Seasoned Warrior

All about Prayer

2012-02-06T15:29:00.000-06:00

Seven steps of prayer:

1. Confession of your faults or sins.
2. Supplication means formally request
3. Adoration means love
4. Intimacy means building a close relationship
5. Intercession being a mediator and standing in the gap for another
6. Thanksgiving means praising the Father for all He has done.
7. Praise means giving the Father all the praise!

Eight things that will stop prayer:

1. (Ps. 66:18) Secret sins
2. (Matt. 21:22) No faith
3. (James 4:2-3) Selfishness
4. (Prov. 21:13) No Compassion
5. (1 Pet. 3:7) No understanding
6. (Job 35:12-13) Full of pride
7. (1 Jn. 5:14) Contrary to G-d’s Word
8. (1 Jn. 3:22) Lack of obedience

Nine types of prayer:

1. Petition (asking for something)
2. Intercession (standing in the gap)
3. Supplication (urgency)
4. Confession (acknowledging of sin)
5. Thanksgiving (praising the L-rd)
6. Meditation (speaking the word out loud)
7. Agreement (uniting your faith as one)
8. Faith (for one who can’t believe for themselves)
9. Adoration (stand in awe)

Three answered prayers:

1. (Jer. 33:3) Believe it
2. (Matt. 7:7; John 15:7) Desire it
3. (Phil. 4:6; Heb. 4:16) Declare it

Pray unceasingly means in everything you do and anywhere you are during the day.

Voice Of G-d

2012-02-03T16:28:00.001-06:00

Who will G-d talk to?
Gen. 3:8 And they heard the voice of the L-RD G-d walking in the garden in the cool of the day:
G-d talked to male and female alike.

Deut. 4:33, 35 Did ever people hear the voice of G-d speaking out of the midst of the fire, as thou hast heard, and live?
V. 35 Unto thee it was shewed, that thou mightest know that the L-RD he is
G-d; there is none else beside him.

G-d choose to speak to everyone:
5:24-26 And ye said, Behold, the L-RD our G-d hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that G-d doth talk with man, and he liveth.
V. 25 Now therefore why should we die? for this great fire will consume us: if we hear the voice of the L-RD our G-d any more, then we shall die.
V. 26 For who is there of all flesh, that hath heard the voice of the living
G-d speaking out of the midst of the fire, as we have, and lived?

Due to fear, people choose not to hear from G-d directly themselves:
Deut. 18:16 According to all that thou desiredst of the L-RD thy G-d in Horeb in the day of the assembly, saying, Let me not hear again the voice of the L-RD my G-d, neither let me see this great fire any more, that I die not.

People wanted a mediator to speak for G-d:
Deut. 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
A prophet is to only speak what G-d tells him, not add his own:
V. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
V. 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
True or false prophets?
V. 21 And if thou say in thine heart, How shall we know the word which the
L-RD hath not spoken?
V. 22 When a prophet speaketh in the name of the L-RD, if the thing follow not, nor come to pass, that is the thing which the L-RD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

Does G-d hear when we talk to Him?
26:7 And when we cried unto the L-RD G-d of our fathers, the L-RD heard our voice, and looked on our affliction, and our labour, and our oppression:
Ps. 18:6 In my distress I called upon the L-RD, and cried unto my G-d: he heard my voice out of his temple, and my cry came before him, even into his ears.
66:19 But verily G-d hath heard me; he hath attended to the voice of my prayer.

Where can you hear G-d talk?
29:3 The voice of the L-RD is upon the waters: the G-d of glory thundereth: the L-RD is upon many waters.
V. 4 The voice of the L-RD is powerful; the voice of the L-RD is full of majesty.
V. 5 The voice of the L-RD breaketh the cedars;
V. 7 The voice of the L-RD divideth the flames of fire.
V. 8 The voice of the L-RD shaketh the wilderness;
V. 9 The voice of the L-RD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.

When hearing G-d speaks to us it should do what for us?
V. 11 The L-RD will give strength unto his people; the L-RD will bless his people with peace.

Who is build us up?
42:5 Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in G-d: for I shall yet praise him for the help of his countenance.
V. 11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in G-d: for I shall yet praise him, who is the health of my countenance, and my G-d.

Bottom line:
Ps. 95:7 For he is our G-d; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice

The Bible was given to us in nine ways:

1. Ex. 19: 9 In a auditable voice.
2. Acts 7: 38 and Heb. 2:2; through angels.
3. Heb. 1:1; and Rev. 1:1 through Y’Shua.
4. Acts 3:21 through Prophets.
5. Acts 1:2; and Eph. 4 through Apostles.
6. Isa. 6; and Dan. 7 through visions.
7. Dan. 2; and Matt. 1:20 through dreams.
8. Gal. 2:2 through revelation.
9. 2 Tim. 3:16 through inspiration.

Willingly Ignorant

2012-02-03T14:42:00.001-06:00

[3 Peter 3:4-5] Where is the promise of his coming? For this they willingly are ignorant of, that by the word of G-d….
Many of the most important doctrines respecting the kingdom of the Messiah are stated as clearly in the Old Testament as in the New, (comp. Isaiah 53.) The prophecies therefore deserve to be studied as an important part of Divine revelation, the canon of the New Testament was not then completed, and he could not make his appeal to that. The ignorance has usually more to do in the denial and rejection of the doctrines of the Bible than the understanding has.
That there were no signs or indications that those events were to take place; that there were no natural causes in operation which could lead to such results; and that the fact of the stability of the earth since the time of the creation, demonstrated that the predicted destruction of the world could not occur.
By which the world that then existed perished, being flooded with water. But the heavens and the earth which are now preserved by the same word are reserved for fire until the Day of Judgment and perdition of ungodly men. The Bible clearly teaches that the active agent in creation was G-d's Word - He spoke, and creation came into being.
The scoffers presume upon the mercy and longsuffering of G-d, insisting that because they have never seen a widespread judgment of G-d, that there will never be one. But they willfully forget G-d's creation and the judgment G-d poured out on the earth in the days of Noah. With just as much plausibility, it might have been urged then that-the earth had stood for thousands of years, and that there were no natural causes at work to produce that change.
Every objection which could be urged to the destruction of the world by fire, could have been urged to its destruction by water; and as, in fact, those objections, as the event showed, would have had no real force, so they should be regarded as having no real force now.
No argument against this predicted event can be derived from the fact that hundreds and thousands of years are suffered to elapse before the fulfillment of the predictions. What seems long to men is not long to G-d. A thousand years with Him, in reference to this point, are as one day. He does not measure time as men do.
The L-rd is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the L-rd will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.
The day of the L-rd is, the day in which He will be manifested. It is called His day, because He will then be the grand and prominent object as the Judge of all.
Heavens pass away - as things appear to us; and the fair interpretation of the passage would demand only such a change as would occur by the destruction of this world by fire. If a conflagration should take place, embracing the earth and its surrounding atmosphere, all the phenomena would occur which are here described; and, if this would be so, then this is all that can be proved to be meant by the passage. Such a destruction of the elements could not occur without "a great noise."
Burn up - science has shown that all are capable of combustion. Water, in its component parts, is inflammable in a high degree; and even the diamond has been shown to be combustible. The idea contained in the word "dissolved," is, properly, only the change which heat produces. Heat changes the forms of things; dissolves them into their elements; dissipates those which were solid by driving them off into gases, and produces new compounds, but it annihilates nothing. It could not be demonstrated from this phrase that the world would be annihilated by fire; it could be proved only that it will undergo important changes. So far as the action of fire is concerned, the form of the earth may pass away, and its aspect be changed; but unless the direct power which created it interposes to annihilate it, the matter which now composes it will still be in existence.
Because of which the heavens will be dissolved: Peter tells us that the very elements of this world order will be dissolved.
The true Believer does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome, at any time, the return of his L-rd and Savior.
A new earth in which righteousness dwells: The most glorious characteristic of this new heaven and new earth is that it is a place in which righteousness dwells. In G-d's plan of the ages, this happens after the millennial earth ruled by Y’Shua HaMashiach. It is the re-creation of this world order as described in Revelation 21:1: Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.
The effect of such hopes and prospects should be to lead us to an earnest inquiry whether we are prepared to dwell in a holy world, and to make us diligent in performing the duties, and patient in bearing the trials of life. He who is so soon to come to an end of all weary toil, should be willing to labor diligently and faithfully while life lasts. He who is so soon to be relieved from all temptation and trial, should be willing to bear a little longer the sorrows of the present world. What are all these compared with the glory that awaits us?
It should be an object of earnest effort with us to have the last stain of sin and pollution removed from our souls. A deep feeling that we are soon to stand in the presence of a holy G-d, our final Judge, cannot but have a happy influence in making us pure.
Sadly, today it is many Believers who willfully ignorant of these things, putting themselves in the place of scoffers.
Men should read the Bible with the feeling that it is possible that they may fall into error, and be deceived at last. This apprehension will do much to make them diligent, and candid, and prayerful, in studying the word of G-d.
We should feel that there is nothing permanent on the earth; that this is not our abiding home; and that our great interests are in another world.

Beguiling Unstable Souls

2012-02-03T13:17:00.000-06:00

2 Peter 13-22
These ungodly false teachers are a dangerous and corrupting presence in the body of the Messiah, not only deceiving others but deceiving themselves. Their heart is set on the flesh, and their eyes on adultery, both spiritual and sexual. They prey on the unstable to join them in their ways (enticing unstable souls).
They have a heart trained in covetous practices: They are equipped, but not for ministry, only for selfish gain - they are truly accursed, skilled in the arts which covetous men adopt in order to cheat others out of their property. A leading purpose which influenced these men was to obtain money. One of the most certain ways for dishonest men to do this is to make use of the religious principle; to corrupt and control the conscience; to make others believe that they are eminently holy, or that they are the special favorites of heaven; and when they can do this, they have the purses of others at command. For the religious principle is the most powerful of all principles; and he who can control that, can control all that a man possesses. The idea here is that these persons had made this their study, and had learned the ways in which men could be induced to part with their money under religious pretences. We should always be on our guard when professedly religious teachers propose to have much to do with money matters. While we should always be ready to aid every good cause, yet we should remember that unprincipled and laid-back men often assume the mask of religion that they may practice their arts on the credulity of others, and that their real aim is to obtain their property, not to save their souls.
We all train our hearts in something, training them either in covetousness and lust, or in godliness.
Does this explain why so many ministers fall? I have personally been to places were they drum up the offering for one and a half hours, until the people were ready to give all they had. No wonder G-d has called us sheep, willing to follow an enticing pastor using religious principles on giving.
They have forsaken the right way, the straight path of honesty and integrity for religion is often represented as a straight path, and to do wrong is to go out of that path in a crooked way.
The particular point to which Peter refers in which they imitated Balaam, seems to have been the love of gain, or covetousness, in being professed religious teachers, or the servants of G-d in inducing others to sin, referring to the same kind of sins in both cases.
These are wells without water: These ungodly false teachers are empty - useless as wells without water - and like clouds that bring only darkness, and no nourishing rain. It only aggravated the trials of the thirsty and weary traveler, they would only grievously disappoint the expectations of all those who were seeking for the refreshing influences of the truths of the gospel. There are many such teachers in the world.
When they make pretensions to wisdom and learning, or seem to attach great importance to what they say, and urge it in a pompous and positive manner. Truth is simple, and delights in simple statements. It expects to make its way by its own inherent force, and is willing to pass for what it is worth. Error is noisy and theatrical, and hopes to succeed by substituting sound for sense, and by such tones and arts as shall induce men to believe that what is said is true, when it is known by the speaker to be false. They allure through the lusts of the flesh - This has been quite a common method in the world, of inducing men to embrace false doctrines. Their allure is to the lusts of the flesh in their audience - just as the crowds who wanted bread from Y’Shua, but didn't want Y’Shua Himself (John 6:25-27, 47-66).
Through much wantonness - The meaning here is, that they made use of every variety of lascivious arts to beguile others under religious pretences. This has been often done in the world; for religion has been abused to give seducers access to the confidence of the innocent, only that they might betray and ruin them.
Those that were clean escaped from them who live in error - In the case referred to here it was by professedly religious teachers--and is this never done now? Are there none, for example, who have been addicted to habits of overindulgence, who had been almost reformed, but who are led back again by the influence of religious teachers? Not directly and openly, indeed, would they lead them into habits of intemperance. But, when their reformation is begun, its success and its completion depend on total abstinence from all that intoxicates. In this condition, nothing more is necessary to secure their entire reformation and safety than mere abstinence and nothing more may be necessary to lead them into their former practices than the example of others who indulge moderately.
They are themselves the slaves of appetite, or of the rules of fashionable life, or of the laws of honor, or of vicious indulgences.
Under all the appearances of reformation, still their evil nature remained, as really as that of the dog or the swine, and that nature finally prevailed. There was no thorough internal change, any more than there is in the swine when it is washed, or in the dog, This passage, therefore, would seem to demonstrate that there never had been any real change of heart, and of course there had been no falling away from true religion. It should not, therefore, be quoted to prove that true Believers may fall from grace and perish. The dog and the swine had never been anything else than the dog and the swine, and these persons had never been anything else than sinners.
And the sow that was washed - This proverb is not found in the Old Testament, but it was common in the Rabbinical writings, and is found in the Greek classics. Its meaning is plain, and of the truth of what is affirmed no one can have any doubt. No matter how clean the swine is made by washing, thin would not prevent it, in the slightest degree, from rolling in filth again. It will act out its real nature. So it is with the sinner. No external reformation will certainly prevent his returning to his former habits; and when he does return, we can only say that he is acting according to his real nature--a nature which has never been changed, any more than the nature of the dog or the swine.
The true point of this passage is to show that the persons referred to never were changed; that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed that in fact there had been no real change. It will also prove that we should rely on no mere external reformation, no outward cleansing, as certain evidence of piety. G-d looks upon the heart; and it is only the religion that has its seat there, that can secure our final salvation.

Jephthah’s Daughter

2012-01-28T13:40:00.001-06:00

Judges 11:30-31, 34-35, 39-40
This rendering and this interpretation is warranted by the Levitical Law about vows consisted of two parts.
1. That what person soever met him should be the L-rd's or be dedicated to His service;
2. That what beast soever met him, if clean, should be offered up for a burnt-offering unto the L-rd.
G-d did NOT accept human sacrifice. Jephthah makes a rash vow, I will offer it for a burnt offering; that is, if it is what according to the Law may be offered up, as an ox, sheep, ram, or lamb; some read the words disjunctively. "Or I will offer it"… it shall either be devoted to the L-rd in the manner that persons or things, according to the Law, are directed to be. (Human sacrifice was strictly forbidden by the Mosaic Law in Leviticus 18:21 and Deuteronomy 12:31.) Human sacrifices were ever an abomination to the L-rd; and this was one of the grand reasons why G-d drove out the Canaanites. “I will consecrate it to the L-rd, or I will offer it for a burnt-offering; that is, "If it be a thing fit for a burnt-offering, it shall be made one, if fit for the service of G-d, it shall be consecrated to him."
From Judges 11:39 appears evident that Jephthah's daughter was not SACRIFICED to
G-d, Jephthah set his daughter aside for the Tabernacle service according to the principle of Leviticus 27:2-4, Exodus 38:8; 1 Samuel 2:22 where persons set apart to G-d in a vow are not required to be sacrificed (as animals were), but were "given" to the Tabernacle in monetary value.
His daughters, and her friends, are rightly sorrowful that she would be given to the Tabernacle service before she was ever married; probably, most the women who assembled at the door of the Tabernacle were older widows (however, there would have been much more to bewail if she was killed!)
By sending his unmarried, only daughter to the service of the Tabernacle for the rest of her life, it shows how seriously both Jephthah and his daughter took his promise to G-d.
Her father's extreme grief on the occasion and her requisition of a respite for two months to bewail her virginity, are both perfectly natural. Having no other issue, he could only look forward to the extinction of his name or family. A state of celibacy, which is reproachful among women everywhere, was peculiarly so among the Israelites, and was therefore no ordinary sacrifice on her part, who, though she generously gave up, could not but regret the loss of, becoming ‘the mother of the promised Messiah’ or at least a mother in Israel. And he did with her according to his vow which he had vowed, and she knew no man, or remained a virgin, all her life.
Those who assert that Jephthah did sacrifice his daughter, attempt to justify the opinion from the barbarous usages of those times: but in answer to this it may be justly observed, that Jephthah was now under the influence of the Spirit of G-d, Judges 11:29. That Spirit could not permit him to imbrue his hands in the blood of his own child; and especially under the pretence of offering a pleasing sacrifice to that G-d who is the Father of mankind, and the Fountain of love, mercy, and compassion.
Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the Law for regulating the performance. But it is difficult to bring Jephthah's vow within the legitimate range (Lev. 27:28).
Whatsoever cometh forth of the doors of my house to meet me-- contemplated a human sacrifice? Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the Tabernacle, were looser in their religious sentiments. With him living latterly on the borders of a heathen country where such sacrifices were common, it is not unlikely that he may have been so ignorant as to imagine that a similar immolation would be acceptable to G-d. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.
Shall surely be the L-rd's; and or I will offer it up for a burnt offering-- introduces the important alternative, that if it were a person, the dedication would be made to the service of the Sanctuary; if a proper animal or thing, it would be offered on the altar.
Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances--The return of the victors was hailed, as usual, by the joyous acclaim of a female band (1 Sam. 18:6), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone; otherwise, precautions would doubtless have been taken to place another object at his door. The scream, and other accompaniments of irrepressible grief, seems to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of G-d) and distance from the Tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support. The lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was driven to the fulfillment by the dictates of a pious but unenlightened conscience.
The Targumist refers here to the Law, Leviticus 27:1-5, where the L-rd prescribes the price at which either males or females, who had been vowed to the L-rd, might be redeemed. "When a man shall make a singular vow, the persons shall be for the L-rd at thy judgment. the male from twenty years old even unto sixty, shall be fifty shekels of silver; and if it be a female, then thy estimation shall be thirty shekels; and from five years old unto twenty years, the male twenty shekels, and for the female ten." This also is an argument that the daughter of Jephthah was not sacrificed; as the father had it in his power, at a very moderate price, to have redeemed her: and surely, the blood of his daughter must have been of more value in his sight than thirty shekels of silver.
And she said unto him--what a pattern of filial piety and obedience! She was at once obedient, pious, and patriotic. A woman to have no offspring was considered to be in a state of the utmost degradation among the Hebrews; but she is regardless of all this, seeing her father is in safety, and her country delivered. And her going up and down upon the mountains may signify no more than her paying each of them a visit at their own houses, previously to her being shut up at the Tabernacle; and this visiting of each at their own home might require the space of two months.
To lament the daughter of Jephthah--but this custom prevailed in Israel that the virgins of Israel went at different times, four days in the year, to the daughter of Jephthah, that they might comfort her. This verse also gives evidence that the daughter of Jephthah was not sacrificed: nor does it appear that the custom or statute referred to here lasted after the death of Jephthah's daughter.
The neder, or vow, in general, included either persons, beasts, or things dedicated to the L-rd for pious uses; which, if it was a simple vow, was redeemable at certain prices. If the person repented of his vow, and wished to commute it for money, according to the age or sex of the person, Leviticus 27:1-8: this was a wise regulation to remedy rash vows. But if the vow was accompanied with cherem, devotement, it was irredeemable, as in the following case, Leviticus 27:28.
"Notwithstanding, no devotement which a man shall devote unto the L-rd, (either) of man, or beast, or of land of his own property, shall be sold or redeemed. Every thing devoted is most holy to the L-rd.”
The Mischna, or traditional Law of the Jews is pointedly against it; 'If a Jew should devote his son or daughter, his man or maid servant, who are Hebrews, the devotement would be void, because no man can devote what is not his own, or whose life he has not the absolute disposal of.' These arguments appear to be decisive against the sacrifice. Jephthah could not have devoted his daughter to celibacy against her will is evident from the history and from the high estimation in which she was always held by the daughters of Israel for her filial duty and her hapless fate, which they celebrated by a regular anniversary commemoration four days in the year.
Several of the rabbis, and many very learned Christian expositors, believe that Jephthah's daughter was not really sacrificed, but that her virginity was consecrated to G-d, and that she separated from all connection with the world, she knew no man. This was a kind of mysterious death, because it caused her to lose all hope of the glory of a posterity from which the Messiah might descend. From this originated the custom, observed afterwards in Israel, that on a certain season in the year the virgins assembled themselves on the mountains to bewail the daughter of Jephthah for the space of four days.
Yet, we can't deny that this vow is foolish nonetheless; the important thing is to be in the will of G-d yourself, not to make vows to try to get G-d "on your side."

Economy Laundry Soap

2012-01-28T09:48:00.000-06:00

Slash your laundry supply bills and extend the life of your clothes by making your own laundry soap. One starter supply includes everything you need to make several batches - enough to wash more than 800 loads at less than 6¢ per load. Soap can be used in HE washing machines, gel-like soap. Use approx. 1/2 cup per load.

2 Gallon Bucket
Cost of making the laundry soap was .71 cents and from the 2 gallon size you can do 64 laundry loads. That translates to about .01 cent per load.
1/3 bar Fels Naptha grated and put it in a sauce pan.
Add 6 c. H20 and heat it until the soap melts.
Add: ½ c. washing soda power and ½ c. borax powder stir until it dissolved.
Remove from heat.
Pour 4 cups hot H20 into a 2 gallon plastic bucket.
Now add your soap mixture and stir.
Add 1 gallon plus 6 cups of H20 and stir.
Let the soap sit for about 24 hours and it will liquid gel.

If it does not gel up for you, you can still use it. Next time add a little more soap (like half the bar of Fels Naptha) and see if that helps.

If you want, your soap to have some sort of scent you can add ½ to 1 oz. of essential oil or fragrance oil of your choice. My favorite scent is orange essential oil.

5 Gallon Bucket
One bar of Fels Naptha bar soap, shredded with a grater (small pieces) to melt down.
In a separate dish, 1 cup of Arms & Hammer Powder washing soda and one cup of borax, set aside.
6 qt. pan, put in 6 cups of H20 and the shredded bar soap, to melt down
Add Soda and Borax to the melted bar soap; simmer until it all dissolves.
5 gal. Plastic bucket, 4 cups hot H20.
Add the 6 qt. pan of soap mixture into the bucket and mix up good.
Add 2 gallons plus 6 cups H20 (looks like curdled milk)
Let it all sit for 24 hours, then mix up with a pant stick and pour into containers you want, leaving space at the top so you can shake it up before you use it. (It will separate)
Or you can leave it in the 5 gal. bucket, but then you stir the whole bucket before using each time.
Does not suds up much, but softens and cleans the clothes.

http://www.thefamilyhomestead.com/laundrysoap2.htm

H2O

2012-01-26T17:26:00.000-06:00

Water - Who Knew?
Did you ever wonder why people urinate so much at night time?
Here is one answer from a Cardiac Doctor.
Gravity holds water in the lower part of your body when you are upright.
When you lie down and the lower body (legs and other things) seeks level
with the kidneys, it is then the kidneys remove the water because it is
easier. This then ties in with the last statement!
You need your minimum water to help flush the toxins out of your body, but
the above was new news.
Correct time to drink water:
(Very Important ... from A Cardiac Specialist!)
Drinking water at a certain time maximizes its effectiveness on the body:
2 glasses of water after waking up - helps activate internal organs
1 glass of water 30 minutes before a meal - helps digestion
1 glass of water before taking a bath - helps lower blood pressure
1 glass of water before going to bed - avoids stroke or heart attack
One last note:
Water at bed time will also help prevent night time leg cramps.
Your leg muscles are seeking hydration when they cramp and wake you up
with a Charlie Horse.

False Prophets and Teachers

2012-01-21T11:31:00.001-06:00

[2 Peter 2:1] But there were false prophets also among the people, even as there shall be false teachers among you, who privacy shall bring in damnable heresies, even denying the L-d that bought them, and bring upon themselves swift destruction.
Peter notices some of their characteristics, or some of the doctrines which they would hold.
They would deny the L-rd that bought them.
They would be influenced by covetousness, and their object in their attempting to seduce others from the faith, and to induce them to become followers of themselves, would be to make money.
They would be corrupt, beastly, and licentious in their conduct. It would be one design of their teaching to show that the indulgence of gross passions was not inconsistent with religion. That walks after the flesh, in the lust of uncleanness; as natural brute beasts; shall perish in their own corruption; having eyes full of adultery, and that cannot cease from sin; the dog has returned to his own vomit again.
They would be proud, arrogant, and self-willed; men who would despise all proper government, and who would be thoroughly radical in their views; and despise government; presumptuous are they and self-willed, they are not afraid to speak evil of dignities; and they speak great swelling words of vanity.
They were persons who had been formerly of corrupt lives, but who had become professing Believers. But as having turned again to their former corrupt practices and lusts; it has happened to them according to the true proverb, etc. There were various classes of persons in primitive times, coming under the general appellation of the term Gnostic, to whom this description would apply, and it is probable that they had begun to broach their doctrines in the times of the apostles. Among those persons were the Ebionites, Corinthians, Nicolaitanes, etc. We have such teaching still existing today.
They would certainly be punished. A large part of the chapter is taken up in proving this point and especially in showing from the examples of others who had erred in a similar manner, that they could not escape destruction.
1. The case of the angels that sinned, and that were cast down to hell. If G-d brought such dreadful punishment on those who were once before His throne, wicked men could have no hope of escape.
2. The case of the wicked in the time of Noah, who were cut off by the flood.
3. The case of Sodom and Gomorrah.
4. The character of the persons referred to was such that they could have no hope of escape.
a. They were corrupt, sensual, presumptuous, and self-willed, and were even worse than the rebel angels had been--men that seemed to be made to be taken and destroyed.
(b.) They were spots, blemishes, sensual, and adulterers, emulating the example of Balaam, who was rebuked by even a dumb ass for his iniquity.
(c.) They allured others to sin under the specious promise of liberty, while they were themselves the slaves of debased appetites, and gross and sensual passions. From the entire description in this chapter, it is clear that the persons referred to, though once professors of religion, had become eminently abandoned, and corrupt.
This chapter, therefore, possesses great value as containing important warnings against the arts of false teachers, and the danger of being seduced by them from the truth. The fact that false teachers would arise in the body is often adverted to in the New Testament. Matthew 24:5, 24; Acts 20:29, 30.
Beware whom you study under or listen too!

Daily Morning Blessing

2012-01-16T20:05:00.001-06:00

Speak into your life:
I am blessed in the city and I am blessed in the field.
I am blessed in my coming in and in my going out.
I am blessed socially, physically, mentally and spiritually.
I am blessed in all my relationships.
I am blessed that my body functions per Your design.
I am blessed in every part of my life!
I speak to my day and I down load prosperity and success into it.
I speak over those I love, and call prosperity, and success into their lives.
I speak to my government to come into Divine alignment.
I speak that they will lead morally and ethically.
I speak into my affairs to be successful to increase and show no decrease.
I speak into my home, that it is a haven of peace.
I speak into my loved ones that their lives will be in alignment with G-d.
I declare and decree that wealth and riches are in our homes.
I speak to my mind to have peace, and courage.
I speak to my hair, to grow, for it is my glorious covering.
I speak to my mouth, to speak only Your Oracles.
I speak to my tongue, to speak only in alignment with Your Word.
I speak to my heart, to shine forth Your love.
I speak to my hands, to be productive.
I speak to my feet, that they follow the paths You have ordained.
I speak to my spirit, to align with Your Spirit.
I speak to my soul, that I can overcome every obstacle and habit.
No weapon formed against me will prosper.
I will be a lender not a borrower.
I am the head and not the tail.
I am first and not last.
I am above and not beneath.
I declare and decree I will come into the full maturity of my calling.
I am loved by G-d,
I am chosen by G-d,
I am protected by G-d.
All my days will come into alignment with the plans and purpose of G-d.
Every good and every perfect gift comes from G-d!
Today is a gift; therefore, it will end well, in alignment with Your will.
In Y’Shua’s name, I speak and stand on Your Word, Father.

Private Interpretation

2012-01-16T16:02:00.000-06:00

[2 Peter 1:20] Knowing this first, that no prophecy of the scripture is of any private interpretation.
[21] For the prophecy came not in old time by the will of man: but holy men of G-d spake as they were moved by the Holy Ghost.
No prophecy of Scripture is of any private interpretation: Even in Peter's day, enemies of Y’Shua were twisting the prophecies, giving them personal and bizarre meanings so as to exclude Y’Shua from their fulfillment. But Peter says that prophecy is not of any private interpretation, but its meaning is evident and can be confirmed by others.
The same principle is true for the gift of prophecy today; there must be sober confirmation of any prophetic word, and that not through another prophetic word, but through the Scriptures. In the gift of prophecy, G-d never speaks to only one person, and always provides confirmation.
Prophecy never came by the will of man: It is wrong and invalid to twist prophecy to our own personal meaning, because prophecy does not come from man, but from G-d, though it comes through holy men of G-d - but only as they are moved by the Holy Spirit.
The ancient prophets did not even know the meaning of what themselves wrote. They were carried beyond themselves by the influence of the Divine Spirit, and after ages were alone to discover the object of the prophecy. The fulfillment was to be the absolute proof that the prediction was of G-d, and that it was of no private invention-no discovery made by human sagacity and wisdom, but by the especial revelation of the all-wise G-d. This is sufficiently evident in all the prophecies which have been already fulfilled, and will be equally so in those yet to be fulfilled: the events will point out the prophecy, and the prophecy will be seen to be fulfilled in that event.
All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.
We all bring a certain amount of baggage to the text. But that does not mean that biblical interpretation is doomed to reader response bias. No interpretation of Scripture will ever exhaust the meaning of the text. But it is possible for the believer to achieve a grasp of the Bible's teaching that is sufficient to equip him to live the Believers life for the glory of G-d, 2 Tim. 3:16-17.
2 Tim. 2:15 Study to shew thyself approved unto G-d, a workman that needeth not to be ashamed, rightly dividing the word of truth. That means to study yourself, not lesson to the preachers, but you yourself. With the aid of a good commentary, you can draw out the meaning and find the golden nuggets.

