THE ANOINTING OF GOD

II Kings 2:1–9

The anointing is not bestowed to confer status; it is bestowed for service, to fulfill a divine assignment. The anointing carries with it a mission. Elijah’s anointing bore prophetic authority: to confront kings, call down fire, and restore the people, drawing them closer to God. The Anointing is never about a platform; it is about a purpose.

The believer who desires the anointing of God harbors one of the greatest aspirations a believer can have. It is not about emotion, spectacle, or recognition, but about living under the influence, direction, and power of the Holy Spirit to fulfill a divine purpose. In these times, when imitations abound, when many confuse the anointing with techniques, charisma, or mere sensations, it is imperative that we return to the Bible to understand how it is sought, how it is received, and what it truly entails to live anointed by God.

The story of Elijah and Elisha stands as one of the most powerful images in the Bible regarding a genuine desire for the anointing. In it, we find a man who was not content to merely observe God’s work from a distance, or to simply admire the Lord’s servant; Elisha wanted to experience God’s power for himself. To that end, he was willing to persevere to the very end, even when nothing seemed to be happening.

THE EXPECTATION THAT YIELDS RESULTS:

One of the most outstanding characteristics of Elisha’s life was his spiritual expectation. His heart was aligned with what God was capable of doing, even when his eyes saw nothing. Expectation is a form of active faith, a deep conviction that God is at work, even when everything appears to remain the same.

Elisha believed that something was going to happen. He did not follow Elijah out of idle curiosity or superficial interest; he knew that God was going to act in a mighty way. Somehow, his spirit discerned that a decisive moment was drawing near. His expectation mirrored that of:

1. The woman with the issue of blood: She, too, possessed that inner conviction: “If only I may touch Him.” She did not wait to see in order to believe. She believed first, and then she received.

2. The ten lepers in Luke 17 obeyed Jesus’ word before they saw the miracle. They were not healed instantly; rather, as they went on their way, they were healed. Expectation set them in motion.

Expectation is not mere emotionalism. It is a faith that moves toward what God has promised, a faith that acts before witnessing the fulfillment. Elisha knew that Elijah possessed a powerful anointing. He had seen him open the heavens through prayer, confront idolatry, multiply oil, and restore lives. Yet Elisha did not wish merely to be a witness; he wanted to be a partaker.

Elisha clearly understood that God uses human instruments, that the anointing is imparted to those who are in the right place and possess the right attitude. Anyone seeking God’s anointing must yearn for it with all their heart. Elisha’s expectation prepared him to ask, to receive, and to persevere.

THE PERSEVERANCE THAT REFUSES TO YIELD WHEN EVERYTHING SEEMS UNCHANGED:

Following expectation comes one of the most difficult trials we face when seeking the anointing: perseverance. Elisha followed Elijah on a journey that, on the surface, seemed utterly devoid of meaning. Nothing supernatural appeared to be taking place. There were no signs, no fire descending from the heavens, no prophetic word. Just one man following another. Yet the anointing is never bestowed upon those who stop short before the appointed time. God tests the true motivation of the heart.

NOTHING HAPPENED AT BETHEL

At Bethel, the sons of the prophets approached Elisha and said to him, "Do you know that today the Lord will take away your master?" It was akin to telling him, "There is no point in going on."But Elisha replied" Yes, I know; be silent." Bethel represents those places where people tell you not to continue, that it isn't worth it, that nothing will change. Yet, mature faith does not surrender to external voices.

NOTHING HAPPENED AT JERICHO EITHER

Next, they arrived at Jericho, a place steeped in spiritual history. But even there, nothing extraordinary manifested. God did not descend, the heavens did not open, and no one prophesied. Nevertheless, Elisha pressed on. Jericho represents those seasons when you walk with God, praying, fasting, and serving yet nothing seems to happen. But those who seek the anointing know that the absence of signs does not signify the absence of God.

AT THE JORDAN, A CHANGE DID OCCUR

It was only when they reached the Jordan, after a period of silent perseverance, that Elijah parted the waters and Elisha crossed over with him. The Jordan symbolizes surrender, the death of the ego, and profound decisions. It is there that God anoints; it is there that God grants His backing. Elisha’s perseverance led him to the place of impartation.

EXAMPLES OF PERSEVERANCE:

Many biblical figures achieved the impossible because they persisted beyond the silence:

1. The Canaanite woman persisted even when Jesus did not respond to her initial plea. Her faith broke through every barrier.

2. Bartimaeus shouted even louder when others tried to silence him.

3. Jacob refused to let go of the angel until he received a blessing.

They all shared one thing in common: their perseverance provoked divine intervention.

