Monday, December 30, 2019
PSALM 1 AND 2
Psalm 1 New King James Version (NKJV)
BOOK ONE
Psalms 1–41
The Way of the Righteous and the End of the Ungodly
1 Blessed is the man
Who walks not in the counsel of the [a]ungodly,
Nor stands in the path of sinners,
Nor sits in the seat of the scornful;
2 But his delight is in the law of the Lord,
And in His law he [b]meditates day and night.
3 He shall be like a tree
Planted by the [c]rivers of water,
That brings forth its fruit in its season,
Whose leaf also shall not wither;
And whatever he does shall prosper.
4 The ungodly are not so,
But are like the chaff which the wind drives away.
5 Therefore the ungodly shall not stand in the judgment,
Nor sinners in the congregation of the righteous.
6 For the Lord knows the way of the righteous,
But the way of the ungodly shall perish.
Footnotes:
Psalm 1:1 wicked
Psalm 1:2 ponders by talking to himself
Psalm 1:3 channels ALSO PSALM 2! Psalm 2 King James Version (KJV)
2 Why do the heathen rage, and the people imagine a vain thing?
2 The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying,
3 Let us break their bands asunder, and cast away their cords from us.
4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have I set my king upon my holy hill of Zion.
7 I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the Lord with fear, and rejoice with trembling.
12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
TNDL: “Revelation 19: THE LORD YAHWEH ELYON COMES TO JUDGE THE NATIONS OF THE WORLD FOR WHAT THEY HAVE DONE AGAINST HIM, AND HIS PEOPLE ISRAEL.
BOOK ONE
Psalms 1–41
The Way of the Righteous and the End of the Ungodly
1 Blessed is the man
Who walks not in the counsel of the [a]ungodly,
Nor stands in the path of sinners,
Nor sits in the seat of the scornful;
2 But his delight is in the law of the Lord,
And in His law he [b]meditates day and night.
3 He shall be like a tree
Planted by the [c]rivers of water,
That brings forth its fruit in its season,
Whose leaf also shall not wither;
And whatever he does shall prosper.
4 The ungodly are not so,
But are like the chaff which the wind drives away.
5 Therefore the ungodly shall not stand in the judgment,
Nor sinners in the congregation of the righteous.
6 For the Lord knows the way of the righteous,
But the way of the ungodly shall perish.
Footnotes:
Psalm 1:1 wicked
Psalm 1:2 ponders by talking to himself
Psalm 1:3 channels ALSO PSALM 2! Psalm 2 King James Version (KJV)
2 Why do the heathen rage, and the people imagine a vain thing?
2 The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying,
3 Let us break their bands asunder, and cast away their cords from us.
4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have I set my king upon my holy hill of Zion.
7 I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the Lord with fear, and rejoice with trembling.
12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
TNDL: “Revelation 19: THE LORD YAHWEH ELYON COMES TO JUDGE THE NATIONS OF THE WORLD FOR WHAT THEY HAVE DONE AGAINST HIM, AND HIS PEOPLE ISRAEL.
TNDL: “THE TRUE FOLLOWERS OF YESHUA, THE CHRIST, TO BE OF ONE MIND, THE SAME MIND IN CHRIST! “
Philippians 2 English Standard Version (ESV)
Christ's Example of Humility
2 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus,[a] 6 who, though he was in the form of God, did not count equality with God a thing to be grasped,[b] 7 but emptied himself, by taking the form of a servant,[c] being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Lights in the World
12 Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure.
14 Do all things without grumbling or disputing, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, 16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. 17 Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. 18 Likewise you also should be glad and rejoice with me.
Timothy and Epaphroditus
19 I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. 20 For I have no one like him, who will be genuinely concerned for your welfare. 21 For they all seek their own interests, not those of Jesus Christ. 22 But you know Timothy's[d] proven worth, how as a son[e] with a father he has served with me in the gospel. 23 I hope therefore to send him just as soon as I see how it will go with me, 24 and I trust in the Lord that shortly I myself will come also.
25 I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, 26 for he has been longing for you all and has been distressed because you heard that he was ill. 27 Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. 28 I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. 29 So receive him in the Lord with all joy, and honor such men, 30 for he nearly died[f] for the work of Christ, risking his life to complete what was lacking in your service to me.
Footnotes:
Philippians 2:5 Or which was also in Christ Jesus
Philippians 2:6 Or a thing to be held on to for advantage
Philippians 2:7 Or slave (for the contextual rendering of the Greek word doulos, see Preface)
Philippians 2:22 Greek his
Philippians 2:22 Greek child
Philippians 2:30 Or he drew near to the point of death; compare verse 8
English Standard Version (ESV)
Christ's Example of Humility
2 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus,[a] 6 who, though he was in the form of God, did not count equality with God a thing to be grasped,[b] 7 but emptied himself, by taking the form of a servant,[c] being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Lights in the World
12 Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure.
14 Do all things without grumbling or disputing, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, 16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. 17 Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. 18 Likewise you also should be glad and rejoice with me.
Timothy and Epaphroditus
19 I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. 20 For I have no one like him, who will be genuinely concerned for your welfare. 21 For they all seek their own interests, not those of Jesus Christ. 22 But you know Timothy's[d] proven worth, how as a son[e] with a father he has served with me in the gospel. 23 I hope therefore to send him just as soon as I see how it will go with me, 24 and I trust in the Lord that shortly I myself will come also.
25 I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, 26 for he has been longing for you all and has been distressed because you heard that he was ill. 27 Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. 28 I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. 29 So receive him in the Lord with all joy, and honor such men, 30 for he nearly died[f] for the work of Christ, risking his life to complete what was lacking in your service to me.
Footnotes:
Philippians 2:5 Or which was also in Christ Jesus
Philippians 2:6 Or a thing to be held on to for advantage
Philippians 2:7 Or slave (for the contextual rendering of the Greek word doulos, see Preface)
Philippians 2:22 Greek his
Philippians 2:22 Greek child
Philippians 2:30 Or he drew near to the point of death; compare verse 8
English Standard Version (ESV)
TNDL: “GOD, YAHWEH ELYON AND HIS ONLY BEGOTTEN SON, IS LOVE! “
So, taking His start from St. John's words: "God is Love", Lewis initially thought to contrast "Need-love" (such as the love of a child for its mother) and "Gift-love" (epitomized by God's love for humanity), to the disparagement of the former.[3] However he swiftly happened on the insight that the natures of even these basic categorizations of love are more complicated than they at first seemed: a child's need for parental comfort is a necessity, not a selfish indulgence, while conversely parental Gift-love in excessive form can be a perversion of its own.[4]
Pleasures
Lewis continues his examination by exploring the nature of pleasure, distinguishing Need-pleasures (such as water for the thirsty) from Pleasures of Appreciation, such as the love of nature.[5] From the latter, he developed what he called "a third element in love ... Appreciative love",[6] to go along with Need-love and Gift-love.
Throughout the rest of the book, Lewis goes on to counterpoint that three-fold, qualitative distinction against the four broad types of loves indicated in his title.[7]
In his remaining four chapters, Lewis treats love under four categories ("the highest does not stand without the lowest"), based in part on the four Greek words for love: affection, friendship, eros, and charity. Lewis states that just as Lucifer (a former archangel) perverted himself by pride and fell into depravity, so too can love – commonly held to be the arch-emotion – become corrupt by presuming itself to be what it is not.
A fictional treatment of these loves is the main theme of Lewis's novel Till We Have Faces.
The four loves
Storge – empathy bond
Storge (storgē, Greek: στοργή) is liking someone through the fondness of familiarity, family members or people who relate in familiar ways that have otherwise found themselves bonded by chance. An example is the natural love and affection of a parent for their child. It is described as the most natural, emotive, and widely diffused of loves: It is natural in that it is present without coercion, emotive because it is the result of fondness due to familiarity, and most widely diffused because it pays the least attention to those characteristics deemed "valuable" or worthy of love and, as a result, is able to transcend most discriminating factors. Lewis describes it as a dependency-based love which risks extinction if the needs cease to be met.