Mutiplied Unto You

2012-01-16T14:22:00.000-06:00

[2 Peter 1:2] Grace and peace be multiplied unto you through the knowledge of G-d, and of Y’Shua our L-d,
[5] And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
[6] And to knowledge temperance; and to temperance patience; and to patience
godliness;
[7] And to godliness brotherly kindness; and to brotherly kindness charity.
Grace and peace be multiplied to you in the knowledge of G-d and of Y’Shua our L-rd, as His divine power has given to us all things that pertain to life and godliness. Through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises. Through these, you may be partakers of the divine nature, having escaped the corruption that is in the world.
Why are we are willing to try almost anything except the knowledge of Him. We will trust in the schemes and plans of men instead of the knowledge of Him. We will try knowing ourselves instead of the knowledge of Him.
The Greek word knowledge doesn't refer to a casual acquaintance. It means an exact, complete, and thorough knowledge. How do we come to knowledge of Him? It comes as we learn of Him through His Word, through prayer, G-d does not meet us only in our "aloneness" but also in the fellowship of people of like mind. It is knowledge, but it is not mere intellectual understanding or perception. It is the knowledge that comes by experience - the experience G-d's people have of G-d Himself, as they communicate with Him in their own words, building intimacy.
For those who acknowledge Him in all their ways, He will direct their steps, His power, which no power can resist, because it is Divine-that which properly belongs to the infinite Godhead.
G-d by His own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of Himself, by His own infinite goodness.
We are partakers of the divine nature, but once we are made spiritual sons and daughters, growth in the Believer’s life doesn't just happen to us. We are supposed to give all diligence to our walk with the L-rd and grow daily.
Each grace being assumed becomes the stepping-stone to the succeeding grace: and the latter in turn qualifies and completes the former. Faith leads the band; love brings up the rear and the fruits of faith specified are seven, the perfect number. The scope of the list demonstrates that G-d wants us to have a well-rounded Believers life, complete in every fashion. We can't be content with an incomplete Believers life.
Temperance - A proper and limited use of all earthly enjoyments, keeping every sense under proper restraints, and never permitting the animal part to subjugate the rational.
Patience - Bearing all trials and difficulties with an even mind, enduring in all, and persevering through all.
Godliness - Piety towards G-d; a deep, reverential, religious fear; not only worshipping G-d with every becoming outward act, but adoring, loving, and magnifying Him in the heart: a disposition indispensably necessary to salvation, but exceedingly rare among professors.
[Love of the brotherhood-the strongest attachment to Messiah's flock; accepting each one during the process of their growth. Religion is neither selfish nor insulated; where the love of G-d is, bigotry cannot exist. Narrow, selfish people, and people of a party, who scarcely have any hope of the salvation of those who do not believe as they believe, and who do not follow with them, have scarcely any religion; though in their own apprehension none is so truly orthodox or religious as themselves.
So charity completes the choir of graces in Col 3:14. In a traditional order, he who has love will exercise brotherly kindness; he who has brotherly kindness will feel godliness needful; the godly will mix nothing uncomplaining with his patience; to the patient, temperance is easy; the temperate weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue.
These beautiful qualities are not things that the L-rd simply pours into us as we passively receive. Instead, we are called to give all diligence to these things, working in partnership with G-d to add them.
[10] Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

Blessings of the Obedient

2012-01-14T06:34:00.001-06:00

Deut. 28
[1] And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth:
[2] And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.
[3] Blessed shalt thou be in the city, and blessed shalt thou be in the field.
[4] Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.
[5] Blessed shall be thy basket and thy store.
[6] Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.
[7] The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.
[Flee before thee seven ways - that is, in various directions, as always happens in a rout.]
[8] The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.
[9] The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways. (611 oral Law)
[10] And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee.
[11] And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD sware unto thy fathers to give thee.
[12] The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.
[13] And the LORD shall make thee the head, and not the tail; and thou shalt be
above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them:
[14] And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.
G-d shall pour out His blessing from heaven upon you. If you run in the way of
G-d's testimonies, you shall have an abundance of blessing. Blessings shall come upon you, and blessings shall overtake you-in every part of your march through life. You shall continue to receive the fulfillment of the various promises of G-d which relate to all circumstances, vicissitudes, trials, stages of life, overtaking you in the time and place where most needed.
1. In all civil employments, in the field-in all agricultural pursuits.
2. All your children, increase of your kine, every animal employed in domestic and agricultural purposes shall be under the especial protection of Divine Providence.
3. Your vintage, as the basket was employed to collect those fruits, all that is laid up for future use, as well as what is prepared for present consumption.
4. Personal safety in your going out and in your return from your employment, you shall find that no evil has happened to the family or dwelling in your absence. You way shall be made prosperous before you, and you shall have the Divine blessing in all your labors.
5. A promise of security from foreign invasion, or total discomfiture of the invaders, should they enter the land. They shall come against you one-way-in the firmest and most united manner. And flee seven ways-shall be utterly broken, confounded, and finally routed.
6. Every thing that you have shall come by Divine appointment; you shall have nothing casually, but every thing, both spiritual and temporal, shall come by the immediate command of G-d.
7. This is the sum of all blessings, to be made holy, and be preserved in holiness. Here is the solemn condition; if you did not keep G-d's testimonies, taking them for the regulators of your life, and according to their direction walking in His ways, under the influence and aids of His grace, then the curses, and not the blessings, must be your portion.
The way of obedience is a straight way; it goes right forward; if you step either to right or left from this path you will not miss heaven!

Traditional Wedding

2012-01-09T19:44:00.000-06:00

A new beginning when two become one:
Jewish Law requires little in the way of official ceremonies, and doesn't even require the presence of a rabbi or other clergyman at a wedding. Rather Jewish Law requires only that two witnesses who meet certain criteria be present.
The wedding ceremony itself often takes places outdoors under a chuppah (bridal canopy), usually a cloth covering held aloft by four poles, which symbolizes the home the couple builds together. The tradition of being married under the open sky says that "our home is subject to nature" and stresses the couple's faith in G-d's protection.
The bride is the last to join the wedding party under the chuppah. As she does, she walks in a circle around the groom seven times (G-d’s perfect number).
The groom is now the center of her world and she is the center of his.

If they choose to have a rabbi there, the rabbi then recites the blessing over the wine and a (prenuptial blessing), after which the bride and groom drink from the wine.
There is no actual exchange of vows in a traditional Jewish ceremony; the covenant is said to be implicit in the ritual. Only the groom speaks his vows, the marriage vow is customarily sealed when the groom places a ring on his bride's finger and says:
"Behold, you are consecrated to me with this ring according to the Laws of Moses.
With this ring, you are made holy to me, for I love you as my soul. You are now my wife.” The groom opens his prayer shawl by extending his arm around his wife, letting her know he is her covering, provider, and protector.
She is now set aside for him, and he for her.
Variations may now apply like doing the Salt Covent.
If not the Rabbi, or seven people present, says the seven blessings over them:
The seven wedding blessings
Blessed art thou, L-rd our G-d, King of the universe, creator of the fruit of the grapevine.
Blessed art thou, L-rd our G-d, King of the universe, who created all things for His glory.
Blessed art thou, L-rd our G-d, King of the universe, who created humanity.
Blessed art thou, L-rd our G-d, King of the universe, who created man in His image, in the image set forth by His plan, and who prepared from Himself a helpmeet to last for all time. Blessed art thou, L-rd our G-d, Creator of humanity.
Blessed art thou, L-rd our G-d, who rejoices in His children.
May You grant great joy to these dearly beloved, just as You granted happiness to the work of Your hands long ago in the Garden of Eden. Blessed art thou, L-rd our
G-d, who grants joy to the bridegroom and bride.
Blessed art thou, L-rd our G-d, King of the universe, who created bridegroom and bride, rejoicing in song, love and harmony, peace and fellowship. Soon, O L-rd our
G-d, may there be heard in the cities of Judah and in the streets of Jerusalem, a sound of gladness, a sound of joy, as the sound of the Bridegroom coming for His own bride. Blessed are You, O G-d, who grants joy to this bridegroom with his bride.

Following the reading, the couple drinks a second cup of wine. The groom then smashes a glass, wrapped in a cloth, signifying the convent between them is completed.
They are greeted by a chorus of "Mazel Tovs" (Congratulations’!)
Tradition states that the bride and groom are to be alone for seven days; to become one before the man has to return to his trade.

Elders

2011-12-22T11:03:00.001-06:00

[1 Pet. 5:1] The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of HaMashiach, and also a partaker of the glory that shall be revealed:
The idea of the elder came into church life from Jewish culture (Exodus 3:16, 12:21, 19:7). The word "elder" simply speaks of the maturity and wisdom that an older person should have, making them qualified for leadership. One could not even become an elder until they were at least 30 years old with the experiences life has taught. In its application, it is more about wisdom and maturity than age.
It was the practice of Paul and Barnabas to appoint elders in the churches they had founded (Acts 14:23). There was also the development of the office of pastor, who was essentially a teaching elder (1 Timothy 5:17) who appointed and guided elders and other leaders (1 Timothy 3:1-13, 2 Timothy 2:2, Titus 1:5-9).
Those whose office it is to teach others ought carefully to study their own duty, as well as teach the people theirs.
Peter is qualified to speak because he is a fellow elder. Though Peter was clearly the prominent disciple among the twelve, he claims no special privilege or position.
Peter saw both suffering and glory in the life of Y’Shua, he can speak with the authority of an eyewitness. His higher dignity as an apostle is herein delicately implied, as eye witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Acts 1:21, 22; 2:32; 10:39. That is why the Hebrews did not accept Paul as an apostle of the Messiah, so Paul went to the Gentiles.
And elder is to feed the flock promptly and heartily, without selfish motive of gain seeking, as the Israelites gave their services willing-heartedly to the sanctuary. It is important for shepherds - pastors - to realize that they lead Y’Shua' sheep. He is the Shepherd, He is the Overseer, the shepherd doesn't work for the sheep, and he works for the Chief Shepherd.
We are proud of our humility, vain of our meekness; and, putting on the saintliest look; we wonder whether all around are not admiring us for our lowliness. True humility is shown by our ability to cast our care upon G-d. It is proud presumption to take things into our own worry and care about things that G-d has promised to take care of (Matthew 5:31-34).

Called 'Christian'

2011-12-17T16:33:00.000-06:00

[1 Peter 4:16] Yet if any man suffer as a Christian, …
Christian was the name given in contempt first at Antioch. Acts 11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Acts 6:3; "disciples," Acts 6:1; "those of the way," Acts 9:2; "saints," Ro mans 1:7; by the Jews (who denied that Y’Shua was the Messiah, and so would never invent the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Acts 10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new era in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages.--an undersigned proof that the New Testament was composed when it professes). When the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.

Suffering With Patients

2011-12-17T14:31:00.001-06:00

[1 Peter 4:1] Forasmuch then as HaMashiach hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
In the last days, Believers should have an attitude of commitment. We must bear our trials, notwithstanding our persecutions, following the example of our Savior. Peter would have us pure and harmless, patient and submissive, faithful in the performance of our duties, and confidently looking forward to the time when we should be delivered.
Having the same mind of suffering with patient willingness what G-d wills us to suffer. Y’Shua communicated the same idea when He told us that anyone who would come after Him must take up his cross and follow (Matthew 16:24). Taking up the cross-meant that you were committed and not looking back!
Arm yourself with the same mind: Many of us are defeated in our battle against sin because we refuse to sacrifice anything in the battle. We only want victory if it comes easily to us. Y’Shua called us to have the kind of attitude that would sacrifice in the battle against sin (Matthew 5:29-30).
G-d calls us to have is nothing isn't greater than the commitment Y’Shua had in enduring suffering for our salvation. In the last days, we need to have a commitment to G-d that will endure through great struggles.
Having a readiness to suffer in the cause of religion, a readiness to die as He had done this readiness to suffer and die, the apostle speaks of as amour, and having this is represented as being armed. Amour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial. When we are ready to die, will answer the purpose of amour in engaging in the conflicts and strife’s which pertain to us as Believers, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Y’Shua had, and this will be the best defense against our foes, and the best security of victory.
When a person has suffered physical persecution for the sake of Y’Shua, it almost always profoundly changes their outlook regarding sin and the pursuit of the lusts of the flesh. He is more likely to live the rest of his time in the flesh for the lusts of men, but for the will of G-d.
Many Believers who believe that Y’Shua is coming soon are basing when on prophecy charts and political events; fail to watchful of measuring our readiness for His coming. It is a profound, and foolish, waste of time for Believers to live like the world, and we must simply stop being double-minded and start living as Believers.
As we serve one another, we do it with the strength G-d provides, the ability which G-d supplies - so that to Him belong the glory and the dominion forever and ever.

New Years Resolution

2011-12-16T12:42:00.000-06:00

[Jer. 6:16] Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.
Let us observe the metaphor, a traveler is going to a particular city; he comes to a place where the road divides into several paths, he is afraid of going astray; he stops short,-endeavors to find out the right path: he cannot fix his choice. At last, he sees another traveler; he inquires of him, gets proper directions-proceeds on his journey-arrives at the desired place-and reposes after his fatigue.
The image from travelers’ who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered.
Old paths of idolatry and apostasy are the modern way. The worship of G-d is the old way. Evil is not coeval with good, but a modern decadence from good.
The soul needs rest; it can only find this by walking in the good way.
The good way is that which has been trodden by the Believers from the beginning: it is the old way, the way of faith and holiness. BELIEVE, LOVE, OBEY, be holy, and be happy. This is the way; let us inquire for it, and walk in it.
If one chooses another way, walked over the precipice, and fell into the bottomless pit, where, instead of rest, they find G-d answer:
[19] Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto My Words, nor to My Law, but rejected it.
I am not one to make New Year resolutions, but ran across this during my studies. It all comes down to the choices we make as to which path we choose to take.

Lower Cholesterol

2011-12-16T00:32:00.002-06:00

Day 1 menu
Breakfast
1 cup cooked oatmeal, sprinkle with 1 tablespoon cinnamon and chopped walnuts
1 banana
1 cup skim milk
Lunch
1 cup low-fat (1 percent or lower) plain yogurt with 1 teaspoon ground flaxseed
1/2 cup peach halves
5 Melba toast crackers
1 cup raw broccoli and cauliflower
2 tablespoons low-fat cream cheese, plain or vegetable flavor (as a spread for crackers or vegetable dip)
Sparkling water
Supper
Grilled turkey burger (4 ounces) with a whole-grain bun
1/2 cup green beans with toasted almonds
2 cups mixed salad greens
2 tablespoons low-fat salad dressing
1 tablespoon sunflower seeds
1 cup skim milk
1 small orange
Snack
1 cup skim milk
9 animal crackers

Day 1 nutrient analysis
Calories 1,637
Protein 85 g
Carbohydrate 245 g
Total fat 43 g
Saturated fat 9 g
Monounsaturated fat 14 g
Cholesterol 101 mg
Sodium 1,545 mg
Fiber 30 g
Potassium 4,290 mg
Calcium 1,887 mg

Day 2 menu
Breakfast
2 whole-wheat pancakes, 4-inch diameter, topped with 3/4 cup blueberries
3/4 cup calcium-fortified orange juice
1 cup skim milk
Lunch
1 whole-wheat pita stuffed with 1 cup shredded romaine lettuce, 1/2 cup sliced tomato, 1/4 cup sliced cucumber, 2 tablespoons crumbled feta cheese and 1 tablespoon reduced-fat ranch dressing
1 kiwi
1 cup skim milk
Supper
Oriental chicken (5 ounces) with braised pineapple ring
1 cup brown rice with 1 tablespoon chopped dried apricots
1 cup steamed broccoli
4 ounces red wine or concord grape juice
Snack
3 graham cracker squares
1 cup fat-free frozen yogurt

Day 2 nutrient analysis
Calories 1,757
Protein 89 g
Carbohydrate 288 g
Total fat 22 g
Saturated fat 7 g
Monounsaturated fat 6 g
Cholesterol 119 mg
Sodium 1,966 mg
Fiber 29 g
Potassium 3,876 mg
Calcium 1,338 mg
On both days, if you're thirsty, drink water as a calorie-free way to supplement your diet.

Individual Responsibility

2011-12-09T20:46:00.002-06:00

RESPONSIBILITY calls for ACCOUNTABILITY. We must understand that without responsibility there is no accountability, and without accountability there can be no responsibility. These two concepts are inseparably tied together. One should not talk of responsibilities apart from accountability. There is no such thing!
Accountability suggests "a day of reckoning”. This is when one who has been entrusted with responsibilities must give an account to the authoritative source
(G-d). The scriptures call this THE JUDGMENT.
The New Testament is filled with this teaching. In the Parable of the Talents, Matthew 25:14-30, Y’Shua taught the great lesson of stewardship. We are impressed with the fact that a man, before going into another country, called his servants together and distributed his goods. "And unto one he gave five talents, to another two, to another one. It becomes evident from the reading that this man expected his servants to do something with the talents rendered to them. "Now after a long time the lord of those servants cometh, and makes a RECKONING with them”, (v. 19). Remember the one with only one talent, he buried it – sat on it and did nothing of what the master had given him to be responsible for.
The L-rd was pleased with those who performed adequately, but was angry at the slothful servant who had failed in his responsibility. The L-rd cast out the unprofitable servant!
It is obvious from this parable that our L-rd is teaching responsibility according to ability, coupled with the idea of accountability. He held these servants responsible for what had been entrusted to them, individually, relative to their ability.
All that we have whether it is a house, yard, car, or pets and people in our lives we are held accountable to do our very best with what was given us. If not it can be all taken away like the man with only one talent.
There was a day of reckoning when the master returned and called his servants to him. He demanded an accounting from each servant as to what was accomplished while he was in another country. This parable is not difficult to understand, and most Bible students agree that we have a case of individual responsibility here.
In a similar parable, the Parable of the Pounds, Y’Shua taught the same principles. Read Luke 19:11-27. Here, we see servants charged with responsibility, which led to accountability, terminating in reckoning. Again, there is no "church" responsibility or accountability, only individual.
Let’s not forget He also told them to be a wise as serpents, while being harmless as doves. And He told story after story of being wise stewards and of being held accountable for what we do with the things we are given. Paul writes in 1Timothy 5:8 that he who does not take care of his own household is worse than an unbeliever, or an infidel!
Matt. 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve
G-d and mammon.
Here is another responsibility, we are to use G-d’s money wisely, Matt. 6:19-21 says. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.
Has money become your idol, do you lack trusting the Father to provide?
Are you taking good care of what the Father has given you?
It is never too late to change the patterns you have fell into and become good stewards.Or come along side of another and help them make life choices.

Franklin Reality Model

2011-11-28T17:21:00.004-06:00

All humans have four basic categories of needs: A person's system of beliefs constitutes that person's philosophy. Any guiding principle that provides a sense of certainty about meaning and direction in life meets the definition of a belief. Beliefs act as a person's prearranged, organized filters to his perceptions of the world. Humans form beliefs early in their lives because they are necessary for human survival. People make observations and draw conclusions that should serve them later.
Any unhealthy addictions like overeating, drinking, or smoking, that people develop as any behavior that produces short-term pleasure at the expense of long-term pain to the addict or those around the addict. Rules about what his Behavior should be in a given situation and act accordingly. He then observes the Results he produces and the Feedback given to his brain, which must determine whether the belief satisfied the believer's fundamental Needs. If the answer is "Yes," the belief gets reinforced. Otherwise, the belief erodes.
One of the natural laws this model reveals states that results take time to measure. History offers lessons to those willing to learn them. Placing widely practiced principles of the past onto the Belief Window of the Reality Model and then testing them intellectually provide instant lessons and insight into how ideas and philosophy influence history. Likewise, one can test one's Governing Values to learn whether they affirm or deny one's own unique Needs as a human being over time.
Four basic needs are to live (survival), to love and be loved, to experience variety, and to feel important.

Live
Love/be loved
Feel important > Core intentions > Actions > Results
Variety

To meet your basic need each day it has to pass through your core intentions.
Example: my need today, is to feel important to the Father in being used for His work and my intention is to pass on what I learn.
Now what action or behavior would I do to accomplish this? Take the time to do the research that I can pass on the knowledge.
After my actions comes the result over a period of time. Did you receive the information and understand it? If not maybe I need to reexamine my actions, or maybe I have to change my core intention, or rethink what my basic need was, to get my basic need meet.
One can use this model for self, or use it to understand another’s need and take the steps to help them to meet it.

David's Resolution

2011-11-16T10:15:00.001-06:00

Ps.101 It is an excellent plan or model for the good government of a church, or the keeping up of virtue and piety, and, by that means, good order, in it: but it is applicable to private families; it is the householder's psalm. One should teach, and admonish, and engage themselves and one another to walk by the rule of it that peace may be upon them and
G-d's presence with them.
[1] I will sing of mercy and judgment: unto thee, O LORD, will I sing.
I will praise thee, O L-rd, for Thy mercy and justice, which Thou hast so eminently discovered in the government of the world, and of Thy people; and I will make it my care to copy Thee herein.
When G-d in His providence exercises us with a mixture of mercy and judgment it is our duty to sing, and sing unto Him, both of the one and of the other; we must be suitably affected with both, and make suitable acknowledgments to G-d for both.
Whatever our outward condition is, whether joyful or sorrowful, still we must give glory to G-d, and sing praises to Him; neither the laughter of a prosperous condition nor the tears of an afflicted condition must put us out of tune for sacred songs.
[2] I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.
G-d's Law prescribes a perfect way of life; in this perfect way, David has professed to walk, and David must act wisely in order to walk in it. “I can neither walk in this way, nor grow wise unto salvation, unless Thou come unto me by thy grace and Spirit; for without Thee I can do nothing.”
It is easier for most men to walk with a perfect heart in the Church, or even in the world, than in their own families. How many are as meek as lambs among others, when at home they are wasps or tigers! The man who, in the midst of family provocations, maintains a Christian character, being meek, gentle, and long-suffering to his wife, his children, has got a perfect heart, and adorns the doctrine of G-d his Savior in all things.
[3] I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.
“I will undertake no unjust wars; will enter into no sinful alliances; and what would lead me away from righteousness and truth, I will never set before my eyes.”
It is the character of a good man that he shuts his eyes from seeing evil, Isaiah 33:15. "Nay, I hate the work of those that turn aside from the paths of equity (Job 31:7), not only I avoid it, but I abhor it; it shall not cleave to me. If any blot of injustice should come on my hands, it shall be washed off quickly."
David’s further resolution was not to keep bad servants, nor to employ those about him that were vicious. David will not countenance them, nor show them any favor, lest thereby he should harden them in their wickedness, and encourage others to do like them. David will not converse with them himself, nor admit them into the company of his other employees, lest they should spread the infection of sin in his family. He will not confide in them, nor put them in power under him; for those who hated to be reformed would certainly hinder every thing that is good.
[4] A froward heart shall depart from me: I will not know a wicked person.
Rash and headstrong men shall not be employed by David.
“I will give no countenance to sinners of any kind; and whatever is evil shall be an object of my abhorrence. A froward heart (one that delights to be cross and perverse) shall depart from me, as not fit for society, the bond of which is love. I will not know," that is, "I will have no acquaintance or conversation, if I can help it, with such a wicked person; for a little of the leaven of malice and wickedness will leaven the whole lump.
I will give no countenance to sinners of any kind; and whatever is evil shall be an object of my abhorrence.”
[5] Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.
With slanderers, and those who take a pleasure in wounding their neighbor’s reputation secretly: All flatterers and time-servers, and those who by insinuations and false accusations endeavor to supplant the upright, that they may obtain their offices for themselves or their dependants, will David consider as enemies to the state, and will abominate, and expel them from his court.
He who slanders ruins both himself and him who hear him; and him who are slandered, for this is often the case; the innocent are ruined by detraction.
With haughty, conceited, ambitious people, none do more mischief in a family, in a court, in a church, for only by pride comes contention. “Therefore him that has a high look and a proud heart will I not suffer; I will have no patience with those that are still grasping at all preferment’s, who sticks at nothing to gain it; and one who behaves himself haughtily and insolently in his office. It is certain that they do not aim at doing well, but only at aggrandizing themselves and their families." G-d resists the proud, and so will David.
He that tells lies shall not tarry in David’s sight, but shall be expelled the house with indignation. Herein David was a man after G-d's own heart, for a proud look and a lying tongue are things which G-d hates; and he was also a type of Messiah, who will, in the great day, banish from his presence all that love and make a lie, Revelation 22:15.
[6] Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
These faithful ones his eyes shall be upon, to discover them and find them out; for they were modest, lived retired in the land, in the country, out of the way of it. He that walks in a perfect way, that makes conscience of what he says and does, shall serve David.
[7] He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.
This was a good resolution of David's; but either he did not keep to it or else his judgment was imposed upon when he made Ahithophel his right hand. It should be the care and endeavor of all masters of families, for their own sakes and their children's, to take such servants into their families as they have reason to hope fear G-d.
[8] I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
“All that are discovered and convicted; the Law shall have its course against them." He would do his utmost to destroy all the wicked, so that there might be none left that were notoriously wicked.
That which Davie aimed at was not only the securing of his own government and the peace of the country, but the honor of G-d in the purity of his church, “That I may cut off all wicked doers from the city of the L-rd.” Not Jerusalem only, but the whole land, was the city of the L-rd; so is the believer’s church. It is the interest of the city of the L-rd to be purged from wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it.
In reference to the Church: The city, the seat of government, the place of G-d's altars, must be kept pure. There must be a thorough, a radical reform. No corruption or abuse, either in things political, domestic, or religious, shall be tolerated. All must be holy, as he who has called us is holy. This was a reformation according to G-d's word; not according to the caprice of the multitude.

A reason, season or lifetime

2011-11-08T12:51:00.002-06:00

People come into your life for a reason, a season or a lifetime.
When you know which one it is, you will know what to do for that person..
When someone is in your life for a REASON, it is usually to meet a need you have expressed.
They have come to assist you through a difficulty, to provide you with guidance and support, to aid you physically, emotionally or spiritually. They may seem like a godsend and they are.
They are there for the reason you need them to be.
Then, without any wrongdoing on your part or at an inconvenient time, this person will say or do something to bring the relationship to an end.
Sometimes they die. Sometimes they walk away.
Sometimes they act up and force you to take a stand.
What we must realize is that our need has been met, our desire fulfilled, their work is done.
The prayer you sent up has been answered and now it is time to move on.
Some people come into your life for a SEASON, because your turn has come to share, grow, or learn.
They bring you an experience of peace or make you laugh.
They may teach you something you have never done.
They usually give you an unbelievable amount of joy.
Believe it for it is real, but only for a season.
LIFETIME relationships teach you lifetime lessons, things you must build upon in order to have a solid emotional foundation.
Your job is to accept the lesson, love the person, and put what you have learned to use in all other relationships and areas of your life.
It is said that love is blind but friendship is clairvoyant.

Thank you for being a part of my life,
whether you were a reason, a season or a lifetime.
Angels exist, only sometimes they haven't got wings and we call them friends; you are one of them.

Smoke and Mirrors

2011-11-08T09:16:00.002-06:00

Smoke And Mirrors, the father of spin is the Advisory!
He has described the public as a 'herd that needed to be led.' And this herd like thinking makes people "susceptible to leadership," from his fundamental saying to "control the masses without their knowing it," This happens with the people unaware that they are being manipulated.
We are the most conditioned, programmed beings the world has ever known. Not only are our thoughts and attitudes continually being shaped and molded; our very awareness of the whole design seems like it is being delicately and relentlessly erased.
The doors of our perception are carefully and precisely keeping pace.
If everybody believes something, it's probably wrong. I call that Conventional Wisdom. This is used with worldly products and within the body of believers, let the Preacher/Teacher do all the studying. This saves believers the trouble of researching the subjects on their own, especially on topics about which they know very little, unless you have done the research yourself, you won't be able to tell the difference. Mob psychology must focus on emotion, not facts. Since the mob is incapable of rational thought, motivation must be based not on logic but on presentation. Words are very carefully chosen for their emotional impact.
1. Trigger words are repeated all through the text, (When I was talking to G-d --)
2. It's basic word association (Scriptural word, but not actually the Scripture.)
3. Form is everything and substance just a passing myth. (Substance of His Word).
4. Speak in glittering generalities using emotionally positive words when covering something up, don't use plain English; stall for time; distract.
(Sickness – not a drunkard, or pre-marital sex not a fornicator.}
5. Get endorsements from celebrities, churches, street people - anyone who has no expertise in the subject at hand. (Do you think it is alright if we ---?)
6. When minimizing outrage, don't say anything memorable, point out the benefits of what just happened, and avoid moral issues. (Don’t step on people toes now.)
7. Dehumanize the student from thinking by labeling. (What would you know about it; for if the pastor, deacon, bishop, prophetesses said it than it must be so.)
The advisory has blind us from what the Father wanted His body to be, we have become a ‘good feeling, fellowship, social group that summarizes the Word without actually reading, teaching the Word. We are looking for signs and wonders, miracles if you please, more than obedience, instruction, and intimacy with Him found in His Word. We have missed the mark in masses, no longer are the altars being used where people cried out for the lost love ones. Let’s hurry and get this over so we can feed the flesh and talk about insufficient things.
Do you need to have your life values constantly spoon-fed to you, a necessary distraction to keep you from looking at reality, or trying to figure things out yourself by doing a little independent reading?
There's no question that as a body, we're getting dumber year by year. These activities allow access to our minds by "just anyone" - anyone who has an agenda, anyone with the resources this is the only life we get. Time is our total capital. Why waste it allowing our potential, our personality, and our values to be shaped, crafted, and limited according to the whims of the panderer?
There are many important issues that are crucial to our physical, mental, and spiritual well-being and they are all found it the Scriptures – the one place the advisory does not want you to go. ...Remember, if everybody knows something, that image has been bought and paid for, but at what price? Real knowledge takes a little effort, a little excavation down at least one level below what "everybody knows to find the truth."

I will not be inquired of by you

2011-11-08T09:12:00.002-06:00

Then came the word of the L-rd unto Me, saying, Are you come to inquire of Me?
As I live, said the L-rd G-d, I will not be inquired of by you.
Thus said the L-rd G-d; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, that I had espied for them, flowing with milk and honey, which is the glory of all the lands:
I fashioned for My name's sake, that it should not be polluted before the heathen, And I gave them My statutes, and showed them My judgments, which if a man do, he shall even live in them. Moreover also I gave them My Sabbaths, to be a sign between them, and Me that they might know that I am the L-rd that sanctify them.
I have given you My chosen, to instruct you, have you followed their ways or adapted your own? Did I not set it all down in the Scriptures what I wanted done? Were you not adopted and grafted in to follow suit?
Now My Sabbaths are greatly polluted: then I said, I would pour out My fury upon all that have not keep it sacred, to consume them, nevertheless mine eye spared you from destroying you, neither did I make an end of you.
I am the L-rd your G-d; walk in My statutes, and keep My judgments, and do them; and hallow My Sabbaths; and you shall be a sign between Me and you, that you may know that I am the L-rd your G-d. Notwithstanding your children rebelled against Me: they walked not in My statutes, neither kept My judgments to do them, which if a man do, he shall even live in them; they polluted My Sabbaths: then I said, I would pour out My fury upon them, to accomplish My anger against them.
And I polluted them in their own gifts, in that they caused to pass through the fire all that opens the womb, that I might make them desolate, to the end that they might know that I am the L-rd. For when you offer your gifts, when you make your sons to pass through the fire, you pollute yourselves with all your idols, even unto this day: and shall I be inquired of by you. No! As I live, said the L-rd G-d, I will not be inquired of by you.
And that which comes into your mind shall not be at all, that you say, As I live, said the L-rd G-d, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: And I will bring you out from the people, and there will I plead with you face to face. And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: And I will purge out from among you the rebels, and them that transgress against Me: I will bring them forth out of the country where they sojourn. As for you, rebels, go you, serve you every one his idols, and hereafter also, if you will not hearken unto Me: but pollute you My holy name no more with your gifts, and with your idols.
All that will serve Me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things. I will accept you with your sweet savor, when I bring you out from the people, and gather you out of the countries wherein you have been scattered; and I will be sanctified in you before the heathen. I will not be inquired of by you unless you are mine, and following My statues.
Moreover the word of the L-rd came unto Me, saying, Hear the word of the L-rd; Thus said the L-rd G-d; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the four corners shall be burned therein. And all flesh shall see that I the L-rd have kindled it: it shall not be quenched.