THE ANOINTING MUST BE SOUGHT INTENTIONALLY:

Once the test of perseverance had concluded, the decisive moment arrived: Elijah told Elisha to ask for whatever he desired. Nothing changes in the spiritual life unless it is specifically requested. God does not anoint those who do not desire to be used by Him. The Bible is filled with instances where God invites man to ask:

1. The leper in Matthew 8 said: “Lord, if You are willing, You can make me clean.”

2. Jesus asked Bartimaeus: “What do you want Me to do for you?”

3. The Lord taught that God gives the Holy Spirit “to those who ask Him.”

Asking is an act of humility. It is an acknowledgment that God’s work does not depend on our ability, but on His power.

Elisha did not ask for fame; he did not ask for rank; he did not ask for recognition. He asked for anointing. And not just anointing, but a double portion. This was not selfish ambition; it was an awareness of the spiritual weight that would follow Elijah’s departure. Whoever seeks anointing must have clarity in their petition: “Lord, I want Your Spirit; I want Your power; I want Your presence; I want Your character.”

PASSION FOR THE PRESENCE OF GOD: THE ESSENCE OF ALL ANOINTING:

To speak of anointing without speaking of presence is like attempting to speak of fire without mentioning heat. Anointing does not originate from techniques, methods, or momentary emotions; it flows exclusively from an intimate encounter with God. When we observe Elisha following in Elijah’s footsteps, we do not see merely a man chasing after a mantle, but a heart pursuing the divine presence that rested upon the prophet. The anointing that many desire is the result of a relationship that few are willing to cultivate.

The mistake many make is seeking power without first seeking God's presence. However, presence is the essence of the anointing. Where God is, there is power; where God remains, there is transformation; where God dwells, there is spiritual authority.

Elisha understood that the true inheritance was not Elijah's fame or recognition, but the closeness he had with the living God. That is why he did not leave his side, even though he did not see immediate results. His perseverance was fueled by a passion for God's presence.

Few men in the Bible understood as Moses did what it means to depend on God's presence. He was not satisfied with miracles, signs, or even the promise of victory over enemies. Moses knew that all these things were secondary to one irreplaceable reality: God with him.

When he said, “If your presence does not go with us, do not bring us up from here,” he expressed the conviction of a heart that had discovered the source of all authority. For Moses, moving forward without God was synonymous with failure, even if the circumstances were favorable. True anointing springs from that deep cry: “Lord, I don’t want to walk without You; I don’t want to preach without You; I don’t want to serve without You.” This spiritual stance is what preserves the purity of the anointing. It’s not about seeking experience, but about seeking the God of experience. It’s not about doing great works, but about walking with the great God.

Joshua never sought to be the center of attention. Nor did he perform miracles before assuming leadership. But there was something about him that revealed why God chose him: his love for God’s presence. The Bible states that while Moses left the tabernacle after speaking with God, Joshua remained there. Not out of obligation, but because there he felt complete.

Before being a conqueror, Joshua was a worshipper. Before leading the people, he learned to be still in the courts of God. This secret habit was the workshop where God molded his spirit. It is there that anointed men are made: not on platforms, but in intimacy; not under applause, but in silence; not before the people, but before the face of God. The anointed are not improvised. They are forged in the tabernacle, where His presence molds character, breaks pride, and ignites spiritual passion.

The anointing always follows those who love the presence of God. The anointing is born from a heart that recognizes its total dependence on God, from a constant seeking of God. The anointing flows naturally upon those who seek the Lord out of love, not for convenience. The anointing follows those who seek His presence, not those who seek influence.

WE NEED TO THIRST FOR GOD:

Thirst is more than a spiritual desire; it is an inner cry that reveals need, dependence, and longing. No one seeks what they do not desire, and no one finds what they do not seek. The anointing does not reach indifferent or self-satisfied hearts. The anointing visits the thirsty (Psalm 42:1-3). If there is no thirst, there is no depth. If there is no hunger, there is no seeking. And without seeking, there is no encounter. God responds to the cry of those who recognize their need and approach Him with humility.

Thirst reveals dependence. Spiritual thirst is an act of humility. It is acknowledging: “Lord, without You I can do nothing.” When a believer loses their thirst, they replace the anointing with routine, the fire with method, passion with habit. A church without anointing may function outwardly, but inwardly it is weakened. The anointing is the divine breath that renews everything we do. Every day we must cry out: “Lord, rekindle my thirst for You.”

HOLINESS IS THE WAY TO MAINTAIN THE ANOINTING:

God does not anoint perfection, but He does anoint surrender. Holiness is not a religious ornament; it is the environment where the anointing breathes and flows. Dirty vessels retain the presence, but clean vessels pour it out. Holiness involves obedience, renunciation, and separation from sin. Jesus came “to do good and heal the oppressed,” and those who are anointed must walk in that same purity of purpose. The anointing is not maintained without holiness, because His presence does not dwell in divided hearts.