Affection, for Lewis, included both Need-love and Gift-love. He considered it responsible for 9⁄10ths of all solid and lasting human happiness.[8]
However, affection's strength is also what makes it vulnerable. Affection has the appearance of being "built-in" or "ready made", says Lewis, and as a result people come to expect it irrespective of their behavior and its natural consequences.[9] Both in its Need and its Gift form, affection then is liable to "go bad", and to be corrupted by such forces as jealousy, ambivalence and smothering.[10]
Philios – friend bond
Philios (philíos, Greek: φιλία) is the love between friends as close as siblings in strength and duration. The friendship is the strong bond existing between people who share common values, interests or activities.[11] Lewis immediately differentiates friendship love from the other loves. He describes friendship as "the least biological, organic, instinctive, gregarious and necessary...the least natural of loves".[12]Our species does not need friendship in order to reproduce, but to the classical and medieval worlds it is a higher-level love because it is freely chosen.
Lewis explains that true friendships, like the friendship between David and Jonathan in the Bible, are almost a lost art. He expresses a strong distaste for the way modern society ignores friendship. He notes that he cannot remember any poem that celebrated true friendship like that between David and Jonathan, Orestes and Pylades, Roland and Oliver, Amis and Amiles. Lewis goes on to say, "to the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it".
Growing out of companionship, friendship for Lewis was a deeply appreciative love, though one which he felt few people in modern society could value at its worth, because so few actually experienced true friendship.[13]
Nevertheless, Lewis was not blind to the dangers of friendships, such as its potential for cliquiness, anti-authoritarianism and pride.[14]
Eros – romantic love
Eros (erōs, Greek: ἔρως) for Lewis was love in the sense of "being in love" or "loving" someone, as opposed to the raw sexuality of what he called Venus: the illustration Lewis used was the distinction between "wanting a woman" and wanting one particular woman – something that matched his (classical) view of man as a rational animal, a composite both of reasoning angel and instinctual alley-cat.[15]
Eros turns the need-pleasure of Venus into the most appreciative of all pleasures;[16] but nevertheless, Lewis warned against the modern tendency for Eros to become a god to people who fully submit themselves to it, a justification for selfishness, even a phallic religion.[17]
After exploring sexual activity and its spiritual significance in both a pagan and a Christian sense, he notes how Eros (or being in love) is in itself an indifferent, neutral force: how "Eros in all his splendor ... may urge to evil as well as good".[18] While accepting that Eros can be an extremely profound experience, he does not overlook the dark way in which it could lead even to the point of suicide pacts or murder, as well as to furious refusals to part, "mercilessly chaining together two mutual tormentors, each raw all over with the poison of hate-in-love".[19]
Agape – unconditional "God" love
Charity (agápē, Greek: ἀγάπη) is the love that exists regardless of changing circumstances. Lewis recognizes this selfless love as the greatest of the four loves, and sees it as a specifically Christian virtue to achieve. The chapter on the subject focuses on the need to subordinate the other three natural loves – as Lewis puts it, "The natural loves are not self-sufficient"[20] – to the love of God, who is full of charitable love, to prevent what he termed their "demonic" self-aggrandizement.[21][22]
Pleasures
Lewis continues his examination by exploring the nature of pleasure, distinguishing Need-pleasures (such as water for the thirsty) from Pleasures of Appreciation, such as the love of nature.[5] From the latter, he developed what he called "a third element in love ... Appreciative love",[6] to go along with Need-love and Gift-love.
Throughout the rest of the book, Lewis goes on to counterpoint that three-fold, qualitative distinction against the four broad types of loves indicated in his title.[7]
In his remaining four chapters, Lewis treats love under four categories ("the highest does not stand without the lowest"), based in part on the four Greek words for love: affection, friendship, eros, and charity. Lewis states that just as Lucifer (a former archangel) perverted himself by pride and fell into depravity, so too can love – commonly held to be the arch-emotion – become corrupt by presuming itself to be what it is not.
A fictional treatment of these loves is the main theme of Lewis's novel Till We Have Faces.
The four loves
Storge – empathy bond
Storge (storgē, Greek: στοργή) is liking someone through the fondness of familiarity, family members or people who relate in familiar ways that have otherwise found themselves bonded by chance. An example is the natural love and affection of a parent for their child. It is described as the most natural, emotive, and widely diffused of loves: It is natural in that it is present without coercion, emotive because it is the result of fondness due to familiarity, and most widely diffused because it pays the least attention to those characteristics deemed "valuable" or worthy of love and, as a result, is able to transcend most discriminating factors. Lewis describes it as a dependency-based love which risks extinction if the needs cease to be met.
Affection, for Lewis, included both Need-love and Gift-love. He considered it responsible for 9⁄10ths of all solid and lasting human happiness.[8]
However, affection's strength is also what makes it vulnerable. Affection has the appearance of being "built-in" or "ready made", says Lewis, and as a result people come to expect it irrespective of their behavior and its natural consequences.[9] Both in its Need and its Gift form, affection then is liable to "go bad", and to be corrupted by such forces as jealousy, ambivalence and smothering.[10]
Philios – friend bond
Philios (philíos, Greek: φιλία) is the love between friends as close as siblings in strength and duration. The friendship is the strong bond existing between people who share common values, interests or activities.[11] Lewis immediately differentiates friendship love from the other loves. He describes friendship as "the least biological, organic, instinctive, gregarious and necessary...the least natural of loves".[12]Our species does not need friendship in order to reproduce, but to the classical and medieval worlds it is a higher-level love because it is freely chosen.
Lewis explains that true friendships, like the friendship between David and Jonathan in the Bible, are almost a lost art. He expresses a strong distaste for the way modern society ignores friendship. He notes that he cannot remember any poem that celebrated true friendship like that between David and Jonathan, Orestes and Pylades, Roland and Oliver, Amis and Amiles. Lewis goes on to say, "to the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it".
Growing out of companionship, friendship for Lewis was a deeply appreciative love, though one which he felt few people in modern society could value at its worth, because so few actually experienced true friendship.[13]
Nevertheless, Lewis was not blind to the dangers of friendships, such as its potential for cliquiness, anti-authoritarianism and pride.[14]
Eros – romantic love
Eros (erōs, Greek: ἔρως) for Lewis was love in the sense of "being in love" or "loving" someone, as opposed to the raw sexuality of what he called Venus: the illustration Lewis used was the distinction between "wanting a woman" and wanting one particular woman – something that matched his (classical) view of man as a rational animal, a composite both of reasoning angel and instinctual alley-cat.[15]
Eros turns the need-pleasure of Venus into the most appreciative of all pleasures;[16] but nevertheless, Lewis warned against the modern tendency for Eros to become a god to people who fully submit themselves to it, a justification for selfishness, even a phallic religion.[17]
After exploring sexual activity and its spiritual significance in both a pagan and a Christian sense, he notes how Eros (or being in love) is in itself an indifferent, neutral force: how "Eros in all his splendor ... may urge to evil as well as good".[18] While accepting that Eros can be an extremely profound experience, he does not overlook the dark way in which it could lead even to the point of suicide pacts or murder, as well as to furious refusals to part, "mercilessly chaining together two mutual tormentors, each raw all over with the poison of hate-in-love".[19]
Agape – unconditional "God" love
Charity (agápē, Greek: ἀγάπη) is the love that exists regardless of changing circumstances. Lewis recognizes this selfless love as the greatest of the four loves, and sees it as a specifically Christian virtue to achieve. The chapter on the subject focuses on the need to subordinate the other three natural loves – as Lewis puts it, "The natural loves are not self-sufficient"[20] – to the love of God, who is full of charitable love, to prevent what he termed their "demonic" self-aggrandizement.[21][22]
Sunday, December 29, 2019
TNDL: "YESHUA IS ANOINTED BY A LOVE ONE'S TRUST IN HIM!"