Marital Duties

2011-10-31T14:49:00.003-05:00

[1 Peter 3:1-2] Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear.
[7] Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
The heart of a godly wife will be submissive to her husband. This submission isn't a reward for the husband's good behavior; it is commanded by G-d as the proper order for the home. Their conduct should be such as would be adapted to lead their unbelieving husbands to embrace a religion whose happy influence was seen in the pure conduct of their wives. Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse.” An attachment to the woman who is a teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation.
The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness. But if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation.
Yet, submission to authority can be totally consistent with equality in importance, dignity, and honor. Y’Shua was subject to both His parents and to G-d the Father, but was not lower than either of them. Thus, the command to wives to be subject to their husbands should never be taken to imply inferior personhood or spirituality, or lesser importance.
We submit to G-d appointed authority as our obligation before G-d, unless that authority directs us to sin. In that case, it is right to obey G-d rather than men (Acts 4:19-20).
Observe that wives are called to submit to their own husbands, not to men in general. Male headship is a principle of G-d for the home, not for society in general.
A wife's submission is a powerful expression of her trust in G-d. This kind of faith and obedience can accomplish great things, even without a word.
In the culture of the ancient world, it was almost unthinkable for a wife to adopt a different religion than her husband. Believing women who came to Y’Shua before their husbands needed instruction.
Wives may want to shape their husbands - either to Messiah or in Messiah - through their words. Peter reminds them that G-d's plan is that wives impact their husbands not through persuasive lectures, but through godly submission, chaste conduct, and the fear of G-d.
There is a sense in which a wife's efforts to shape her husband through her own words and efforts may hinder the power of G-d's working on the husband. It is much more effective it is to submit G-d's way, demonstrating trust in Him, and to let G-d have his way with the husband.
Fear means a reverential, towards our husbands, scrupulously pure, as opposed to the noisy, ambitious character of worldly women.
Do not let your adornment be merely outward: Peter does forbid all adornment. But for the godly woman, outward adornment is always in moderation, and her emphasis is always on inward adornment.
In the arranging the hair: In the world Peter lived in, women arranged and dyed their hair, they also wore wigs, especially blonde wigs, made with hair imported from Germany. All this adornment is merely outward. Peter does not forbid a woman fixing her hair, or wearing jewelry, any more than he forbids her wearing apparel (fine is not in the original). Rather let it be the hidden person of the heart: Real beauty comes from the hidden person of the heart, it isn't something you wear or primp for, but it is something you are.
The incorruptible beauty of a gentle and quiet spirit: The inner beauty of a godly woman is incorruptible. This means that it does not decay or get worse with age. Instead, incorruptible beauty only gets better with age, and is of so much more value that the beauty that comes from the hair, jewelry, or clothing.
When women submit to their husbands, and when the do not put trust in their outward adornment, they are like the holy women of former times who trusted in G-d. They powerfully demonstrate their faith.
First, Sara obeyed Abraham, even when it was difficult and he was wrong (as in Genesis 12:10-20). Second, she honored Abraham by calling him lord. It is possible to obey someone without showing them the honor that is part of submission. True submission knows the place of both obedience and honor.
True submission, full of faith in G-d, has no room for fear or terror. It does well and leaves the result to G-d, not man.
The duty of husbands was to render all proper honor to their wives, and to live with them as fellow-heirs of salvation, that their prayers might not be hindered; implying,
1. That in the most important respects they were on equality;
2. That they would pray together, or that there would be family prayer; and,
3. That it was the duty of husband and wife so to live together that their prayers might ascend from united hearts and that it would be consistent for G-d to answer them.
5. Be of one mind; to have compassion; to love.
6. Never to render evil for evil, or railing for railing.
7. They were to remember the promises of length of days, and of honor, made to their spouse.
As to the weaker vessel: In this context, weaker speaks of the woman's relative physical weakness in comparison to men. Men aren't necessarily stronger spiritually than women are, but they are generally stronger physically. As Peter brought in the idea of the woman's feminine nature with the words the wife, he continues in appreciating the feminine nature and how a husband should respond to it a godly husband recognizes whatever limitations his wife has physically, and he does not expect more from her than is appropriate.
The heart of a godly husband dwell with the wife with understanding, giving honor to the wife, he abides with his wife. He doesn't merely share a house, but he truly lives with her.
He who loves his wife loves himself (Ephesians 5:28). The godly husband understands the essential unity G-d has established between husband and wife.
A godly husband undertakes the important job of understanding his wife. By knowing her well, he is able to demonstrate his love for her far more effectively. When a husband has this understanding, G-d directs him to use it, to dwell with his wife with understanding. He is supposed to take his understanding and apply it in daily life with his wife.
A godly husband knows how to make his wife feel honored. Though she submits to him, he takes care that she does not feel like she is an employee or under dictator.
This was a radical teaching in the world Peter lived in. In that ancient culture, a husband had absolute rights over his wife, and the wife had virtually no rights in the marriage. In the Roman world, if a man caught his wife in an act of adultery, he could kill her on the spot. But if a wife caught her husband, she could do nothing against him. All the duties and obligations in marriage were put on the wife. Peter's radical teaching is that the husband has G-d-ordained duties and obligations toward his wife.
A godly husband realizes that his spouse is not only his wife, but also his sister in Y’Shua. Part of their inheritance in the L-rd is only realized in their oneness as husband and wife. This reminds husbands that even though they have been given great authority within marriage, their wives are still equal to them in spiritual privilege and eternal importance: they are 'joint heirs.' The head (husband) cannot function with out the heart (wife).
The failure to live as a godly husband has spiritual consequences. It can and it will hinder prayer.
Most of us are willing to have one mind, as long as that one mind is my mind! But the one mind is to be the mind of Messiah (1 Corinthians 2:16). Our common mind is to be Y’Shua' mind.
The greatest challenge to our love for our mates comes when we are wronged. At those times, we are called to not return evil for evil, but to give a blessing instead. No dispute, argument, or personality conflict among believers should linger. Even if one gets out of line, the loving response of the other should keep the problem small and short-lived.
Do you have the heart to be a godly husband and a godly wife?

Enslavement

2011-10-29T15:42:00.001-05:00

I was asked why I have such a phobia about being enslaved to another. If you owe someone, you become enslaved to the lender. Now I ask who wants to be a slave?
The Scriptures have much to say about borrowing and lending, basically you should avoid both situations, and live within your means. It is called discipline.
It says that money is the root of all evil – not that money is evil – but what people will do to get it and how they use it can be evil. We live in a time were we always ‘want’ material things, and the more we get, the more we want. Now it takes money to get all the excess luxuries so one may have to work overtime, take on two or three jobs to meet their wants. They say they don’t love money but now spend all their free time making it. And the more they make the more they spend and the deeper in debt they go.
Do you see a cycle going on here?
People have not trained themselves to live within their means so they take to borrowing for things they think they desperately need right now. “Oh, it is such a good deal.” But it can turn out to be another project that they don’t have the time anymore to do. And find out they didn’t need it that bad after all, for another great deal just came alone – and well of course they hadn’t paid off the last one so they must borrow the money again to get it.
Were are the righteous priorities? If we are spending, more time at work, that makes work number
1. Material things can become number one
2. Then somewhere along the line has to be family, so let’s call it number
3. For some people. I guess that leaves G-d as number
4. Now I ask you, is that the order it should be? Is not G-d to be number 1, family number 2, and work number 3? Yes, one must work to eat and care for his family, but if it takes away from spending time with the Father and quality time with family – it becomes out of order. Many things we could live without – look at the poor people and countries.
So why do I personally have a phobia about being enslaved to a lender; I learned it from my mother who learned it from her mother. “Stay debt free and owe no one, to say out of slavery.” This was one good moral I had hoped would be pass down from generation to generation. The Scriptures tell us about parents that could not meet their bills and had to sell their children to ‘work’ it off, now they became slaves. What a shame – only in that time it was not for luxuries but just the necessaries of food on the table and clothes on one’s back.
Your name in Scriptures meant a lot, if you had a good reputation you could settle a deal with a handshake. My name is important to me; I have built a reputation that I say what I mean and mean what I say. I do not borrow what I cannot pay back soon. It shows disrespect to a borrower or lender to stretch out a loan. Everyone has their own bill to pay to keep their name from dispute. I have a hard time understanding why other people don’t show the same respect – but what is one’s morals is not necessary another’s.
I work very hard and going without extras to stay free from that bondage. I must say as you get older your wants decrease, and calculation sets in, is it worth it or not. I wish to go out of this world debt free, leaving my children with fewer burdens; the meeting of my bills is not to be one of them. Who knows when your number is up? I almost died last summer – so there is no guaranty on how much time you have left. G-d says “get your house in order!”

Sometimes people borrow to their offspring to ‘help them out’, for they may have bad credit or no credit at all. If you use your name to get it, it becomes your bill, and if they don’t pay, it off it can damage your name not theirs.
Borrowing or using one’s name is not always a good thing, the heart is in the right place, but teaching them the principle of living is not. Everyone must learn to sink or swim, life teaches you many lessons, and some can be heartbreaking but necessary to learn to become all you were meant to be.
It is called chooses – if you made a bad choose get yourself out and learn from it to make better ones in the future. Helping them once may be necessary, but I see many parents doing it over and over, time after time for no lesson was learned here, except how to manipulate another to get what you want.
You cannot pass down a principle if you keep bailing your children out of crises they have put themselves into, they cannot learn to make the right chooses and set their priorities in order.
Bottom line:
Whether it is children, friends, banks, or credit cards – a borrower and lender you should not be. The only big loans I can foresee are when buying a house – and even then, one must live in one’s means to be sure to be able to make the house payments. We do not need that big roomy house, or fancy car – all in chooses and priorities.
May we learn from our mistakes and set our priorities in order.
Seasoned Warrior

Eyewitnesses

2011-10-25T15:03:00.000-05:00

[1 Peter 2:12] Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify G-d in the day of visitation.
[15] For so is the will of G-d, that with well doing ye may put to silence the ignorance of foolish men:
A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from G-d, and then love given to our neighbors who are watching our every move.
They by whom you are surrounded, and who will certainly observe your conduct, they shall be eyewitnesses and shall behold on close inspection; as opposed to their ignorance of the true character of Believers, maybe judging you on mere hearsay or appearances. This kind of godly living makes our conduct honorable among those who don't know G-d yet. Though you can expect that they will speak against you as evildoers, they can still be brought to glorify G-d by seeing your godly conduct.
Neighbors form a high estimate of the G-d whom Believers worship, from the exemplary conduct of Believers themselves. We must do well in all things, not with a view to our own glory, but to the glory of G-d.
Put to silence of one’s neighbors is literally, to muzzle, to stop the mouth. Their ignorance is spiritual not having the knowledge of G-d, and therefore ignorant of the children of G-d, and misconstruing their acts, influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief.
One needs to maintain such a living and walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably inclined towards Christianity. One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.
That by doing good you may put to silence the ignorance of foolish men: Peter knows that our conduct is a way to defend the gospel. He knows that those who never read the Bible will read our lives, so it is by doing good that we put to silence the ignorance of foolish men.
Honor all people, love the brotherhood and fear G-d.

Ghost Whisper

2011-10-20T15:02:00.002-05:00

The Holy Ghost is the spiritual nature of Y’Shua, higher than the highest angels, and equal to G-d, He is the divine nature of Y’Shua. Possessed of the power of knowing, desiring, deciding, and acting, He is our teacher, our Comforter, whom the Father has send in Y’Shua’s name, He shall teach you all things, and bring all things to your remembrance, whatsoever was written in the Scriptures.
His job is to emphasize G-d's personality. He is liken on to a movement of air, a gentle breeze, a breath of nostrils or mouth.
The Holy Ghost also is a witness to us: sometimes referred to in a way which emphasizes His work and power. He is never referred to as a depersonalized force. One cannot blasphemy nor speak against the Holy Ghost and be forgiven!
Your body is the temple of the Holy Ghost, the spirit, the vital principal by which the body is animated, called your soul.
The Holy Ghost brings you the gift of a heavenly language to communicate with the Father, to pray without ceasing, in His perfect will to be done here on earth as in heaven. When doing so it also is building up yourselves on your most holy faith, praying in the power of the Holy Ghost.
All creation calls as endless horizons frame the vast expanse of the three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
Do you hear the Ghost whispering in your ear? Do you feel His presents surrounding you?
I find Him everywhere!
I have felt the wind of the Spirit blowing, and whispering my name.
I love to stand by the lake and feel the thundering breakers roar as He calms my soul.
I walk through golden fields as He points out the wheat from the tares.
Lying down beneath the stars, I feel His presence there, as I aimlessly try to count the stars.
In studying the Word, He guides my steps as He whispers the truths in the hidden mysteries, making clear to its meaning.
He has seen my tears fall through the falling rain, while comforting a broken heart.
I believe just like a child that the thief cometh to steal, to kill, and to destroy: but He came that we might have life, and that we might have it more abundantly.
He promises to restore to you the years that the locust has eaten, the cankerworm, and the caterpillar, and the palmerworm have eaten.
Thank you, Father for Your Spirit to abound in us!

Shampoo Bottle

2011-10-18T12:00:00.001-05:00

Hey ya'll!

Check your shampoo bottle label.

I don't know WHY I didn't figure this out sooner!

It's the shampoo I use in the shower!
When I wash my hair, the shampoo runs down my whole body and
(duh!) printed very clearly on the shampoo label is this warning... FOR
EXTRA VOLUME AND BODY!
NO wonder I have been gaining weight!!!
Well! I have gotten rid of that shampoo and I am going to start using
Dawn dish soap instead.
Their label reads,
DISSOLVES FAT THAT IS OTHERWISE DIFFICULT TO REMOVE.
Problem Solved!!!
If I don't answer the phone ...I'll be in the shower!!!

Best of times/Worse of times

2011-10-17T17:49:00.002-05:00

Ps. 112
1] Praise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments.
[2] His seed shall be mighty upon earth: the generation of the upright shall be blessed.
[3] Wealth and riches shall be in his house: and his righteousness endureth for ever.
[4] Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous.
[5] A good man sheweth favour, and lendeth: he will guide his affairs with discretion.
[6] Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.
[7] He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD.
[8] His heart is established, he shall not be afraid, until he see his desire upon his enemies.
[9] He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.
[10] The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
A call to us to praise G-d, for whatever glory is acknowledged to be on us comes from
G-d, and must return to Him; as He is our praise, so we are His. We have reason to praise the L-rd for we are the people in the world who fear Him and serve Him, and we are a happy people, both which are owing entirely to the grace of G-d.
We have the privileges of G-d's subjects, not who cry, L-rd, L-rd, but who are indeed well affected to His government.
We are to be honest and sincere in our professions and intentions.
We are to be both just and kind in all our dealings.
Whatever men think or say of us, G-d says that we are blessed; and His saying so makes them so!
The posterity of good person shall fare the better for our goodness, perhaps we ourselves shall not be so great in the world, nor make such a figure, as our seed after us shall for our sake; where the seed of evildoers shall never be renowned. Let the children of godly parents value themselves upon it, and take heed of doing any thing to forfeit the blessing entailed upon the generation of the upright.
We shall be blessed with spiritual blessings, which are the true riches. ‘His wealth shall be in his house, for he must leave that to others; but his righteousness he himself shall have the comfort of to himself, it endures forever.’ Grace is better than gold, for it will outlast it. We shall have wealth and riches and in a prosperous condition and shall still hold fast our integrity.
Good people may be in affliction; the promise does not exempt them from that. They shall have their share in the common calamities of human life; but, when they sit in darkness, the L-rd shall be a light to them, Micah 7:8. They shall be supported and comforted under their troubles; their spirits shall be lightsome when their outward condition is clouded.
It is part of the character that we will use our discretion in managing our affairs, in getting and saving, that we may have to give. It may be understood of the affairs of our charity: We show favor and lend; but then it is with discretion, that our charity may not be misplaced.
He will guide his words with judgment; and there is nothing in which we have more occasions for wisdom than in the government of the tongue; blessed is he to whom G-d gives that wisdom. (Watch your words that you speak out.)
Satan and his instruments endeavor to move us, but our foundation is firm and we shall never be moved, at least not moved forever; if we are shaken for a time, yet we settle again quickly.
The memories of many a good person that is dead and gone is still blessed; but in heaven their remembrance shall be truly everlasting and the honor of their righteousness shall there endure forever, with the reward of it, in the crown of glory that fades not away. Those that are forgotten on earth, and despised, are remembered there, and honored, and their righteousness found unto praise, and honor, and glory (1 Peter 1:7); then, at furthest, shall the horn of a good person be exalted with honor.
It is the duty and interest of the people of G-d not to be afraid of evil tidings, not to be afraid of hearing bad news. When they do, not to be put into confusion by it and into an amazing expectation of worse and worse, but whatever happens, whatever threatens, to be able to say, ‘None of these things move me, neither will I fear, though the earth be removed.’
The fixedness of the heart is a sovereign remedy against the disquieting fear of evil tidings. If we keep our thoughts composed, and ourselves masters of them, our wills resigned to the holy will of G-d, our temper sedate, and our spirits even, under all the unevenness of Providence, we are well fortified against the agitations of the fearful. By faith, we must cast anchor in the promise, in the Word of G-d, and so return to him and repose in him as our rest.
It will complete the satisfaction of the saints, when they shall look back upon their troubles and pressures, and be able to say that when he had recounted the persecutions he endured, but out of them ‘the L-rd delivered me.’
The wicked shall see the righteous in prosperity and honor and shall be grieved. It will vex them to see their innocence cleared and their low estate regarded, and those whom they hated and despised, and whose ruin they sought and hoped to see, the favorites’ of Heaven, and advanced to have dominion over them (Psalms 49:14); this will make them gnash with their teeth and pine away. This is often fulfilled in this world. The happiness of the saints is the envy of the wicked, and that envy is the rottenness of their bones. But it will most fully be accomplished in the other world, when it shall make damned sinners gnash with their teeth, to see Abraham afar off, and Lazarus in him bosom, to see all the prophets in the kingdom of G-d and themselves thrust out. Their own disappointment: The desire of the wicked shall perish. Their desire was wholly to the world and the flesh, and they ruled over them; and therefore, when these perish, their joy is gone, and their expectations from them are cut off, to their everlasting confusion; their hope is as a spider's web.
This is the best of times for Believers and the worse of times for unbelievers!

It Will Be Worth It!

2011-10-11T13:19:00.001-05:00

Victoria Boyson:
It Will Be Worth It!
To those who overcome in the midst of adversity, He will give increased authority (Revelation 2:26). You have indeed been tried by the fires of Hell, yet you have remained steadfast. As you thrust yourself into the bosom of your Father, you walk away having learned the secrets of His heart. You are no longer as easily beguiled or overwrought by the enemy, but you see now with the eyes of Heaven. You are made sober in spirit, yet gentle as a dove.
God Never Said it Would be Easy!
Have you been attacked by the enemy? Have you been hit so hard that you've wanted to die? Has someone torn your heart out and trampled on it? Have you been betrayed, lied about or robbed? God never said this life would be easy, He only said that a life lived for Him would be worth the battle!
Every battle worth fighting is difficult. It was not easy for Jesus to die for the sins of the world. It was not easy for the early Christians to die for their faith or for the pilgrims to come to America to find religious freedom. What they faced was not easy for them, but it was worth it! And we thank God for them.
These people knew that they were not fighting their battles for themselves alone, but for those their lives would affect. The forefathers of the United States had a dream of a great nation, and they fought and died for their dream. God had a dream of making us a part of His family: Jesus died to bring that dream to life. It was extremely difficult, but we were worth it to Him.
Never Give Up!
It is always easier to give up – to leave your ministry, church or family, but it is often the easy road that leads to destruction. The seemingly shortest or easiest path is usually a mistake. Hold your ground, stay on course and you will have a great victory...if you do not give up.
At times, when I have gone to the Lord with my pains or complaints, He will speak this short simple phrase to me: "Did you think it would be easy?" The Lord has given us a great destiny to fulfill, but He never promised that it would be easy. In fact, He told us it would be difficult. He said, "In the world you have tribulation, but take courage; I have overcome the world" (John 16:33).
Sometimes in the midst of the trial we are facing we get discouraged and disheartened. It is easy to think we have had more than our share of attacks. But in those times we need to be reminded that God knows of our difficulties and He is not panicked. He knew it wouldn't be easy for us, but He knew that if we did not give up, we would win. And the victory that we would enjoy would be well worth the fight.
There will always be someone who thinks they could do your job better than you. They feel as though they are more anointed than you and it seems there is no end to their criticisms. Of course, the enemy tries his very best to convince you that they are right in their opinions, but they are NOT! You must hold your ground! If you give up your position in the Body of Christ, the place you've held is then left unprotected and others will suffer.
God has you where you are for a reason; someone has to hold that position. You do not know how many lives you are affecting just by being where you are. What you are doing is important. It is important for your own personal well-being as a child of God, and to others. Your battle is not for you alone, but for the Kingdom of Heaven. Your fight of faith is for the Lover of your soul, and that others may know of Him and love Him, too.
Elijah's Despair
After the prophet Elijah had the prophets of Baal killed with a sword (1 Kings 18:40), King Ahab told his wife Jezebel what Elijah had done. "Then Jezebel sent a messenger to Elijah saying, 'So may the gods do to me and even more, if I do not make your life as the life of one of them by tomorrow about this time'" (1 Kings 19:2).
After hearing her threat, Elijah was afraid and ran for his life into the wilderness. He was filled with hopelessness and despair (1 Kings 19:3-4). After one of the greatest victories of his life he felt like a failure. He felt overwhelmed by the evil of his day and hopeless to overcome it.
The enemy can at times come in like a flood and tear apart our faith, leaving us discouraged and feeling hopeless to fight it. We may lose sight of our vision because of the pain we feel, just as Elijah lost sight of all that God had done through him. He lost his focus and was not able to see the true picture of what God was doing through him, and he felt like a failure.
Elijah lived his life in obedience to God, doing great things for Him. Yet he wanted to die because of the despair he felt. Maybe Elijah did not do all that he wanted to do for God, but he did do what God wanted him to do. He needed to be reminded of the truth of his situation to shake off the hopelessness he felt. And so do we.
I have felt much like Elijah. I have experienced the sting of the enemy and felt the hopelessness he can bring. But somehow, with God by my side, I made it through that time. Step by carefully-placed step I walked together with God out of satan's death trap. I found myself being carried by God through my fiery trial, and what I thought would be the end of me was really only the beginning of more of Him.
When you feel like you will go crazy, but don't... When you know that satan wanted you dead, but you're not... When you want to give up, but continue on, that is when you begin to know God as He truly is. You know He is holding you, and carrying you through.
When I read in 1 Kings 19:4-7 of how the angel of the Lord brought Elijah bread and water from Heaven while he rested under the juniper tree, I see the power of our loving Father to restore us. After the touch of the Lord, Elijah was sustained for the next forty days as he journeyed to the mountain of the Lord, where he met with God (verses 8-9).
Elijah continued to remind God of his trouble, but God responded by telling him to return to his position of authority (1 Kings 19:15). We see in God's instructions to Elijah to anoint Hazael as king over Aram, Jehu as king over Israel, and Elisha as his successor, not only His plan of victory over evil (1 King 19:17) but an increase in authority given to Elijah to carry out His plan. God did not pity Elijah, but restored him and sent him back to fulfill the plans that He had for him.
We Will Be Victorious
Indeed, you have been treated unjustly; they have lied about you and cursed you. Jesus said they would speak evil against us (Matthew 10:17-28). He told us that we would be persecuted because of Him. But He also said we would receive a rich reward for every lie, curse or unjust act we have faced for His sake (Matthew 5:11-12). Yes, He did warn us of what we would face, but He also said it would be worth it.
It is worth it because we will be victorious! Someday we will all be together with our Lord and we will see our enemy for what he truly is. We will wonder then how it was even possible for him to cause us trouble. We will marvel at what a forlorn creature he is, the rejected of Heaven (Isaiah 14:19; Luke 10:18).
In 1 Peter 5:8, satan is described as a roaring lion. He is indeed a roaring lion, and with his roar he unleashes accusation, intimidation and deception, because he knows that if we are able, even for a moment, to see him as he really is, we will no longer fear him.
Our enemy is defeated! He is a toothless lion who makes a lot of noise! Jesus is our victor and it is He who has removed the sting of death from our enemy (Luke 10:18-20), taking out his teeth. He has given us His victory and there is now more power in even the youngest babe in Christ than there is in satan's whole demon lair. "Greater is HE who is in you, than he who is in the world" (1 John 4:4).
Do not listen to the lies of the enemy. He will try to intimidate you, but he has no real power over those who are in Christ. Do not listen to the voices of intimidation, manipulation and condemnation, because your heavenly Father loves you and He is fighting for you.
Beloved, it will be worth it!
Victoria Boyson
Speaking Life Ministries
Email: victoria@boyson.org

Debauch Nation

2011-10-11T13:12:00.001-05:00

[Jer. 5:9] Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?
[18] Nevertheless in those days, saith the LORD, I will not make a full end with you.
[19] And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.
[21] Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:
Reproof for sin and threatening of judgment are intermixed, are threatened, that the reproofs of sin might be the more effectual to bring them to repentance. The sins they are charged with are very great: Injustice, hypocrisy in religion, incorrigibleness, the corruption, and debauchery of both poor and rich, idolatry and adultery, treacherous departures from G-d, and impudent defiance of Him. Wanting of the fear of G-d, but notwithstanding the frequent calls given them to fear Him therefore they are charged with violence and oppression, and a combination of those to debauch the nation who should have been active to reform it.
Have we learned from this or repeated their same mistakes?
History now repeats itself!
We swear falsely, tho' G-d is a G-d of truth; we are incorrigible and senseless, and know not His Law, or else willfully violate it having contempt of G-d's Word and Prophets, which should be sadly verified. We forsake, forget, and fear not G-d, whose power is so great for we were not taught G-d is also a ‘just Father’ who will hold us accountable.
The cause of the judgments to be inflicted is the universal corruption of the people. This was not the case with the low and ignorant only, but more egregiously so with those of the higher order, from whose knowledge and opportunities better things might have been expected.
G-d gives leave to all the earth to look into the state of Jerusalem, by which He vindicates Himself in the face of the whole world from all severity towards His people, whatever He brings upon them, He will bring upon the nations, which means us.
If there be here and there a man or woman that is truly conscientious, and does at least speak the truth, yet you shall not find him in the streets and broad places; he dares not appear publicly, lest he should be abused and run down, this is were we are heading!
What do you make of those that continue to make profession of religion and relation to G-d? Many are not sincere in the profession they make of respect to G-d, but are false to Him; they honor Him with their lips, but their hearts are far from Him. Though they appeal to G-d only, they make no conscience of calling Him to witness to a lie. Though they do not swear by idols, they forswear themselves, which is no less an affront to G-d, as the G-d of truth, than the other is as the only true G-d.
23] But this people hath a revolting and a rebellious heart; they are revolted and gone.
“Even in those days, dismal as they are, I will not make a full end with you”; and, if G-d will not, the enemy shall not. G-d has mercy in store for His people, and therefore will set bounds to this desolating judgment. Hitherto it shall come, and no further. Not even in these days of judgments, will G-d utterly exterminate His people.
Unhumbled hearts are ready to charge G-d with injustice in their afflictions, and pretend they have to seek for the cause of them when it is written in the forehead of them. Foolish people and without understanding; they apprehend not the mind of G-d, though ever so plainly declared to them by the written Word, by His prophets, and by His providence.
We cannot judge men by the advantages and opportunities they enjoy: there are those that sit in darkness in a land of light, that live in sin even in a Holy Land, that are bad in the best places. Their wills were stubborn and unapt to submit to the rules of the Divine Law.
People have a revolting and a rebellious heart; and no wonder when they were foolish and without understanding, Psalms 82:5. It is the corrupt bias of the will that bribes and besots the understanding: none as blind as those that will not see. The character of people is the true character of all people by nature, till the grace of G-d has wrought a change. We are foolish, slow of understanding, and apt to mistake and forget; yet that is not the worst. We have a revolting and a rebellious heart, a carnal mind, that is enmity against
G-d, and is not in subjection to His Law, not only revolting from Him by a rooted aversion to that which is good, but rebellious against Him by a strong inclination to that which is evil. The revolting heart is a rebellious one: those that withdraw from their allegiance to G-d do not stop there, but by siding in with sin and Satan take up arms against him.
Who would stand in the gap to turn away the wrath of G-d? Who executed judgment and made conscience of what he or she says or does; that executes judgment, and administers justice impartially, that will put the laws in execution against vice and profaneness?

Wonders of Nature

2011-10-09T19:12:00.002-05:00

The wonders of nature are falling from the trees as I sit in amazement of G-d’s creation.
There appears to be no breeze but as the leaves float gently down, I got to thinking of the Holy Spirit is unseen also but we can feel His wonderful effects.
Some leaves spin as dancing before the Father, some flutter like butterflies. Well others rush in their descending; others appear as a light rainfall.
If you listen can hear the rap tap of walnuts hitting rooftops as they roll off to the ground. Acorns and pine needles scattering all over the place while the pinecones hang on for dear life to the tree tops.
Squires chatting away as they are gathering their winters supply, above them the birds are singing their praises to their Creator as they sour in the heavenliest. In the mean time, the crickets are chirping in unison as the butterflies light up the night sky.
The breeze is picking up and I can smell wood burning, someone must be warming up his or her house. There is also a sweet smell coming off a tree that is present to the hostels.
Our Father is always please when one takes the time to be awed by His creation!
How can one say there is no G-d with all this beauty surrounding us?
His present is with us always as we open up our five-senses for the Spirit realm to show off His glory.
What a privilege to experience all of this, for it is truly a splendid day that G-d has made!

