BALÓGUN 🇳🇬

Abba's Pride| The Gospel Prevails on this account|Christocentric Tweets| Spreading the fragrance of Christ's victory| Mind admirer

[BALÓGUN 🇳🇬 @MayorQWERTY]

😂😂😂

[Daniel Berk @danielcberk]

My credit score is 850 because for 15 years I've been opening a new credit card account and using the introductory balance transfer offer to pay off the balance of my last credit card.

I have 100% on-time payments and 180 credit cards.

My credit card purchasing power is over $4.3M.

I've bought 2 homes, 6 cars, and paid for 3 university degrees in full, all without ever having to pay a single credit card balance.

Whenever I go somewhere and it's "cash only", I simply take cash out in an ATM with one of my credit cards (higher interest rate, but I don't care), and then open another credit card account shortly after that has a balance transfer offer, and I switch the balance to the new card.

This is the future.

I don't know why more people don't do this.

[BALÓGUN 🇳🇬 @MayorQWERTY]

😂😂😂😂

[Elemosho @Hardeygboro]

😂😂😂😂 Wetin be this

[Tolu Ayeni @TolulopeAyeni]

Peter in the house of Cornelius is evidence that what makes us effective ministers is the Spirit not our social status. We must not waver from this!

[BALÓGUN 🇳🇬 @MayorQWERTY]

@KenRolands @max_sticks How did we get here???

[segun onayinka @onayinka_segun]

Times of Refreshing

BELIEVERS CONVENTION 202

November 13-15,2026

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Jesus is glorified

Amen

[🇨🇦 Ademola🇨🇭 @Alkaneseries]

Good News:

The biggest bank in the world is coming to Nigeria… 💃 🕺

[Tolu Ayeni @TolulopeAyeni]

The availability of options makes precision even more important. It becomes more important to hear God and be led.

[Oloyede Olayinka @YinKysmileS]

One of the most remarkable hallmarks of Jesus' earthly ministry was His compassion toward people. And I believe we sometimes fail to appreciate just how much His compassion reveals about the heart of God and His desire to save fallen humanity.

When Jesus saw the multitudes, He was moved with compassion because they were weary and scattered, like sheep without a shepherd (Matthew 9:36). Mark 6:34 tells us that He began to teach them many things. Why? Because they needed the truth that leads to life. Faith comes by hearing, and hearing by the Word of God (Romans 10:17). The gospel is God's power unto salvation to everyone who believes (Romans 1:16).

On another occasion, Jesus saw that the multitude had nothing to eat. Knowing some might faint on their way home, He declared, “I have compassion on the multitude” (Mark 8:2–3). He provided food for everyone present, and there were leftovers. Their need moved Him to act, and His provision was more than sufficient.

Now consider the same Jesus beholding humanity, not merely hungry for bread but perishing in sin, helpless and unable to redeem itself. If He was so moved by people's physical hunger, how much more should we recognise His compassion toward humanity's far greater need for salvation?

And Scripture does not leave us guessing about the extent of His gracious provision. God so loved the world that He gave His only begotten Son (John 3:16). Christ tasted death “for every man” (Hebrews 2:9), gave Himself “a ransom for all” (1 Timothy 2:6), and became the propitiation not only for our sins but also for those of “the whole world” (1 John 2:2).

Consider also Christ as our great High Priest. Hebrews 5:1–3 describes the compassion expected of priests toward those who were ignorant and had gone astray. Yet Christ is greater than them all. Though without sin, He understands our weaknesses and is touched with the feeling of our infirmities (Hebrews 4:14–16). He knows the helplessness of humanity under sin, and in His mercy has provided the sacrifice through which sinners may be reconciled to God.

And think about something else. God commands us to love our enemies, do good to those who hate us, and, as much as lies within us, live peaceably with all men (Matthew 5:44–45; Romans 12:18). He even points to His own kindness toward the evil and the good as the example we should follow.