John 12 New King James Version (NKJV)
The Anointing at Bethany
12 Then, six days before the Passover, Jesus came to Bethany, where Lazarus was [a]who had been dead, whom He had raised from the dead. 2 There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him. 3 Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil.
4 But one of His disciples, Judas Iscariot, Simon’s son, who would betray Him, said, 5 “Why was this fragrant oil not sold for [b]three hundred denarii and given to the poor?” 6 This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.
7 But Jesus said, “Let her alone; [c]she has kept this for the day of My burial. 8 For the poor you have with you always, but Me you do not have always.”
The Plot to Kill Lazarus
9 Now a great many of the Jews knew that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, whom He had raised from the dead. 10 But the chief priests plotted to put Lazarus to death also, 11 because on account of him many of the Jews went away and believed in Jesus.
The Triumphal Entry
12 The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, 13 took branches of palm trees and went out to meet Him, and cried out:
“Hosanna!
‘Blessed is He who comes in the name of the Lord!’
The King of Israel!”
14 Then Jesus, when He had found a young donkey, sat on it; as it is written:
15 “Fear not, daughter of Zion;
Behold, your King is coming,
Sitting on a donkey’s colt.”
16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him.
17 Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. 18 For this reason the people also met Him, because they heard that He had done this sign. 19 The Pharisees therefore said among themselves, “You see that you are accomplishing nothing. Look, the world has gone after Him!”
The Fruitful Grain of Wheat
20 Now there were certain Greeks among those who came up to worship at the feast. 21 Then they came to Philip, who was from Bethsaida of Galilee, and asked him, saying, “Sir, we wish to see Jesus.”
22 Philip came and told Andrew, and in turn Andrew and Philip told Jesus.
23 But Jesus answered them, saying, “The hour has come that the Son of Man should be glorified. 24 Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much [d]grain. 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. 26 If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.
27 “Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. 28 Father, glorify Your name.”
Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.”
29 Therefore the people who stood by and heard it said that it had thundered. Others said, “An angel has spoken to Him.”
30 Jesus answered and said, “This voice did not come because of Me, but for your sake. 31 Now is the judgment of this world; now the ruler of this world will be cast out. 32 And I, if I am [e]lifted up from the earth, will draw all peoples to Myself.” 33 This He said, signifying by what death He would die.
34 The people answered Him, “We have heard from the law that the Christ remains forever; and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
35 Then Jesus said to them, “A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.” These things Jesus spoke, and departed, and was hidden from them.
Who Has Believed Our Report?
37 But although He had done so many signs before them, they did not believe in Him, 38 that the word of Isaiah the prophet might be fulfilled, which he spoke:
“Lord, who has believed our report?
And to whom has the arm of the Lord been revealed?”
39 Therefore they could not believe, because Isaiah said again:
40 “He has blinded their eyes and hardened their hearts,
Lest they should see with their eyes,
Lest they should understand with their hearts and turn,
So that I should heal them.”
41 These things Isaiah said [f]when he saw His glory and spoke of Him.
Walk in the Light
42 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God.
44 Then Jesus cried out and said, “He who believes in Me, believes not in Me but in Him who sent Me. 45 And he who sees Me sees Him who sent Me. 46 I have come as a light into the world, that whoever believes in Me should not abide in darkness. 47 And if anyone hears My words and does not [g]believe, I do not judge him; for I did not come to judge the world but to save the world. 48 He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day. 49 For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. 50 And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak.”
Footnotes:
John 12:1 NU omits who had been dead
John 12:5 About one year’s wages for a worker
John 12:7 NU that she may keep
John 12:24 Lit. fruit
John 12:32 Crucified
John 12:41 NU because
John 12:47 NU keep them
The Anointing at Bethany
12 Then, six days before the Passover, Jesus came to Bethany, where Lazarus was [a]who had been dead, whom He had raised from the dead. 2 There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him. 3 Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil.
4 But one of His disciples, Judas Iscariot, Simon’s son, who would betray Him, said, 5 “Why was this fragrant oil not sold for [b]three hundred denarii and given to the poor?” 6 This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.
7 But Jesus said, “Let her alone; [c]she has kept this for the day of My burial. 8 For the poor you have with you always, but Me you do not have always.”
The Plot to Kill Lazarus
9 Now a great many of the Jews knew that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, whom He had raised from the dead. 10 But the chief priests plotted to put Lazarus to death also, 11 because on account of him many of the Jews went away and believed in Jesus.
The Triumphal Entry
12 The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, 13 took branches of palm trees and went out to meet Him, and cried out:
“Hosanna!
‘Blessed is He who comes in the name of the Lord!’
The King of Israel!”
14 Then Jesus, when He had found a young donkey, sat on it; as it is written:
15 “Fear not, daughter of Zion;
Behold, your King is coming,
Sitting on a donkey’s colt.”
16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him.
17 Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. 18 For this reason the people also met Him, because they heard that He had done this sign. 19 The Pharisees therefore said among themselves, “You see that you are accomplishing nothing. Look, the world has gone after Him!”
The Fruitful Grain of Wheat
20 Now there were certain Greeks among those who came up to worship at the feast. 21 Then they came to Philip, who was from Bethsaida of Galilee, and asked him, saying, “Sir, we wish to see Jesus.”
22 Philip came and told Andrew, and in turn Andrew and Philip told Jesus.
23 But Jesus answered them, saying, “The hour has come that the Son of Man should be glorified. 24 Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much [d]grain. 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. 26 If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.
27 “Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. 28 Father, glorify Your name.”
Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.”
29 Therefore the people who stood by and heard it said that it had thundered. Others said, “An angel has spoken to Him.”
30 Jesus answered and said, “This voice did not come because of Me, but for your sake. 31 Now is the judgment of this world; now the ruler of this world will be cast out. 32 And I, if I am [e]lifted up from the earth, will draw all peoples to Myself.” 33 This He said, signifying by what death He would die.
34 The people answered Him, “We have heard from the law that the Christ remains forever; and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
35 Then Jesus said to them, “A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.” These things Jesus spoke, and departed, and was hidden from them.
Who Has Believed Our Report?
37 But although He had done so many signs before them, they did not believe in Him, 38 that the word of Isaiah the prophet might be fulfilled, which he spoke:
“Lord, who has believed our report?
And to whom has the arm of the Lord been revealed?”
39 Therefore they could not believe, because Isaiah said again:
40 “He has blinded their eyes and hardened their hearts,
Lest they should see with their eyes,
Lest they should understand with their hearts and turn,
So that I should heal them.”
41 These things Isaiah said [f]when he saw His glory and spoke of Him.
Walk in the Light
42 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God.
44 Then Jesus cried out and said, “He who believes in Me, believes not in Me but in Him who sent Me. 45 And he who sees Me sees Him who sent Me. 46 I have come as a light into the world, that whoever believes in Me should not abide in darkness. 47 And if anyone hears My words and does not [g]believe, I do not judge him; for I did not come to judge the world but to save the world. 48 He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day. 49 For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. 50 And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak.”
Footnotes:
John 12:1 NU omits who had been dead
John 12:5 About one year’s wages for a worker
John 12:7 NU that she may keep
John 12:24 Lit. fruit
John 12:32 Crucified
John 12:41 NU because
John 12:47 NU keep them
TNDL: "YAHWEH ELYON YESHUA L MICHAEL'S FAMILY! PSALM 1."
Psalms 1–41(NIV)
Psalm 1
1 Blessed is the one
who does not walk in step with the wicked
or stand in the way that sinners take
or sit in the company of mockers,
2 but whose delight is in the law of the Lord,
and who meditates on his law day and night.