Parenting

2011-10-06T15:05:00.000-05:00

Col. 3:20-21 Children, obey your parents in all things: for this is well pleasing unto the L-rd. Fathers, provoke not your children to anger, lest they be discouraged.
Prov. 4:1 Hear, ye children, the instruction of a father, and attend to know understanding.
Prov. 17:6 Children's children are the crown of old men; and the glory of children are their fathers.
Prov. 31:28 Her children arise up, and call her blessed; her husband also, and he praiseth her.
Exodus 20:12 Honor your father and your mother, so that you may live long in the land the LORD your God is giving you.
Job 12:12 Is not wisdom found among the aged? Does not long life bring understanding?
Psalms 103:17 But from everlasting to everlasting the LORD's love is with those who fear him, and his righteousness with their children's children-- 18 with those who keep his covenant and remember to obey his precepts.
Proverbs 5:1 My son, pay attention to my wisdom, listen well to my words of insight, 2 that you may maintain discretion and your lips may preserve knowledge.
Proverbs 13:1 A wise son heeds his father's instruction, but a mocker does not listen to rebuke.
Proverbs 13:24 He who spares the rod hates his son, but he who loves him is careful to discipline him.
Proverbs 19:18 Discipline your son, for in that there is hope; do not be a willing party to his death.
Proverbs 22:6 Train a child in the way he should go, and when he is old he will not turn from it.
Proverbs 22:15 Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.
Proverbs 23:13 Do not withhold discipline from a child; if you punish him with the rod, he will not die.
Proverbs 29:15 The rod of correction imparts wisdom, but a child left to himself disgraces his mother.
‘Proverbs 29:17 Discipline your son, and he will give you peace; he will bring delight to your soul.
Matthew 15:4 For God said, `Honor your father and mother' and `Anyone who curses his father or mother must be put to death.'
Ephesians 6:1 Children, obey your parents in the Lord, for this is right. 2 "Honor your father and mother "--which is the first commandment with a promise-- 3 "that it may go well with you and that you may enjoy long life on the earth." 4 Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.
Colossians 3:20 Children, obey your parents in everything, for this pleases the Lord. 21 Fathers, do not embitter your children, or they will become discouraged.
1 Timothy 3:4 He must manage his own family well and see that his children obey him with proper respect.
1 Timothy 5:8 If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever.
Hebrews 12:11 No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.
The Oral Laws say:
418. Positive – Deut. 6:7 and you shall teach them diligently to your children
It is a command for every person to be familiar with the Laws of the Torah.
In Judaism, this is applied by everyone having a specific time each day to study Torah. Traditionally Jews believe that in this command is the obligation of every father to teach his children.
In the Mishneh 5:21 it gives the rules of how ancient Jews were instructed including when they started with the Torah. We are told that the children were taught:
1. First from the book of Leviticus for ritual purity and how to approach G-d by sacrifice and offering.
2. Then the book of Psalms to understand the nature of G-d before going on to other things.
Possibly this is what Y’Shua meant when He referred to people coming to Him as a child in Matt. 18:2-4 ‘in child like purity.’
1. At the age of 10 one was fit for the study of the words of the Oral Law. Some Scholars believe it was the Oral Law that the ancient children were questioned about on the steps of the Temple, as in the case of Y’Shua in Luke 2.
2. At the age of 13 one was old enough to fulfill the commandments and be numbered with the believers of Israel.
3. At the age of 15 one was ready to study the Sages
4. At the age of 18 for marriage
5. At the age of 20 for pursuing a vocation. Y’Shua is called both son of Joseph the carpenter and Y’Shua the carpenter in the book of Mark. Obviously Joseph had followed this pattern and that his son his vocation.
6. At the age of 30 one entered into the full vigor of his ministry as we see Y’Shua doing in the gospels.
7. At the age of 40 one was old enough to have attained knowledge
8. At the age of 50 one was fit to become a counselor as in the case of the older teaching the younger.
33. Positive – Ex. 20:12 Honor your father and your mother
This has to do with helping one’s parents and raising their status. Generally, it concerns providing them with food, drink, and clothing, the basic care when and if they are unable to do it themselves.
Jewish tradition states that we are not to shame our parents nor display anger at them, but to remain silent in such cases when anger is unavoidable. You are to remain silent in reverence of Hashem, the King of Kings, who commanded you to do this. It is highly improbable that a child can ever repay the parents for the strenuous efforts put forth in raising and caring for them during infancy through childhood.
Also, this command along with the exhortation to honor those in authority points to respect for G-d behind the principle of authority (1 Tim. 2:1-2). Paul points out that this was the first commandment with promise in Eph. 6:1-3. The promise is that all may be well with you and that you may live long upon the earth. The idea is that rebellious children who dishonored the parents by idolatry or such things were punished by stoning in Ex. 21:16 and Deut. 5:16.
Two things we are to do for our parents in awe of G-d is to obey and honor, if there is a conflict and honoring can be done from a distance.
212. Positive – Lev. 19:3 you shall revere his mother and his father
It was not only a tradition, but also a command to stand in awe of one’s parents.
There were several ancient traditions, fences that helped reinforce this command including the child not being able to stand, or sit in the usual place were his parents stood or sat.
It was forbidden for a child to contradict his parents, or even to say that a person arguing with his parent was right. The children were not permitted to call his parents by name. Any actions that reduced the honor towards the parents were forbidden.
There was a safeguard concerning this Law that permitted the child to ignore the parent’s instruction if for any reason it transgresses any of the commandments.
The purpose for the Torah mentioning the mother before the father in this command is to reinforce the idea of equal respect for both parents since in ancient times it was the natural tendency to respect the father more.
238. Negative – Lev. 19:17 you shall not hate your kinsman in your heart
This is thought to be one of the most damaging sins because other evils grow out of secrets sins held against another that has been kept inside one’s heart. This is the reason we are told to go to another and settle these before they grow into worst sins.
242. Negative - Lev. 19:18 do not bear a grudge against your kinsfolk
We are forbidden to bear a grudge over the harm any Believer brought upon us. This relates to the recollection and verbal expression of resentment with regard to another’s actions or words. We are commanded to act as if it never happened. We often cannot do this without the help of G-d, so we must call upon Him to strengthen us.
The Mishneh mentions this concept by, The reward is in proportion to the exertion. This is the idea Y’Shua is teaching in Matt. 9:29- Be it unto you according to your excursion.
257. Positive – Lev. 19:32 you shall rise before the age and show deference to the old
It is still done by some G-d fearing students and Orthodox Jews today that when a Torah Scholar passes within six feet of them the individual will stand up and stands still until the Scholar passes by. (I would like to see that respect shown).
In a similar fashion, we are commanded to rise in the presence of the elderly individual 70 years ole, plus, whether a scholar or not, provided the individual is not wicked or irreligious. In Jewish groups the Torah Scholars are always shown special attention such as letting them speak first, receiving the highest honor, at gatherings sitting at the front table and being served first among various other things.
Studying was considered the highest form of worship, recognition was a sign of appreciation, and encouragement, for what they learn was passed down to you.
Reverence to the elderly for all their years of gathering wisdom, they paid the price and earned the respect.
260. Negative – Lev. 20:9 if any man repudiates his father or his mother, he shall be put to death
A child is forbidden to curse his parents, even after their death. If an individual cursed his parents using one of the proper names of Hashem, he was deserving of the death penalty by stoning. If he curses them using an attributive name, the punishment was lashes, as is the case when cursing another Jew.
Specifically forbidden in Scripture is the cursing of G-d, parents, and the deaf.
589. Negative – Deut. 24:16 parents shall not be put to death for children
The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.
It was forbidden to accept the testimony of one who is closely related to the individual being tried.
According to Torah, only paternal relatives disqualify as witnesses, but the sages enlarged that to include the testimony of maternal relatives not to be accepted as well.
Lev. 19:32 Thou shalt rise up before the hoary head, and honour the face of the old man,
The future brings:
Matt. 10:21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.
2 Tim. 3:2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
Both Scripture and behavioral psychology affirm the importance of parenting practices on a child's development. Theologically, such practices occur within the context of a covenantal relationship between a parent and child that is grounded in love and discipline that reflect the love and discipline of G-d the Father.
In today’s economy as in the old, children were to rise up and take care of their parents onto death. As usual, the advisory has changed it to be the parents still providing for their children when they are of age, plus help raising their grandchildren. No wonder the future holds such a dim few! We have crippled our children to stand on their own two feet and take up their own responsibilities. Life’s lessons are hard to learn but parents need to stand back and allow them to make their own mistakes, go through their own troubles so that they can grow to maturity. ‘Possibility’ of changing future events to a happier ending for all.

Mental Disorders

2011-10-01T16:50:00.002-05:00

The dictionary meaning of these words:
Frugal is an adj. meaning:
1. Penny-wise and pound-foolish Careful about trifles but wasteful in large ventures.
2. Avoiding waste; "an economical meal"; "an economical shopper"; "a frugal farmer"; "a frugal lunch"; "a sparing father and a spending son"; "sparing in their use of heat and light"; "stinting in bestowing gifts"; "thrifty because they remember the great Depression"; "`scotch' is used only informally" sparing, stinting, scotch, economical
colloquialism - a colloquial expression; characteristic of spoken or written communication that seeks to imitate informal speech
thrifty - careful and diligent in the use of resources
3. thrifty, sparing, careful, prudent, provident, parsimonious, abstemious, penny-wise, saving, cheeseparing She lives a frugal life.
thrifty excessive, lavish, luxurious, extravagant, wasteful, prodigal, profligate, spendthrift, imprudent
4. meagre, economical, niggardly Her diet was frugal.
5. Greatly concerned with saving small sums of money

Stin•gy (st n j ) Cheap adj. stin•gi•er, stin•gi•est
1. Giving or spending reluctantly.
2. Scanty or insufficient

Hoarding behavior
The carrying of things to the home nest for storage, in quantities exceeding daily need.

Compulsive hoarding
The acquisition of, and failure to discard such a large number of seemingly useless possessions that that it causes significant clutter and impairment to basic living activities such as moving around the house, cooking, cleaning, showering or sleeping. It is not clear whether compulsive hoarding is a condition in itself, or simply a symptom of other related conditions. Several studies have reported a correlation between hoarding and the presence and / or severity of obsessive-compulsive disorder (OCD).
(OCD) is a psychiatric anxiety disorder most commonly characterized by a subject's obsessive, distressing, intrusive thoughts and related compulsions (tasks or "rituals") which attempt to neutralize the obsessions. OCD is distinguished from other types of anxiety, including the routine tension and stress that appear throughout life, at some point during the course of the disorder, the individual must realize that his/her obsessions or compulsions are unreasonable or excessive.
Hoarding behaviour is also related to obsessive-compulsive personality disorder (OCPD).
(OCPD), or anankastic personality disorder, is a personality disorder that is characterized by a general psychological inflexibility, rigid conformity to rules and procedures, perfectionism, moral code, and/or excessive orderliness. There are four primary areas that cause anxiety for OCPD personalities: time, relationship, uncleanliness, and money.
. Excessive devotion to work and productivity to the exclusion of leisure activities and friendships (not accounted for by obvious economic necessity)
•Inability to discard worn-out or worthless objects even when they have no sentimental value
• Reluctance to delegate tasks or to work with others unless they submit to exactly his or her way of doing things
• Adopting a miserly spending style toward both self and others; money is viewed as something to be hoarded for future catastrophes
• Shows rigidity and stubbornness
Hoarding rubbish may be referred to as syllogomania or disposophobia, and the slang term for a compulsive hoarder is a pack rat.

Snow Guard/ Metal Roofing

2011-09-29T10:54:00.006-05:00

Metal Roof Snow Guard
Snow guards keep large quantities of snow from sliding off your metal roof ... and they look great doing it, therefore enhancing the beauty of your roof.
The fact is that you can make money installing snow guards, you get a wholesale price to buy 100 at a time, which is basically one house. The installation is easy. You just have to be comfortable walking on the roof. After that, you can earn a generous mark-up.
Snow guards are roof-mounted at spaced intervals and in two or more rows near the edge of a roof. The idea is that, as snow and ice back up against the guards, it will harden and create a dam. In turn, the ice dam will prevent the mass of snow from sloughing off the roof all at once in a single avalanche.
2.25 inches high and 3 inches across, the face may stand up from the edge of the mounting base or from the middle, so the guard looks like a letter “L” or an upside down “T.” Further, the L-shaped products can be designed so that the perpendicular face which holds back the snow is on either the forward or the rear edge of the mounting base. In other words, snow guards can be made so that snow and ice must either: pass over the surface of the mounting base before being halted by the perpendicular face; pass halfway over the mounting base; or encounter the perpendicular face first, so that snow and ice do not pass over the mounting base at all. The latter design, “that means the weight of the snow pressing against the face will push the base even more securely onto the surface of the roof.” With the other designs, the weight of the snow against the face of the guard can cause the mounting base to pull away from the roof surface.
Adhesive mounting be used on floating-type standing seam metal roofs. This doesn’t restrict normal thermal expansion and contraction of floating metal roof panels, and provides a release feature that prevents panel damage, and eliminates potential impairment to the seams.
Aesthetic advantage of color matching can be offset by the “sundial effect” of upright metal snow guards casting shadows on the roof, unless it was made and painted at the same time as the roof metal was. Metal guards can also become brittle in cold weather, and sometimes can produce rust-causing galvanic reactions with the metal roof. The other choice of material is clear plastic, including polycarbonates that are stabilized against ultraviolet rays to inhibit yellowing and cracking. The material does not cause galvanic reactions and, because it is clear, does not cast shadows.
Snow guards only hold what’s above them and not what’s beside them. If you try to segregate the snow on a roof and only hold back the snow above a doorway, then that will put stress on the snow guards and might cause them to pull off. The imbalanced loading is detrimental to snow retention.
Notice they are placed in a brick-laying pattern.

Passing Through

2011-09-25T14:07:00.000-05:00

[1 Pet. 2:11] Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
[12] Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify G-d in the day of visitation.
Strangers means, properly, one dwelling near, neighboring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Believers are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners.
Pilgrims is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveler, a wanderer. The meaning here is, that Believers have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons as sojourners and travelers do.
Even while engaged here in the necessary callings of life--their studies, their farming, and their merchandize--their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.
We should not burden ourselves with much of this world's goods. Many professed Believers get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveler would, and they make no progress. A traveler takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.
To be a Believer means to fight against the lusts of the flesh, and the battle continues as long as we live in this flesh. It is easy for us to see how the pursuit of fleshly lusts can destroy our body physically. Just ask the alcoholic dying of liver disease, or ask the sexually immoral person with AIDS or one of the 350,000 people on this earth who contracted a sexually transmitted disease. Disease and death of the inner man is a penalty that no one given over to the flesh escapes.
The meaning is that indulgence in these things makes war against the nobler faculties of the soul against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature.
A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, and then love gives to our neighbor.
The heathen by whom you are surrounded, and who will certainly observe your conduct. This kind of godly living makes our conduct honorable among those who don't know G-d yet. Though we can expect that they will speak against you as evildoers, they can still be brought to glorify G-d by seeing our godly conduct.
Gentiles shall behold in Greek means, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" of the true character of Believers, by judging on mere hearsay."
Glorify is forming a high estimate of the G-d whom Believers worship, from the exemplary conduct of Believers themselves. We must do well, not with a view to our own glory, but to the glory of G-d.
The day of visitation in G-d's grace; when G-d shall visit them in mercy.
So what did we learn while passing through this land?
1. Purify your souls:
(a) As strangers on earth who must not allow yourselves to be kept back by earthly lusts,
(b) Because these lusts war against the soul's salvation.
2. Walk piously among unbelievers:
(a) So that they may cease to calumniate Believers,
(b) May themselves be converted to Messiah.
(c) Remember we are only passing through.
Is not the pure and holy walk of Believers an occasion of His bending His footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand?

Gentiles Grafted In

2011-09-22T14:34:00.001-05:00

[1 Pet. 2:7] Unto you therefore which believe he is precious:
[9] But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
[10] Which in time past were not a people, but are now the people of G-d: which had not obtained mercy, but now have obtained mercy.
Gentiles are brought into a condition where we can appreciate His worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Savior, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless some one interpose, we must perish. Every one who becomes a true Believer is brought to this condition; and in this state, he can appreciate the worth of the Savior.
We have had benefactors who have done us good, but none who have done us such good as He has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what He has done. The fruit of their kindness, for the most part, pertains to the present world; and they have not laid down their lives for us. What He has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of His own life. How precious should the name and memory of one be who has laid down His own life to save us!
We have no hope of salvation but in Him. Take that away and blot out the name and the work of the Redeemer we will see no way, in which we could be saved; we have no prospect of being saved. As our hope of heaven, therefore, is valuable to us; as it supports us in trial; as it comforts us in the hour of death, so is the Savior precious: and the estimate which we form of Him is in proportion to the value of such a hope.
In His character, abstractedly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more compassion more that was great in trying circumstances, more that was generous and self-denying, more that resembled G-d, than in any other one who ever appeared on earth. In the moral firmament, the character of Messiah sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at, that, however he may be estimated by the world, "to them who believe he is precious!"
The same is made the head of the corner. That is, though it is rejected by the mass of men, yet G-d has in fact made it the corner stone on which the whole spiritual temple rests
Peter's message is nonetheless wonderful: "You didn't used to belong, but now you belong to G-d and among G-d's people." The Gentiles being grafted in and the purpose for these high privileges are not so we can grow proud, but so that we can proclaim the praises of Him who has done such great things for us. We did not replace the Israelites but joined heirs with them, the Father meant us to be one and work along side each other.
It was G-d's pure mercy, not our merits, which made the blessed change in our state, a thought which ought to kindle our lively gratitude, to be shown with our life, as well as our lips.

Brotherly Love

2011-09-19T13:53:00.000-05:00

[1 Pet. 2:1] Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
[2] As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
[3] If so be ye have tasted that the L-rd is gracious.
Wherefore resumes the exhortation begun in 1:22. Seeing that you are born again of an incorruptible seed, is not again entangled in evil, which "has no substantial being, but is acting in contrariety to the being formed in us.
Laying aside once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the mind, they must become changed, re-pent.
Malice is utterly inconsistent with the ‘love of the brethren,’ unto which ye have ‘purified your souls’. The vices here are those which offend against the Brotherly Love inculcated above. Each succeeding one springs out of that which immediately proceeds, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of ‘love unfeigned’, and ‘without dissimulation’); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy 2:2, ‘sincere’, Greek, ‘guileless’. ‘Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speaking wound the character of another’.
Evil speaking, this ancient Greek word has more the idea of spicy, hurtful gossip than the idea of profane speech.
Newborn babes altogether without "guile" (2:1), as long as we are here, we are "babes," in a especially tender relation to G-d (Isa 40:11). The childlike spirit is indispensable if we would enter heaven. Milk is here not elementary truths in contradistinction to more advanced Christian truths, as in 1 Cor. 3:2; Heb 5:12, 13; but in contrast to ‘guile, hypocrisies’. The simplicity of Christian doctrine in general is to the childlike spirit. The same ‘word of grace’ which is the instrument in regeneration, is the instrument also of building up. The mother of the child is also its natural nurse. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Matt. 11:25).
Desire, Greek, ‘have a yearning desire for,’ or ‘longing after,’ a natural impulse to the regenerate, for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast, so the believer of himself thirsts after the Word of G-d (Ps 119:1-176). A healthy new baby has an instinctive yearning for its mother's milk before they can handle stronger nourishment. As newborn babes, we desire the pure milk of the Word.
Sincere, Greek, guileless, ‘laying aside guile." Don’t mix chalk with the milk, with the well-known pure milk, there is no other pure, unadulterated doctrine; it alone can make us guileless.
Of the word in light of what G-d's Word is to us, we should receive the Word, and receive it with a particular heart.
Grow the oldest manuscripts and versions read grow unto salvation. The end to which growth leads is perfected salvation. Growth is the measure of the fullness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation. We are not meant to remain ‘babies’ forever.
Religion reproduces the traits of character of children in those whom it influences and they ought to regard themselves as newborn babes, and seek that kind of spiritual nutriment which is adapted to their condition as such.
However, to grow by the word, we must receive it with a certain attitude of heart: laying aside all malice, guile, hypocrisy, envy, and all evil speaking. This is a humble, honest, heart, willing to do what the Word of G-d says.
Thereby, Greek, in it; fed on it; in its strength (Act 11:14). The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith and grow to adulthood.
If we have received from G-d, if we have tasted (personally experienced) that the L-rd is gracious, then we have all the more reason and responsibility to receive the word in the enthusiastic way that babies receive their milk.
Peter alludes to Ps 34:8. The first "tastes" of G-d's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite.
Gracious as G-d is revealed to us in Messiah, ‘the L-rd’ (2:4), we who are born again ought so to be good and kind to the brethren (1:22). ‘Whosoever has not tasted the Word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Messiah has been sent for me and is become my own: my miseries are His and His life mine,' it tastes sweet.

Honoring your children above Me

2011-09-15T15:28:00.004-05:00

[2 Sam. 227] And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?
Eli was chosen by G-d to be His priest, to serve as a mediator between G-d and His people; but in this calling Eli and his house failed. Consequently, words of judgment came upon them. Election, according to the O.T. is not for privilege but for responsibility. Failure to fulfill one’s responsibility makes one doubly accountable to G-d (Amos 3:2).
A man of G-d probably refers to a prophet. Samuel appears to be the natural successor; subsequently other members of Eli’s house have also been functioning in different locations – Ahijah (14:3) and Abithar (22:20). Eventually Abiathar was exiled, and thus Eli’s line came to an end. Zadok then became the head of the priestly order.
[28] And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?
House of your father is a reference to Levi, to the Aaronite line in particular. A promise by G-d cannot stand unless there is corresponding obedience because G-d deals with humans who possess free will.
[29] Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?
Eli exercises his responsibility as father in warning his children against their evil practices in the Temple. How he is charged for not restraining his sons.
Eli reproved his sons too gently, and did not threaten them as he should, and therefore G-d sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it.
His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all.
[30] Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
The promise carried its own condition along with it: “They shall walk before me forever, that is, "they shall have the honor, provided they faithfully do the service." Walking before G-d is the great condition of the covenant, Genesis 17:1.
[31] Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house.
Eli’s posterity will be cut off. Israelites seem to have believed in some kind of an ongoing existence remembrance through their posterity, through male progeny. That is why they saw the need for the levirate marriage system, which covered the case of a man dying without issue. To have one’s posterity cut off was considered to be a great curse and a terrible misfortune. By the withdrawal of the high priesthood from Eleazar, the elder of Aaron's two sons (after Nadab and Abihu were destroyed, (Numbers 3:4), that dignity had been conferred on the family of Ithamar, to which Eli belonged, and now that his descendants had forfeited the honor, it was to be taken from them and restored to the elder branch.
To die in old age was a sign of G-d’s blessings in Israel, but to die prematurely was considered to be a curse. So much importance has always, in the East, been attached to old age, that it would be felt to be a great calamity, and sensibly, to lower the respectability of any family which could boast of few or no old men. The prediction of this prophet was fully confirmed by the afflictions, degradation, poverty, and many untimely deaths because he honored his sons above G-d.
The message is sent to Eli himself, because G-d would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him.
The distinguishing favors we have received from G-d, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, Deuteronomy 32:6, 2 Sam. 12:7, 8.
[3:13] For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.

[1 Cor. 5:9] I wrote unto you in an epistle not to company with fornicators:
[10] Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
[11] But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
[12] For what have I to do to judge them also that are without? do not ye judge them that are within?
[13] But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
He tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Christians are to avoid the familiar conversation of fellow-Christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings.
How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world. They know no better. They profess no better. The idols they serve, and the worship they render to many of them, countenance such wickedness. "You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbors are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?
G-d can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without, and must be left to G-d's judgment. But, as to members of the church, they are within, are professedly bound by the Laws and rules of Christianity, and not only liable to the judgment of G-d, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonor G-d than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Though the church has nothing to do with those without, it must endeavor to keep clear of the guilt and reproach of those within. Cast him out of your fellowship, and avoid his conversation.
Eli was not cast out of the body because of the sins of his children, he was the believer not his children, his curse was caused because he honored his children in his house above G-d, by his indulgence of them.

Sottish Children

2011-09-13T16:08:00.001-05:00

[Jer. 4:18] Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.
[19] My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
[22] For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.
It was not a false step or two that did you this mischief, but your way and course of living were bad. Sin is the procuring cause of all our troubles. Those that go on in sin while they are endeavoring to ward off mischief with one hand are at the same time pulling them upon their own heads with the other.
The fruit of your wickedness has been the cause of bringing such a bitter enemy against you, which has reached unto your very heart.
Here begins the complaint of the prophet. At my very heart - Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart.”
Makes a noise, moaned itself is disturbed within me through the tumult of my spirits, and I cannot hold my peace. The grievance and the grief sometimes may be such that the most prudent patient man cannot forbear complaining. It is not for himself or any affliction in his family that he grieves thus; but it is purely upon the public account, it is his people's case that he lays to heart.
I have heard in the spirit of prophecy; it is as certain, as if I now heard the trumpet sounding. Alarm of war is the battle shout. He does not say, you hast heard, O my ear! but, O my soul! Because the event was yet future, and it is by the spirit of prophecy that he see it and receives the impression of it. His soul heard it from the words of G-d, and therefore he was as well assured of it, and as much affected with it, as if he had heard it with his bodily ears. It becomes us to tremble at the thought of the misery that sinners are running themselves into to awaken them to a holy fear, and so to a care to prevent so great a judgment by a true and timely repentance. Those that would affect other with the word of G-d should evidence that they are themselves affected with it.
My people are foolish. G-d calls them His people, though they are foolish. They have cast Him off, but He has not cast them off, Romans 11:1. "They are My people, whom I have been in covenant with, and still have mercy in store for. They are foolish, for they have not known Me." Those are foolish indeed that have not known G-d, especially that call themselves His people, and have the advantages of coming into acquaintance with Him, and yet have not known Him. They are sottish children, stupid and senseless, and have no understanding. They cannot distinguish between truth and falsehood, good and evil; they cannot discern the mind of G-d either in His word or in His providence; they do not understand what their true interest is, nor on which side it lies. They are wise to do evil, to plot mischief against the quiet in the land, wise to contrive the gratification of their lusts, and then to conceal and palliate them. But to do good they have no knowledge, no contrivance, no application of mind; they know not how to make a good use either of the ordinances or of the providences of G-d, nor how to bring about any design for the good of their country. Contrary to this should be our character. Romans 16:19, I would have you wise unto that which is good, and simple concerning evil.
Sottish is strongs number H5530 which means fool – foolish.
Children is number H1121 means:
1) son, grandson, child, member of a group
a) son, male child
b) grandson
c) children (pl. - male and female)
d) youth, young men (pl.)
e) young (of animals)
f) sons (as characterisation, i.e. sons of injustice [for un- righteous men] or sons of God [for angels]
g) people (of a nation) (pl.)
h) of lifeless things, i.e. sparks, stars, arrows (fig.)
i) a member of a guild, order, class
G-d's replies they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.

Peace! Peace?

2011-08-27T10:45:00.000-05:00

[Jer. 4:10 ….. Ye shall have peace; whereas the sword reacheth unto the soul.]
"And I said, Receive my supplication, O L-rd G-d; for, behold, the false prophets deceive this people and the inhabitants, saying, you shall have peace." The prophet could not reconcile this devastation of the country with the promises already made; and he appears to ask the question, Have you not then deceived this people in saying there shall be peace and prosperity?
The false prophets foretold "peace," and the people believed them; G-d overruled this to His purposes. When the sword is at the door, not only ready to take away the comforts of life, but even life itself, “the people being generally destroyed speaking in martial language, warning them of the nature of their approaching judgment.
There shall be tidings brought both to the country and city. A drying blasting wind, a parching scorching wind, which spoils the fruits of the earth and withers them, not a wind which brings rain, but such as comes out of the north, which drives away rain (Proverbs 25:23), but brings something worse instead of it; such shall this evil out of the north be to people, a black freezing wind, which they can neither fence against nor flee from, but, wherever they go, it shall surround and pursue them; and they cannot see it before it comes, but, when it comes, they shall feel it. It is a wind of the high places in the wilderness, or plain, that beats upon the tops of the hills or that carries all before it in the plain, where there is no shelter, but the ground is all champaign. It shall come in its full force towards the daughters of My people, that have been brought up so tenderly and delicately that they could not endure to have the wind blow upon them. Now this fierce wind shall come against them, not to fan, nor cleanse them, not such a gentle wind as is used in winnowing corn, but a full wind, a strong and violent wind, blowing full upon them. It is in vain to think either of opposing them or of outrunning them. This shall come to Me, or rather for Me; it shall come with commission from G-d and shall accomplish that for which He sends it; for this, as other stormy winds, fulfills His word.
Ill news flies apace; and an impenitent people, that hates to be reformed, can expect no other that ill news.
The lamentable cause of this judgment.
They sinned against G-d; it was all owing to themselves: She has been rebellious against Me, said the L-rd, your way and your doings have procured these things unto you, your evil way and your doings that have not been good. Those that go on in sin while they are endeavoring to ward off mischief with one hand are at the same time pulling them upon their own heads with the other.
In men's anger against us, and the violence of that, we must see and own G-d's anger and the power of that. If that were turned back from us, our enemies could not come forward against us.
In His just and holy anger He condemned them to this dreadful punishment: and we are sure that the judgment of G-d is according to the truth, and the execution of that judgment.
The false prophets, who had cried peace to them, shall be put into the greatest amazement imaginable, seeing their own guilty blood ready to be shed by that sword which they had often told the people there was no danger of. G-d's judgments come with the greatest terror upon those that have been most secure. Our Savior foretells that at the last destruction men's hearts should fail them for fear, Luke 21:26. And it is common for those who have cheated and flattered people into a carnal security not only to fail them, but to discourage them, when the trouble comes.

Single Parenting

2011-08-20T21:47:00.001-05:00

Life has many chooses but eternity has only two.
I hear people (straight & alternate life style) saying “We are in a ‘new generation’ from when the Good Book has written”.
Which means what? A license to life as they please because sin runs ramped and it is acceptable?
What part of ‘G-d is the same yesterday, today, and tomorrow’ do they not understand?
His Words and His Laws have never been recalled just because they choose to satisfy their fleshly desires above all else.
Women particularly have choose in the last 10 years to place their own flesh and blood offspring in second place giving first place to a ‘mate’s’ attention, if we checking saticites it is a fact the children deal with depression, and suicide thoughts as a way out of their unbearable situations.
Taking in the situation of the children is this the best environment for the children, who did not ask to be born?
I have been told by many: “Well, don’t I deserve to be happy and make a life for myself?”
Many women are not learning from their mistakes, today many children are born out of wedlock, lust runs ramped.
As a mother our first responsibility is to our children, they are priority not self. Children are innocent for a short period of time and need their mother’s support and understanding and time to be there to walk them through any experience.
Many times when they are involved with significant other the child seems lost in the process.
I have seen many single parents for many years choose to put their children first, train them, educate them, support them, and walk through life with them. When they are old enough and the responsibility is release they seek a mate.
Children deserve a good happy life not to be concern by other situations growing up pier pressure is enough within itself.
Life has many choices so please count the cost and choose wisely.
We will all stand at the door of eternity so think about the choices you make.
The L-rd loves all mankind and does not want one not to spend eternity with Him.

Lost Faith?

2011-08-17T16:56:00.000-05:00

“For I walk through the cities of this Earth where you so your deal-making. And it is as I pas you by, beloved, that My cheeks are hot with tears shed for you. For, indeed, has it not been I who was beside you even from when you were a child? Has it not been My presence that was with you in the travail of your soul you cried out? And in the valley of the shadow when none knew your agony of heart, was I not beside you, child? Was it not strange that those coincidences that delivered you from events that could have destroyed the course of your life where in parallel to those nights when you cried out to Me?
But as you grew in years, in the knowledge of worldly things, your heart once tender and open to Me became hardened and your conscience scared. And so as you grew in the ways of a perverse and thankless generation, you rejected faith as you knew it. And you threw Me aside as a childish thing.
Yes still in your times of greatest pain you would all out to Me. And in great compassion I would come to you, and you would know My comfort. But then the morning light would dawn, and memories of Me would fade. And so you grew in your own self-sufficiency.
And so it came, that through the passage of time you started to look upon Me and Mine with cynicism. And your heart became jaded and filled with unbelief. And so it was that your rationalized that you indeed put away childish things, and so you embraced the atheism of a perverse generation and rejected Me.
But still I was there as an onlooker, weeping for you, calling you tenderly until you closed the door to your heart completely. I watch over the years as you strove to find your way alone through the ruthlessness of life around you.
Your tentatively reached out to love, and then learned that risk hurt you. And so the first of your barriers was erected and then the second and the third, until love was a disregarded ideal, until you became as much the abuser as the abused.
And still I watched you, as you rose up the ranks of society and learned the fine are of disguise. And how well you wore your masks. And I watched as you mastered the lies until truth became so distorted that even the lies seemed like truth and the truth was despised.
And so now, My child, held in such high esteem by a renegade generation – you hold your position – you have achieved many desires, and many goals have been accomplished. And so you say in your heart: I have lost faith. And you scoff behind their backs at those few who still hold on to the vestiges of faith amidst the masses filled with cynicism and unbelief.
Yes, still some nights, I enter your household, and silently, unnoticed by you, I stand by your bedside. And I watch the hardness on your face ease as weariness enfolds you and the stresses and strains of all that encompasses your life today dissolved away in sleep’s deep respite. And I too remember a time when in your tender years you held out your heart to Me in wonder and in innocence. And it is as I remember one so esteemed by the society who does your bidding…
It is as I remember that the tears course down My face for you.
For you see, my child, you did not lose faith …. You have lost Me”.
‘The Unknown Prophet’.