HUMILITY PREVENTS THE ANOINTING FROM BECOMING SPIRITUAL PRIDE:

One of the greatest dangers for those who receive anointing is confusing God's power with personal merit. Elisha took up Elijah's mantle, but he never attributed it to himself. He knew that the mantle was not a trophy; it was responsibility, a calling, a mission. True anointing always leads to humility. The more God uses someone, the more aware they are that everything comes from Him. The anointing is for service, not for showing off. God does not anoint people to be admired, but to serve. Every time the anointing becomes a display, it loses its purpose.

WHAT IS THE ANOINTING?

Today the word “anointing” is used in many ways. For some, it is an intense emotion; for others, a spiritual atmosphere. In certain circles, it has become so distorted that it seems more like a mystical concept than a biblical truth.

The anointing is for service, not for showing off. God doesn't anoint people to be admired, but to serve. Every time the anointing becomes a display, it loses its purpose. The anointing is power to love, to heal, to lift up. Not for the ego, but for the mission. The anointing is the power of God. The anointing is the supernatural ability that God gives to fulfill a purpose. It is not a talent. It is not a natural ability. Nor is it a person's charisma. It is the power of God working in a fragile but willing human instrument.

That spiritual strength makes simple words produce conviction, a simple prayer brings healing and a sermon transform lives. The anointing is the divine touch upon humanity to make it eternal. The anointing is not a spectacle, nor a fleeting feeling. It is the presence of the Holy Spirit working, guiding, empowering, and supporting. When He anoints, ministry comes alive; the word catches fire; prayer becomes effective; worship becomes profound; service has an eternal impact.

THE ERROR OF SEEKING UNBIBLICAL “NEW ANOINTINGS”:

In recent times, concepts have emerged that sound spiritual, attractive, and innovative, but they have no basis in Scripture. Phrases like “prophetic activation,” “impartation of new anointings,” “Deborah’s anointing,” “Esther’s anointing,” “Davidic anointing for music,” or “new levels of anointing” are often used to describe emotional experiences or striking manifestations, but they have no biblical foundation.

Although these expressions have gained popularity, the Bible never speaks of “multiple anointings” or “new types of anointing.” The idea that God offers “new anointings” for every occasion, one for singing, another for preaching, another for spiritual warfare, another for prosperity fragments the work of the Holy Spirit and confuses people.

The Bible teaches that the anointing can be rekindled (II Timothy 1:6), its effect in our lives can be multiplied through obedience, and it can be extinguished through sin, pride, and spiritual negligence (1 Thessalonians 5:19). But the Bible does not teach that there are hierarchical levels of anointing or special names for them. The anointing is one, because the Spirit is one. True anointing does not depend on extraordinary manifestations, but on an ordinary life lived in surrender, obedience, submission, and communion with God.

HOW TO SEEK GOD'S ANOINTING?

The search for the anointing does not begin at an altar, or at a special event, or with the “laying on of hands.” It begins in the heart. God anoints those who seek Him, not those who seek extraordinary emotions. It all begins with spiritual thirst. Whoever does not desire more of God will never enter into the deep dimensions of the Spirit. Thirst attracts His presence; a lack of desire drives it away. A lukewarm believer may sing loudly, preach eloquently, shout, run, and jump, yet if he lacks a genuine desire for God, there will be no true anointing in his life.

The anointing is for those who depend on Him, not for the self-sufficient. As long as a believer feels strong in his own right, he cannot serve as a channel for divine power. The anointing descends upon hearts that know they are helpless without God. The anointing is for those who refuse to give up. God does not pour out His anointing upon the merely curious, nor upon spectators, nor upon those seeking recognition, nor upon those who settle for the status quo. The anointing is for the Elisha’s of our time: men and women, who resolve to follow God, come what may.

To seek God’s anointing is, in reality, to seek God Himself. And the Bible promises: “You will seek Me and find Me when you seek Me with all your heart.” Whoever seeks God with their whole heart will always find Him. And whoever finds God, finds the anointing.

 

EL PROPÓSITO DEL MANTO

II Reyes 2:1-14

El manto no se otorga para conferir estatus; se otorga para el servicio. Para cumplir una asignación divina. Todo manto conlleva una misión.

El manto de Elías portaba autoridad profética: para confrontar a reyes, hacer descender fuego y restaurar al pueblo y acercarlo a Dios.

Un manto nunca se trata de una plataforma; se trata de un propósito.

PARA CONTINUAR LA OBRA DE DIOS A TRAVÉS DE LAS GENERACIONES:

La obra de Dios no se detiene con una sola persona. El manto asegura la continuidad. Cuando Elías fue llevado al cielo, la misión no terminó; se multiplicó.

Eliseo portó una doble porción y continuó lo que se había iniciado. El manto declara: “Lo que comencé antes de ti, lo continuaré a través de ti”.

PARA REVELAR EL PODER DE DIOS A TRAVÉS DE UN VASO:

El manto no es el poder en sí mismo, es la autorización para portarlo. Cuando Eliseo golpeó el Jordán con el manto de Elías y exclamó: “¿Dónde está el Señor, el Dios de Elías?” (v. 14), las aguas se dividieron.