Has He not demonstrated this love far more wonderfully Himself? While we were yet sinners, Christ died for us. While we were enemies, God made reconciliation possible through the death of His Son (Romans 5:8–10). God was in Christ reconciling the world unto Himself, and through the gospel He now appeals to sinners, “Be ye reconciled to God” (2 Corinthians 5:19–20).

What extraordinary compassion! The offended God Himself took the initiative to reconcile His enemies, bearing the cost of that reconciliation through His beloved Son.

This does not mean everyone will ultimately be saved. Scripture is equally clear that salvation is received through faith in Christ (John 3:16–18). Jesus Himself lamented over those who refused to come to Him for life (John 5:40; Matthew 23:37). The tragedy of unbelief is not that Christ lacks compassion, but that sinners reject the life offered in Him.

And Hebrews 5:9 declares that Christ became “the author of eternal salvation unto all them that obey him.” He is the source of salvation, not human merit, and all who come to Him in faith find in Him a sufficient Saviour.

The Jesus who had compassion on the multitudes, taught the ignorant, fed the hungry, and wept over the lost is the same Jesus who gave Himself for the sins of the world.

What a glorious Saviour we have! His compassion is not merely something He feels toward suffering humanity; it is revealed most wonderfully in the sacrifice He made to bring sinners back to God.

[Oloyede Olayinka @YinKysmileS]

I believe that if we genuinely and carefully read the entire bible as a whole in the light of God's redemptive plan through Christ, it would be difficult to come to this kind of conclusion.

Sure, your intentions might be good, but this interpretation you gave imposes a universal, gender-based prohibition on women's teaching and authority in the church. This overlooks the contextual nature of Paul's writings and the broader biblical witness, from the Old Testament's theocratic dispensations to the New Testament's fulfillment in Christ, and even through church history where women's voices have been stifled yet resilient.

God's heart, as revealed across Scripture, is one of radical inclusivity and empowerment in ministry. He calls and equips individuals, regardless of gender, to proclaim His truth, lead His people, and exercise spiritual authority (Galatians 3:28; Acts 2:17-18). This stands in stark contrast to the mutual submission in marriage (Ephesians 5:21-33), which is a specific familial dynamic not extended to church roles, yet often misconstrued to ban women from ministry offices.

Even in highly patriarchal societies and theocratic eras, where women were socially marginalized and patriarchy posed significant barriers, God repeatedly elevated women to positions of spiritual leadership and authority over men. This demonstrates His impartiality (Acts 10:34-35; Romans 2:11).

These examples are not mere "sovereign exceptions" but patterns of God's design, showing He anoints and uses equipped women in spiritual roles, even ruling over men, without regard for cultural norms. If God did this amid ancient patriarchy, He certainly does not oppose women teaching or exercising spiritual authority today when they are properly equipped with knowledge, formation, and the Holy Spirit's gifting (1 Corinthians 12:7-11; Ephesians 4:11-13).

Consider the broader implications: When equipped, what spiritual roles might a woman fulfill without restriction? Throughout history, women's contributions have often been suppressed, a mystery tied more to societal pressures than divine intent. People have asked why we can't find women who served as Levitical priests, but we see Miriam, who functioned as an influential prophetess; now, every believer shares in a superior priesthood (1 Peter 2:9; Revelation 1:6).

Deborah led the entire nation as judge; Anna proclaimed the Messiah's arrival. You might even say, but Jesus never chose a woman among the original Twelve apostles. Simple practical life demands, such as family responsibilities (balancing home, children, and marriage while "leaving everything" to follow), likely played a role, not some God-given instruction, yet there are exceptions; the woman at the well shared the message of Jesus, convincing many to believe (John 4:39-42). Mary Magdalene became the initial herald of the resurrection (John 20:17-18). Joel clearly stated that gender and social status won't matter in God's equipping of His people for ministry in the last days; both sons and daughters, as well as male and female servants, will be equally empowered by the Holy Spirit for declaring God's word (Joel 2:28-29).