3 That person is like a tree planted by streams of water,
which yields its fruit in season
and whose leaf does not wither—
whatever they do prospers.
4 Not so the wicked!
They are like chaff
that the wind blows away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the assembly of the righteous.
6 For the Lord watches over the way of the righteous,
but the way of the wicked leads to destruction. Blesses are the nations, whose God is the Lord Yahweh Elyon. YESHUA IS BUILDING HIS ETERNAL FATHER'S CHURCH THE SPOKEN WORD, "THE NEW DIVINE LOGOS" THE WORD WHICH HAS THE TWO EDGES SWORD. SEE REVELATION 19.:1-22..ALSO LOOK AT JOHN 1.John 1 New King James Version (NKJV)
The Eternal Word
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not [a]comprehend it.SO, WHO WILL ENTER THE PRESENCE, AND CHAMBER OF THE MOST HIGH? READ PSALM 91. Psalm 91 King James Version (KJV)
91 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.
2 I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.
3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.
4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.
5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;
6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.
8 Only with thine eyes shalt thou behold and see the reward of the wicked.
9 Because thou hast made the Lord, which is my refuge, even the most High, thy habitation;
10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
11 For he shall give his angels charge over thee, to keep thee in all thy ways.
Psalm 1
1 Blessed is the one
who does not walk in step with the wicked
or stand in the way that sinners take
or sit in the company of mockers,
2 but whose delight is in the law of the Lord,
and who meditates on his law day and night.
3 That person is like a tree planted by streams of water,
which yields its fruit in season
and whose leaf does not wither—
whatever they do prospers.
4 Not so the wicked!
They are like chaff
that the wind blows away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the assembly of the righteous.
6 For the Lord watches over the way of the righteous,
but the way of the wicked leads to destruction. Blesses are the nations, whose God is the Lord Yahweh Elyon. YESHUA IS BUILDING HIS ETERNAL FATHER'S CHURCH THE SPOKEN WORD, "THE NEW DIVINE LOGOS" THE WORD WHICH HAS THE TWO EDGES SWORD. SEE REVELATION 19.:1-22..ALSO LOOK AT JOHN 1.John 1 New King James Version (NKJV)
The Eternal Word
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not [a]comprehend it.SO, WHO WILL ENTER THE PRESENCE, AND CHAMBER OF THE MOST HIGH? READ PSALM 91. Psalm 91 King James Version (KJV)
91 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.
2 I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.
3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.
4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.
5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;
6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.
8 Only with thine eyes shalt thou behold and see the reward of the wicked.
9 Because thou hast made the Lord, which is my refuge, even the most High, thy habitation;
10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
11 For he shall give his angels charge over thee, to keep thee in all thy ways.
LUKE 3
TNDL: Luke 3 (NKJV)
John the Baptist Prepares the Way
3 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 [a]while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. 3 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, 4 as it is written in the book of the words of Isaiah the prophet, saying:
“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
Make His paths straight.
5 Every valley shall be filled
And every mountain and hill brought low;
The crooked places shall be made straight
And the rough ways smooth;
6 And all flesh shall see the salvation of God.’ ”
John Preaches to the People
7 Then he said to the multitudes that came out to be baptized by him, “Brood[b] of vipers! Who warned you to flee from the wrath to come? 8 Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. 9 And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.”
10 So the people asked him, saying, “What shall we do then?”
11 He answered and said to them, “He who has two tunics, let him give to him who has none; and he who has food, let him do likewise.”
12 Then tax collectors also came to be baptized, and said to him, “Teacher, what shall we do?”
13 And he said to them, “Collect no more than what is appointed for you.”
14 Likewise the soldiers asked him, saying, “And what shall we do?”
So he said to them, “Do not [c]intimidate anyone or accuse falsely, and be content with your wages.”
15 Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, 16 John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. 17 His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.”
18 And with many other exhortations he preached to the people. 19 But Herod the tetrarch, being rebuked by him concerning Herodias, his [d]brother Philip’s wife, and for all the evils which Herod had done, 20 also added this, above all, that he shut John up in prison.
John Baptizes Jesus
21 When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. 22 And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am well pleased.”
John the Baptist Prepares the Way
3 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 [a]while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. 3 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, 4 as it is written in the book of the words of Isaiah the prophet, saying:
“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
Make His paths straight.
5 Every valley shall be filled
And every mountain and hill brought low;
The crooked places shall be made straight
And the rough ways smooth;
6 And all flesh shall see the salvation of God.’ ”
John Preaches to the People
7 Then he said to the multitudes that came out to be baptized by him, “Brood[b] of vipers! Who warned you to flee from the wrath to come? 8 Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. 9 And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.”
10 So the people asked him, saying, “What shall we do then?”
11 He answered and said to them, “He who has two tunics, let him give to him who has none; and he who has food, let him do likewise.”
12 Then tax collectors also came to be baptized, and said to him, “Teacher, what shall we do?”
13 And he said to them, “Collect no more than what is appointed for you.”
14 Likewise the soldiers asked him, saying, “And what shall we do?”
So he said to them, “Do not [c]intimidate anyone or accuse falsely, and be content with your wages.”
15 Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, 16 John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. 17 His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.”
18 And with many other exhortations he preached to the people. 19 But Herod the tetrarch, being rebuked by him concerning Herodias, his [d]brother Philip’s wife, and for all the evils which Herod had done, 20 also added this, above all, that he shut John up in prison.
John Baptizes Jesus
21 When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. 22 And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am well pleased.”
Sunday, December 22, 2019
TNDL: “DO NOT FRET OR WORRY YOURSELVES OF EVIL DOERS, BECAUSE THE LORD IS THE ROCK OF OUR SALVATION AND A PRESENT HELP IN TIMES OF TROUBLE! “
Psalm 37 King James Version (KJV)
37 Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.
2 For they shall soon be cut down like the grass, and wither as the green herb.
3 Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.
4 Delight thyself also in the Lord: and he shall give thee the desires of thine heart.
5 Commit thy way unto the Lord; trust also in him; and he shall bring it to pass.
6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
7 Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
9 For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth.
10 For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.
11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
12 The wicked plotteth against the just, and gnasheth upon him with his teeth.
13 The Lord shall laugh at him: for he seeth that his day is coming.
14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
15 Their sword shall enter into their own heart, and their bows shall be broken.
16 A little that a righteous man hath is better than the riches of many wicked.
17 For the arms of the wicked shall be broken: but the Lord upholdeth the righteous.
18 The Lord knoweth the days of the upright: and their inheritance shall be for ever.
19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
20 But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
21 The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.
22 For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
23 The steps of a good man are ordered by the Lord: and he delighteth in his way.
24 Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand.
25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
26 He is ever merciful, and lendeth; and his seed is blessed.
27 Depart from evil, and do good; and dwell for evermore.
28 For the Lord loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.
29 The righteous shall inherit the land, and dwell therein for ever.
30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
31 The law of his God is in his heart; none of his steps shall slide.
32 The wicked watcheth the righteous, and seeketh to slay him.
33 The Lord will not leave him in his hand, nor condemn him when he is judged.
34 Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.
35 I have seen the wicked in great power, and spreading himself like a green bay tree.
36 Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.
37 Mark the perfect man, and behold the upright: for the end of that man is peace.
38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off.
39 But the salvation of the righteous is of the Lord: he is their strength in the time of trouble.
40 And the Lord shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.
37 Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.
2 For they shall soon be cut down like the grass, and wither as the green herb.
3 Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.
4 Delight thyself also in the Lord: and he shall give thee the desires of thine heart.
5 Commit thy way unto the Lord; trust also in him; and he shall bring it to pass.
6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
7 Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
9 For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth.
10 For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.
11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
12 The wicked plotteth against the just, and gnasheth upon him with his teeth.
13 The Lord shall laugh at him: for he seeth that his day is coming.
14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
15 Their sword shall enter into their own heart, and their bows shall be broken.
16 A little that a righteous man hath is better than the riches of many wicked.
17 For the arms of the wicked shall be broken: but the Lord upholdeth the righteous.
18 The Lord knoweth the days of the upright: and their inheritance shall be for ever.
19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
20 But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
21 The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.
22 For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
23 The steps of a good man are ordered by the Lord: and he delighteth in his way.
24 Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand.