El manto es la evidencia de que el poder de Dios fluye ahora a través de una vida rendida a Él.

¿QUIÉN OTORGA EL MANTO?

El manto es otorgado por Dios. El hombre puede reconocerlo. Los líderes pueden confirmarlo. Los profetas pueden liberarlo. Pero solo Dios lo designa.

Elías no eligió a Eliseo al azar; fue instruido por Dios para hacerlo (1 Reyes 19:16). Esto significa que el manto no se gana por ambición, ni se asigna por popularidad.

Es divinamente designado. Dios es la fuente. Dios es quien envía. Dios es quien confía, y cuando Dios da, también equipa.

¿QUIÉN RECIBE EL MANTO?

No todo aquel que desea el manto lo recibe. El manto es recibido por aquel que está preparado.

Eliseo no se limitó a admirar a Elías; lo siguió. Lo sirvió. Se negó a abandonarlo. Incluso cuando fue puesto a prueba en Gilgal, Betel y Jericó, permaneció a su lado.

El manto cayó sobre él no porque lo deseara, sino porque estaba listo para recibirlo.

AQUEL QUE RECIBE EL MANTO ES:

Fiel en lo que no se ve, comprometido incluso cuando resulta inconveniente. Lo suficientemente humilde para servir antes de liderar. Lo suficientemente hambriento para permanecer cerca de la fuente.

El manto no se toma por la fuerza; se recibe mediante la entrega.

¿QUIÉN “TOMA” EL MANTO?

Aquí es donde muchos malinterpretan. No puedes tomar el manto como si fuera una posesión. Pero puedes posicionarte para recibirlo.

Eliseo no arrebató el manto de los hombros de Elías; lo recogió después de que este cayera. Eso es alineación espiritual. El manto no se roba; se administra.

Existe una diferencia entre: la ambición que intenta tomar y la sumisión que está lista para recibir.

En el Reino de Dios, aquello que persigues puede huir de ti; pero aquello para lo que estás preparado, te encontrará.

EL PESO DEL MANTO:

El manto conlleva gloria, pero también conlleva responsabilidad.

Te exigirá crecer. Te pondrá a prueba. Requerirá que vivas de una manera diferente. Porque aquello que portas terminará moldeando tu forma de vivir.

El manto no es ligero; es pesado, y por eso Dios no lo deposita sobre hombros que no están preparados.

DIOS SIGUE ENTREGANDO MANTOS:

Dios sigue entregando mantos en esta generación. No para obtener fama. No para conseguir títulos. No para recibir reconocimiento. Sino para la obra del Reino.

La pregunta no es: “¿Hay algún manto disponible?”.

La pregunta es: “¿Me estoy convirtiendo en la clase de vaso en la que Dios puede confiar para portarlo?”.

Mantente cerca; mantente fiel; mantente rendido.

Porque cuando el cielo  envía algo, no cae sobre la persona que está más cerca, sino sobre aquella que está preparada.

THE PURPOSE OF THE MANTLE

II Kings 2:1-14

The mantle is not given for status; it is given for service. To Fulfill Divine Assignment. Every mantle carries a mission.

Elijah’s mantle carried prophetic authority, to confront kings, call down fire, and restore the people back to God.

A mantle is never about platform, it is about purpose.

TO CONTINUE GOD’S WORK ACROSS GENERATIONS:

God’s work does not stop with one person. The mantle ensures continuity. When Elijah was taken up, the mission did not end, it multiplied.

Elisha carried a double portion and continued what was started. The mantle says: “What I began before you, I will continue through you.”

TO REVEAL GOD’S POWER THROUGH A VESSEL:

The mantle is not power itself, it is the authorization to carry it. When Elisha struck the Jordan with Elijah’s mantle and said, “Where is the Lord God of Elijah?” (v.14) the waters parted.

The mantle is evidence that God’s power now flows through a yielded life.

WHO GIVES THE MANTLE?

The mantle is given by God. Man may recognize it. Leaders may affirm it. Prophets may release it. But only God appoints it.

Elijah did not randomly choose Elisha, he was instructed by God (1 Kings 19:16). This means the mantle is not earned by ambition, nor assigned by popularity.

It is divinely appointed. God is the source. God is the sender. God is the one who entrusts, and when God gives, He also equips.

WHO RECEIVES THE MANTLE?

Not everyone who desires the mantle receives it. The mantle is received by the prepared.

Elisha did not just admire Elijah he followed him. He served him. He refused to leave him. Even when tested at Gilgal, Bethel, and Jericho, he stayed.

The mantle fell on him not because he wanted it, but because he was ready for it.

THE ONE WHO RECEIVES THE MANTLE IS:

Faithful in the unseen, committed when it is inconvenient.

Humble enough to serve before leading. Hungry enough to stay close to the source

The mantle is not taken by force, it is received through surrender.

WHO “TAKES” THE MANTLE?