Homosexual Lifestyle

2011-08-17T16:27:00.000-05:00

“Beloved, do you not know? Do you not see? As you seek to find love, it is really Me you are looking for. I tell you that although My church has upheld the principles of Scripture, so they often have not done with a true reflection of My heart and My grace.
I stand before you with My arms out-stretched, not in judgment but in mercy, and I stand before you at this moment, not in condemnation but with mercy and with a love that would relentlessly purse you.
I was there at the first abuse of you body. I was there when you were mocked and rejected by your peers, and a searing came to your sensitive heart, as the father of lies whispered to you and you embraced the lies. You indeed drew to yourself others ensnared and battling the same, and so the lie took root and the lifestyle was born.
I know the breaches in your soul. I was there when your heart was scarred and bruised where others did not understand.
Forgive My church. Forgive those who judged you who follow Me. For surely, though they know My Word, they hearken not to the breath of My Spirit. My voice is quiet, full of tenderness, full of mercy.
I weep as I see you bring that which cannot be revoked down upon yourself. For the consequence of breaking the eternal Law cannot be revoked. And My judgment upon you is My mercy. Take heed, beloved, take heed and hear My voice.
In no other upon Heaven and Earth shall you find the rest for your aching soul, call upon me for forgiveness and I will answer.”
Modified from the 'Unknown Prophet'

God's Church

2011-08-17T16:09:00.003-05:00

“Teach my church that they maybe one, feed My church with the Word. My Church is weak and oppressed, many think they thrive but they know not My presence where they prostrate before Me.
Feed My poor, for many of My poor have My presence. Many of My poor know My face, yet they perish: they cry out to Me for mercy, but My church turns their face. My church does not heal; for My church has become a place of trade, a place of merchandise.
Purify My church that it may be fit for the Bridegroom, that it may be fit for the harvest.
Many of My ministers have been out of step with Me in this past church age, out of time with My Spirit. The religious spirit has so dominated the Charismatic body and left My church so complacent. Their faces are set like flint.
My church will not heed the voice of the system or the politics and manipulations of man or minister. They shall not need or require man’s favor or reward, for they are a strange and wonderful breed dedicated and holy unto Me. They are neither bribable nor corruptible. Their master is neither mammon nor fame, nor favor. But their master is the mighty Holy One of Israel. They shall come forth with a fierce countenance for they do not listen to the voice of man and they have been trained in the desert place and the wilderness. They have been raised on misunderstanding and rejection. They have walked being despised and passed over and have been measured by the judgments of man, many have been rejected by the churches, cast out and not sought after. But they will come forth and shine like gold for they can be bought by no man, no ministry, no pastor or elder.
They are Mine that were refined by fire, they hold only to Me. They speak only My words. They do only My deeds and they will raise their voices in judgment against the false systems of My church. And they shall raise their hand even as Elijah, and My signs and My judgments shall come forth. The fear and conviction of My Father shall fall upon them and they shall know that that they are His, His alone.
My hand be stayed against this disobedient generation of My church. Watch well and see this people, for I tell you that even at this hour they rise in your midst. Take care and discern correctly that you may not be found having despised these strange ones, they are the prophets of the Most High.
Western churches heed what lays ahead – the persecutions, the sufferings, the martyrdoms. You who have tended to shy away from the subject of suffering, teach the people to learn to walk equipped to endure. Only a few isolated territories of My people have suffered in My name. Their lives and the lives of their loved ones have truly been laid down for the sake of My Words. A time of suffering draws nigh unto you if you don’t change your ways. Embrace My ways. Take little stock in your reputation, but take great stock in Mine. Take little stock in your buildings, but take great stock in Mine. For My building is My people, and you have neglected My people. Yet My children are of infinite value to Me!
It is a privilege to suffer for My sake and for the sake of My Scriptures. For up until now many of you, called by Me, have paid the price for your call but now you shall learn to suffer for My Word, and it is a much higher thing to suffer than to
do great exploits. Gird yourselves up for war for what starts as satanic onslaughts in the spirit realm will swiftly cross into the realm of the natural. I tell you that where you now walk in peace and where you walk in freedom of speech, there is yet coming a time, there yet comes a season, where even to speak My name will bring such persecution that many of you - even those who are leaders - will count the cost and not endure.
Prepare your congregations as for war, for they have little endurance, they have not been taught to endure in hardship, they have not been taught to persevere. You have taught them to prosper, to eat the finest wheat and build your fine buildings, but you have fed them that which is milk, that which will not sustain them in these coming days.
Teach them to suffer hardships for My name’s sake, teach them to endure, that they might be of no reputation. They will not stand in the time to come, many of My people take stock in their possessions, in what they own, in what they posses. They will be found lacking, for I tell you, that there comes a release of wickedness, there comes a time of such darkness upon the church that all that is temporal shall in a day perish. Teach them to proclaim My name that will draw all men unto Me instead of themselves.
I weep for how far removed My church has grown from My true Word. How I weep for how far removed My church is from the message that My sent ones preached, but I tell you that a shaking comes. Many will count the cost, some shall even lose their lives for My name’s sake.
I am coming for a Body where each man and woman and son and daughter laid their life down for the proclamation of My word. Where the cost is counted and embraced that My name might be glorified, that all may be one, that to suffer for My sake is the pearl of great price.
My hand is removed from all of those who seek the signs, and wonders or the anointing. To those who alone seek only Me and not my gifts, it is to those whose lives are laid down for Me, to these beloved ones I shall pour My Spirit out upon them.
The pastors and the leaders shall weep and shall wail for the omissions and the failures of My ministers; for they have done those things that they ought not to have done. And they have omitted those things that were required of them. And this they have done in My name.
I am calling for a greater degree of holiness in this hour. I am calling for the greater degree of separation and of holiness and of consecration in this hour. That My church shall come out of the world and no longer be counted with her. For too long now, My Father’s House had been contaminated by the world! Many leaders are there by their own hand by manipulation, by unsanctified ambition chose to do it thier own way, not My way. You will be held accountable for the innocent blood you have shed. You did not mete out mercy and comfort of My Spirit to My little ones, to My sheep that have been rejected and cast aside by the body they term as the church today. This is the time of reckoning, a time of examination. A time to take stock, a time to call back those you have cast out of your midst and a time of account as I prepare to rain judgment on the church.
Turn away from your works, works that build your kingdom, works that glorify not Me but the empires you cling to so avidly. Turn away from the approval of men around you, the prosperity and the trappings that you voiced to be for the Kingdom but are merely to serve your own ends. Ministers have drawn men and women to themselves and have neglected to point them to Me.
Take heed you minister whose security rests with your database, your monthly letters, your fund-raising schemes and not with the Lord of Hosts, for I will shake and examine your motives. You have ignored My sheep and fawned upon those in your congregations with power and sway, leaving them oppressed, defenseless and ignored. Examine yourself, pastor, the Spirit issues a warning for I do not put stock in your aggressive building plans while My people are left weak, despised, oppressed and passed over in your congregations. My people are My buildings and the cries of My people have risen up to Me.
You have taught your people to sit as judges of the brethren. Their conversations have risen up to me and they are as a stench in My nostrils, and I will call them to account for I will no longer tolerate this! You have criticized My people as you have judged, but your judgments have been short-sighted, and they have been shallow judgments and your judgments shall rise up against you. You have pointed a finger at those you consider unworthy and of no repute. I tell you of idle words you have proved yourself unfaithful, for even though your ways and thoughts are cleverly disguised, your measures are the measures of man.
I see you feed on idle gossip and propagate it, in the name of prayer. I see you flatter, and then I watch you despise in your heart the hurting, the oppressed, the brokenhearted and the struggling to find their way to Me. Come down from that pedestal and repent that I may grant you a heart of flesh for your heart of stone. Your measures of judgment are not My measures. My measures of My sons and My daughters is upon the motive and intent of their hearts. You see in part but I see the whole picture, judgment is to be left up to Me!
My glory shall shine through these bruised ones, through these overlooked of righteousness, did I not say those of you without sin cast the first stone, have you found yourself pure? The spirit of ‘treachery’ is that most violent of all manifest against My people. Innocent blood has dripped from your hands in My name. It is better you had no knowledge of aught to do with My name than what you have done, for I will spewed you out of My mouth. My church has been so embroiled in self-righteousness that if one of
My children has cried for help in a area of failure, may times they have been ostracized, isolated and had their confidence betrayed. But I tell you that those little ones loved us and who have hungered for Our presence who have often been the most damaged in their past – and now you have allowed satan to use you to target the damaged places in their lives. Did you not know I love them? That I am at work in their lives? Do not cause more damage to what is already applied.
I see My church caught up not in things that count for eternity but so ensnared and entangled in the temporal things of this world’s system. It is the pride of life that keeps My ministers from entering into everything destined and ordained for them. Their treasures of brick and mortar and their programs and activities of ministry, but I say My heart grieves, for their heart is based upon the things that fade away, with the things that do not come from the Father but come from the world itself. You have your business programs and you teach your men to invest and to plan, and that is good, and it is beneficial. But as I pass by the congregations, I see each man uses his faith for his own, for his house and his car, for his stocks and his shares, for the finest. Take heed minister and teach your people, for My prosperity is a prosperity to bless the poor and the lame, to feed the Third World nations, and to help those less fortunate. The same stocks and shares that caused you such rejoicing and caused such an elitist spirit shall cause you to weep. And you shall weep and wail on the day of judgment on the monetary systems of this world.”
Pieced together from the ‘Unknown Prophet’

Pearl Of Great Price

2011-08-16T12:57:00.003-05:00

"The pearls of great price are those who seek Me, My presents not the signs and wonders. Ones whom holds Me more dear than their own ministries.
I will shake people like never before it is time for My conviction cross over the body. Separate from the world for you will get contaminated by it. Cleans yourself and My people, weeding out the wheat from the tier. Your tears and supplications shall rise to Me and My angels shall arise to the wars in the heavenly until My people will be called ‘the land of the Rison Son.’
A time of persecution will be coming upon you; it shall come swiftly after the season of grace and before the rule of iron has started. Persecution like you have never seen before is coming in your land! Prepare My people, for what you have whispered in secret shall be shouted out. But those who stand for Me unto death, these are the pearls of great price, laying down their own lives for My name sake.
I will find the ones who long for Me and we will manifest ourselves to them. I will grant them favor to speak and declare the Scriptures as never before. Yours is for the taking – will you step out in times of trouble for Me? Liken on to the woodpecker will you continue to peck away at the ignorance and disobedience of the people?
This is a wake up call to the stiff neck of My chosen people, and I am calling you to stand with them for My hand is still on them and the blinders will fall from their eyes. My Covenant with them is continued from generation to generation.
Michel has fought against the principles in defense of My people. My eyes are upon Israel and I call you to stand along side them.
Live as in peace but always be prepared for war, be in-season at all times. Keep inquiring of Me that I may hear your cries and prayers as I gather you into My arms like a hen gathers her chicks that I may truly be your Messiah.
Take heed and do not be found wanting.
The prophetic will bring around mercy as well as judgments, signs and wonders. Now is the time to seek great discernment as to what is spoken from Me and what was spoken from the false prophets. Whose kingdom are they serving? Look to your house and if it is found in ruin let your hands and heart be found in praise.
Look at My house is there buying and selling in My house? My heart breaks as I see what is happing that My house has been turned into a market place. Open your eyes and ears and do not be a part of it!
I am looking for the pearls of great price, ones who will not condone the system and the politics found there. How is it they have gotten strayed from the Scriptures and work for their own advantages and in their own territories?
I purge to cleans and prune that you can be found as the pearl of great price! My eyes run to and fro to those we shall reveal ourselves to. We seek worshipers in spirit and in truth. We seek those who hunger of Our fellowship. I will gather the pearls that are beyond value as a great treasure that is priceless".
Mortified from ‘The Journey of the Unknown Prophet’by Wendy Alec

Water Pollution

2011-08-15T11:30:00.000-05:00

I divided the firmament in the midst of the waters, and let it divide the waters from the waters to make room for mankind.
One of My first gifts to you was cool, clean water that covered over 70% of the earth’s surface and is a very important resource for My people and the environment. But you have ignored My gift and have taken it for granted.
You have polluted it by dumping your waist in it then tiring to fix it by adding chemicals.
Water pollution affects drinking water, rivers, lakes and oceans all over this planet. This consequently harms human health and the natural environment.
Did you not know it housed many of My creatures?
Do you not care for other life forms I have created?
I made room for you and ignored to care!
All nature cries out to Me and I tell you the day will come when you will have to scrounge around for fresh water!
Why do you insist on learning appreciation the hard way?
I wish for the best for you and you take the least.
I chastise you because I love you.
Does not My word tell you about what happens to disobedient children.
Why do you keep challenging Me to raise My hand?
I am not only a loving Father but also a disciplining Father.
Repent and turn from your wicked ways and I will forgive you!
Take the time to appreciate and care for the gifts I have blessed you with and show holy fear and reverence of Me.
When you can’t find the time for reflection of My goodness towards you, you will not find the time for Me and judgment will fall.
Water is the basis of life and the survival of most of the planet’s species, including your own! There is but little time left My children, see the global warnings, for were you stand is from the chooses you make.
. Abba

The Way It Is

2011-08-13T13:47:00.001-05:00

[1 Pet. 1:24] For all flesh is as grass, and all the glory of man as the flower of grass.
The grass withereth, and the flower thereof falleth away:
We are begotten only to die and return to the Father. There is no permanent, enduring life produced by that.
For all flesh is as grass that is, all human beings, all men. It was not unnatural, then, to dwell upon the feeble, frail, decaying nature of man, in contrast with G-d; and the apostle, therefore, says that "all flesh, every human being, is like grass. There is no stability in anything that man does or produces, lie himself resembles grass that soon fades and withers; but G-d and His word endure for ever the same. The comparison of a human being with grass, or with flowers, is very beautiful, and is quite common in the Scriptures. The comparison turns on the fact that the grass or the flower, however green or beautiful it may be, soon loses its freshness; is withered; is cut down, and dies.
Thus in Psalms 103:15, 16: "As for man, his days are as grass; As a flower of the field, so he flourishes, For the wind passes over it and it is gone, And the place thereof shall know it no more."
Isaiah 40:6-8 "The voice said, Cry. And he said, What shall I cry? All flesh is grass, And all the goodliness thereof is as the flower of the field. The grass withers, The flower fades. When the wind of Jehovah blows upon it: Surely the people is grass, The grass withers, The flower fades, But the word of our G-d shall stand for ever."
Psalms 90:6 “In the morning it flourishes and sprouts anew; Toward evening it fades and withers away.”
This is the state of man: to-day he puts forth the tender leaves of hope, to-morrow blossoms, and bears his blushing honors thick upon him. The third day comes a frost, a killing frost. And when he thinks, good easy man, full surely His greatness is a ripening--nips his root, and then he falls.
And all the glory of man that man prides himself on his wealth, rank, talents, beauty, learning, splendor of equipage or apparel
Our glory is like the flower of the field. Our beauty fades, and our strength disappears, as easily as the beauty and rigor of the flower that grows up in the morning, and that in the evening is cut down. The rose that blossoms on the cheek of youth may wither as soon as any other rose; the brightness of the eye may become dim, as readily as the beauty of field covered with flowers; the darkness of death may come over the brow of manliness and intelligence, as readily as night settles down on the landscape; and our robes of adorning may be laid aside, as soon as beauty fades in a meadow full of flowers before the cut down of the mower. There is not an object of natural beauty on which we pride ourselves that will not decay; and soon all our pride and pomp will be laid low in the tomb. It is sad to look on a beautiful lily, a rose, a magnolia, and to think how soon all that beauty will disappear. It is sadder to look on a rosy cheek, a bright eye, a lovely form, an expressive brow, an open, serene, intelligent countenance, and to think how soon all that beauty and brilliancy will fade away. But amidst these changes which beauty undergoes, and the desolations which disease and death spread over the world, it is cheering to think that all is not so, There is that which does not change, which, never loses its beauty. "The word of the L-rd" abides, His cheering promises, His assurances that there is brighter and better world, remain amidst all these changes the same. The traits which are drawn on the character by the belief of Messiah, more lovely by far than the most delicate coloring of the lily, remain for ever. There they abide, augmenting in loveliness, when the rose fades from the cheek; when the brilliancy departs from the eye; when the body molders away in the grave. The beauty of belief is the only permanent beauty in the earth; and he that has that need not regret that that which in this mortal frame charms the eye shall fade away like the flower of the field.
Let us fade away in gratitude!

Believers Conduct

2011-08-13T11:43:00.001-05:00

[1 Pet. 1:13] Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Y’Shua HaMashiach;
[14] As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
[15] But as he which hath called you is holy, so be ye holy in all manner of conversation;
[16] Because it is written, Be ye holy; for I am holy.
[17] And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:
Therefore gird up the loins of your mind: Living the way G-d wants us to means that we must gird up the loins of our mind. The idea in this phrase is of preparing for action, much like our phrase "rolling up your sleeves." We are to have our minds in constant preparation to discharge the duties, or to endure the trials of life--like those who were prepared for labor, for a race, or for a conflict.
Then, we must also be sober, which means the ability to take a serious look at life. Sobriety is, spiritual self-restraint, lest one be overcome by the allurements of the world and of sense, and patient hopeful waiting for Messiah’s revelation, is the true ways of "girding up the loins of the mind."
Hope to the end "perfectly," so that there may be nothing lacking in your hope, no casting away of your self-confidence. Hope so perfectly as to reach unto the end of your faith and hope, namely, "the grace that is being brought unto you in the revelation of Messiah.
We are not to become faint or weary in our trials, and however much might be done by others to induce us to apostatize.
From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.
As obedient children conduct yourselves as becomes the children of G-d, by obeying His commands; by submitting to His will; and by manifesting unwavering confidence in Him as your Father, at all times.
Not forming or modeling your life after the world. The idea is that they were to have some model or example, in accordance with which they were to frame their lives, but that they were not to make their own former principles and conduct the model. The Believer is to be as different from what he was himself before conversion as he is from his fellow-men. He is to be governed by new laws, to aim at new objects, and to mould his life in accordance with new principles. When you were ignorant of the requirements of the gospel, and gave yourselves up to the unrestrained indulgence of your passions.
But as He who called you is holy, you also be holy in all your conduct, because it is written, "Be holy, for I am holy": The main idea behind holiness is not moral purity but it is the idea of "apartness." The idea is that G-d is separate, different from His creation, both in His essential nature and in the perfection of His attributes. But instead of building a wall around His apartness, G-d calls us to come to Him and share His apartness. He says to us, "Be holy, for I am holy”. Holiness is not so much something we possess, as it is something that possesses us.
And if you call on the Father: If we, as Believers, call on a holy G-d, we must understand we call on a G-d who shows no partiality - and will so judge our conduct, making a working, sober, holy walk all the more important.
Fear is reverential, not slavish. He who is your Father, is also your Judge--a thought which may well inspire reverential fear.
A double fear is mentioned in Scripture:
1. Elementary, causing one to become serious;
2. Perfective: the latter is here the motive by which Peter urges them as sons of
G-d to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend G-d and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope". Though love has no fear IN it, yet in our present state of imperfect love, it needs to have fear going Along with it as a subordinate principle. This fear drowns all other fears. The believer fears G-d, and so has none else to fear. Not to fear G-d is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.
The high call for godly living makes sense in light of the price that was paid for our redemption. We weren't saved by the precious blood of Y’Shua to then live as if we were garbage.

Angels Watching

2011-08-11T11:45:00.000-05:00

[1 Pet. 1:12 ………………which things the angels desire to look into.]
Things which angels desire to look into: The unfolding of G-d's eternal plan is something that angels desire to look into. Angels observe our conduct (1 Corinthians 4:9), making it necessary that Believers conduct themselves properly (1 Corinthians 11:10).
Part of G-d's eternal purpose is to show His wisdom to the angelic beings through His work with the Body (Ephesians 3:10-11). G-d wants the angels to look in on what He does in the Body.
In illustration of this sentiment, we may make the following suggestions:
The angels, doubtless, desire to look into all the manifestations of the character of G-d, wherever those manifestations are made.
A. They are not omniscient, and cannot be supposed to comprehend at glance all his doings.
B. They doubtless employ their faculties, substantially as we do, in the investigation of truth; that is, from things known they seek to learn those that are even unknown.
C. It is not unreasonable to suppose that there are many things in relation to the Divine character and plans, which they do not yet understand. They know, undoubtedly, much more than we do; but there are plans and purposes of G-d which are yet made known to none of His creatures. No one can doubt that these plans and purposes must be the object of the attentive study of all holy created minds.
E. They doubtless feel a great interest in the welfare of other beings.
F. It is not unreasonable to suppose, that amidst all the other topics of wonder in this plan as seen by angels, this is not the least--that man by nature takes no interest in it; that in so stupendous a work, performed in his own world, he feels no concern; that he is unmoved when he is told that even G-d became incarnate, and appeared on the earth where he himself dwells; and that, busy and interested as he is in other things, often of a most trifling nature, he has no concern for that on which is suspended his own eternal happiness. If heaven was held in mute astonishment when the Son of G-d left the courts of glory to be poor, to be persecuted, to bleed, to die, not less must be the astonishment than when, from those lofty heights, the angelic hosts look down upon a race unconcerned amidst wonders such as those of the incarnation and the atonement!

Old Covenant Saved?

2011-08-10T14:38:00.000-05:00

Were the people of the Old Covenant saved has been a long asked question – the answer is yes because they searched diligently and looking forward to the Messiah.
[1 Pet. 1:10] Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:
The object of this reference to the prophets seems to be to lead them to value the religion which they professed more highly, and to encourage them to bear their trials with patience. They were in a condition, in many respects, far superior to that of the prophets. They had the full light of the gospel. The prophets saw it only at a distance and but dimly, and were obliged to search anxiously that they might understand the nature of that system of which they were appointed to furnish the comparatively obscure prophetic intimations.
The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. Even from the beginning of the world this salvation has been testified to by the Holy Spirit.
The prophets generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general. This language would imply that this had been a common and common wish of the prophets.
The Old Testament saints saw Messiah only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh". The prophets, as private individuals, had to reflect on the hidden and far-reaching sense of their own prophecies; because their words, as prophets, in their public function, were not so much their own as the Spirit's, speaking by and in them. A striking testimony to verbal inspiration; the words which the inspired authors wrote are G-d's words expressing the mind of the Spirit, which the writers themselves searched into, to fathom the deep and precious meaning, even as the believing readers did. "Searched" implies that they had determinate marks to go by in their search.
This word is intensive. It means that they sought out, or study perseveringly with care the revelations made to them, that they might understand exactly what was implied in that which they were appointed to record in respect to the salvation which was to be made known through the Messiah.
They had hearts to be sanctified by the truth; and it was needful, in order to this, that truth should be applied to their own hearts in the same way as to others. The mere fact that they were the channels or organs for imparting truth to others would not save them, any more than the fact that a man now preaches truth to others will save himself, or than the fact that a sutler delivers bread to an army will nourish and support his own body.
Who prophesied of the grace that should come unto you - Of the favor that should be shown to you in the gospel. Though the predictions which they uttered appeared to the men of their own times, and perhaps to themselves, obscures yet they were in fact prophecies of what was to come, and of the favors’ which, under another dispensation, would be bestowed upon the people of G-d. The apostle does not mean to say that they prophesied particularly of those persons to whom he was then writing, but that their prophecies were in fact for their benefit, for the things which they predicted had actually terminated on them, the benefit was as real as though the predictions had been solely on their account.
The grace of the New Testament: an earnest of "the grace" of perfected "salvation . . . to be brought at the (second) revelation of Messiah." Old Testament believers also possessed the grace of G-d; they were chosen children of G-d, but it was as children in their nonage, so as to be like servants.
Meaning that they inquired in regard to Him, who He would be, what would be His character, and what would be the nature of the work which He would perform. There can be no doubt that they understood that their predictions related to the Messiah; but till it is not improper to suppose that it was with them an interesting inquiry what sort of a person He would be, and what would be the nature of the work which He would perform.
They studied what time or when these things would occur and what signs to watch for. Not to the exact time when these things would occur, but to the character or condition of the age when they would take place; perhaps referring to the state of the world at that period, the preparation to receive the gospel, and the probable manner in which the great message-would be received. Perhaps, however, the inquiry in their minds pertained to the time when the predictions would be fulfilled, as well as to the condition of the world when the event takes place. Isaiah, for example, had given utterance to the sublime predictions which we now have of the Messiah, in his prophecies, he sat himself down with the spirit of a little child, to learn by prayer and study, what was fully implied in the amazing words which the Spirit had taught him to record! How much of mystery might seem still to hang around the subject! And how intent would such a mind be to know what was the full import of those words!
They saw clearly that the Messiah was to suffer; and doubtless this was the common doctrine of the prophets, and the common expectation of the pious part of the Jewish nation. There was much about those sufferings which they wished to learn, as there is much still which we desire to know. Whose sufferings are the price of our "salvation", and who is the channel of "the grace that should come unto you."
It is only because the Son of G-d was to become our Messiah that He manifested Himself and the Father through Him in the Old Testament, and by the Holy Spirit, eternally proceeding from the Father and Himself, spoke in the prophets.
The Hebrews think the greatest sin is not to look forward to the Messiah.
Do you examine the Word as diligently as the prophets?
Do you examine your own prophecies, since you are only the vessel G-d uses, to see how they apply to you?

In The Stillness

2011-08-09T18:08:00.000-05:00

July 28, 2011
“In the stillness of the night, changes are being done.
There are warning signs all around. Those who are lessoning to the stillness and watching nature will see what I am doing.
Many are snuggled in their homes, unaware of the sounds and changes.
People come and go for they are too busy with their own agendas to look up and notice the signs.
Angels are assigned to see who is watching.
Who is anticipating My return.
I am bringing forth the signs of the time.
Be still and lesson to the sounds of nature that you will notice the difference. And that your labor will not be in vain if it was done for the glory of My kingdom.
Changes are happing quickly now for time is moving forward at a fast pace.
Lesson to the sounds the evening and morning thereof so that you wouldn’t be caught off guard to what I am doing.
Some maybe splattered
Some maybe scattered
Some maybe taken over with fear
Some maybe even broken
But those that are waiting on Me will have the peace that passes all understanding.
They will have shelter in My everlasting arms.
Priorities have to be put in order. I must be your ALL in all.
Listen to the sounds of nature and know that I am in control."

Trial of Faith

2011-08-09T16:10:00.000-05:00

[1 Pet. 1:7] That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Y’Shua HaMashiach:
Trial is through testing, proving. That your faith so proved "may be found (once for all, as the result of its being proved on the judgment-day) unto (eventuating in) praise", namely, the praise to be bestowed by the Judge.
This does not mean that their faith was much more precious than gold, but that the testing of it, the process of showing whether it was or was not genuine, was a much more important and valuable process than that of testing gold in the fire. More important results were to be arrived at by it, and it was more desirable that it should be done.
Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connexion does not demand this interpretation. The idea is that gold, however valuable it is, is a perishable thing. It is not an enduring, imperishable, indestructible thing, like one’s faith. It may not perish in the fire, but it will in some way, for it will not endure for ever.
Though it "which perisheth, YET is tried with fire."
The meaning is that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure for ever. It is more desirable to test one’s faith than it is gold, because it is more valuable. It pertains to that which is eternal and indestructible, and it is therefore of more importance to show its true quality, and to free it from every improper mixture.
If gold, though perishing (verse 18), is yet tried with fire in order to remove dross and test its genuineness, how much more does your faith, which shall never perish, need to pass through a fiery trial to remove whatever is defective, and to test its genuineness and full value?
Might be found unto praise means that is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge.
That honor might be done to it before assembled worlds.
Glory – “Honor" is not so strong as "glory." As "praise" is in words, so "honor" is in deeds: honorary reward. That it might be rewarded with that glory which will be then conferred on all who have shown, in the various trials of life, that they had true faith.
Appearing is translate as in verse 13, "revelation." At Messiah’s revelation shall take place also the revelation of the sons of G-d (Rom. 8:19, "manifestation," Greek, "revelation"; 1 John 3:2, Greek, "manifested . . . manifested," for "appear . . . appear"). To Y’Shua is coming to judge the world. Comp. Matthew 25:31; Acts 1:11; 1 Thessalonians 4:16; 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1, 8;
Titus 2:13.
From these two verses (verses 6-7) we may learn:
1. It is desirable to know whether that which appears to be faith is genuine, as it is desirable to know whether that which appears to be gold is genuine. To gold we apply the action of intense heat, that we may know whether it is what it appears to be; and as faith is of more value than gold, so it is more desirable that it should be subjected to the proper tests, that its nature may be ascertained. There is much which appears to be gold, which is of no value, as there is much which appears to be faith, which is no value. The one is worth no more than the other, unless it is genuine.
2. It is desirable in order to show its true value. It is of great importance to know what that which is claimed to be gold is worth for the purposes to which gold is usually applied; and so it is in regard to faith. Faith claims to be of more value to man than anything else. It asserts its power to do that for the intellect and the heart which nothing else can do; to impart consolation in the various trials of life which nothing else can impart; and to give a support which nothing else can on the bed of death. It is very desirable, therefore, that in these various situations it should show its power; that is, that its friends should be in these various conditions, in order that they may illustrate the true value of faith.
3. It is desirable that true faith should be separated from all alloys. There is often much alloy in gold, and it is desirable that it should be separated from it, in order that it may be pure. So it is in faith. It is often combined with much that is unholy and impure; much that dims its luster and mars its beauty; much that prevents its producing the effect which it would otherwise produce. Gold is, indeed, often better, for some purposes, for having some alloy mixed with it; but not so with faith. It is never better for having a little pride, or vanity, or selfishness, or meanness, or worldliness, or sensuality mingled with it; and that which will remove these things from our faith will be a favor to us.
G-d takes various methods of trying His people, with a design to test the value of their faithfulness, and to separate it from all impure mixtures.
He tried his people by popularity.
He tries his people in adversity.
He tries his people by sudden transition from one to the other.
He tries his people by prosperity.
In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve G-d; but our faith will be subjected to a new test, if we are suddenly reduced to poverty. In sickness and poverty, we learn to be patient and resigned, and perhaps even happy.
Faith will bear any trial which may be applied to it, as gold will bear the action of fare.
Faith which will bear the tests that God applies to it in the present life, will bear the test of the final trial.

Fruit of the Spirit

2011-08-08T12:31:00.002-05:00

I took the time to search this out and break it down to its meaning to clear up confusion.
Gal. 5:22-23 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.
Eph. 5:9 (For the fruit of the Spirit in all goodness and righteousness and truth;)
1. Love - 1) affection, good will, love, compassion, brotherly love. 2) love feasts
2. Joy - A) joy, gladness a) the joy received from you b) the cause or occasion of joy
3. Peace - 1) a state of national tranquility a) exemption from the rage and havoc of war
2) peace between individuals, i.e. harmony, concord
3) security, safety, prosperity, felicity, (because peace and harmony make and keep things safe and prosperous)
4) of the Messiah's peace
a) the way that leads to peace (salvation)
5) of Christianity, the peaceful state of a soul assured of its salvation through Messiah, and content with its earthly lot, of whatsoever sort that is
4. Longsuffering - 1) patience, endurance, constancy, steadfastness, perseverance
2) forbearance, longsuffering, slowness in avenging wrongs
5. Gentleness - 1) moral goodness, integrity 2) benignity, kindness
6. Goodness - 1) uprightness of heart and life, goodness, kindheartedness
7. Faith - 1) conviction of the truth of anything, belief; in the Bible of a conviction or belief respecting man's relationship to G-d and divine things, generally with the included idea of trust and holy fervors born of faith and joined with it
a) relating to G-d
1) the conviction that G-d exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Messiah
b) relating to Messiah
1) a strong and welcome conviction or belief that Y’Shua is the Messiah, through whom we obtain eternal salvation in the kingdom of G-d
c) the religious beliefs of Believers
d) belief with the predominate idea of trust (or confidence) whether in G-d or in Messiah, springing from faith in the same
2) fidelity, faithfulness
a) the character of one who can be relied on
8. Meekness - 1) gentleness, tenderness, humbleness
9. Temperance - 1) self-control (the virtue of one who masters his desires and passions, esp. his sensual appetites)
10. Righteousness - 1) in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to G-d
a) the doctrine concerning the way in which man may attain a state approved of G-d
b) integrity, virtue, purity of life, rightness, correctness of thinking feeling, and acting
2) in a narrower sense, justice or the virtue which gives each his due
11. Truth - 1) objectively
a) what is true in any matter under consideration
1) truly, in truth, according to truth
2) of a truth, in reality, in fact, certainly
b) what is true in things appertaining to G-d and the duties of man, moral and religious truth
1) in the greatest latitude
2) the true notions of G-d which are open to human reason without his supernatural intervention
c) the truth as taught in the Christian religion, respecting G-d and the execution of His purposes through Messiah, and respecting the duties of man, opposing alike to the superstitions of the Gentiles and the inventions of the Jews, and the corrupt opinions and precepts of false teachers even among Christians
2) subjectively
a) truth as a personal excellence
1) that candor of mind which is free from affection, pretence, simulation, falsehood, deceit
Eph. 5:11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.
Fellowship - 1) to become a partaker together with others. 2) to have fellowship with one waling with darkness, serving another source.
Work - 1) business, employment, that which any one is occupied
a) that which one undertakes to do, enterprise, undertaking
2) any product whatever, any thing accomplished by hand, art, industry, or mind
3) an act, deed, thing done: the idea of working is emphasized in opp. to that which is less than work
Darkness – night darkness, metaph.
a) of ignorance respecting divine things and human duties, and the accompanying ungodliness and immorality, together with their consequent misery in hell
b) persons in whom darkness becomes visible and holds sway
Bottom line if they have even one of the fruit of the Spirit you may fellowship with them to bring them in the light, but if they are serving ‘spiritual darkness’ and choose to continue have no fellowship with them.
Reprove - 1) to convict, refute, confute
a) generally with a suggestion of shame of the person convicted
b) by conviction to bring to the light, to expose
2) to find fault with, correct
a) by word
1) to reprehend severely, express disapproval, give a warning, scold
2) to call to account, show one his fault, demand an explanation
b) by deed
1) to chasten, to punish
Matt. 7:16 Ye shall know them by their fruits.
Matt. 7:20 Wherefore by their fruits ye shall know them.
Bottom line: We are to look at a person’s fruit, no where does it say a Believer’s ‘sins’.
If they have any of the above fruit, concentrate on that and let G-d deal with the rest.
Gal. 5:24 If we live in the Spirit, let us also walk in the Spirit.