25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
26 He is ever merciful, and lendeth; and his seed is blessed.
27 Depart from evil, and do good; and dwell for evermore.
28 For the Lord loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.
29 The righteous shall inherit the land, and dwell therein for ever.
30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
31 The law of his God is in his heart; none of his steps shall slide.
32 The wicked watcheth the righteous, and seeketh to slay him.
33 The Lord will not leave him in his hand, nor condemn him when he is judged.
34 Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.
35 I have seen the wicked in great power, and spreading himself like a green bay tree.
36 Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.
37 Mark the perfect man, and behold the upright: for the end of that man is peace.
38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off.
39 But the salvation of the righteous is of the Lord: he is their strength in the time of trouble.
40 And the Lord shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.
TNDL: “FOR SHOWING GRATITUDE TO THE MOST HIGH GOD OF ISRAEL, PRAISE THE LORD, YAHWEH ELYON YESHUA MICHAEL, THE NEW DIVINE LOGOS WORD, AND LIVING LIGHT. REVELATION 19:11-22.!”
Psalm 100 New International Version (NIV)
Psalm 100
A psalm. For giving grateful praise.
1 Shout for joy to the Lord, all the earth.
2 Worship the Lord with gladness;
come before him with joyful songs.
3 Know that the Lord is God.
It is he who made us, and we are his[a];
we are his people, the sheep of his pasture.
4 Enter his gates with thanksgiving
and his courts with praise;
give thanks to him and praise his name.
5 For the Lord is good and his love endures forever;
his faithfulness continues through all generations.
Footnotes:
Psalm 100:3 Or and not we ourselves
TNDL: ARISE, SHINE, FOR YOUR LIGHT HAS COME, AND THE GLORY OF THE LORD CAN BE SEEN!”
Isaiah 60 New International Version (NIV)
The Glory of Zion60 “Arise, shine, for your light has come,
and the glory of the Lord rises upon you.
2 See, darkness covers the earth
and thick darkness is over the peoples,
but the Lord rises upon you
and his glory appears over you.
3 Nations will come to your light,
and kings to the brightness of your dawn.
4 “Lift up your eyes and look about you:
All assemble and come to you;
your sons come from afar,
and your daughters are carried on the hip.
5 Then you will look and be radiant,
your heart will throb and swell with joy;
the wealth on the seas will be brought to you,
to you the riches of the nations will come.
6 Herds of camels will cover your land,
young camels of Midian and Ephah.
And all from Sheba will come,
bearing gold and incense
and proclaiming the praise of the Lord.
7 All Kedar’s flocks will be gathered to you,
the rams of Nebaioth will serve you;
they will be accepted as offerings on my altar,
and I will adorn my glorious temple.
8 “Who are these that fly along like clouds,
like doves to their nests?
9 Surely the islands look to me;
in the lead are the ships of Tarshish,[a]
bringing your children from afar,
with their silver and gold,
to the honor of the Lord your God,
the Holy One of Israel,
for he has endowed you with splendor.
10 “Foreigners will rebuild your walls,
and their kings will serve you.
Though in anger I struck you,
in favor I will show you compassion.
11 Your gates will always stand open,
they will never be shut, day or night,
so that people may bring you the wealth of the nations—
their kings led in triumphal procession.
12 For the nation or kingdom that will not serve you will perish;
it will be utterly ruined.
13 “The glory of Lebanon will come to you,
the juniper, the fir and the cypress together,
to adorn my sanctuary;
and I will glorify the place for my feet.
14 The children of your oppressors will come bowing before you;
all who despise you will bow down at your feet
and will call you the City of the Lord,
Zion of the Holy One of Israel.
15 “Although you have been forsaken and hated,
with no one traveling through,
I will make you the everlasting pride
and the joy of all generations.
16 You will drink the milk of nations
and be nursed at royal breasts.
Then you will know that I, the Lord, am your Savior,
your Redeemer, the Mighty One of Jacob.
17 Instead of bronze I will bring you gold,
and silver in place of iron.
Instead of wood I will bring you bronze,
and iron in place of stones.
I will make peace your governor
and well-being your ruler.
18 No longer will violence be heard in your land,
nor ruin or destruction within your borders,
but you will call your walls Salvation
and your gates Praise.
19 The sun will no more be your light by day,
nor will the brightness of the moon shine on you,
for the Lord will be your everlasting light,
and your God will be your glory.
20 Your sun will never set again,
and your moon will wane no more;
the Lord will be your everlasting light,
and your days of sorrow will end.
21 Then all your people will be righteous
and they will possess the land forever.
They are the shoot I have planted,
the work of my hands,
for the display of my splendor.
22 The least of you will become a thousand,
the smallest a mighty nation.
I am the Lord;
in its time I will do this swiftly.”https://www.facebook.com/photo.php?fbid=10214603396783515&set=a.1090474306971&type=3&eid=ARCVug1ekgfXy3491TohAMPM5hNeEzypC_5fUPBzbaIe8qOeyDTgP4aWoQ9xcL1EwisBTQA8GWeaWZIN
Footnotes:
Isaiah 60:9 Or the trading ships
ARISTOTLE’S VIEW
TNDL: Aristotle's view
As Gerard Hughes points out, in Books VIII and IX Aristotle gives examples of philia including:
"young lovers (1156b2), lifelong friends (1156b12), cities with one another (1157a26), political or business contacts (1158a28), parents and children (1158b20), fellow-voyagers and fellow-soldiers (1159b28), members of the same religious society (1160a19), or of the same tribe (1161b14), a cobbler and the person who buys from him (1163b35)."[2]
All of these different relationships involve getting on well with someone, though Aristotle at times implies that something more like actual liking is required. When he is talking about the character or disposition that falls between obsequiousness or flattery on the one hand and surliness or quarrelsomeness on the other, he says that this state:
"has no name, but it would seem to be most like [philia]; for the character of the person in the intermediate state is just what we mean in speaking of a decent friend, except that the friend is also fond of us." (1126b21)
This passage indicates also that, though broad, the notion of philia must be mutual, and thus excludes relationships with inanimate objects, though philia with animals, such as pets, is allowed for (see 1155b27–31).
In his Rhetoric, Aristotle defines the activity involved in philia (τὸ φιλεῖν) as:
"wanting for someone what one thinks good, for his sake and not for one's own, and being inclined, so far as one can, to do such things for him" (1380b36–1381a2)
John M. Cooper argues that this indicates:
"that the central idea of φιλíα is that of doing well by someone for his own sake, out of concern for him (and not, or not merely, out of concern for oneself). [... Thus] the different forms of φιλíα [as listed above] could be viewed just as different contexts and circumstances in which this kind of mutual well-doing can arise"[3]
Aristotle takes philia to be both necessary as a means to happiness ("no one would choose to live without friends even if he had all the other goods" [1155a5–6]) and noble or fine (καλόν) in itself.
Types
Aristotle divides friendships into three types, based on the motive for forming them: friendships of utility, friendships of pleasure and friendships of the good.
Friendships of utility are relationships formed without regard to the other person at all. Buying merchandise, for example, may require meeting another person but usually needs only a very shallow relationship between the buyer and seller. In modern English, people in such a relationship would not even be called friends, but acquaintances (if they even remembered each other afterwards). The only reason these people are communicating is in order to buy or sell things, which is not a bad thing, but as soon as that motivation is gone, so goes the relationship between the two people unless another motivation is found. Complaints and quarrels generally only arise in this type of friendship.