This is where many misunderstand. You cannot take the mantle like a possession. But you can position yourself to receive it.

Elisha did not grab the mantle from Elijah’s shoulders. He picked it up after it fell. That is spiritual alignment. The mantle is not stolen, it is stewarded.

There is a difference between: Ambition that tries to take, and submission that is ready to receive.

In the Kingdom of God, what you chase may run from you, but what you are prepared for will find you.

THE WEIGHT OF THE MANTLE:

The mantle carries glory, but it also carries responsibility.

It will stretch you. It will test you. It will require you to live differently. Because what you carry will eventually shape how you live.

The mantle is not light; it is weighty and that is why God does not place it on unprepared shoulders.

GOD IS STILL RELEASING MANTLES:

God is still releasing mantles in this generation. Not for fame. Not for titles. Not for recognition. But for Kingdom work.

The question is not: “Is there a mantle available?”

The question is: “Am I becoming the kind of vessel God can trust to carry it?”

Stay close, stay faithful, stay surrendered.

Because when heaven releases something, it will not fall on the nearest person, it will fall on the prepared one.

DONDE DOS O TRES NO TRATA SOBRE LA ORACIÓN, SINO SOBRE LA AUTORIDAD

Mateo 18:20

Mateo 18:19–20 es uno de los versículos más malinterpretados en el cristianismo actual. “Si dos de vosotros se pusieren de acuerdo en la tierra acerca de cualquiera cosa que pidieren, les será hecho.” “Porque donde están dos o tres congregados en mi nombre, allí estoy yo en medio de ellos”.

Casi todos los cristianos que recitan estos versículos te dirán, ahí está, lo has escuchado: “Pónganse de acuerdo en oración y Dios responderá.” “Reúnan a dos o tres y Jesús se hará presente.” Suena espiritual; se siente poderoso. Pero eso no es lo que enseña el pasaje. Es necesario leer el contexto.

Esta es la parte que muchos pasan por alto. Para comprender lo que Jesús estaba diciendo, debemos comenzar en el versículo 15: “Si tu hermano peca contra ti” (Mateo 18:15). Esto no es una reunión de oración. Esto es una confrontación.

Versículo 15 → reprensión en privado

Versículo 16 → lleva a uno o dos más contigo

Versículo 17 → preséntalo ante la iglesia

Versículo 18 → autoridad para atar y desatar

Solo después de que se hayan agotado todos los cursos de acción, entonces, y solo entonces son aplicables los versículos 19 y 20 (Mismo pasaje, mismo tema: disciplina eclesiástica, autoridad, juicio).

Estos versículos no tienen nada que ver con peticiones de oración; “dos o tres” equivale a testigos, no a compañeros de oración. El versículo 16 lo define: “Por boca de dos o tres testigos se establecerá toda palabra”. Por lo tanto, al llegar al versículo 19: “Si dos de vosotros se pusieren de acuerdo.”

No se trata de un acuerdo emocional en la oración, sino de un acuerdo legal en cuanto al testimonio y la decisión: un quórum, un juicio establecido. “Les será hecho” significa que el cielo respalda la decisión. Observa el versículo 18: “Todo lo que atéis en la tierra será atado en los cielos”. Esto es autoridad, no la idea de que “Dios te dará cualquier cosa que pidas”.

Se trata de un acuerdo: “El cielo reconoce el juicio pronunciado en la tierra”. “Estoy en medio de ellos” significa autoridad, no una manifestación física. Versículo 20: “Allí estoy yo en medio de ellos”. No se refiere a que Jesús se manifieste espiritualmente en pequeñas reuniones; más bien, significa que Cristo valida la autoridad de quienes están tomando la decisión. Presencia equivale a aprobación, no a una aparición mística.

El Evangelio de Mateo fue escrito para Israel, no para la iglesia del Nuevo Testamento. Esta “iglesia” (v. 17) es la asamblea del reino (Israel). La palabra griega para “iglesia” que utilizó Mateo es “ekklesia” (ἐκκλησία). “Ekklesia” se traduce como “una asamblea convocada” o “una reunión de personas”. Esta autoridad se vincula con Mateo 16:19 (las llaves del reino). Este es el programa del reino para Israel, no el del Cuerpo de Cristo en la actualidad.

TRADICIÓN VS. ESCRITURA:

La tradición dice:

“Ponerse de acuerdo en oración → respuesta garantizada”.

La Escritura muestra:

“Acuerdo en el juicio → autoridad establecida”

La tradición dice:

“Dos o tres → reunión de oración”

La Escritura muestra:

“Dos o tres → testigos”

La tradición dice:

“Jesús se hace presente cuando se cumple el número”

La Escritura muestra:

“Jesús autoriza las decisiones tomadas en Su nombre”

EL PROBLEMA:

Los cristianos han toman un pasaje sobre la disciplina y lo convierten en una promesa de oración. Han tomado la autoridad y la han reducen a una cuestión de emociones. Citan los versículos 19 y 20, pero ignoran los versículos 15 al 18.