Blessing Others

2011-08-04T15:28:00.001-05:00

Matt. 63-4 But when you doest alms, let not your left hand know what your right hand does. That your alms may be in secret: and your Father which sees in secret Himself shall reward you openly.

Giving something and expecting something in return is G-d’s way.
‘Now you owe me because I bless you’ is the worlds way,
(‘one scratches the others back’ sort of idea.)
Giving anonymously gives G-d the glory not the giver.
If one gives something, and says “I am blessing you” they are taking the ‘glory’, when they are only the vessel that G-d used.
It was suggested to me that if I wanted to bless others to give them ‘gift cards’ which could be mailed.
Or if it be a product to just leave it by their door.
When it is necessary hand it to them and if you need to say something besides ‘can you use this’, say: ‘G-d wants to bless you’.
Give ‘all the glory to G-d’ is found 11 times in Scripture, never does it say to take the bows or pat yourself on the back.

I remember in the 70’s it was preached if you receive your ‘reward’ here then you have not stored up treasures in heaven.

Any thoughts on the idea?

The Gospel of Nicodemus

2011-07-29T19:41:00.000-05:00

Formerly called the Acts of Pontius Pilate.
This would both confirm the Messianic under persecution, and convince the Heathens of the truth of the Messianic religion. Whether it been canonical or not, it is of very great antiquity, and is appealed to by several of the ancient Believer.
It is all a great read for information of what was left out, but I am only giving you the verses that jumped out on me, giving me names that were missing, or added detail.
Through out it Pontius Pilate had several meeting with Y’Shua and each time said: “I call the whole world to witness that I find no fault in this man”!
In chapter 5:6 The Jews say to him, his blood be upon us and our children. Then Pilat calling together the elder and scribes, priest and Levites, saith to them privately, Do not act thus; I have found nothing in your charge against him concerning his curing sick persons, and breaking the Sabbath, worthy of death.
v. 14 The Jews reply to Pilate, our Law saith, he shall be obliged to receive nine and thirty stripes, but if after this manner he shall blaspheme against G-d, he shall be stoned.
15. Pilate saith unto them, If that speech of his was blasphemy, do ye try him according to your law.
Chapter 5 was all the witness that came in – they were not false witness but the ones that Y’Shua healed. They were shot down because it was not the healings they objected to but that is was done on the Sabbath and not from G-d.
v. 7 And now let this man go; because the very miracles for which ye accuse him, are from G-d; and he is not worthy of death.
v. 8 The Jews then said to Nicodemus, Art thou become his disciple, and making speeches in his favor?
9. Nicodemus said to them, Is the governor become his disciple also, and does he make speeches for him? Did not Caesar place him in that high post?
10. When the Jews heard this they trembled, and gnashed their teeth at Nicodemus, and said to him, Mayest thou receive his doctrine for truth, and have thy lot with Messiah!
v. 26. And a certain woman named Yeronica, said, I was afflicted with an issue of blood twelve years, and I touched the hem of his garments, and presently the issue of my blood stopped.
V 27 The Jews then said, We have a law, that a woman shall not be allowed as an evidence.
v. 45 But others said to Pilate, that he had raised Lazarus from the dead, after he had been four days in his grave.
46. The governor hearing this, trembling said to the multitude of the Jews, What will it profit you to shed innocent blood?
Chapter 6 V.20 Then Pilate taking water, washed his hands before the people and said, I am innocent of the blood of this just person, look ye to it.
v. 21 The Jews answered and said, His blood be upon us and our children.
v. 22 Then Pilate commanded Y’Shua to be brought before him, and spake to him in the following words:
v. 23 Thy own nation hath charged thee as making thyself a king; wherefore I, Pilate, sentence thee to be whipped according to the laws of former governors; and that thou be first bound, then hanged upon a cross in that place where thou are now a prisoner; and also two criminals with thee, whose names are Dimas and Gestas.
Chapter 7 v. 3 And in like manner did they to the two thieves who were crucified with him, Dimas on his right and Gestas on his left.
v. 8 Then Longinus, a certain soldier, taking a spear, pierced his side, and presently there came forth blood and water.
V. 11 But the thief who was crucified on his right hand, whose name was Dimas, answering, rebuked him, and said Dost not thou fear G-d, who art condemned to this punishment? We indeed receive rightly and justly the demerit of our actions; but this Y’Shua, what evil hath he done?
Chapter 8 v. 1 And it was about the sixth hour, and darkness was upon the face of the whole earth until the ninth hour.
v. 2 And while the sun was eclipsed, behold the vail of the Temple was rent from the top to the bottom; and the rocks also were rent, and the graves opened, and many bodies of saints, which slept, arose.
v. 12 And behold a certain man of Arimathaea, named Joseph, who also was a disciple of Y’Shua, but not openly so, for fear of the Jews, came to the governor, and entreated the governor that he would give him leave to take away the body of Y’Shua from the cross being the High Sabbath.
v. 14 And Nicodemus came, bringing with him a mixture of myrrh and aloes about a hundred pound weight; and they took down Y’Shua from the cross with tears, and bound him with linen cloths with spices, according to the custom of burying among the Jews,
Chapter 10 is about Joseph’s escape, soldiers speaking to the Jews:
v. 11 We have heard that ye shut up Joseph, who buried the body of Y’Shua, in a chamber, under a lock which was sealed; and when ye opened it, found him not there.
12. Do ye then produce Joseph whom ye put under guard in the chamber, and we will produce Y’Shua whom we guarded in the sepulcher.
13. The Jews answered and said, We will produce Joseph, so you produce Y’Shua. But Joseph is in his own city of Arimathaea.
15. The Jews hearing this, were afraid, and said among themselves, If by any means these things should become public, then every body will believe in Y’Shua.
16. Then they gathered a large sum of money, and gave it to the soldiers, saying. Do ye tell the people that the disciples of Y’Shua came in the night when ye wee asleep and stole away the body of Y’Shua; and if Pilate the governor should hear of this, we will satisfy him and secure you.
17. The soldiers accordingly took the money, and said as they were instructed by the Jews; and their report was spread abroad among all the people.
Chapter 11 v. 4 Nicodemus speaking: O sons of Israel, and let us send men into the mountains of Israel, lest perhaps the spirit hath carried away Y’Shua, and there perhaps we shall find him, and be satisfied.
5. And the counsel of Nicodemus pleased all the people; and they sent forth men who sought for Y’Shua, but could not find him: and they returning, said, We went all about, but could not find Y’Shua, but we have found Joseph in his city of Arimathea.
6. The rulers hearing this, and all the people, were glad, and praised the G-d of Israel, because Joseph was found, whom they had shut up in a chamber, and could not find.
7. And when they had formed a large assembly, the chief priest said, By what means shall we bring Joseph to us to speak with him?
8. And taking a piece of paper, they wrote to him, and said Peace be with thee, and all thy family. We know that we have offended against G-d and thee. Be pleased to give a visit to us your fathers, for we wee perfectly surprised at your escape from prison.
9. We know that it was malicious counsel which we took against thee, and that the L-rd took care of thee, and the L-rd himself delivered thee from our designs. Peace be unto thee, Joseph, who are honorable among all people.
10. And they chose seven of Joseph’s friends, and said to them, when ye come to Joseph, salute him in peace, and give him the letter.
16. And they all kissed him; and Nicodemus took him to his house, having prepared a large entertainment.
17. But on the morrow, being a preparation-day, Annas, and Calaphas, and Nicodemus, said to Joseph, Make confession to the G-d of Israel, and answer to us all these questions which we shall ask thee;
18. For we have been very much troubled, that thou didst bury the body of Y’Shua; and that when we had locked thee in a chamber, we could not find thee; and we have been afraid every since, till this time of thy appearance among us. Tell us therefore before G-d, all that came to pass.
19. Then Joseph answering said, Ye did indeed put me under confinement, on the day of preparation, till the morning.
20. But while I was standing at prayer in the middle of the night, the house was surrounded with four angels’ and I saw Y’Shua laying hold on my hand, lifted me from the ground, and the dew was then sprinkled on me; but he, wiping my face, kissed me, and said unto me, Fear not, Joseph; look upon me, for it is I.
22. Then I looked upon him and said, Rabboni Elias! He answered me, I am not Elias, but Y’Shua of Nazreth, whose body thou didst bury.
23. I said to him, Shew me the tomb in which I laid thee.
24. Then Y’Shua, taking me by the hand, led me unto the place where I laid him, and hewed me the linen clothes, and napkin which I put round his head. Then I knew that it was Y’Shua, and worshipped him and said Blessed be he who cometh in the name of the L-rd.
25. Y’Shua again taking me by the hand, led me to Arimathaea to my own house, and said to me, Peace be to thee; but go not out of thy house till the fortieth day; but I must go to my disciples.
Chapter 12 The dead had risen. V. 16 This same Simeon had two sons of his own, and we were all present at their death and funeral.
17. Go therefore and see their tombs, for these are open, and they can tell us some of the mysteries of their resurrection.
22. Then saluting them with all respect and deference to G-d, they brought them to the synagogue at Jerusalem: and having shut the gates, they took the book of eh Law of G-d.
23. Putting it in their hands, swore them by G-d Adonai, saying, If ye believe him who raised you from the dead, to be Y’Shua, tell us what ye have seen, and how ye wee raised from the dead.
Chapter 13 v 1. Y’Shua and Father, who art G-d gave us leave to declare thy mysteries, which we saw after death.
V 3 When we were placed with our fathers in the depth of the grave, in the blackness of darkness, on a sudden there appeared the color of the sun like gold, and a substantial purple-color light enlightening the place.
V 3. Presently upon this, Adam. The father of all mankind, with all the patriarchs and prophets, rejoiced and said, That light who hath promised to translate us to everylasting light.
(Many others of the dead saints spoke.)
Chapter 14 Seth speaks. V. 3 Declaring Michael appeared unto me saying, I am sent unto thee from the L-rd; I am appointed to preside over human bodies.
4. I tell thee Seth, do not pray to G-d in tears, and entreat him for the oil of the tree of mercy wherewith to anoint thy father Adam for his head-ache;
5. Because thou canst not be any means obtain it till the last day and times, namely, till five thousand and five hundred years past.
Chapter 18 v. 2 Live now by the wood of my cross; the devil, the prince of this world, is overcome, and death is conquered.
v. 7 Sing unto the L-rd, all ye saints of his, and give thanks at the remembrance of his holiness. For his anger endureth but for a moment; in his favor is life.
V 18 In like manner all the prophets spake the sacred things of his praise, and followed the L-rd.
Chapter 20 In Paradise, filled with mercy and glory. V 2 And two very ancient men met them, and were asked by the saints, Who are ye, who have not yet been in with us in the grave, and have had your bodies placed in paradise?
3. One of them answering, said I am Enoch, who was translated by the word of G-d: and this man who is with me, is Elijah the Tisbite, who was translated in a fiery chariot.
4. Here we have hitherto been, and have not tasted death, but are now about to return a the coming of Antimessiah, being armed with divine signs and miracles, to engage with him in battle, and to be slain by him at Jerusalem, and to be taken up alive again into the clouds, after three days and a half.
5. While the holy Enoch and Elias were relating this, behold there came another man in a miserable figure carrying the sign of the cross upon his shoulders.
6. And when all the saints saw him, they said to him, Who art thou? For thy countenance is like a thief’s; and why dost thou carry a cross upon they shoulders?
7. To which he answering, said, Ye say right, for I was a thief, who committed all sorts of wickedness upon earth.
8. And the Jews crucified me with Y’Shua; and I observed the surprising things which happen in the creation at the crucifixion.
9. And I believed him to be the Creator of all things, and the Almighty King; and I prayed to him, saying, L-rd, remember me, when thou come into thy kingdom.
10. He presently regarded my supplication, and said to me, Verily I say unto thee, this day thou shall be with me in Paradise.
11. And he gave me this sign of the cross saying, Carry this, and go to Paradise; and if the angel who is the guard of Paradise will not admit thee, shew him the sign of the cross, and say unto him: Y’Shua HaMashiach who is now crucified, hath sent me hither to thee.
12. When I did this, and told the angel who is the guard of Paradise all these things, and he heard them, he presently opened the gated, introduce me, and placed me on the right-hand in Paradise.
Chapter 21 v. 12 But immediately all these things which were related by the Jew in their synagogues concerning Y’Shua were presently told by Joseph and Nicodemus to the governor.
13 and Pilate wrote down all these transactions, and placed all these accounts in the public records of his hall.

The Epistle of Abgarus

2011-07-29T15:57:00.001-05:00

Abgarus is Eusebius, Bishop of Caesrea, in Palestine, who flourished in the early part of the fourth century.
Chapter 1: Is a copy of a letter written by King Abgarus to Y’Shua, and sent to Him by Ananias, his footman, to Jerusalem inviting Him to Edessa.
1. Abgarus, king of Edessa, to Y’Shua the good Savior, who appears at Jerusalem, greeting.
2. I have been informed concerning You and Your cures, which are performed without the use of medicines and herbs.
3. For it is repaired, that You cause the blind to see, the lame to walk, do both cleanse lepers, and cast out unclean spirits and devils, and restore them to health who have been long diseased, and raised up the dead;
4. All which when I heard, I was persuaded of one of these two, viz: either that You are G-d Himself descended from heaven, who do these things, or the son of G-d.
5. On this account therefore I have wrote to You, earnestly to desire You would take the trouble of a journey hither, and cure a disease, which I am under.
6. For I hear the Jews ridicule You, and intend you mischief.
7. My cit is indeed small, but neat, and large enough for us both.
Chapter 2.
The answer of Y’Shua by Ananias the footman to Abgrus the king, declining to visit Edessa.
1. Abgarus, you are happy, forasmuch as you have believed on Me, whom you have not seen.
2. For it is written concerning Me, that those who have seen Me should not believe on Me, that they who have not seen might believer and live.
3. As to that part of your letter, which relates to My giving you a visit, I must inform you, that I must fulfil all the ends of My mission in this country, and after that be received up again to Him who sent Me.
4. But after My ascension I will send one of My disciples, who will cure your disease, and give life to you, and all that are with you.

The Elect

2011-07-29T15:07:00.002-05:00

[1 Pet. 1:2] Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Y’Shua HaMashiach: Grace unto you, and peace, be multiplied.
Written after the death of the Messiah.
To the strangers scattered - literally, "sojourners of the dispersion"; only in John 7:35 and James 1:1 in New Testament, and the Septuagint, Ps 147:2, "the outcasts of Israel"; the designation peculiarly given to the Jews in their dispersed state throughout the world ever since the Babylonian captivity. These he, as the apostle of the circumcision, primarily addresses, but not in the limited temporal sense only; he regards their temporal condition as a shadow of their spiritual calling to be strangers and pilgrims on earth, looking for the heavenly Jerusalem as their home. Believers, if they rightly consider their calling, must never settle themselves here, but feel themselves traveler. As the Jews in their dispersion diffused through the nations the knowledge of the one G-d, introductory to Messiah's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Messiah, foundation to His second advent.. "The children of G-d scattered abroad" constitute one whole in Messiah, who "gathers them together in one," now partially and in Spirit, hereafter perfectly and visibly.
Elect in the Greek order, comes before "strangers"; elect, in relation to heaven, strangers, in relation to the earth. The election here is that of individuals to eternal life by the sovereign grace of G-d, as the sequel shows. "While each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to be too inquisitive John 21:21, 22; Peter numbers Gentiles among the elect, as they carried the appearance of having been renewed". He calls the whole Body by the designation strictly belonging only to the better portion of them. The election to hearing, and that to eternal life, is distinct. Realization of our election is a strong motive to holiness. The minister invites all, yet he does not hide the truth that in none but the elect wills the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatening, redounds to "the elect"; therefore, at the outset, Peter addresses them. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (5:13); from northeast southwards to Galatia, southeast to Cappadocia, then Asia, and back to Bithynia, west of Pontus. Contrast the order, Acts 2:9. He now was ministering to those same peoples as he preached to on Pentecost:
Foreknowledge meaning foreordaining love (1:20), inseparable from G-d's foreknowledge, the origin from which, and pattern according to which, election takes place. Acts 2:23, and Rom. 11:2, prove "foreknowledge" to be foreordination. G-d's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint disqualified. For so the Son of G-d was "foreknown" (so the Greek for "foreordained," verse 20) to be the sacrificial Lamb, not against, or without His will, but His will rested in the will of the Father; this includes self-conscious action; nay, even cheerful submission. The Hebrew and Greek "know" include approval and acknowledging as one's own. The Hebrew marks the oneness of loving and choosing, by having one word for both, bachar (Greek, "hairetizo," Septuagint). Peter descends from the eternal "election" of G-d through the new birth, to the believer's "sanctification," that from this he might again raise them through the consideration of their new birth to a "living hope" of the heavenly "inheritance". The divine three are introduced in their respective functions in redemption.
Through sanctification, Greek, "in"; the element in which we are elected. The "election" of G-d realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Messiah once for all" (Heb 10:10). "Thou must believe and know that thou art holy; not, however, through your own piety, but through the blood of Messiah". This is the true sanctification of the Spirit, to obey the Gospel, to trust in the three-in-one.
The Spirit's setting apart of the saint as consecrated to G-d and the completing of G-d's choice (Gal 1:4). G-d the Father gives us salvation by gratuitous election; the Son earns it by His blood-shedding; the Holy Spirit applies the merit of the Son to the soul by the Word. Compare Num. 6:24-26, the Old Testament triple blessing.
Unto obedience is the result or end aimed at by G-d as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (verse 22). Rom. 1:5, "obedience to the faith," and obedience the fruit of faith.
Sprinkling not in justification through the atonement once for all, which is expressed in the previous clauses, but (as the order proves) the daily being sprinkled by Messiah 's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."
“ Mercy" met our misery; "grace," our guilt.
Now we know the ‘elect’ is both Jews and Gentiles.
The qualifications of the Elect were found in Col. 3:12-17
Put on therefore, as the elect of G-d, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Messiah forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of G-d rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the L-rd. And whatsoever ye do in word or deed, do all in the name of the L-rd Y’Shua, giving thanks to G-d and the Father by him.
The elect is used 17 times in Scripture. Here are some of them:
Mark 13:22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.
Matt. 24:2 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
Are you working on the qualifications to be an elect?

Introducton to 1 Peter

2011-07-28T15:07:00.001-05:00

Peter was the author of 1, 2 3 Peter plus the lost Gospel of Peter. He was the Apostle of Jews. Paul was called the Apostle of faith to the Gentiles; John was called the Apostle of love.
During this time Nero was the Roman Emperor and the church was approximately 35 years old, it was the persecuted church. Peter called these persecutions fiery trials, 4:12.
Peter’s natural name was Simon which means to hear, but Y’Shua renamed him Peter which means rock solid. Peter’s wife’s name was Concordia (Matt. 8; Mk. 1:30 and 1 Cor. 9:5.

1 Peter was written from Babylon, which was a major headquarters of Jews during the first century. Precious used 5 times in 1 Peter.
1. Trials of faith is precious.
2. The blood of the Messiah 5. Promises
3. L-rd
4. Faith

Four times Peter tells them to remain faithful under pressure:
1. Be a good citizen
2. Servants
3. Wives
4. Husband

Three areas in which we must have G-d’s help: Salvation, summit ion and suffering.
1 Peter times Peter dwell on joy compared to 16 times he speaks of suffering.

Four ways to put away all evil - by putting away its roots.
1. Hatred
2. Dishonesty
3. Jealously
4. Deception

All Believers are a form of a priest.
When you feel something warring against your Soul, it is lust 2:11.
Love covers a multitude of sins. It is possible to will in G-d’s will 4:19.
Peter uses the term filthy lucre for money.
Husbands do two things that their prayers be not hindered 3:7: dwell with wife according to knowledge and give honor to his wife.

Four-fold purpose:
1. How to act during sufferings.
2. What attitudes to have in suffering.
3. Glory follows suffering.
4. Repair believers for persecution.

Equal Rights

2011-07-28T10:53:00.001-05:00

[Esther 8:8] Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
Sealed with the king's ring which is a reason both for the writing and sealing of the present letters in this manner, and why the former could not be reversed. Nor does it appear that they were, but that, in virtue of them, the people had power to rise and kill the Jews on the day appointed, if they dared, or were so disposed. These empowered the Jews to rise in their own defense, and kill all that made any attempts upon them, for which they had the royal authority; and these letters coming after the other, though they did not formally reverse them, which might not be done, yet rendered them ineffectual.
Reverse - For this reason he could not recall the former letters, because they were irrevocable by the law of the Medes and Persians. How much more prudent is our constitution, that no law whatever can be established as to be un-repealable? It is G-d's privilege, not to repent, and to say what can never be altered.
This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan. 6:15. This is so far from bespeaking the wisdom and honor of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This saviors’ of that old presumption which ruined us all: We will be as idols. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere the right to enact implies the right to repeal. It is G-d’s prerogative not to repent, and to say what can never be altered or unsaid.
Which was above two months after the former decree. All which time G-d suffered the Jews to lie under the error of this dreadful day, that they might be more thoroughly humbled for, and purged from those many and great sins under which they lay; that they might be convinced of their great sin and folly in the many offers they had had of returning to their native country. By which means being dispersed in the several parts of this vast dominion, they were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves. And for the greater illustration of G-d's glorious power, and wisdom, and goodness, in giving His people such an admirable and unexpected deliverance.
their enemies, (3:13). Not that they made use of it to the utmost extremity, it is certain they did not in one point, in taking the spoil, (9:10, 15, 16), and, since they spared that, it is highly probable they spared women and children.
In 3:13 on a single day the thirteenth day of the twelfth month, the month of Adar, to annihilate all the Jews – young and old, women and children and plunder their goods now the same privilege was granted to the Jews to defend themselves.
The text consistently shows the Jews as morally superior to their oppressors. It records three times that the Jews did not take advantage of the royal provision to plunder (9:10, 15-16). Presumably, they also were allowed to put to death women and little children as well as the armed forces that came against them, as well as the arm forces. This Jews refused to do, in accordance with G-d’s Law. Instead the text expressly says that they only put to death men (9:6, 12, 15). As defenders, the Jews did not attack nonmilitary targets. They themselves were the subjects of attack.
In all the provinces, with an estimate population of one hundred million, seventy-five thousand of the enemy was slain. No mention is made of even one Jew being killed. (The Greek version of this same text puts the number at fifteen thousand slain.)
The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; according to which it was enacted that if, pursuant to the first decree, the Jews were assaulted, they might, by virtue of the second, defend themselves and even slay their enemies. However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. Instances occur in sacred (Dan. 6:14), no less than profane, history. Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch. That the law of Persia has undergone no change in this respect, and the power of the monarch not less immutable, appear from many stories related in the books of modern travelers through that country.
This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But it shows the absurdity of that branch of their constitution that none of the king’s edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men’s pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived.
The people of the land became Jews or were proselyted, they embraced the Jewish religion, and submitted to the rites and ceremonies of it; were circumcised, as in the Septuagint version, and so were proselytes of righteousness. Indeed no other could they be, dwelling in their own land; many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered. Wherein manifestly appeared to them the providence of G-d, the hand of the Supreme Being, and from hence concluded their G-d must be the true G-d, and they His favorite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court.
One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true G-d only. Holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious.
The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture:
1. They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zech. 8:23. We will go with you, for we have heard, we have seen, that G-d is with you, the shield of your help, and the sword of your excellency, Deut. 33:29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble.
2. They thought them frightening, and considered those miserable that were against them. They plainly saw in Haman’s fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the G-d of Israel, and therefore it is wisdom to think of submitting to him.
They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation. What a satisfaction they had in their deliverance.
Purim is the festival to celebrate this outcoming, were the book of Esther is read and the children make lots of noise at every mention of Haman.

Vindicate

2011-07-28T10:31:00.002-05:00

[Easter 6:3] And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him.
What honour and dignity hath been done to Mordecai for this - It took this long to remember to reward Mordecai for saving the king. He judged it an action worthy of regard and what ought to be rewarded, as it was the saving of his life; but had forgotten whether any royal favor had been shown to the person for it.
Servants that ministered the lords of his bedchamber then in waiting.
There is nothing done for him not on that account, nothing more than what he had; he had an office at court before, but was not advanced to anything higher on this account.
He hath had no recompenses for this great and good service, which might either happen through the king's forgetfulness; or through the envy of the courtiers; or because he was a Jew, and therefore odious and contemptible.
The law of gratitude is a law of nature. We ought particularly to be grateful to our inferiors, and not to think all their services such debts to us but that they make us indebted to them.
Two rules of gratitude may be gathered from the king’s enquiry here:
1. Better honor than nothing. If we cannot, or need not, make recommence to those who have been kind to us, yet let us do them honor by acknowledging their kindnesses and owning our obligations to them.
2. Better late than never. If we have long neglected to make grateful returns for good offices done us, let us at length bethink ourselves of our debts.
The greatest merits and the best services are often overlooked and go unrewarded among men. Little honor is done to those who best deserve it, and fittest for it, and would do most good with it. See Eccl. 9:14–16. The gaining of wealth and honor is usually a perfect lottery, in which those that venture least commonly carry off the best prize. Good services are sometimes so far from being a man’s promotion that they will not be his protection. Mordecai is at this time, by the king’s edict, doomed to destruction, with all the Jews, though it is owned that he deserved dignity. Those that faithfully serve G-d need not fear being thus ill paid.
Being in haste to confer some honor on Mordecai for what he had done.
It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master.
Honour more than to myself - who had been advanced above all the princes and nobles of the realm, and was now in such high honors both with the king and queen. He was to be at a banquet that day; and he might conclude, that by putting this question to him, he could have in view none but himself.
See how men’s pride deceives them.
1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honors as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray.
2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others.
3. At once, being very prompt Haman thinks he is carving out honor for himself, and therefore does it very liberally
This book was written by the spirit of prophecy, because none could know the thoughts of the heart but G-d; it to be written by the Holy Ghost.
Haman advises a Royal apparel , not a whole suit of clothes, but a single garment; the purple robe, interwoven with gold as both the Targums, such as kings wore. That which Cyrus appeared in public in was half purple, and half white, and no other person besides might wear such a one for it was a capital crime with the Persians to wear any of the king's apparel.
Trebazus, an intimate of Artaxerxes, having begged an old gown of him, it was granted, on condition that he would not wear it, it being contrary to the laws of Persia; but he, regardless of the order, appeared in it at court. Which affront to the king was so resented by the Persians, that they were for punishing him severely, according to the law, had not Artaxerxes declared, that he had ordered him to appear in that dress as his fool. Hence Artabanus, though uncle to Xerxes was very unwilling to obey his orders, to put on his royal robes, sit on his throne, and sleep on his bed. So that this was a daring proposal in Haman, which he would never have ventured to have made, had it not been for the great confidence he had in the king's favour.
The horse, the kings of Persia had horses peculiar to them, and those were Nisaean horses, which were brought from Armenia, and were remarkable for their beauty. If the same law obtained in Persia as did in Judea, no man might ride on the king's horse any more than sit on his throne, or hold his scepter and perhaps this horse here was not proposed for the person to ride on, but to be led in state before him. It is afterwards said that Mordecai rode on horseback, yet it might not be on the king's horse, which might be only led; and what follows seems to confirm it. Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance.
The crown royal and which the order of the words requires, the horse being the immediate forerunner; and no mention is made of the crown afterwards, as set on the head of Mordecai. Nor would Haman have dared to advise to that, nor could it be granted; but this was what was wont to be done, to put the royal crown on the head of a horse led in state. This we are assured was a custom in Persia, as it is with the Ethiopians to this day; and so, with the Romans, horses drawing triumphal chariots were crowned. Either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.
In short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the scepters, the emblem of power that all the people must be made to take notice of him and do him reverence.
The king told him Mordecai the Jew the person he meant this honor for he describes by name, by nation, and by office, that there might be no mistake. This sudden reverse, however painful to Haman as an individual, is particularly characteristic of the Persian manners. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honor upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit.
.Honor and restoration is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business.
Hanmen gets hang on the gallow he made for Mordecai. Justice was served!
How great and good Mordecai was.
1. He was great; and it does one good to see virtue and piety thus in honor.
2. He was great with the king, next to him, as one he most delighted and confided in. Long had Mordecai sat contentedly in the king’s gate, and now at length he is advanced to the head of his council-board. Men of merit may for a time seem buried alive; but often, by some means or other, they are discovered and preferred at last. The declaration of the greatness to which the king advanced Mordecai was written in the chronicles of the kingdom, as very memorable, and contributing to the great achievements of the king. He never did such acts of power as he did when Mordecai was his right hand.
3. He was great among the Jews, not only great above them, more honorable than any of them, but great with them, dear to them, familiar with them, and much respected by them. So far were they from envying his preferment that they rejoiced in it, and added to it by giving him a commanding interest among them and submitting all their affairs to his direction.
4. He was good, very good, for he did good. This goodness made him truly great, and then his greatness gave him an opportunity of doing so much the more good.
When the king advanced him:
1. He did not disown his people the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore no doubt adhered to the Jews’ religion, by the observances of which he distinguished himself, and yet it was no hindrance to his preferment, nor looked upon as a blemish to him.
2. He did not seek his own wealth, or the raising of an estate for himself and his family, which is the chief thing most aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest in the king and queen, he improved for the public good.
3. He not only did good, but he did it in a humble condescending way, was easy of access, courteous and affable in his behavior, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable.
4. He did not side with any one party of his people against another, nor make some his favorites, while the rest were neglected and crushed. But, whatever differences there were among them, he was a common father to them all, recommended himself to the multitude of his brethren, not despising the crowd, and spoke peace to all their seed, without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to G-d, such a government as this we are blessed with, which seeks the welfare of our people, speaking peace to all their seed. G-d continue it long, very long, and grant us, under the happy protection and influence of it, to live quiet and peaceable lives, in godliness, honesty, and charity!