At the next level, friendships of pleasure are based on pure delight in the company of other people. People who drink together or share a hobby may have such friendships. However, these friends may also part—in this case if they no longer enjoy the shared activity, or can no longer participate in it together.
Friendships of the good are ones where both friends enjoy each other's characters. As long as both friends keep similar characters, the relationship will endure since the motive behind it is care for the friend. This is the highest level of philia, and in modern English might be called true friendship.
"Now it is possible for bad people as well [as good] to be friends to each other for pleasure or utility, for decent people to be friends to base people, and for someone with neither character to be a friend to someone with any character. Clearly, however, only good people can be friends to each other because of the other person himself; for bad people find no enjoyment in one another if they get no benefit." (1157a18–21)
Not all bonds of philia involves reciprocity Aristotle notes. Some examples of these might include love of father to son, elder to younger or ruler to subject. Generally though, the bonds of philia are symmetrical.[4]
If philia is a type of love, Thomas Jay Oord has argued that it must be defined so as not to contradict love. Oord defines philia as an intentional response to promote well-being when cooperating with or befriending others. And his philia is not only that meaning. The philia also gives humans authentic friendship.[5]
As Gerard Hughes points out, in Books VIII and IX Aristotle gives examples of philia including:
"young lovers (1156b2), lifelong friends (1156b12), cities with one another (1157a26), political or business contacts (1158a28), parents and children (1158b20), fellow-voyagers and fellow-soldiers (1159b28), members of the same religious society (1160a19), or of the same tribe (1161b14), a cobbler and the person who buys from him (1163b35)."[2]
All of these different relationships involve getting on well with someone, though Aristotle at times implies that something more like actual liking is required. When he is talking about the character or disposition that falls between obsequiousness or flattery on the one hand and surliness or quarrelsomeness on the other, he says that this state:
"has no name, but it would seem to be most like [philia]; for the character of the person in the intermediate state is just what we mean in speaking of a decent friend, except that the friend is also fond of us." (1126b21)
This passage indicates also that, though broad, the notion of philia must be mutual, and thus excludes relationships with inanimate objects, though philia with animals, such as pets, is allowed for (see 1155b27–31).
In his Rhetoric, Aristotle defines the activity involved in philia (τὸ φιλεῖν) as:
"wanting for someone what one thinks good, for his sake and not for one's own, and being inclined, so far as one can, to do such things for him" (1380b36–1381a2)
John M. Cooper argues that this indicates:
"that the central idea of φιλíα is that of doing well by someone for his own sake, out of concern for him (and not, or not merely, out of concern for oneself). [... Thus] the different forms of φιλíα [as listed above] could be viewed just as different contexts and circumstances in which this kind of mutual well-doing can arise"[3]
Aristotle takes philia to be both necessary as a means to happiness ("no one would choose to live without friends even if he had all the other goods" [1155a5–6]) and noble or fine (καλόν) in itself.
Types
Aristotle divides friendships into three types, based on the motive for forming them: friendships of utility, friendships of pleasure and friendships of the good.
Friendships of utility are relationships formed without regard to the other person at all. Buying merchandise, for example, may require meeting another person but usually needs only a very shallow relationship between the buyer and seller. In modern English, people in such a relationship would not even be called friends, but acquaintances (if they even remembered each other afterwards). The only reason these people are communicating is in order to buy or sell things, which is not a bad thing, but as soon as that motivation is gone, so goes the relationship between the two people unless another motivation is found. Complaints and quarrels generally only arise in this type of friendship.
At the next level, friendships of pleasure are based on pure delight in the company of other people. People who drink together or share a hobby may have such friendships. However, these friends may also part—in this case if they no longer enjoy the shared activity, or can no longer participate in it together.
Friendships of the good are ones where both friends enjoy each other's characters. As long as both friends keep similar characters, the relationship will endure since the motive behind it is care for the friend. This is the highest level of philia, and in modern English might be called true friendship.
"Now it is possible for bad people as well [as good] to be friends to each other for pleasure or utility, for decent people to be friends to base people, and for someone with neither character to be a friend to someone with any character. Clearly, however, only good people can be friends to each other because of the other person himself; for bad people find no enjoyment in one another if they get no benefit." (1157a18–21)
Not all bonds of philia involves reciprocity Aristotle notes. Some examples of these might include love of father to son, elder to younger or ruler to subject. Generally though, the bonds of philia are symmetrical.[4]
If philia is a type of love, Thomas Jay Oord has argued that it must be defined so as not to contradict love. Oord defines philia as an intentional response to promote well-being when cooperating with or befriending others. And his philia is not only that meaning. The philia also gives humans authentic friendship.[5]
TNDL: “GOD, MOST HIGH’S AGAPE LOVE FOR HIS FRIENDS VS SATAN'S HATE FOR THE MOST HIGH’S CHILDREN!”
John 15.John 15 New International Version (NIV)
The Vine and the Branches
15 “I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes[a] so that it will be even more fruitful. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.
5 “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. 6 If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.
9 “As the Father has loved me, so have I loved you. Now remain in my love. 10 If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete. 12 My command is this: Love each other as I have loved you. 13 Greater love has no one than this: to lay down one’s life for one’s friends. 14 You are my friends if you do what I command. 15 I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. 16 You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. 17 This is my command: Love each other.
The World Hates the Disciples
18 “If the world hates you, keep in mind that it hated me first. 19 If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. 20 Remember what I told you: ‘A servant is not greater than his master.’[b] If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. 21 They will treat you this way because of my name, for they do not know the one who sent me. 22 If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin. 23 Whoever hates me hates my Father as well. 24 If I had not done among them the works no one else did, they would not be guilty of sin. As it is, they have seen, and yet they have hated both me and my Father. 25 But this is to fulfill what is written in their Law: ‘They hated me without reason.’[c]
The Work of the Holy Spirit
26 “When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me. 27 And you also must testify, for you have been with me from the beginning.
Footnotes:
John 15:2 The Greek for he prunes also means he cleans.
John 15:20 John 13:16
John 15:25 Psalms 35:19; 69:4
The Vine and the Branches
15 “I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes[a] so that it will be even more fruitful. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.
5 “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. 6 If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.
9 “As the Father has loved me, so have I loved you. Now remain in my love. 10 If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete. 12 My command is this: Love each other as I have loved you. 13 Greater love has no one than this: to lay down one’s life for one’s friends. 14 You are my friends if you do what I command. 15 I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. 16 You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. 17 This is my command: Love each other.
The World Hates the Disciples
18 “If the world hates you, keep in mind that it hated me first. 19 If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. 20 Remember what I told you: ‘A servant is not greater than his master.’[b] If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. 21 They will treat you this way because of my name, for they do not know the one who sent me. 22 If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin. 23 Whoever hates me hates my Father as well. 24 If I had not done among them the works no one else did, they would not be guilty of sin. As it is, they have seen, and yet they have hated both me and my Father. 25 But this is to fulfill what is written in their Law: ‘They hated me without reason.’[c]
The Work of the Holy Spirit
26 “When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me. 27 And you also must testify, for you have been with me from the beginning.
Footnotes:
John 15:2 The Greek for he prunes also means he cleans.