Si buscas la verdad, mantente fiel al texto:

Mateo 18:15–20 → Israel

Mateo 16:19 → el mismo lenguaje de autoridad

No es una fórmula de oración

No fue escrito a la Iglesia del Nuevo Testamento

El contexto no nos falló; la tradición sí. “Lo de "dos o tres" no trata sobre la oración, sino sobre la autoridad. No se nos prometieron respuestas; Jesús estaba otorgando autoridad a Israel”.

WHERE TWO OR THREE ISN’T ABOUT PRAYER IT’S ABOUT AUTHORITY

 

Matthew 18:20 

Matthew 18:19–20 is one of the most abused verses in Christianity today. “If two of you shall agree on earth as touching anything that they shall ask, it shall be done” “For where two or three are gathered together in my name, there am I in the midst of them.”

Most all Christians who recite theses verses well tell you, there it is, you’ve heard it: “Agree in prayer and God will answer.” “Gather two or three and Jesus will show up.” Sounds spiritual, feels powerful. But it’s not what the passage is teaching. You have to read the context.

This is the part that many skip. To understand what Jesus was saying we have to start at verse 15: “If thy brother shall trespass against thee” (Matthew 18:15). This is not a prayer meeting. This is confrontation.

Verse 15 → private rebuke

Verse 16 → take one or two more

Verse 17 → bring it to the church

Verse 18 → binding and loosing authority

Only after all the courses of action have been taken, then and only then are verses 19–20 applicable (Same passage, same topic: Church discipline, authority, judgment.

Theses verses have nothing to do with prayer requests, “two or three” = witnesses, not prayer partners. Verse 16 defined it: “In the mouth of two or three witnesses every word may be established.” So, when you reach verse 19: “If two of you shall agree.”

That’s not emotional agreement in prayer. That’s legal agreement in testimony and decision, a quorum, an established judgment. “It shall be done” = heaven backs the decision, look at verse 18: “Whatsoever ye shall bind on earth shall be bound in heaven.” This is authority, not: “God will give you anything you ask”

This is an agreement: “Heaven recognizes the judgment made on earth” “I am in the midst” = authority, not manifestation. Verse 20: “There am I in the midst of them.” This isn’t Jesus' manifesting into a small gathering. This is: Christ validating the authority of those making the decision. Presence = approval. Not mystical appearance.

The gospel of Matthew is written to Israel not the New Testament church. This “church” (v17) is the kingdom assembly (Israel). The Greek word for "church" that Matthew used is "ekklesia" (ἐκκλησία). Ekklesia translates to "a called-out assembly" or "gathering of people." This authority connects to: Matthew 16:19 (keys of the kingdom). This is Israel’s kingdom program, not the Body of Christ today.

TRADITION VS SCRIPTURE:

Tradition says:

“Agree in prayer → guaranteed answer”

Scripture shows:

“Agree in judgment → authority established”

Tradition says:

“Two or three → prayer gathering”

Scripture shows:

“Two or three → witnesses”

Tradition says:

“Jesus shows up when numbers are met”

Scripture shows:

“Jesus authorizes decisions made under His name”

THE PROBLEM:

Christians have taken a discipline passage and turned it into a prayer promise. They took authority and made it about emotion. They quote verses 19–20 but ignored verses 15–18.

If you want truth, stay in the text:

 Matthew 18:15–20 → Israel

 Matthew 16:19 → same authority language

 Not a prayer formula

 Not written to the New Testament church

Context didn’t fail us. Tradition did. “Two or three isn’t about prayer. It’s about authority. We weren’t promised answers— Jesus was giving Israel authority.”

 

¿DICE ALGO LA BIBLIA SOBRE LOS TERIANOS?

Romanos 1:22-28

Esto no es meramente una moda; es una cuestión profunda de identidad. Miles de personas, especialmente jóvenes, están hablando sobre esta práctica. Usan máscaras, imitan movimientos de animales y afirman que, internamente, se identifican como lobos, gatos, perros o algún otro animal.

Esta moda no es del todo nueva: el término “teriantropía” tiene raíces históricas y se ha utilizado durante décadas para describir conceptos de identificación con animales. Sin embargo, la explosión de videos en el internet la ha expuesto a una audiencia mucho más amplia de adolescentes que la ven como una forma de identidad, pertenencia y autoexpresión.

Una pregunta específica ha comenzado a circular entre los creyentes cristianos: ¿aparecen los terianos en la Biblia? La respuesta, basada en el análisis teológico e histórico, es clara: “no”. No existe ninguna mención directa de los terianos en las Escrituras, ni en el Antiguo ni en el Nuevo Testamento. El debate, sin embargo, ha cobrado fuerza debido a una coincidencia lingüística que ha generado confusión.