Priscilla emerged as a key instructor and church guide; restricting women from guiding men creates confusion in carrying out the Great Commission (Matthew 28:18-20; Mark 16:15-18; Luke 24:47). Would she overlook non-believing men or young boys in group settings? Prophecy involves inspired guidance and instruction (1 Corinthians 14:3); Paul confirms women engaging in it during gatherings (1 Corinthians 11:5). Does this mean women must direct their words, prophecy, and doctrine only toward other women? In mixed assemblies of men and women, as each one contributes a song, a teaching (doctrine), that would be a greater chaos for Paul to handle. (1 Corinthians 14:26)

Through songs like psalms, hymns, and inspired melodies, we guide and encourage each other (Ephesians 5:19; Colossians 3:16). If women cannot instruct men, they shouldn't even guide or lead worship. Could she oversee a congregation (1 Timothy 3)? Priscilla did so effectively. Direct outreach efforts? Junia served as an apostle (Romans 16:7, despite efforts to alter her gender or reinterpret the text). Deacons appear limited to men in 1 Timothy 3, yet Phoebe held that position (Romans 16:1). These aren't isolated cases like Miriam, Deborah, or Anna. They reflect God's consistent approach.

Paul, a Torah scholar (Philippians 3:4-6; Acts 22:3), aligns with these precedents; his instructions address local disorders in Ephesus and Corinth, not timeless bans. Twisting them ignores evidence and leads to inconsistencies. If we address your points exegetically, drawing from both Testaments and history, we will find out one thing: Paul intended to correct chaos, not muzzle Spirit-filled, equipped women further.

You question why 1 Timothy 2:12 targets women if the backdrop is false teaching (1 Timothy 1:3-4), asking for evidence that only women were involved. Paul doesn't imply only women; the crisis manifested gender-specifically, as Scripture details. In Ephesus, false teachers targeted "weak women" in households (2 Timothy 3:6-7), leading some to spread inappropriate speech (1 Timothy 5:13: "going about from house to house... saying what they should not"). This echoes the Artemis cult's influence, where women dominated with myths (Acts 19:24-27; 1 Timothy 1:4 warns of "myths and endless genealogies"). Men erred too (1 Timothy 1:6-7; 6:3-5), but Paul addresses parallel issues: men's anger (1 Timothy 2:8), women's disruptive dress and teaching (2:9-12). This isn't speculation; it's textual evidence from the letter itself.

In Corinth, chaos included interruptions, possibly by wives questioning husbands (1 Corinthians 14:35), amid divisions (1 Corinthians 1:10-13) and disordered worship (14:26-33). Paul tailors corrections: silence for tongues without interpretation (14:28), prophets yielding (14:30), and women refraining from disruptive speech (14:34).

This parallels Old Testament targeted rebukes in theocratic Israel, where God corrected specific issues without universal bans, even as patriarchy stifled women. For instance, Miriam the prophetess challenged Moses' authority out of jealousy (Numbers 12:1-2), leading to her temporary leprosy (Numbers 12:10-15). Yet God did not strip her of her role; He affirmed her as a divinely appointed leader alongside Moses and Aaron (Micah 6:4: "For I brought you up from the land of Egypt... I sent before you Moses, Aaron, and Miriam"). In a patriarchal exodus era, where women were often voiceless, God used Miriam to lead public prophetic worship, teaching the nation God's deliverance through song.

If God equipped and used Miriam thus, correcting only her disruption without barring her ministry, and not treating her as an "exception" but a leader, why assume Paul, echoing this pattern, opposes equipped women teaching? Evidence abounds: the problems were contextual and gendered in expression, not proof of women's inherent disqualification, just as God's OT corrections empowered rather than silenced, fulfilling patterns like Joel's sons and daughters prophesying.