John 15:20 John 13:16
John 15:25 Psalms 35:19; 69:4
Saturday, December 21, 2019
"YESHUA, OUR SOON COMING KING AND RULER OF ALL NATIONS, THROUGH HIS ALMIGHTY HOLY WORD THAT SHALL DESTROY ALL THE EVIL ONES AND LUCIFER, THE DEVIL AND SATAN, REVELATION 19. AND HE SHALL REIGN FOREVERMORE, ISAIAH 9: 6. ‘FOR UNTO US A CHILD IS BORN, UNTO US A SON IS GIVEN, AND HE SHALL BE CALLED: WONDERFUL, COUNSELOR, MIGHTY GOD,'THE EVERLASTING FATHER AND THE PRINCE OF PEACE, ‘ AND OF HIS REIGNING GOVERNMENT, THERE WILL BE NO END UPON THE THRONE OF HIS FATHER, DAVID, TO RULE AND SET ORDER IN IT. FOR HIS LAW SHALL GO FORTH FROM ZION AND THE WORD OF GOD OUT OF JERUSALEM, THE HOLY CITY." (TNDL) Copyright 2018 TNDL
THE TEACHING OF THE KINGDOM OF GOD AND THE CHURCH OF GOD
“THE WORD OF GOD, MOST HIGH, MADE CLEAR AND TRUE BY, THE TEACHING OF THE GOSPEL OF THE KINGDOM OF GOD AND THE CHURCH OF GOD (THE EKKLESIA) OF THE ETERNAL HEAVENLY FATHER, YAH ELYON YESHUA, LORD MICHAEL, THE NEW DIVINE LOGOS (WORD) OF REVELATION 19: 11- THIS IS THE END OF THE AGE MESSAGE TO ALL NATIONS, PEOPLE AND LANGUAGES THAT MUST BE PROCLAIMED AND THEN SHALL THE END OF THE AGE COME! MATHEW 24.” (TNDL)
Copyright 2019 TNDL
Copyright 2019 TNDL
TNDL: “TESTIFY ABOUT WHAT THE LORD YESHUA, HAS DONE FOR YOU; BE A TRUE WITNESS OF THE TRUTH, YESHUA IS THE TRUTH, SEE JOHN 14. ARISE AND SHINE FOR THY LIGHT HAS COME AND THE GLORY OF THE LORD CAN BE SEEN, ISAIAH 60.”
Psalm 118 New International Version (NIV)
Psalm 118
1 Give thanks to the Lord, for he is good;
his love endures forever.
2 Let Israel say:
“His love endures forever.”
3 Let the house of Aaron say:
“His love endures forever.”
4 Let those who fear the Lord say:
“His love endures forever.”
5 When hard pressed, I cried to the Lord;
he brought me into a spacious place.
6 The Lord is with me; I will not be afraid.
What can mere mortals do to me?
7 The Lord is with me; he is my helper.
I look in triumph on my enemies.
8 It is better to take refuge in the Lord
than to trust in humans.
9 It is better to take refuge in the Lord
than to trust in princes.
10 All the nations surrounded me,
but in the name of the Lord I cut them down.
11 They surrounded me on every side,
but in the name of the Lord I cut them down.
12 They swarmed around me like bees,
but they were consumed as quickly as burning thorns;
in the name of the Lord I cut them down.
13 I was pushed back and about to fall,
but the Lord helped me.
14 The Lord is my strength and my defense[a];
he has become my salvation.
15 Shouts of joy and victory
resound in the tents of the righteous:
“The Lord’s right hand has done mighty things!
16 The Lord’s right hand is lifted high;
the Lord’s right hand has done mighty things!”
17 I will not die but live,
and will proclaim what the Lord has done.
18 The Lord has chastened me severely,
but he has not given me over to death.
19 Open for me the gates of the righteous;
I will enter and give thanks to the Lord.
20 This is the gate of the Lord
through which the righteous may enter.
21 I will give you thanks, for you answered me;
you have become my salvation.
22 The stone the builders rejected
has become the cornerstone;
23 the Lord has done this,
and it is marvelous in our eyes.
24 The Lord has done it this very day;
let us rejoice today and be glad.
25 Lord, save us!
Lord, grant us success!
26 Blessed is he who comes in the name of the Lord.
From the house of the Lord we bless you.[b]
27 The Lord is God,
and he has made his light shine on us.
With boughs in hand, join in the festal procession
up[c] to the horns of the altar.
28 You are my God, and I will praise you;
you are my God, and I will exalt you.
29 Give thanks to the Lord, for he is good;
his love endures forever.
Footnotes:
Psalm 118:14 Or song
Psalm 118:26 The Hebrew is plural.
Psalm 118
1 Give thanks to the Lord, for he is good;
his love endures forever.
2 Let Israel say:
“His love endures forever.”
3 Let the house of Aaron say:
“His love endures forever.”
4 Let those who fear the Lord say:
“His love endures forever.”
5 When hard pressed, I cried to the Lord;
he brought me into a spacious place.
6 The Lord is with me; I will not be afraid.
What can mere mortals do to me?
7 The Lord is with me; he is my helper.
I look in triumph on my enemies.
8 It is better to take refuge in the Lord
than to trust in humans.
9 It is better to take refuge in the Lord
than to trust in princes.
10 All the nations surrounded me,
but in the name of the Lord I cut them down.
11 They surrounded me on every side,
but in the name of the Lord I cut them down.
12 They swarmed around me like bees,
but they were consumed as quickly as burning thorns;
in the name of the Lord I cut them down.
13 I was pushed back and about to fall,
but the Lord helped me.
14 The Lord is my strength and my defense[a];
he has become my salvation.
15 Shouts of joy and victory
resound in the tents of the righteous:
“The Lord’s right hand has done mighty things!
16 The Lord’s right hand is lifted high;
the Lord’s right hand has done mighty things!”
17 I will not die but live,
and will proclaim what the Lord has done.
18 The Lord has chastened me severely,
but he has not given me over to death.
19 Open for me the gates of the righteous;
I will enter and give thanks to the Lord.
20 This is the gate of the Lord
through which the righteous may enter.
21 I will give you thanks, for you answered me;
you have become my salvation.
22 The stone the builders rejected
has become the cornerstone;
23 the Lord has done this,
and it is marvelous in our eyes.
24 The Lord has done it this very day;
let us rejoice today and be glad.
25 Lord, save us!
Lord, grant us success!
26 Blessed is he who comes in the name of the Lord.
From the house of the Lord we bless you.[b]
27 The Lord is God,
and he has made his light shine on us.
With boughs in hand, join in the festal procession
up[c] to the horns of the altar.
28 You are my God, and I will praise you;
you are my God, and I will exalt you.
29 Give thanks to the Lord, for he is good;
his love endures forever.
Footnotes:
Psalm 118:14 Or song
Psalm 118:26 The Hebrew is plural.
YESHUA, OUR SOON COMING KING
"YESHUA, OUR SOON COMING KING AND RULER OF ALL NATIONS, THROUGH HIS ALMIGHTY HOLY WORD THAT SHALL DESTROY ALL THE EVIL ONES AND LUCIFER, THE DEVIL AND SATAN, REVELATION 19. AND HE SHALL REIGN FOREVERMORE, ISAIAH 9: 6. ‘FOR UNTO US A CHILD IS BORN, UNTO US A SON IS GIVEN, AND HE SHALL BE CALLED: WONDERFUL, COUNSELOR, MIGHTY GOD,'THE EVERLASTING FATHER AND THE PRINCE OF PEACE, ‘ AND OF HIS REIGNING GOVERNMENT, THERE WILL BE NO END UPON THE THRONE OF HIS FATHER, DAVID, TO RULE AND SET ORDER IN IT. FOR HIS LAW SHALL GO FORTH FROM ZION AND THE WORD OF GOD OUT OF JERUSALEM, THE HOLY CITY." (TNDL)
Copyright 2018 TNDL
Copyright 2018 TNDL
TNDL: “CHILDREN OF THE MOST HIGH, IN ALL YOUR WAYS, ACKNOWLEDGE THE LORD AND GIVE PRAISE, GLORY AND THANKSGIVING.”
Proverbs 3:6 King James Version (KJV)
6 In all thy ways acknowledge him, and he shall direct thy paths.My son, forget not my law; but let thine heart keep my commandments:
2
For length of days, and long life, and peace, shall they add to thee.
3
Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
4
So shalt thou find favor and good understanding in the sight of God and man.
5
Trust in the Lord with all thine heart; and lean not unto thine own understanding.
