https://jesusmaga.com/iowa-dem-pastor-running-for-congress-9-11-showed-me-anti-muslim-bigotry/

4/8/2026 by Pastor Joseph Cortes There is a truth that continually calls the heart into stillness before God: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1, KJV). This declaration is neither partial nor dependent on human perception or approval. It stands fully established in the finished work of Jesus Christ. Yet even with such certainty, other voices often attempt to redefine what God has already settled. Many of those voices speak with urgency about righteousness, insisting that it must still be measured by adherence to the law. However, Scripture makes clear that “by the law is the knowledge of sin” (Romans 3:20). The law reveals what is broken, but it does not restore. Condemnation, then, is not merely criticism—it is a verdict of guilt. And that verdict has already been addressed through Christ. So the words remain: there is now no condemnation. Not later, not after effort or improvement, but now. Because “It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again” (Romans 8:33–34). No accusation—whether spoken by others or arising from within—carries authority over what God has declared. The law itself had a purpose: “the law was our schoolmaster to bring us unto Christ” (Galatians 3:24). It pointed forward, but it was never meant to remain. “Christ is the end of the law for righteousness to every one that believeth” (Romans 10:4). What was once a guide has now reached fulfillment, and what is fulfilled is not meant to be returned to as a means of righteousness. Yet there remains a subtle pull toward striving, toward attempting to perfect in the flesh what began in the Spirit. Scripture addresses this directly: “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” (Galatians 3:3). This reveals how easily focus can shift from Christ’s finished work to human effort.

by Pastor Joseph Cortes The idea that there will be no widespread end-time revival is not stated in a single explicit verse but is instead derived from a consistent pattern across multiple passages of Scripture describing the spiritual condition of humanity in the last days. When Jesus Christ speaks in Matthew 24:37–39 and says, “as it was in the days of Noah, so it will be at the coming of the Son of Man,” He is not making a vague or symbolic comparison, but a precise one that draws directly from the account in Genesis. The pre-flood world was characterized not only by sin but also by pervasive corruption, violence, and a general indifference toward God. What is particularly significant is that, despite the presence of Noah as a “preacher of righteousness,” there was no widespread response to his warning. The majority continued in ordinary life—eating, drinking, marrying—without any apparent recognition of impending judgment. Only a small remnant was saved. The force of Jesus’ comparison, therefore, extends beyond the suddenness of judgment and emphasizes the spiritual condition of the world at that time. It suggests a state of normalcy combined with blindness—people continuing in routine while remaining unresponsive to divine warning. This implies that, at the time of His return, humanity as a whole will not be experiencing a mass turning to God, but will instead be largely unaware, unrepentant, and spiritually unprepared. The comparison to the days of Noah does not support the expectation of a global revival, but rather points to a continuation of widespread indifference. This same pattern is reinforced in 2 Timothy 3:1–5, where the apostle Paul provides a detailed description of the “last days.” Rather than presenting a picture of renewal or awakening, he describes a progression of moral and spiritual decline. People are described as lovers of self, lovers of money, proud, abusive, disobedient to parents, ungrateful, unholy, and lovers of pleasure rather than lovers of God. What makes this passage especially important is that this condition exists alongside an outward form of religion—“having a form of godliness but denying its power.” This indicates not the absence of religion, but the presence of a hollow or superficial version of it. The trajectory Paul outlines is not one of widespread repentance, but of increasing corruption combined with external religiosity.

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