The Golden Scepter

2011-07-28T10:14:00.000-05:00

The law was express and all knew it, that whosoever came to the king uncalled should be put to death, unless he was pleased to hold out the golden scepter to them, and it was extremely doubtful whether she should find him in so good a humor. This law was made, not so much in caution, for the greater safety of the king’s person, as in pride, that being seldom seen, and not without great difficulty, he might be adored as a little idol. A foolish law it was;
1. It made the kings themselves unhappy; confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature.
2. It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of His throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Y’Shua.
3. It was particularly very uncomfortable for their wives (for there was not a stipulation in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts.
4. The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her; she had little hope of serving her country's cause in this awful emergency.
He may live which, whether he would or not, was very precarious; so that a person ran a great risk to go in uncalled. Easter have not been called which gives her just cause to fear that the king's affections are alienated from her, and that neither her person nor petition will be acceptable to him, remember what happen to his former wife.
Mordecai commanded her who knoweth whether thou art come to the kingdom for such a time as this? Signifying that her being queen, and in the king's palace, would be no protection to her. She would be no safer there than the Jews elsewhere, since they had no greater enemies any where than in the king's court; and it was or would be known of what nation she was, and therefore must not expect to escape the fury of the enemy.
He suggested to her,
1. That it was her own cause, for that the decree to destroy all the Jews did not except here: "Think not therefore that thou shalt escape in the king’s house, that the palace will be thy protection, and the crown save thy head. No, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too.’’ It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy.
2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place.’’ This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but G-d’s covenant will not.
3. That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father’s house shall be destroyed, when the rest of the families of the Jews shall be preserved.’’ He that by sinful shifts will save his life, and cannot find in his heart to trust G-d with it in the way of duty, shall lose it in the way of sin.
He intimates that he believed that the providence of G-d had raised her to that dignity, that she might be an instrument of saving His people in the time of their distress; and this he said to encourage her to make the experiment.
1. "Thou art bound in gratitude to do this service for G-d and His people, else thou dost not answer the end of thy elevation.’’
2. "Thou neediest not fear miscarrying in the enterprise; if G-d designed thee for it, He will bear thee out and give thee success.’’
3.. It appeared, by the event that she did come to the kingdom that she might be an instrument of the Jews’ deliverance, so that Mordecai was right in the conjecture. Because the L-rd loved His people, therefore he made Esther queen. There is a wise counsel and design in all the providences of G-d, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church.
4.. The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end G-d has put us in the place where we are, and study to answer that end and, when any particular opportunity of serving G-d and our generation offers itself, we must take care that we do not let it slip. For we were entrusted with it that we might improve it.
If I perish, I perish - signifying, that she readily and cheerfully risked her life for the good of her people; and if such was the pleasure of G-d, that she should lose it, she was content, and acquiesced in His will, leaving herself entirely in His hands, to dispose of her as He thought fit. Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to G-d. Let them first by fasting and prayer obtain G-d’s favor, and then she should hope to find favor with the king
She speaks here, With the piety and devotion that became an Israelite. She had here eye up unto G-d, in whose hands the hearts of kings are, and on whom she depended to incline this king’s heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to G-d and had put herself under His protection. She believed that G-d’s favor was to be obtained by prayer, that His people are a praying people, and He a prayer-hearing G-d. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both
The golden sceptre as a token of his well pleasedness in her, and acceptance of her; and that no harm should come to her for transgressing the law.
This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. He carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit. The rod is painted red, doubtless to represent gold; proving that "the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times. It was extended to Esther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favorable reception given to the suit she had come to prefer.
Drew near, and touched as acknowledging his kindness and her thankfulness for it, as well as subjection and obedience to him. This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king.
He that will lose his life for G-d shall save it, or find it in a better life.

Easily Deceived

2011-07-28T09:53:00.001-05:00

Promote Haman that is, raised him to the rank of prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
I wonder what the king saw in Haman that was commendable or praiseworthy it is plain that he was not a man of honor or justice, of any true courage or steady conduct, but proud, and passionate, and revengeful; yet was he promoted, and caressed, and there was none so great as he.
Haman whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus; but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian.
Princes gave him the first place and seat, which was next to the king.
Reverenced Haman was to gave him divine honors, as to a deity; for such were given to the kings of Persia, and might be given to their favorites, and seems to be the case. Though Haman might not erect a statue of himself, or have images painted on his clothes for the Persians did not allow of statues and images. Yet he might make himself an idol, as Jarchi, and require divine worship, with leave of the king, which he had, an order for it. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal by Mordecai to bow down on all fours.
Concerning him which shows that it was not mere civil honor and respect, for that in course would have been given him as the king's favorite and prime minister by all his servants, without an express order for it; this, therefore, must be something uncommon and extraordinary.
Mordecai did ether one which is a further proof that it was not mere civil honor that was required and given; for that the Jews did not refuse to give and that in the most humble and prostrate manner, and was admitted by them (1 Sam. 24:8) (2 Sam. 14:4) (18:28) (1 Kgs. 1:16). Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
Nor can it be thought that Mordecai would refuse to give it from pride and resentment, and thereby risk the king's displeasure, the loss of his office, and the ruin of his nation; but it was such kind of reverence to a man, and worship of him, which was contrary to his conscience, and the Law of his G-d. The religion of a Jew forbade him:
1. To give such extravagant honors as were required to any mortal man, especially so wicked a man as Haman was. In the apocryphal chapters of this book (chap. 13:12–14) Mordecai is brought in thus appealing to G-d in this matter: “Thou knowest, L-rd, that it was neither in contempt nor pride, nor for any desire of glory, that I did not bow down to proud Haman, for I could have been content with good will, for the salvation of Israel, to kiss the soles of his feet; but I did this that I might not prefer the glory of man above the glory of G-d, neither will I worship any but thee.”
2. He especially thought it a piece of injustice to his nation to give such honor to an Amalekite, one of that devoted nation with which G-d had sworn that He would have perpetual war (Ex. 17:16) and concerning which he had given that solemn charge (Deut. 25:17), Remember what Amalek did. Though religion does by no means destroy good manners, but teaches us to render honor to whom honor is due, yet it is the character of a citizen of Zion that not only in his heart, but in his eyes, such a vile person as Haman was is contemned, Ps. 15:4. Let those who are governed by principles of conscience be steady and firm, however scorn or threatened, as Mordecai was.
It makes Haman’s proud spirit rage, and fret, and boil, within him, so that he becomes uneasy to himself and all about him. It is soon resolved that Mordecai must die. The head must come off that will not bow to Haman; if he cannot have his honors, he will have his blood.
He thought that revenge was unsuitable to his quality.
Lay hands on Mordecai alone that would not be a sufficient gratification of his revenge; he was too low and mean a person only to wreak his vengeance on; nothing short of his whole nation would satisfy him.
Destroy all the Jews even the people of Mordecai. Not merely to be revenged on Mordecai, but because he plainly saw, that both by his example, and upon the same principle with him; they would all to a man refuse to give him reverence; and therefore he was resolved to root them out of the whole empire, that he might not be mortified by them. And doubtless Haman included those who were returned to their own land: for that was now a province of his kingdom. Thousands of innocent and valuable lives must be sacrificed to his indignation.
Herein appear Haman’s intolerable pride, insatiable cruelty, and the ancient opposition of an Amalekite to the Israel of G-d. Saul the son of Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a Benjamite (2:5), shall find no mercy with this Agagite, whose design is to destroy all the Jews throughout the whole kingdom of Ahasuerus. Come and let us cut them off from being a nation, Ps. 83:4. Nero’s barbarous wish is his, that they had all but one neck.
Haman said – Or "had said", nor indeed is it likely that Haman should cast lots to know when would be a proper time to destroy the Jews, until he had got leave of the king to do it.
He makes a false and malicious representation of Jews, and their character, to the king. The enemies of G-d’s people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe:
1. That the Jews were a despicable people, and that it was not for his credit to harbor them. "A certain people there is,’’ without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live.’’
2. That they were a dangerous people and that it was not safe to harbor them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion.’’
People in all the provinces though many of the Jews returned to their own land, on the proclamation of Cyrus, yet others remained, being well settled as to worldly things, and not having that zeal for G-d and His worship as became them. Not caring to be at the trouble and expense of such a journey, and especially those of the ten tribes; now Haman, through contempt of them, mentions them not by name, only describes them as a scattered insignificant people.
Their laws are diverse from all people concerning their diet and observation of days, and other things; that they were a separate people from all others in those things.
Neither keep they the king's laws he had a special respect to the non-observance of the king's command to give him reverence; and in like manner the Jews are represented by Heathen writers.
King’s profit to suffer them to dwell in his dominions; he got nothing by them, and they might be harmful to his subjects, and poison them with their notions; and since they were not obedient to the laws of the kingdom, it was not fit and equitable that they should be continued in it.
A law made, signed and sealed, for their destruction, and letters written and sent everywhere, ordering it to be put in execution.

Hadassah

2011-07-27T18:48:00.000-05:00

All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them.
She was brought up with him which showed great humility in her, notwithstanding her advancement, great respect to him, and a sense of gratitude for the kindness he had shown. This charge to her was still continued by Mordecai, partly that she might not fall into contempt, and partly to prevent hatred and envy to the Jewish nation, through her promotion; but chiefly so it was ordered in Providence, the proper time being not yet come.
Concerning Hadassah we must observe,
1. Her original and character. She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom G-d sent thither for their good, Jer. 24:5.
2. She was an orphan; her father and mother were both dead, but, when they had forsaken here, then the L-rd took her up, Ps. 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be very pious and prosperous, we ought to take notice of it to the glory of that G-d, and His grace and providence, who has taken it among the titles of His honor to be a Father of the fatherless.
3. She was a beauty, fair of form, good of countenance. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set.
4. Mordecai, her cousin, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better advancement. let G-d be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort.
Mordecai being Hadassah ’s guardian or pro-parent, we are told:
A. How tender he was of her, as if she had been his own child: he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectionate to them and considerate for them.
B. How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honored him as her father— did his commandment. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honor and obey their guardians.
Here is an instance of Hadassah’s flattery to Mordecai that she did not show her people of her kindred, because Mordecai had charged her that she should not. He did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so; she must not have done it. But he only told her not to proclaim her country.
All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian removal, and she was not bound to undeceive them.
5. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raised up the poor out of the dust, to set them among princes, 1 Sam. 2:8.
A. The king’s chamberlain honored her, and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of G-d’s favor shall find favor with man too as far as it is good for them. All that looked upon Esther admired her and concluded that she was the lady that would win the prize, and she did win it.
B. The king himself fell in love with her. She was not considerate, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen. This was done in his seventh year and Vashti was divorced in his third year (1:3); so that he was four years without a queen.

Beauty Contest

2011-07-27T18:35:00.002-05:00

[Esther 2:7] And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.
That the king might enjoy virging, and choose one of them, the most agreeable to him, and put her in the room of Vashti, a beauty contest of young virgins.
The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances. But this must be made partly by the agreeableness of the person to the king’s fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humor the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and elegantly refined, though at the best they are but dross and remains in comparison with divine and spiritual pleasures.
Which, according to some, is to be connected, not with Mordecai, but with Kish, his great-grandfather; and indeed otherwise Mordecai must be now a very old man, and Esther his first cousin. They being brothers' children, must be at an age, one would think, not to be reckoned among young virgins, and not be so friendly as she is represented; and indeed, according to the former Targum, she was seventy five years of age, which is not credible; and yet this, and more she must be, to be equal to Mordecai.
Her Hebrew name was Hadassah, which signifies a myrtle, to which the Israelites, and good men among them, are sometimes compared, (Zech. 1:8).
Her Persian name was Esther, which some derive from "satar, to hide, because hidden in the house of Mordecai, so the former Targum, and by his advice concealed her kindred. Or rather she was so called by Ahasuerus, when married to him, this word signifying in the Persian language a "star" and so the latter Targum says she was called by the name of the star of Venus, which in Greek is (aster). Though it is said, that the myrtle, which is called "Hadassah" in Hebrew, is in the Syriac language "esta"; so "asa" in the Talmud signifies a myrtle; "Esther" signifies the black myrtle, which is reckoned the most excellent, and so "amestris", signifies the sole myrtle, the incomparable one.
The Rabbis teach that Hadassah’s mother died soon after her birth, and her father, soon after her conception. Her complexion was sallow, a light green, like a myrtle leaf, but she was endowed with a touch of grace – the literal translation being that “a thread of grace was drawn about her.”
His own daughter for he loved her, and brought her up as if she had been his daughter, and called her so, as the Targum. The Rabbins say, he took her in order to make her his wife; and so the Septuagint renders it.
She was brought in by force to the custody of Hegai – Josephus says, there were gathered to the number of four hundred.
She was not to mention that she was a Jew, and took a Persian name. Hadassah was her given name; she was called Esther because she concealed the truth about herself and her origins. Not being asked, she was under no obligation to declare it; and being born in Shushan, as very probable, she was taken to be a Persian.
Lest the knowledge hereof should either make her contemptible, or bring some inconvenience to the whole nation; but there was also a hand of G-d in causing this to be concealed, for the better accomplishment of that which He designed, though Mordecai was ignorant of it.
Mordecai had charged her lest she should be despised and ill treated on that account; fearing, if the king knew it, he would not marry her, and that she might keep the Law of G-d privately, to observe the Sabbath.
A beauty contest but if you did not win the contest- you became a concubine. And remained shut up in the house, and might not lie with, nor be married to, another man. Such harm’s way they were put into.
The divorce of Vashti being in the third year of his reign, it was four years before Esther was taken by him. Xerxes, it may be accounted for by his preparation for, and engagement in, a war with Greece, which took him up all this time; and from whence he returned in the seventh year of his reign, at the beginning of it, and married Esther at the close of it

Man’s Reason Departs

2011-07-27T18:11:00.000-05:00

Husbands and wives could not attend the same banquets in that day. For it was not customary with the Persians, nor other eastern nations, to admit of women to men’s festivals, but they feasted by themselves.
Who Vashti was is not known with any certainty. The Targumist says, she was the daughter of Evilmerodach, the son of Nebuchadnezzar. Her name seems to be the same with Vesta, a deity worshipped by the Persians, as Xenophon, and signifies vehement fire, which was in great veneration with them; and therefore this queen is most likely to be of Persian original: she kept her feast. Her guests not being so many, there was room enough in the king's palace for them, and where it was more decent for them to be than in the open air in the garden, and exposed to the sight of men.
Of the King’s feast, the last day of it, the Sabbath day. As the feast days advanced, the drinking was more freely indulged in, so that the close was usually marked by great excesses of revelry.
He commanded when he was intoxicated with it, and knew not well what he said or did; and the discourse at table ran upon the beauty of women, as the latter Targum; when the king asserted there were no women as beautiful as those of Babylon were, and, as a proof of it, ordered his queen to be brought in.
Seven chamberlains or "eunuchs", as the word is sometimes rendered; and such persons were made use of in the eastern countries to, wait upon women, and so were proper to be sent on the king's errand to the queen.
These were the eunuchs who had charge of the royal harem. The refusal of Vashti to obey an order which required her to make an indecent exposure of herself before a company of drunken revelers was becoming both the modesty of her sex and her rank as queen; for, according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze. Had not the king's blood been heated with wine, or his reason overpowered by force of offended pride, he would have perceived that his own honor, as well as hers, was consulted by her dignified conduct.
1. He dishonored himself as a husband, who ought to protect, but by no means expose, the modesty of his wife, who ought to be to her a covering of the eyes (Gen. 20:16), not to uncover them.
2. He diminished himself as a king, in commanding that from his wife which she might refuse, much to the honor of her virtue. It was against the custom of the Persians for the women to appear in public, and he put a great hardship upon her when he did not court, but command her to do so uncouth a thing, and make her a show.
3. If he had not been put out of the possession of himself by drinking to excess, he would not have done such a thing, but would have been angry at any one that should have mentioned it. When the wine is in the wit is out, and men’s reason departs from them.
Being favored in this refusal by the law of Persia, which was to keep men’s wives, and especially queens, from the view of other men. Josephus says sent again and again, yet she persisted in her denial. Had she come, while it was evident that she did it in pure obedience, it would have been no reflection upon her modesty, nor a bad example. The thing was not in itself sinful.
Even though the king sent by Chamberlains again, as the Targum; and so says Josephus; which might not purely arise from pride in her, and contempt of him. But because she might conclude he was drunk, and knew not well what he did; and therefore had she come at his command, when he was himself and sober. He might blame her for coming, use her ill for it, and especially if she was to come naked, as say the Jews. Besides, it was contrary to the law of the Persians, as not only Josephus, but also Plutarch observes, which suffered not women to be seen in public. And particularly did not allow their wives to be with them at feasts, only their concubines and harlots, with whom they could behave with more indecency. As for their wives, they were kept out of sight, at home; and therefore Vashti might think it an indignity to be treated as a harlot or concubine.
He that had ruled over 127 provinces had no rule over his own spirit, but his anger burned in him. He would have consulted his own comfort and credit more if he had stifled his resentment, had passed by the affront his wife gave him, and turned it off with a jest.
Astrologers, that knew the fit time for doing anything; or that had knowledge of ancient times, historians, well read in history, and knew things that had happened similar to this.
These were probably the magi, without whose advice as to the proper time of doing a thing the Persian kings never did take any step whatever; and the persons named in were the "seven counselors" who formed the state ministry. The combined wisdom of all, it seems, was enlisted to consult with the king what course should be taken after so unprecedented an occurrence as Vashti's disobedience of the royal summons. It is scarcely possible for us to imagine the astonishment produced by such a refusal in a country and a court where the will of the sovereign was absolute. The assembled grandees were petrified with horror at the daring affront. Alarm for the consequences that might ensue to each of them in his own household next seized on their minds; and the sounds of bacchanalian revelry were hushed into deep and anxious consultation what punishment to inflict on the refractory queen. But a purpose was to be served by the flattery of the king and the enslavement of all women. The counselors were too intoxicated or obsequious to oppose the courtly advice of Memucan was unanimously resolved, with a wise regard to the public interests of the nation that the punishment of Vashti could be nothing short of degradation from her royal dignity. The doom was accordingly pronounced and made known in all parts of the empire. Josephus says that, on the contrary, he had a strong affection for Vashti, and would not have put her away for this offence if he could legally have passed it by; and then we must suppose Memucan, in his advice, to have had a sincere regard to justice and the public good. by setting a bad example to their wives, as after explained; it is an exaggeration of her crime, and made with a design to incense the king the more against her.
Other wife’s would make light of their authority, refuse subjection to them, slight their commands, and neglect to yield obedience to them, and so not give them the honor that is due unto them. They did not want the other women to not obey their husbands. This was a case of ‘male control’!
On recovering from the violent excitement of his revelry and rage, the king was pierced with emotional regret for the unmerited treatment he had given to his beautiful and dignified queen. But, according to the law, which made the word of a Persian king irrevocable, she could not be restored to being queen.
Whether it was the passion or the policy of the king that was served by this edict, G-d’s providence served its own purpose by it, which was to make way for Hadassah to the crown

Introduction to Esther.

2011-07-27T17:25:00.000-05:00

The word Esther means in Hebrew Hadassah means Mertal tree and in Persian it means star that was hidden. Her mother died at birth, and she was one of the seven prophetesses.
This book was written my Mordecai and covers approximately 10 years and chronologically fits between chapters 6-7 of Ezra.
The key words are: King 195 times, Jews 53 times, and Queen 27 times.

The eleven-fold purpose of the book of Esther:
1. G-d care for and protected Jews in excel.
2. G-d’s hand is working for those serve Him.
3. Those who try to destroy G-d’s people will be destroyed.
4. G-d does big things with little people.
5. Women used her beauty and influence for G-d.
6. We can remain loyal in success.
7. Can remain G-dly in foreran situation.
8. G-d can use one to save others (deliver).
9. Not to spiritual to do what was needed to be done.
10. G-d sends one to wait until time needed.
11. To tell the details of the Feast of Purim.

During Purim they use dice to make decisions, and it is not a toy the children play with.
The events of the life of Hadassah took place at the Palace of Susa or Shushan 200 miles from Babylon. This was the winter residence of Persian kings. In 1884 a French archaeologist found several artifacts relating to this palace.
She becomes queen four years after the events of chapter 1:3. She was the last famous woman to be mentioned in the O.C. Esther is one of two books named after women: Ruth and Esther.
Haman the Agagite was one of the last descendants of Agite a Melikite.
The book is one of five Scrolls read at Jewish feasts. Esther is read at Purim, where you send gifts to the poor.
The Apocrypha has an addition to the book of Esther.
It is the only book in Scripture that omits the mention of G-d.
Hadassah was a displaced, orphaned Jewess, who had been reared by Mordecai, her older relative. Who had entered her into a beauty contest for virgins, that’s when her name changed to stay uncovered, and she was chosen solely on the basis of her beauty and appeal to the king.
Mordecai helped Ezra with the reconstruction of Jerusalem, Ezra 2:2.
The three feast in Esther: Passover, Pentecost, and Day of Atonement.
Divine guidance directed Esther’s thoughts, words and actions. She won the respect and the ear of her royal husband. To every woman she is a reminder of G-d’s sovereignty. G-d used her beauty, her intelligence, and her respectful attitude toward her husband, her fearless faith to accomplish His will. Through her obedience, Esther became a true “star” which is the meaning of her Persian name in the kingdom.

Borrowed Money

2011-07-27T17:18:00.000-05:00

Borrowed money or as today ‘print more money’.
[Neh. 5:4] There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.
The dearth (lack ) which might happen, from the multitude of the people in their work, which wholly took them up, and kept them from taking care of their families, and from the expectation of their enemies invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them.
To survive means borrowing money, but in order to secure the loan one must offer one’s property for collateral.
The times they lived in were hard as it is in every generation. There was a dearth of corn, probably for want of rain, with which G-d had chastised their neglect of His house (Hag. 1:9-11) and the non-payment of their tithes-dues, Malachi 3:9, 10. Thus foolish sinful men bring G-d's judgments upon themselves and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be G-d for the mercy, and G-d deliver us from the sin, of fullness of bread, Ez. 16:49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many.
As corn was dear, so the taxes were high; the king's tribute must be paid. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. The straits of poor housekeepers, who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power is in a capacity to help them.
The clamors of the poor are not always just, while we sit down and look:
1. With a gracious compassion upon the oppressed, and lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succors those that are burdened, as burdened with them.
2. With a gracious indignation at the oppressors, and hatred of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy.
Liken onto our ‘Uncle Sam’ today for seniors and disable victims. Uncle Sam is compelled to sell them for their subsistence.
For those who are very poor, the collateral had to be their children.

Watch & Pray

2011-07-27T16:06:00.002-05:00

[Neh. 4:14] And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.
1. He looked up, engaged G-d for him, and put himself and his cause under the divine protection. We made our prayer unto our G-d. That was the way of this good man, and should be our way; all his cares, all his grief’s, all his fears, he spread before G-d, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to G-d, for with him we must always begin.
2. He looked about him. Having prayed, he set a watch against them. The instructions Y’Shua has given us in our spiritual warfare agree with this example, Matthew 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt G-d; if by watchfulness, without prayer, we are proud and slight G-d; and, either way, we forfeit his protection.
He endeavors to silence their fears. "Come," says he, "be not afraid of them, but behave yourselves valiantly, considering,
1. Whom you fight under. You cannot have a better captain: Remember the L-rd, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with G-d, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them." Those that with an eye of faith see the church's G-d to be great and terrible will see the Believer's enemies to be mean and despicable. The reigning fear of G-d is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the L-rd his Maker, Isaiah 51:12, 13.
2. "Whom you fight for. You cannot have a better cause; you fight for your brethren (Psalms 122:8), your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly."
G-d with us is so substitute for being watchful and strong in the face of danger. In this time of crisis, Nehemiah reminds the Jews that their G-d is great and terrible – one who will fight for us. They are words that inspire courage to fight for your brethren, your sons, your daughters, your wives, and your homes.
You think your enemies are great and terrible. But what are they in comparison of G-d? Especially in opposition to Him?
Believers must do their work, with so much the more cheerfulness because they can see plainly that G-d owned it and owned them in the doing of it.
G-d's care of our safety should engage and encourage us to go on with vigor in our duty. As soon as ever a danger is over let us return to our work, and trust G-d another time.
The workmen may labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other. The word of G-d is the sword of the Spirit, which we ought to have always at hand and never to seek, both in our labors and in our conflicts as Believers.
Believers would be at all times ready for His service which takes precedence over anything else.
Good work is likely to go on successfully when those that labor in it make a business and discipline to do it.

Gates

2011-07-27T15:39:00.002-05:00

In the Old Testament alone the words “gate” or “gates” appear about 400 times.
Beautiful gate: the name of one of the gates of the Temple (Act 3:2). It is supposed to have been the door that led from the court of the Gentiles to the court of the women. It was of massive structure, and covered with plates of Corinthian brass. Gate Beautiful was of elegant workmanship, forty cubits wide, it was the grand entrance to the Court of the Women, which was the general place of public worship at the time of the sacrifices. It received its name, not because it was exclusively appropriated to the women, but because the women were not allowed to go beyond it. There were smaller courts in the four corners of this; and on the north, east, and west sides were galleries supported by columns. In front of these columns were distributed the eleven treasure chests of the Temple, in addition to the two at the gate Beautiful, for the half-shekel tax.
Dung-gate: (Neh 2:13), a gate of ancient Jerusalem, on the southwest quarter. "The gate outside of which lay the piles of sweepings and off scouring of the streets," in the valley of Tophet. The Dung gate was a large drain running round the S.W. angle of the Hsaram, to its exit at the extreme S. point of “the city of David” (Zion). This drain indicates the position of the “main-drainage system” of the Temple area, and the adjacent royal buildings, from the time of Solomon and onwards. It was for the disposal of the blood of the sacrificial animal and the water of the ceremonial cleansing, in addition to the sewage from the Levitical quarters, taking all this sewage matter to the lower levels and outside the city.
East gate: (Jer 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom. East of the Temple and connected with it.
Ephraim, Gate of: one of the gates of Jerusalem (2Ki 14:13; 2Ch 25:23), on the side of the city looking toward Ephraim, the north side.
Fish gate 2Ch 33:14; Neh 3:3; Zep. 1:10
Gate: (1.) Of cities, as of Jerusalem (Jer 37:13; Neh 1:3; 2:3; 3:3), of Sodom (Gen 19:1), of Gaza (Judg 16:3).
(2.) Of royal palaces ( Neh 2:8).
(3.) Of the temple of Solomon (1Ki 6:34,35; 2Ki 18:16); of the Holy Place ( 1Ki 6:31,32; Ez 41:23,24); of the outer courts of the Temple, the beautiful gate ( Act 3:2).
(4.) Tombs ( Mat 27:60).
(5.) Prisons ( Act 12:10; 16:27).
(6.) Caverns (1Ki 19:13).
(7.) Camps (Ex 32:26,27; Heb 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Ps 107:16; Isa 45:2; Act 12:10).
(2.) Stones and pearls (Isa 54:12; Rev 21:21).
(3.) Wood ( Judg 16:3) probably.
At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6,7, etc.). At the gates prophets also frequently delivered their messages (Pro 1:21; 8:3; Isa 29:21; Jer 17:19,20; 26:10). Criminals were punished without the gates (1Ki 21:13; Act 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps.118:19). "The gates of hell" (R.V., "gates of Hades") Mat 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Messiah shall never die.
Horse-gate: a gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the Temple (Neh 3:28; Jer 31:40).
Old gate: one of the gates in the north wall of Jerusalem so called because built by the Jebusites (Neh. 3:6; 12:39).
Shallecheth, "the gate of casting out," hence supposed to be the refuse gate; one of the gates of the house of the L-rd, "by the causeway of the going up" i.e., the causeway rising up from the Tyropoeon valley = valley of the cheese makers ( 1Ch 26:16).
Sheep gate, an ancient gate of Jerusalem - Neh 3:1, 32; 12:39; Jn. 5:2.
Sheep Gate, Sheep Market: an adjective, used in the grammatically feminine form, in Jn 5:2, "a gate," understood, RV, "sheep gate" (not with agora, "a market," AV, "sheep market"). In the Sept., Neh 3:1,32; 12:39. This "sheep gate" was near the Temple; the sacrifices for the Temple probably entered by it.
Sheep-gate: one of the gates of Jerusalem mentioned by Nehemiah (Neh 3:1,32; 12:39). It was in the eastern wall of the city.
Strait gate: The narrow path toward righteousness, Mat 7:13,14; Lk 13:24
The gate sections of the city walls were essentially watchtowers, as well as entryways, and they were considerably greater in height than the sections of wall between them. The gates were actually towers embracing two walls and two sets of doorways - an outer wall with its huge doors as well as an inner one with its own set of doors. The gateway was actually a room within the wall, within the inner and outer gates in the form of heavy swinging doors. The gates of these cities were usually ornate and beautiful and were quite often associated with the “glory” of the city.
The actual gateway opening was in the form of a gracefully contoured arch. Beside and above the arch were panels of beautiful mosaic work done in a variety of attractive colors. The swinging doors were usually made of thick, heavy wood such as cedar, cypress or even acacia. As a rule, these were beautifully carved and brilliantly painted in a variety of colors. Sometimes they were overlaid with decorative bronze plating for greater strength and protection against fire. Attacking armies might shoot burning darts at the city gates, and if the outside gates were constructed only of wood, they would catch fire.
The huge doors, always hung in pairs arranged to swing inward, turned on great stone fittings. These are the “hinges” referred to in Proverbs 26:14. These gigantic doors were so constructed that strong wooden or metal bars could be fitted into clamps on the inside to firmly unite the two and securely “lock” them shut for protection each night or whenever there was a threat of enemy attack. To “possess the gate” (Gen. 24:60) meant to possess the city.
Immediately inside the city gate there were often beautiful cloisters. These extended along the inside wall in both directions from the exit, and here various civic activities were carried on. The area in front of the gate, inside the wall, provided a large place for public assembly and/or the marketing of food and other merchandise.
Gates of biblical cities were related to all sorts of public affairs and legal and civil transactions; it was a natural meeting place. The city gate was also the obvious place to hold large assemblies. It was symbolic of the nation’s strength and military prowess.
In this wide-open area, markets were held, tribunals were conducted, prophets and teachers proclaimed their messages, and the riffraff of the town gathered. Scribes were also available in their alcove offices along the wall to read and write important or legal documents for those who were unable to do this for themselves.
Since so many important assemblages and activities were conducted in the gates of a city, a seat among the elders in the gates was a high honor. Oppression in the gates was a synonym for corruption and the miscarriage of justice. And kings held public audiences in the open area immediately inside the gates.
Yeshua likened Himself to the gate of the kingdom of G-d, saying, “I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (Jn. 10:9)
The gate or door is the only means of entrance: only through Yeshua can men come into the presence of the Father or enter into His kingdom.

Watch Your Countenance

2011-07-27T15:33:00.002-05:00

[Neh. 2:2] Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid,
Nehemiah always pleasant and cheerful, so that the sadness of his countenance was the more taken notice of, though he was a stranger, a captive, he was easy and pleasant.
Good people should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things (Ecc. 3:4).
It was deemed highly unbecoming to appear in the royal presence with any weeds or signs of sorrow (Ezra 4:2). Hence it was no wonder that the king was struck with the dejected air of his cupbearer, while that attendant, on his part, felt his confrontation increased by his deep anxiety about the issue of the conversation so abruptly begun.
1. We ought, from a principle of Believers sympathy, to concern ourselves in the sorrows and sadness of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' grieves, but desire to make them easy. The great G-d is not pleased with the dejections and disquietedness of His people, but would have them both serve Him with gladness and eat their bread with joy.
2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven.
3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of G-d's People, may well sadden the countenance, without sickness.
Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should reproach themselves for, and scold themselves out of, their unjust and unreasonable grieves and fears.
Countenance is referred to 53 times in the Scriptures. The word means: your face. One should beware of their facial expressions for it will show what is really going on inside of you.
One can show sadness, happiness, disgust, honor, dislike, afraid, shock, ect.
With the deaf people who read body language find that hearing people say one thing but their face says another.
The Hebrew say if you embarrass a person or anger one or do anything that cause the blood to rush to the face you have sin for mistreating your fellow brethren and contributed to their lost of control of their countenances.
Life is in the blood and it aught to be treated with respect.