You argue "authentein" (1 Timothy 2:12) means neutral "exercise" or "assume authority," dismissing "domineering" as inserted speculation. This ignores Greek nuances: as a hapax legomenon, "authentein" connotes coercive domination, not legitimate "exousia" (authority) used for elders (1 Timothy 3:4-5) or government (Romans 13:1). Lexicons like BDAG define it as "to assume a stance of independent authority, give orders to, dictate to," often with violence (e.g., in Euripides' Andromache). Translations reflect this: KJV's "usurp" implies improper seizure; NIV's "assume" footnotes self-initiated overreach. Paul prohibits "teaching or authentein over a man," a hendiadys for domineering instruction amid false doctrine, not all authority. This mirrors God's OT pattern: He curbs abusive power but affirms equipped women's legitimate authority, even in patriarchal theocracies.

Consider Deborah in Judges 4-5, during Israel's theocratic judgeship amid Canaanite patriarchy, where women were subjugated. God anointed Deborah as prophetess and judge over all Israel (Judges 4:4: "Deborah, a prophetess... was judging Israel at that time"). She held public court (Judges 4:5: "The people of Israel came up to her for judgment"), exercising spiritual and judicial authority over men, including summoning military leader Barak (Judges 4:6-7: "She sent and summoned Barak... 'Has not the Lord... commanded you?'"). Barak deferred, refusing battle without her (Judges 4:8), and she led victory, composing a prophetic song teaching theology (Judges 5:1-31). Why anoint her when thousands of men were available (Judges 4:10)? God equipped her with prophetic knowledge, bypassing patriarchy, not opposing her authority but using it for His purposes. Deborah wasn't an "exception"; she judged the nation as God's chosen leader. If God allowed this, why assume He opposes equipped women today?

Paul's focus solves untrained disruption, not bans gender roles, aligning with such precedents where women teach and lead men when equipped

You claim learning wasn't radical since all learned Apostles' doctrine (Acts 2:41-42), and 1 Timothy 2:11-15 grounds a ban in creation order, unrelated to 1:3-4. First-century women faced barriers: Jewish rabbis often excluded them from Torah study; Greco-Roman education favored men. Paul's "let a woman learn in quietness" (hēsychia: peaceful focus, not silence) was revolutionary, implying preparation for ministry, as Priscilla demonstrates (Acts 18:26). Verses 13-14 correct Ephesian proto-Gnostic myths (e.g., Eve as superior enlightener), reaffirming Genesis (2:7; 3:13) to warn against deception amid heresy (1 Timothy 4:1). It's not a "natural order" foundation for bans, that would contradict Galatians 3:28's unity and OT/NT precedents.

Take Huldah in 2 Kings 22:11-20 (paralleled in 2 Chronicles 34:19-28), during Josiah's theocratic reign in patriarchal Judah. After discovering the Book of the Law, male priests and officials consulted Huldah the prophetess (2 Kings 22:13-14: "Go, inquire of the Lord for me... So they went to Huldah the prophetess"). She authenticated Scripture, interpreted it doctrinally, prophesied judgment/mercy, and her words drove national reform (2 Kings 23:1-3). Why her, when male prophets like Jeremiah/Zephaniah were active? God equipped her with knowledge, granting spiritual authority over king and priests, teaching men publicly despite patriarchy. Huldah wasn't an exception; she heralded God's word like Anna the prophetess at Jesus' incarnation, who "spoke of him to all who were waiting for the redemption of Jerusalem" (Luke 2:36-38). This radical elevation shows God values equipping over gender. Paul's reference illustrates the crisis, not prescribes hierarchy, just as God didn't in OT theocracies or NT, where women like the Samaritan woman preached to men (John 4:39-42) or Mary Magdalene announced the resurrection first (Matthew 28:10; John 20:18), preaching the Gospel's core despite no formal apostleship among the Twelve (perhaps due to practical family constraints).

Dismissing 1 Corinthians 11:5 as irrelevant ignores prophecy's nature: it builds up the church with God's word (1 Corinthians 14:3-5, 31: "all may learn and be encouraged"). This is doctrinal edification, often over men in assemblies. Authority? Prophets rank high (1 Corinthians 12:28; Ephesians 4:11). Paul regulates women's public roles for order, not bans them, contradicting a universal silence. This echoes Joel 2:28-29/Acts 2:17-18: daughters prophesy, as in OT with Noadiah (Nehemiah 6:14) or the wise woman of Abel (2 Samuel 20:16-22), who exercised authority over Joab, teaching wisdom to save her city amid patriarchal warfare. If prophecy teaches how can women be barred from instructing men, must they face only women? Such restrictions puzzle the Great Commission and church life, as women couldn't teach boys or lead worship (teaching via songs, Ephesians 5:19).