Algunos han vinculado la palabra “teriano” con el término griego θηρίον (therion”, que aparece en el Libro del Apocalipsis. En ese texto, la palabra se traduce como “bestia” y se utiliza en un contexto simbólico para describir figuras asociadas con el mal, tales como la bestia que sube del mar y la bestia que emerge de la tierra.

En el capítulo 13, el texto emplea “therion” para representar poderes opuestos a Dios, utilizando un lenguaje profundamente simbólico y apocalíptico. Sin embargo, esta coincidencia etimológica no implica conexión alguna con la tendencia contemporánea de los terianos. Aunque las palabras suenan similares, no se refieren a lo mismo, ni pertenecen al mismo contexto histórico o doctrinal.

El término “teriano” deriva de “teriantropía” y se utiliza para describir a individuos que sienten una profunda identificación psicológica o espiritual con un animal no humano, ya sea a nivel emocional, simbólico o espiritual. No implica una transformación física ni una doctrina religiosa, sino más bien una experiencia interna de identidad. Por lo tanto, desde una perspectiva estrictamente bíblica, no existe referencia directa ni indirecta a este concepto. ¿Se mencionan los terianos en la Biblia? No. El término “therian” es moderno y no forma parte de los textos bíblicos.

Muchos de los que participan en esta moda hablan de un “viaje” personal. Su objetivo, dicen, es descubrir su “verdadera identidad”, conectar con su “teriotipo” y sentirse más auténticos. Para algunos, es una búsqueda de libertad emocional; para otros, una forma de escapar de la presión social, la ansiedad o el rechazo. Es un intento de encontrar identidad y sentido en un mundo donde muchos sienten que no encajan.

Esta práctica no trata realmente sobre los animales; trata sobre la identidad. Cuando una generación comienza a cuestionarse seriamente si es humana, algo más profundo se ha roto en su interior. La Biblia comienza con una declaración firme que no cambia con las modas: “Y creó Dios al ser humano a su imagen; a imagen de Dios lo creó; hombre y mujer los creó” (Génesis 1:27). Esto significa que tu identidad no emana de cómo te sientes. No proviene de una moda. No se origina en una emoción intensa, proviene de Dios.

El problema no es admirar la naturaleza; Dios creó a los animales y los llamó buenos. El problema comienza cuando el corazón humano empieza a buscar en la criatura aquello que solo puede hallarse en el Creador. ¡Esto no es nada nuevo! La Biblia nos habla del rey Nabucodonosor. Se llenó tanto de orgullo que olvidó quién era ante Dios. El juicio fue severo: vivió como un animal, comiendo hierba, despojado de su razón humana (Daniel 4). No fue evolución; fue degradación. Y su restauración llegó cuando alzó sus ojos hacia el cielo y reconoció a Dios.

Cuando un ser humano se desconecta de Dios, se pierde la claridad. Cuando uno se reconecta con Dios, se restaura la razón. El mundo está confundido porque ha apartado a Dios de sus vidas. Cuando se aparta a Dios, todo se redefine. La verdad se redefine. La humanidad se redefine. La identidad se redefine. Pero Dios no cambia.

Está científicamente comprobado que los seres humanos pueden sufrir una degradación mental. Podemos provocar que nuestros cerebros se atrofien, dañar nuestras neuronas y destruir nuestras conexiones neuronales; podemos disminuir nuestra capacidad cognitiva e incluso perder nuestra memoria, nuestro razonamiento, nuestra lógica y hasta nuestro lenguaje.

Cuando una persona decide ser un animal, comportarse como tal y comenzar a vivir de una manera impulsiva y desordenada, reconfigura su cerebro, fortaleciendo sus instintos a la vez que debilita su racionalidad. La racionalidad es, precisamente, lo que nos hace humanos y nos distingue de los animales. Y cuando ocurre esta reconfiguración, el lóbulo frontal resulta dañado; y es precisamente en el lóbulo frontal del cerebro donde residen el pensamiento, la lógica, el juicio, el sentido común y la conciencia. Imagine ser, un día, un perro, pero sin saber que es un perro debido a que carece de autoconciencia. Tal persona dejará de ser un ser humano racional para convertirse en un ser instintivo. Dejará de limitarse a fingir ser un terián o un animal para convertirse, verdaderamente, en un animal; pues habrá dañado su lóbulo frontal, destruido sus neuronas y, en efecto, dado esta instrucción a su cerebro: “Compórtate como un animal”.

Romanos 1:23 afirma: “Y cambiaron la gloria del Dios incorruptible por una imagen semejante a la de un hombre corruptible, a la de aves, a la de bestias de cuatro patas y a la de reptiles. Por lo tanto, Dios los entregó, conforme a los deseos de sus corazones, a la impureza, para que deshonraran sus propios cuerpos entre sí”. La palabra griega para “impureza” es “akatharsia”, la cual denota una corrupción profunda e interna. Algo se corrompe cuando pierde su calidad y su valor, cuando se degrada, descendiendo de un nivel humano a uno animal; busca corromper su propia naturaleza humana. La palabra “lujuria” (concupiscencia) denota un deseo desenfrenado, un anhelo que destruye (Romanos 1:22-28).