King's Cup-bearer

2011-07-27T14:50:00.003-05:00

[Neh. 1;1] The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,
Although he is a layperson, he stands with the great prophets in interceding for his people and in calling then to be faithful to the Sinai covenant. He is never included among the prophets in the Hebrew Bible, but his call has a ‘prophetic character’ to it.
This extremely pious and patriotic Jew is to be carefully distinguished from two other persons of the same name. One of whom is mentioned as helping to rebuild the walls of Jerusalem (3:16), and the other is noticed in the list of those who accompanied Zerubbabel in the first detachment of returning exiles (Ezra 2:2; Neh. 7:7). Though little is known of his genealogy, it is highly probable that he was a descendant of the tribe of Judah and the royal family of David. Who Hachaliah his father was is not known; the Arabic version adds, the high priest, without any foundation; though some have thought that Nehemiah was a priest, from a passage in.
In the month Chisleu answering to the close of November and the larger part of December (the ninth month). “That you also might keep it, as the Feast of the Tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the Temple and the altar.'' (2 Maccabees 1:18)
In the twentieth year was not of Nehemiah's age, for, if he went up with Zerubbabel, he must be many years older; but in the twentieth year of the reign of Artaxerxes
Shushan the palace was the capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus it was the favorite winter residence of the Persian kings.
A city in Persia, the royal seat of the kings of it; as Ecbatana was in the summer time, this in the spring, as Cyrus made it, according to Xenophon; but others say it was their seat in winter, and this was the season now when Nehemiah was with the king there; for Chisleu was a winter month.
He would have the fairer opportunity of serving his country by his interest in the king and those about him. He is not forward to tell us what great promotion he had at court. It is not till the end of the chapter that he tells us he was the king's cup-bearer (a place of great trust, as well as of honor and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace.
We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of G-d concerning him we may observe, to our comfort;
1. That when G-d has work to do and He will never want instruments to do it.
2. That those whom G-d designs to employ in His service He will find out proper ways both to fit for it and to call to it.
3. That G-d has His remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar's household, and a devout Nehemiah in Shushan the palace.
4. That G-d can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the Believers's cause.
In company with Nehemiah are those leaders in the community who are sincere in their desire to turn fully to Yahweh; they are the ones who now delight to fear (to love or to be loyal to) the name of Yahweh. Observe that he terms fear and love often have approximately the same meaning in the OT Deut. 10:12.
Grant him mercy which is divine favor. The right words, the right approach must be used; untactful speech or any alienating behavior could result in the king opposing Nehemiah’s plans and prays that G-d will give him success, that is, help him to make effective use of his resources. That he will be as skillful as possible in making his presentation before the king.
G-d is with the wise person, with those who give serious thought to action, who understand that words and actions have implications. Wisdom literature often contrasts the wise and the foolish. These terms have little to do with formal education; they relate to use one’s head, understanding how life runs. The wise person is one who gives careful thought to his speech. Proverbs 22:11, 10:14, and 14:16, 18:2 observes that the one who is pure in heart and whose speech is gracious will have the king as his friend. In contrast the fool gives no thought to his speech and actions; he babbles, and throws off restraint, takes no pleasure in understanding, and finally brings ruin upon himself. The Bible emphasizes that lasting success can never be had without the help of G-d, but it is equally insistent that people are not passive receptacles who are pushed around by G-d. G-d’s servants are expected to use all the resources they have to accomplish their service for Him. So Nehemiah has given careful thought to his plans.
This plea underscores the divine-human partnership. Nehemiah prays for success as he goes to speak to this man, saying that even though the king is the very powerful ruler of Persia, he is only a mortal man, G-d is stronger and wiser; He will prevail. Often we let the Goliaths of this world get by with their pretensions of being more than what they are: human beings. Belief in the G-d of Abraham and Moses does, at least, three things for us:
1. It prevents one from being drawn into acceptance of the divine pretensions of the powerful Joseph, and Nehemiah respect the foreign rulers yet keep their identity as people of G-d.
2. It keeps alive hope for the surprises of history because G-d’s plans often overrule those made by people – even kings.
3. It renews the inner vitality so that he weak becomes strong.
In the court of the Persian king, Nehemiah observed the royal courtesies if it pleases the king, and if your servant has found favor in your sight (2:5), but in reality, Nehemiah knows that this king stands under the kingship of G-d and is but flesh and blood – a creature created by G-d.
This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence. His title of cupbearer to the king, such a person was trusted and respected official – one who had close contact with the king and his family. Nehemiah could have continued living among the elite, but he left the good life to share the sufferings of the Jewish community. He who had it made in life did not forget his own people.
We have here Nehemiah's prayer, a prayer that has reference to all the prayers which he had for some time before been putting up to G-d day and night, while he continued his sorrows for the desolations of Jerusalem, and withal to the petition he was now intending to present to the king his master for his favor to Jerusalem. We may observe in this prayer;
I. His humble and reverent address to G-d, in which he prostrates himself before Him, and gives unto Him the glory due unto His name, 1:5. It is much the same with that of Daniel, 9:4. It teaches us to draw near to G-d.
2. With a holy awe of His majesty and glory, remembering that he is the G-d of heaven, infinitely above us, and sovereign L-rd over us. And that He is the great and terrible G-d, infinitely excelling all the principalities and powers both of the upper and of the lower world, angels and kings. He is a G-d to be worshipped with fear by all His people, and whose powerful wrath all His enemies have reason to be afraid of. Even the terrors of the L-rd are improvable for the comfort and encouragement of those that trust in Him.
3. With a holy confidence in His grace and truth, for He keepeth covenant and mercy for those that love Him, not only the mercy that is promised, but even more than He promised: nothing shall be thought too much to be done for those that love Him and keep His commandments.
The cup-bear performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence and poured into their left hand a little of the wine, which they drank in his presence, if there was any poison in it, the king might not be harmed.

Nehemiah Interduction

2011-07-27T14:21:00.003-05:00

The word Nehemiah means Jehovah has comforted. The book was written by Nehemiah and Ezra. The events happened 12 years after Ezra and covers 12 years. There are 9 major prayers in the book.
The key words are:
1. 41 times gate 4. 34 times builders
2. 36 times wall 5. 23 times work
3. 35 times repair 6. 8 times prayer
The for-fold message of Nehemiah is:
1. G-dly leadership and a mind to work gets accomplish.
2. Principles of rebuilding.
3. G-d finishes what he started.
4. His example of giving up luxury.
There were 12 gates in Jerusalem that were repaired or rebuilt. Note 10 major gates:
1. Sheep 6. Fountain
2. Fish 7. East
3. Old (main) 8. Horse
4. Valley 9. Miphrad (appointed place)
5. Dung 10. Water
Eight things about ancient city gates: (Gen. 23:10)
1. Legal transactions done at the gates.
2. Elder meet there (Deut. 21:19)
3. King met with their subjects (2 Sam. 19)
4. Priest and prophets gave words (2 Kg. 7 and Neh. 8).
5. Criminals punish outside (1 Kg. 22).
6. Strengthen by towers. (2 Chron. 26).
7. Gate meant cities by them.
8. Gate meant power be hind it.
Eight things about the character of Nehemiah:
1. Prov. 27:23 knew the condition of his people.
2. 8:10 keep the joy of the L-rd.
3. Was a cupbearer (rich and with honor).
4. Sign the people to work were they live.
5. Got organization.
6. Knew the secret not to stop working.
7. Not fooled by religious games and words.
8. Sid he was doing it for the L-rd.

Jewish history begins with Abraham at about 2,000 B.E., but it wasn’t until 1,000 years later under three kings, Saul, David, Solomon that Israel became recognized as a world leader and power. In fact it was under King David 40 ear reign that Israel was recognized as a world military power. G-d became angry with the rule of King Solomon that after his death Israel was divided into two kingdoms. The Ten tribes settled in Samaria (Israel) and two in Jerusalem (Judah). It was a terrible division very similar to when the United States went through its Civil War.
Four things about the Great revival in his day:
1. Obey the Law and revival begins.
2. Cooperation among the people.
3. Equal amount of time, do the Word and read the Word.
4. Leading men sign a covenant to work and sealed it.
5. Jobs for everyone work hard - better treatment.
Five things about Mt. Gerizim:
1. Head quarters of the Samaritans.
2. Highest of the entire hill (strongest).
3. Rival Temple between Samaritans and Judah
4. Samaritans claim this was were Abraham sacrifice Isaac (wrong)
5. Samaritans still worship there today.
Six things about the Samaritans: Half -Jews.
1. Part of the 10 Northern tribes (Israel).
2. 721 B.E. 27,000 people (Pagans) to intermarry.
3. Built their own Temple because Judah wouldn’t let in theirs.
4. Woman at the well was from Samaria
5. Good Samaritan by the road side was Samaria.
6. Does anything good come out of Samaria.
7. Was called a dog.

Cudbear - tasted the wine by pouring in the palm of his hand to make sure it was not poison. Held cup in left hand and a fly swatter in the right hand to fan the king. “If you drank anything poison and eat it will not kill you” was for believing cudbears.
People backslid because:
1. Their leader left for seven days.
2. The people made a place for his enemy.
3. They intermarried.
4. They stop tithing.
5. They did not keep the Sabbath.

Samaritans do not intermarry now today but marry only in their own group - cousins’ ext. (Almost died out). They keep the feasts and only recognize the Torah.
An early Jewish tradition considered the books of Ezra and Nehemiah to be 'one book', which was entitled “Ezra.”
This circumstance raised the question: Why was not a biblical book named for Nehemiah? The answer was twofold:
1. He was too proud (13:31)
2. He was too critical of other leaders who served before him (5:15).
Nevertheless, some in the rabbinic tradition appreciated him for he was considered to be a prophet and he was associated with David and Hezekiah.
Nehemiah’s name is also absent from the NT although Acts 4:24 probably alludes to 9:6
G-d’s promises for the future seldom come to pass unless some person catches the vision and works with Him to bring the future to reality. Nehemiah was such a person; he caught the vision of a restored, secure Jewish community.

2 Chronicles Interduction

2011-07-27T14:11:00.002-05:00

Covers approximately 400 years from the reign of Solomon until the decree of Sirius of Jerusalem and the Temple.

Note 12 prophets in the Northern Kingdom of Israel:
1. Ahijah 7. Elisha
2. Man of G-d. 8. Micaiah
3. Old prophet 9. Jonah
4. Iddo the seer. 10. Amos
5. Jehu. 11. Hosah
6. Elijah. 12. Obed

Elijah is the strongest name of the prophets and is listed in nine different books of the Bible.
There were four schools of the prophets during Elijah and Elisha’s day that had influence for 500 years.

Eight things that the Babylonian Captivity changed 586 B.E.:
1. School till 1050 A.D.
2. Synagogues.
3. Cities.
4. Denominations (29) Jewish.
5. Sanhedrin - 71 members of court.
6. Greek and Pagan ideas.
7. Merchandizing - get rich.
8. Cured of idolatry.

Joses wept at Elisha’s death.
Jeroboam reigned 41 years, the longest of any king in Israel.
Menasha was the last king of Israel and only reigned nine years.
In 721 B.E. King Hoshea (9 yr.) of Assyria took captive Northern Israel.
The Assyrians took 27,290.00 people to Nineveh captive.
In what two ways did Sargon make Samaria better in his eyes:
Intermarriage.
Bible and Synagogues only 500 left - intermarry in their own family

Foreign Wives

2011-07-26T13:27:00.003-05:00

[Ezra 10:1] Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
The marriage problems in 9-10 began in this way. In the seventh year of Artaxerxes (458 B.E.), Ezra led a second group of Jewish exiles from Babylon to Jerusalem, only to learn that a serious problem existed in the community that had developed previously under Zerubbabel. Influenced by leaders of the new community in Jerusalem, the priests and Levites along with others in the city had intermarried with the pagan population they had found living in the land. When Ezra learned this, he ripped his garments and pulled out his hair in horror and grief. He was dumbfounded as to what to do.
Ezra believes that if the apostasy is allowed to continue, it would threaten the existence of the community, so he prays after the evening sacrifice, confessing his shame and guilt on behalf of his nation. Others joined him in prayer and weeping. The implied answer is yes. Ezra’s drastic action in confronting mixed marriages must be understood in the light of this brief that the final end would come unless the coEven before Israel had entered into the land, they had been warned not to intermarry with the inhabitants in Ex. 34:11-16; and Deut. 7:1-5. Such intermarriage would inevitable result in idolatry.
Even before Israel had entered into the land, they had been warned not to intermarry with the inhabitants in Ex. 34:11-16; and Deut. 7:1-5. Such intermarriage would inevitable result in idolatry.
Ezra apparently agreed that this was the mind of G-d, and so an announcement was made that in three days the putting away would take place. Those who did not respond would have their property confiscated and they themselves would be banned from the congregation of the exiles.
He calls them to separate themselves from the foreigners – especially from their foreign wives.
According to the list in Ezra 10, only 113 had taken foreign wives (17 priest, 6 Levites, 1 singer, 3 porter and 86 laity). Since the total number of families was something like 29,000, the size of the problem shrinks under closer inspection to less than 4 men out of a 1000, or about 0.4 per cent. The issue was not size but the severing of Israel’s marriage covenant with G-d which forbade G-d’s people marrying persons outside the covenant.
To send away or to cause to go out is not the usual word for divorce. Nevertheless, that is what appears to have happened. Their solution is said to agree with the Law.
Divorce was permitted under certain circumstances in Deut. 24:1-4. Ezra unlocked the meaning of the phrase ‘for something unseemly, shameful,’ or another translated ‘he finds something indecent about her.’ This could not refer to adultery, as the Law provided the death penalty in that case (Deut. 22:28). What could bring greater shame than the breaking of the covenant relationship and the ultimate judgment of G-d on all the people? Ezra had this passage in mind when he observed the Law and provided for the divorce of these unbelieving wives.
Question that remains is where any attempt made to win them to faith in the one true G-d? No direct answers are given, because these matters were not germane to the main point of revelation.
The resistance has to do with the proposal that Jewish men separate from their foreign wives. In the past, these marriages had been accepted, or at least tolerated, in the community. Now mass divorce is commanded. Laxness concerning the CThe chapter ends with a touch of human feeling; it recognizes what a tragic experience this will be – especially for the wives who had children. No information is given concerning the care for those who have been set aside.
In a time of oppression Habakkuk 2:4 declares that the righteous shall live by his faithfulness. Paul quotes Hab.2: 4 in Gal. 2:11, 5; he has sharp words for those who try to live by faith but without faithfulness. The times called for faithfulness – for holding fast to traditions that had given life to the community.
While marriages with foreigners may have been tolerated in an earlier time, that kind of tolerance was too much to expect of the small Jewish community that was grasping for a future following the disaster of the exile. These marriages were undercutting the foundations of the community. For this reason, Ezra and the Jewish leadership chose the drastic action of divorce; it was a decision for the community even though it must have caused deep pain for individuals and individual families.
Ezra’s action also reminds us that marriage has implications for family, children, community, and faith. Those who participate in intermarriage are involving themselves not merely with the other person but with the interplay of primal forces and beliefs that may be in conflict with each other (concerning the meaning of life and the shape of the future). If Ezra’s solution was harsh and drastic, it was because the issue had to do with the continued life of the community of faith.
More than many realize, that issue is important to us today. Christian communities who have minority status in various parts of our world know how important it is to the life of the community to marry within the faith.
Ezra rendered a questionable decision when he took this tack point out that he lost his prestige and influence in the community as a result of this decision. However, when the chronology of Ezra and Nehemiah is restored to its proper sequence, according to the textual claims and the most recent studies from history, Ezra was once again before the public during the revival of Nehemiah 8.
Can we divorce unbelieving spouses today? No! 1 Cor. 7:12-16 says that if the unbeliever is willing to continue living with the believer, than they must not divorce, for the unbelieving partner is sanctified by the believer, should the unbeliever finally and irremediably desert the believer, the believer ‘is not bound in such circumstances; G-d had called us to live in peace’ (1 Cor. 7:150. When an unbeliever chooses to desert his or her partner and marriage vows, then reluctantly the believer may let that one go, sadly accept the divorce with the right to be married to another.
Malachi 2:16 Say G-d hates divorce and hates one who covers his garment with violence. The garment refers to the ancient custom of spreading a garment over a woman (prayer shawl). Thus to cover one’s bed with violence was to be unfaithful to the marital bed and one’s nuptial obligations. The symbol of wedded trust, much like our wedding ring, became the agent of violence toward these wives.
Sometimes preservation of a way of life dictates a policy, which disappoints the democratic, ecumenical spirit. Today we worry about gay marriages and the church acceptance of it and now it has come acceptable!
The old saying: ‘you made your bed now lie in it,’ was not from G-d
commandments had seduced even those who were at the center of Jewish leadership.

Times Of Crisis

2011-07-26T13:20:00.001-05:00

[Ezra 7:26] And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.
In times of crisis a community’s response is not always a normative one. Sometimes, in order to survive, a community may involve itself in contradictory policies. Such is the case with the postexilic community. On the one hand, separation from all that is foreign is emphasized; on the other hand, there is appreciation for and limited cooperation with, the Persian government. This twofold emphasis was an attempt to confront the community’s chide problem; survival. It was recognized that the community would survive only if absorption with peoples of other religious traditions was halted and if the community leadership cooperated with the Persian government. In normal times community leadership may have acted differently, but in a time when the life of the community was threatened, whatever promoted survival, short of repudiation of its basic beliefs was done.
Ezra acts principally as a religious leader, and some kind of official of the Persian ruler. The king decrees that severe punishment will be carried out (including execution) on those who will not obey the Law of G-d and the law of the king. Breaking the Law – whether Persian law or the Law of G-d – earned the same punishment.
A close relationship between the command of an Israelite king and those of G-d (Prov. 24:21), a new element has entered the Jewish community through the decree of Artaxerxes, namely, a foreign ruler who does not worship Yahweh nevertheless establishes a policy that demands obedience to Yahweh on pain of punishment. Religious and political disobedience is punished by the authority of the Persian government and with the same kinds of punishment.
Jewish cooperation with Persian rule has its dangers. It is especially dangerous when the state punishes people for disobedience to religious principles. This state policy of Persia treated the covenantal, ‘I-Thou’ relationship. Such is the danger today regarding any contemporary state policy that would exact fines or punishment on people who violate some Christian teaching. Ironically, by requiring everyone to obey G-d, the relationship between G-d and people is destroyed. State – sponsored religion attacks the core of faith.
The Ten Commandments are not part of an impersonal codex governing an association of men but they were uttered by an I and addressed to a Thou….nothing of its society’s vast machinery has anything to do with the situation of the human being who in the midst of a personal experience hears and feels himself addressed by the word ‘thou’.

Pentateuch

2011-07-26T13:16:00.002-05:00

[Ezra 7:10] For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.
The references in Ezra to the Law of Moses (v. 6), the Law of the L-rd, and the book of Moses (6:18) point to the Pentateuch in the form close to which we have it now. There are, some differences, for example in 6:18 states: ‘And they set the priest in their divisions and the Levites in their courses, for the service of G-d at Jerusalem, as it is written in the book of Moses.’ Although pentateuchal passages speak of the duties of priest and Levites (Lev. 8; Num. 3:5-10), there is no specific mention of the structures mentioned in 6:18. According to 1 Chron. 23-26, this development is due to David. But in general it may be said that the Law tradition is which Ezra was a skilled perceptive interpreter was the pentateuchal tradition.
In Ezra’s emphasis on the Torah we see the beginning of the development, it must be emphasized that this development stands in strong permanence with the Temple and its traditions. A life lived in accordance with the Law was of many psalms (Ps. 1, 15, 19, 119). One might say that the Temple was made for Law and not Law for the Temple. Israel could survive without the Temple, but she would cease to exist without the Torah.
This view of Torah is due in part to the use of the term ‘Law” as a translation of Torah. It is the Law of the Covenant; it is the Law for people who already are in relationship with G-d. Torah is more than Law; it is teaching or instruction for a people whom G-d has delivered and called to be His own.
Paul’s statements come first to our memory when we think of the Law or Torah, and postexilic Judaism; for example, see such words as the following:
1. Rom. 4:15 For the Law bring wrath.
2. Gal. 3:13 Messiah redeemed us from the curse of the Law.
3. Gal. 2:16 Because by the works of the Law shall no one be justified.
These words of Paul created a misunderstanding of the Jewish Law tradition because they are not interpreted in the context of Paul’s purpose of audience. He speaks in opposition to some people who have a wrong view of the Law. They have forgotten the covenant setting of the Law and have turned it into legality. The people that Paul attacks are likely those that Amos and Jeremiah would have opposed (Rom. 2:17-29; Jer. 7:1-28 and Amos 5:10:24).
Paul does make some affirmative statements about the Law (Rom. 3:31: 7:12), but because he is in conflict with those who misuse the Law, he chooses not to mention passages in the OT or in post biblical Jewish literature that speak of the Law with warmth and love. Paul nowhere refers to the following view of the Law:
1. The Law of the L-rd is perfect reviving the soul
2. The testimony of the L-rd is sure, making wise the simple
3. The precepts of the L-rd are right, rejoicing the heart
4. The commandment of the L-rd is pure, enlightening the eyes
5. The fear of the L-rd is clean, enduing for ever
6. The ordinances of the L-rd are true, and righteous altogether
7. More to be desired are they than gold, even much fine gold
8. Sweeter also than honey and drippings of the honeycomb. (Ps. 19:7-10; and 119).
9. The Law crates harmony
For the classical prophets, the psalmists, Ezra, and those following him, the Law was not a burden of legalistic requirements or an expression of wrath. It was the gift of G-d to a people He had rescued in the Exodus 20:2. It was not a Law that killed, but one that made alive; it was a way of ordering life so that a community could live in harmony with G-d and each other. Life in a community must have some structure; if it is not ordered in one way in terms of love and justice, it will be ordered in another manner.

Ezra

2011-07-26T13:13:00.001-05:00

Ezra was a priest, scribe and religious organizer, plus a descendant of Zadok. Five things Ezra did:
1. He restored the Torah.
2. He was the founder and head of the Synagogue 400B.E.
3. He established law of the land.
4. Peddlers were permitted in the city
5. Women were made to wear girdles.
Ezra’s tomb is located in Baserack. His name means Help or helper. Books of Ezra and Nehemiah were one book until the 3rd Century B.E. it covers a 880 year period. Notable names in Ezra:
1. Cyrus - deliver the people.
2. Darius - governor of Babylon.
3. Araxerxes - King Hwder - rebuilding Temple.
4. Nethinims - Means dedicated ones.
Key words are: Jerusalem - 48 times. Law, Commandments - 11 times. Torah and go up - 11 times. Four-fold purpose of Ezra:
1. Show remnants return from captivity.
2. Fall of Babylon and return of Judah.
3. Heathen to do the work.
4. Humans do the impossible task.
Note Ephraim and Manasseh of the Northern tribes are assembled with Judah and Jerusalem, 1 Chron. 9:3. Zerubbabel was the grandson of King Jehoiachin of Judah. King Cyrus later made Zerubbabel governor of Judah. The book records two remnants of Jews returning to Jerusalem: Benjamin and Judah. The work on the Temple stopped for approximately 15 years. G-d raised two prophets, Haddia and Zacriha, who stirred up Joshua, the priest and Zerubbabel, the governor. Five things Ezra had liberty from the king to do in Jerusalem;
1. Purchase animals for sacrifices.
2. Vessels back.
3. Priest was exempt from taxes.
4. Judges to restore Laws.
5. Preserve geology.
Four things that could be done to those who refused to obey G-d’s Law: Banishment, Death, Confiscating goods, imprison. Three things the people did as they celebrated the laying of the foundation of the Temple: Praise, Gave thanks, sang. Ezra traced his ancestry back to Aaron. The Behistun Rock was the key to Babylon language 1835. Tradition says Ezra was the founder of Synagogues worship and the president of the Great synagogue what had a Bet Midrash.722 B.E. 10 tribes whip out but a remnant of all tribes. 120 members of Bet Midrash and Ezra was the president. He help form the cannon of the Scriptures.
The books of Ezra and Nehemiah, considered originally being one book 300 B.C.E.
The people known as “Israel” before the exile are now identified as “Jews.” The English term “Jew” comes from the Hebrew word yehudi, that is, Judahite (Esther 2:5; the plural form in Neh.1: 2. The Jewish canon differ significantly from the Christian canon; whereas the latter canon of the Hebrew Bible ends with the book of Malachi, the Jewish canon ends with 2 chronicles. For Christians, Malachi (ending with the fervent hope for the day of the L-rd) appears to be longing for some special divine action to take place. The Christian church has frequently understood Malachi’s expectation of the ‘day of the L-rd” to represent the whole OT’s hope for the coming of the Messiah (Mk. 9:12; 1:2). Because in Christian circles the OT ended with Malachi, this interpretation had a special attraction for the church. But, as we have said in the Jewish canon the Hebrew Bible ends not with Malachi but with Ezra, Nehemiah, and 1-2 Chronicles. The final verses of 2 Chronicles (36: 22-23) contain the announcement that Yahweh has intervened on behalf of the Jews in exile. In the midst of their suffering, He is creating a future for them.
The manner of this intervention is astonishing; Yahweh has chosen Cyrus, king of Persia, to be the one who will enable the exiles to return home and rebuild the Temple. Thus Chronicles does not end with a look to the distant future but with the affirmation that deliverance and restoration are happening now. It is this story that the books of Ezra and Nehemiah preserve for us. The point of our comments above is this: the last tree books of the Jewish canon are optimistic about the present and near future even though the times are difficult.
The traditional view is that Ezra preceded Nehemiah, coming from Babylon 458 B.C.E. (Ezra 7:8). According to this view, Nehemiah arrived some thirteen years later, in 445 B.C. E.
In the person of Ezra, “a scribe skilled in the Law of Moses” we are able to see the emergence of the core of what is now called Rabbinic Judaism. With him emerges a firm emphasis on the study of the Law (Torah) – a written tradition that needed interpretation.
While the Deuteronomist urges the Israelites to consult prophets in the event of doubt, Ezra and his contemporaries seek guidance in the diligent study of the written documents. The living but temperamental and unpredictable instrument of the Word of G-d that the prophet had been was now replaced by the rigid but certain book…now that the Torah of Moses was standardized, it appeared that the prophet could not controvert any of its numerous precepts, which in turn could be stretched by interpretation to cover almost every contingency in life.
Whereas G-d had given the Torah to the people throw Moses, at a later time, when Torah was largely forgotten, Ezra acted to reestablish it in the Jewish community. After the sacred books were burned in the fall of Jerusalem, Ezra, so it was believed was inspired by G-d to dictate to his assistance – for forty days – all the words found in the ruined books. In Matt. 23:2-3 Y’Shua declares: “the scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you.”
The author of Ezra and Nehemiah has little interest in matters, his great concern is to demonstrate that G-d is with those who establish and preserve a pure society. A pure society means positively, loyalty to Yahweh through obedience to Torah and proper Temple worship. Negatively, a pure society means separation from people who would pollute the community. In the latter kind of society there are no free-floating individuals. Everyone is a member of some family and comes from some place. The individual understands himself in terms of that family, and he is known and valued by others as an individual who comes from this particular place. The character of every individual is known by his background, because (it was believed) his ancestors live on through him.

Uzza's Case

2011-07-26T12:46:00.000-05:00

[1 Chron. 13:10] And the anger of the L-D was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before G-d.
[Put his hand - Let the case of Uzza warn us, to take heed of presumption or rashness with regard to holy things; and not to think, that a right intention will justify a wrong action.
This breach upon Uzza, which caused all the joy to cease, we had an account of, 2 Sam. 6:6.
1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things and not to think that a good intention will justify a bad action. In our communion with G-d we must carefully watch over our own hearts, lest familiarity breed contempt, and we think G-D is in any way beholden to us.
2. Let the punishment of Uzza convince us that the G-D with whom we have to do is a jealous G-D. His death, like that of Nadab and Abihu, proclaims aloud that G-D will be sanctified in those that come nigh unto him (Lev. 10:3), and that the nearer any are to him the more displeased he is with their presumptions. Let us not dare to trifle with G-D in our approaches to him; and yet let us, through the Messiah, come boldly to the throne of grace; for we are under the dispensation of liberty and grace, not of bondage and terror.
3. Let the damp this gave to the joy of Israel be a memorandum to us always to rejoice with trembling, and to serve the L-rd with fear, even when we serve him with gladness.
4. Let David’s displeasure upon this occasion caution us to take heed to our spirits when we are under divine rebukes, lest, instead of submitting to G-D, we quarrel with him. If G-D be angry with us, shall we dare to be angry with him?
5. Let the stop thus put to the solemnity caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with the work notwithstanding the breach made upon Uzza; so might the breach have been made up.
6. Let the blessing which the ark brought with it to the house of Obed-edom encourage us to welcome G-D’s ordinances into our houses, as those that believe the ark is a guest that nobody shall lose by; not let it be less precious to us for its being to some a stone of stumbling and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it and it will be to us a saviour of life unto life.

Saul's Armour

2011-07-26T12:33:00.002-05:00

[1 Chron. 10:10] And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
From the triumph of the Philistines over the body of Saul we may learn:
1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul’s dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice.
2. That, if we give not to G-d the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols —poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul’s armour in the house of their idols,
Their idols was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple while the trunk or headless corpse was affixed to the wall of Beth-shan (1 Samuel 31:10).
Temple of Dagon was popular among the Babylonian and Assyrian cults was the concept of idols of reproduction such as Dagon, who in the Canaanite culture became the father of Baal, and brother of the virgin idol of fertility, Anath. It is thought that Dagon was worshipped as the
Babylonian/Mesopotamian grain-idol as early as 2,500 B.E.
Dagon was the national idol of Philippi and the name is derived from the Hebrew word dag meaning fish. Actually the name means little fish describing more the affection for a dear little fish. The idol was shaped to represent a man with a tail of a fish similar to a mermaid. Ancient Babylonians believed that a being part man and part fish emerged from the Eritrean Sea and appeared in Babylon to teach the people various arts necessary for survival and prosperity.
Dagon was supposed to represent the reproductive powers of nature because the fish had many eggs suggesting its enormous powered of multiplication. A single fish supposedly can lay 30 million eggs annually. Early figurines and representations of Dagon have been found at many locations including ancient Nineveh. It was from these early sources that Philistines received this deity.
For a brief period the Ark of the Covenant was captured by the Philistines and deposited in the temple of Dagon in Ashdod (1 Sam. 5) where the presence of Yahweh’s ark in the same temple with Dagon gave rise to several judgments including the Dagon statue falling and breaking off the head and hands, leaving only a stump. Another judgment involved the Philistine people being stuck with hemorrhoids, after which the people gave the ark back to the Israelites.
The popularity of Dagon in Palestine can be seen in both the personal and place names such as Dagon-takala mentioned in the Amarna Tablets, and Beth-Dagon, of which there were at least three in different locations. Dagon was known as King of the land and the ziqqurat at Mari was dedicated to him. He was worshipped as early as 3,000 B.E.
There is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to G-d: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
Familiar spirit - Which also was contrary to a manifest command, Leviticus 19:31.
From the triumphs of divine Justice in the ruin of Saul we may learn:
That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression.
2. That no man’s greatness can exempt him from the judgments of G-d.
3. Disobedience is a killing thing. Saul died for not keeping the word of the L-d, by which he was ordered to destroy the Amalekites.
4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the L-d, therefore he slew him, v. 13, 14.
5. He did in some sort, but not in a right manner, not humbly and remorsefully, not diligently and persistently, and not patiently, nor 'till he was brought to the last extremity. And then it was too late. He had done so in form (1 Samuel 28:6), but not in the spirit of a humble penitent, nor with the believing confidence of a sincere worshipper. His enquiry was, in fact, a mere ridicule, and his total want of all right religious impressions was manifested by his rushing from G-d to a wretched impostor in the service of the devil (1 Samuel 28:7).