You minimize Priscilla: private, with husband, not authoritative. Yet Acts 18:26: "They [Priscilla and Aquila] took him aside and explained the way of God more accurately", doctrinal correction of Apollos. Priscilla named first signals prominence; no text limits it to private or non-authoritative. Paul calls her "fellow worker" (Romans 16:3), like Timothy. Prescriptive? It models Spirit-gifted ministry (1 Corinthians 12:11). Phoebe: "Deacon" (diakonos, 1 Timothy 3:8-13) and "prostatis" (leader, Romans 16:2). Junia: "Outstanding among the apostles" (Romans 16:7). These align with Esther (Esther 4:15-17; 8:1-8), who in Persian patriarchy exercised authority to save Israel, teaching spiritual truths.

Paul omits 1 Timothy 2:12 elsewhere because those churches lacked Ephesian disruptions. Instructions are contextual (1 Corinthians 7:17). 1 Corinthians 14:37's "command" is for orderly worship, not gender bans. Titus 2:3-4 encourages teaching, but doesn't limit; inconsistencies expose bias, puzzling women's roles in gatherings (1 Corinthians 14:26) or missions

Historical "uncontested" view? Early Church and scripture show inclusion amid patriarchy. Claims of consensus ignore women leaders in inscriptions and fathers' writings. This isn't "feminism", it's biblical recovery, like historical women battling restrictions yet fulfilling God's bid. Ephesians 5:23 is marital, not ministry. God's nature empowers all (Ephesians 4:16). From OT theocracies to NT and history, He equipped women over men (Miriam, Deborah, Huldah, Abigail, wise woman, Esther, Anna, Samaritan woman, Mary Magdalene, Priscilla, Phoebe, Junia, and modern pioneers). Paul corrects disorder, affirming gifts without favoritism.

From Old Testament theocracies to the New Testament church, God consistently equips women to lead, teach, and proclaim His word. Paul corrects disorder; he does not revoke divine gifting. To do otherwise is eisegesis. We must honor our oneness in Christ and refuse to sideline the sisters God Himself has empowered.

[Adegbola John @AdegbolaJohn3]

Content creator Isaac Show examines Apostle Arome Osayi’s claims about angelic encounters in heaven, raising questions and challenging the details of his account.
Watch the video carefully and judge the claims for yourself. What really happened? 👀🔥

[Pastor Samuel Kanu @ozioma88]

Among all the lies of Apostle Arome, na that Jesus was begging him in a 9hr flight dey vex Dr Abel Damina pass. He's asking the Apostle "Who is you" 😆.

[Nigeria Diasporans in UK 🇳🇬🇬🇧 @NDIUKCommunity]

Credit Cards 💰🤨

[Oloyede Olayinka @YinKysmileS]

But isn't it funny how some supposedly smart “biblical experts” have so thoroughly muddled up sovereignty with determinism that unless God predetermines every human choice, He's apparently no longer sovereign?

Imagine God creating man in His own image, inviting him to reason, choose and respond, only for some “sound theologians” to insist that every choice he makes must already have been predetermined for God to remain sovereign.

Apparently, God can only be sovereign when He conforms to what our man-made theological systems say He must be. Even the Almighty isn't allowed to exercise His sovereignty outside the boundaries we've drawn for Him. 😂

[HMRC Careers @HMRCcareers]

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[Tolu Ayeni @TolulopeAyeni]

Sovereign God who decided in His sovereignty to walk with and through man 🙌🙌

[Gospel Quotes @QuotesGospel]

"The measure of our love is the measure of our willingness to be inconvenienced." -Elisabeth Elliot.