DOES THE BIBLE SAY ANYTHING ABOUT THERIANS?

Romans 1:22-28

This is not merely a trend; it is a profound matter of identity. Thousands of people, especially young people are talking about this practice. They wear masks, mimic animal movements, and claim that, internally, they identify as wolves, cats, dogs or some other animal.

This trend is not entirely new: the term “therianthropy” has historical roots and has been used for decades to describe concepts of identifying with animals. However, the explosion of online videos has exposed it to a much wider audience of teenagers who view it as a form of identity, belonging, and self-expression.

A specific question has begun circulating among Christian believers: do therians appear in the Bible? The answer based on theological and historical analysis is clear: no. There is no direct mention of therians in the Scripture, neither in the Old nor in the New Testament. The debate, however, has gained traction due to a linguistic coincidence that has generated confusion.

Some have linked the word "therian" to the Greek term θηρίον (therion), which appears in the Book of Revelation. In that text, the word is translated as "beast" and is used in a symbolic context to describe figures associated with evil, such as the beast that rises from the sea and the beast that emerges from the earth.

In Chapter 13, the text employs “therion” to represent powers opposed to God, utilizing deeply symbolic and apocalyptic language. However, this etymological coincidence implies no connection whatsoever to the contemporary trend of therians. Although the words sound similar, they do not refer to the same thing, nor do they belong to the same historical or doctrinal context.

The term “therian” derives from "therianthropy" and is used to describe individuals who feel a deep psychological or spiritual identification with a non-human animal, whether on an emotional, symbolic, or spiritual level. It does not involve a physical transformation or a religious doctrine, but rather an internal experience of identity. Therefore, from a strictly biblical perspective, there is no direct or indirect reference to this concept. Are therians mentioned in the Bible? No. The term "therian" is modern and is not part of the biblical texts.

Many of those participating in this trend speak of a personal "journey." Their goal, they say, is to discover their "true self," connect with their "theriotype," and feel more authentic. For some, it is a quest for emotional freedom; for others, a way to escape social pressure, anxiety, or rejection. It is an attempt to find identity and meaning in a world where many feel they do not belong.

This practice isn't really about animals. It is about identity. When a generation begins to seriously question whether it is human, something deeper has broken on the inside. The Bible begins with a firm declaration that does not change with the trends: "So God created mankind in his own image, in the image of God he created them; male and female he created them" (Genesis 1:27). This means that your identity does not stem from how you feel. It does not come from a trend. It does not originate from an intense emotion, it comes from God.

The problem is not admiring nature; God created the animals and called them good. The problem begins when the human heart starts seeking in the created being what can only be found in the Creator, this is nothing new! The Bible tells us about king Nebuchadnezzar. He became so filled with pride that he forgot who he was before God. The judgment was severe. He lived like an animal, eating grass, stripped of human reason (Daniel 4). It was not evolution. It was degradation. And his restoration came when he lifted his eyes toward heaven and acknowledged God.

When a human being disconnects from God, clarity is lost. When one reconnects with God, reason is restored. The world is confused because it has removed God from their lives. When God is removed, everything is redefined. Truth is redefined. Humanity is redefined. Identity is redefined. But God does not change.

It is scientifically proven that human beings can undergo mental degradation. We can cause our brains to atrophy, damage our neurons, and destroy our neural connections; we can diminish our cognitive capacity, we can even lose our memory, our reasoning, our logic, and even our language.

When a person decides to be an animal, to behave as such and begin living in an impulsive, disordered manner, they reconfigure their brain, strengthening their instincts while weakening their rationality. Rationality is precisely what makes us human and distinguishes us from animals. And when this reconfiguration occurs, the frontal lobe is damaged; and housed within the brain's frontal lobe are thought, logic, judgment, common sense, and consciousness. Imagine one day being a dog, yet not knowing that you are a dog because you lack self-awareness. Such a person will cease to be a rational human being and will become an instinctive one. They will stop merely pretending to be a therian or an animal and will truly become an animal, for they will have damaged their frontal lobe, destroyed their neurons, and effectively instructed their brain: "Behave like an animal."

Romans 1:23 states: "And they exchanged the glory of the incorruptible God for an image in the likeness of corruptible man, of birds, of four-footed beasts, and of creeping things. Therefore God gave them up in the lusts of their hearts to uncleanness, to dishonor their own bodies among themselves." The Greek word for "uncleanness" is “akatharsia”, which signifies a deep, internal corruption. Something becomes corrupt when it loses its quality and value, when it degrades, descending from a human level to an animalistic one; it seeks to corrupt your very human nature. The word "lust" (concupiscence) denotes an unbridled desire, a craving that destroys (Romans 1:22-28).