delivers misery and death, revealing the nature of humanity apart from God to be demonic. Conclusion: A Call to Faithfulness and Perseverance: Revelation 13 is not merely a blueprint for the distant future; it is a description of the spiritual conflict that occurs throughout the entire period between Christ's first and second comings. The ultimate purpose of this vision is not to fuel endless, wild speculation about future political or technological systems, but to issue a powerful call to believers to Persevere. God reigns over the Beast; its power is only exercised by His will and permission. The Beast may be allowed to "make war on the saints and conquer them" (meaning to take their lives), but this does not imply a surrender of their faith. Believers are told in advance about the persecution, the economic difficulties, and the allure of false worship. Therefore, they must ready themselves and remain loyal despite the suffering, trusting in the sovereign rule of God. Our allegiance belongs to the Lamb alone. Here is a call for the endurance and faith of the saints. The CBT SEMINARY Website is Exclusively LIVE on WordPress via Click on LINK below https://clergybiblicaltheology.wordpress.com Courtesy of: Clergy Biblical Theology CBT Seminary Digital Library™

Hey Zaccheus (Parody of "Take It Easy") · ApologetiX Apologetix Classics: 70's Vol. 2 ℗ 2014 Parodudes Released on: 2010-12-08 Auto-generated by YouTube. https://www.youtube.com/watch?v=s4sVq8Esm40&list=RDs4sVq8Esm40&start_radio=1