6
In all thy ways acknowledge him, and he shall direct thy paths.
7
Be not wise in thine own eyes: fear the Lord, and depart from evil.
8
It shall be health to thy navel, and marrow to thy bones.
9
Honor the Lord with thy substance, and with the firstfruits of all thine increase:
10
So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
11
My son, despise not the chastening of the Lord; neither be weary of his correction:
12
For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth.
13
Happy is the man that findeth wisdom, and the man that getteth understanding.
14
For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.
15
She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.
16
Length of days is in her right hand; and in her left hand riches and honor.
17
Her ways are ways of pleasantness, and all her paths are peace.
18
She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
19
The Lord by wisdom hath founded the earth; by understanding hath he established the heavens.
20
By his knowledge the depths are broken up, and the clouds drop down the dew.
21
My son, let not them depart from thine eyes: keep sound wisdom and discretion:
22
So shall they be life unto thy soul, and grace to thy neck.
23
Then shalt thou walk in thy way safely, and thy foot shall not stumble.
24
When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.
25
Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.
26
For the Lord shall be thy confidence, and shall keep thy foot from being taken.
27
Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.
28
Say not unto thy neighbor, Go, and come again, and to morrow I will give; when thou hast it by thee.
29
Devise not evil against thy neighbor, seeing he dwelleth securely by thee.
30
Strive not with a man without cause, if he have done thee no harm.
31
Envy thou not the oppressor, and choose none of his ways.
32
For the froward is abomination to the Lord: but his secret is with the righteous.
33
The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just.
34
Surely he scorneth the scorners: but he giveth grace unto the lowly.
35
The wise shall inherit glory: but shame shall be the promotion of fools.https://www.facebook.com/photo.php?fbid=10214603372182900&set=a.1090474306971&type=3&eid=ARABoKMjMhnJwWT2eRLrU0Br5z5nx-6MKCa6mqCx2Fy6bnAJWcnUMZBQRA3rieSsAII_Kd5_5WJK93_2
Friday, December 20, 2019
TNDL: “GIVE THANKS UNTO THE LORD, ALL YE LANDS, SERVE HIM WITH GLADNESS. COME BEFORE HIS PRESENCE WITH SINGING. PSALM 100.”
Psalm 100
From Wikipedia, the free encyclopedia
Jump to navigationJump to search
This article uses the Hebrew (Masoretic) Psalms numbering. Psalm 100 in Septuagint/Vulgate numbering would correspond to Psalm 101 in Hebrew numbering.
Psalm 100
Hymn psalm
DurhamCassiodorusDavidVictor.JPG
Miniature of David, in the 8th-century psalter Cassiodorus Durham, Northumbria
Other name
Mizmor le-Toda
Psalm 99 (Vulgate)
Jubilate
Jubilate Deo
Language Hebrew (original)
Psalm 100 is the 100th psalm in the Hebrew Bible[1] of the Book of Psalms. In English, it is translated as "Make a joyful noise unto the Lord, all ye lands." in the King James Version (KJV), and as "O be joyful in the Lord, all ye lands" in the Book of Common Prayer (BCP). Its Hebrew name is מִזְמוֹר לְתוֹדָה, 'Mizmor l'Todah' and it is subtitled a "Psalm of gratitude confession".[2] In the Greek Septuagint version of the Bible, and in the Latin Vulgate, this Psalm is Psalm 99 in a slightly different numbering system. In the Vulgate, it begins Jubilate Deo or Jubilate, which also became the title of the BCP version.
People who have translated the psalm range from Martin Luther to Catherine Parr, and translations have ranged from Parr's elaborate English that doubled many words, through metrical hymn forms, to attempts to render the meaning of the Hebrew as idiomatically as possible in a modern language (of the time). The psalm, being a hymn psalm, was paraphrased in many hymns, such as "All people that on earth do dwell" in English, and "Nun jauchzt dem Herren, alle Welt" in German.
The psalm is a regular part of Jewish, Catholic, Anglican and Protestant liturgies, and has been set to music many times over centuries. In English, it has been set by many Anglican composers because the Jubilate is part of Morning Prayer, and also in Te Deum and Jubilate compositions, such as Handel's Utrecht Te Deum and Jubilate. It has been set in German by many composers, including Mendelssohn's Jauchzet dem Herrn, alle Welt, and Reger's Der 100. Psalm. In Hebrew, it constitutes the bulk of the first movement of Bernstein's Chichester Psalms.
From Wikipedia, the free encyclopedia
Jump to navigationJump to search
This article uses the Hebrew (Masoretic) Psalms numbering. Psalm 100 in Septuagint/Vulgate numbering would correspond to Psalm 101 in Hebrew numbering.
Psalm 100
Hymn psalm
DurhamCassiodorusDavidVictor.JPG
Miniature of David, in the 8th-century psalter Cassiodorus Durham, Northumbria
Other name
Mizmor le-Toda
Psalm 99 (Vulgate)
Jubilate
Jubilate Deo
Language Hebrew (original)
Psalm 100 is the 100th psalm in the Hebrew Bible[1] of the Book of Psalms. In English, it is translated as "Make a joyful noise unto the Lord, all ye lands." in the King James Version (KJV), and as "O be joyful in the Lord, all ye lands" in the Book of Common Prayer (BCP). Its Hebrew name is מִזְמוֹר לְתוֹדָה, 'Mizmor l'Todah' and it is subtitled a "Psalm of gratitude confession".[2] In the Greek Septuagint version of the Bible, and in the Latin Vulgate, this Psalm is Psalm 99 in a slightly different numbering system. In the Vulgate, it begins Jubilate Deo or Jubilate, which also became the title of the BCP version.
People who have translated the psalm range from Martin Luther to Catherine Parr, and translations have ranged from Parr's elaborate English that doubled many words, through metrical hymn forms, to attempts to render the meaning of the Hebrew as idiomatically as possible in a modern language (of the time). The psalm, being a hymn psalm, was paraphrased in many hymns, such as "All people that on earth do dwell" in English, and "Nun jauchzt dem Herren, alle Welt" in German.
The psalm is a regular part of Jewish, Catholic, Anglican and Protestant liturgies, and has been set to music many times over centuries. In English, it has been set by many Anglican composers because the Jubilate is part of Morning Prayer, and also in Te Deum and Jubilate compositions, such as Handel's Utrecht Te Deum and Jubilate. It has been set in German by many composers, including Mendelssohn's Jauchzet dem Herrn, alle Welt, and Reger's Der 100. Psalm. In Hebrew, it constitutes the bulk of the first movement of Bernstein's Chichester Psalms.
EL ELYON
TNDL: Hebrew Bible
The compound ʼĒl ʻElyōn
The compound name ʼĒl ʻElyōn 'God Most High' occurs in Genesis 14.18–20 as the God whose priest was Melchizedek, king of Salem. The form appears again almost immediately in verse 22, used by Abraham in an oath to the king of Sodom. In this verse the name of God also occurs in apposition to ʼĒl ʻElyōn in the Masoretic Text but is absent in the Samaritan version, in the Septuagint translation, and in Symmachus.[citation needed]
Its occurrence here was one foundation of a theory first espoused by Julius Wellhausen that ʼĒl ʻElyōn was an ancient god of Salem (for other reasons understood here to mean Jerusalem), later equated with God.[citation needed]
The only other occurrence of the compound expression is in Psalms 78:35: "And they remembered that God [ʼĒlōhīm] was their rock, and the high God [ʼĒl ʻElyōn] their redeemer."
The name is repeated later in the chapter, but with a variation: verse fifty-six says ʼElohim ʻElyōn.
It has been suggested that the reference to "ʼĒl ʻElyōn, maker of heaven and earth" in Genesis 14:19 and 22 reflects a Canaanite background. The phrasing in Genesis resembles a retelling of Canaanite religious traditions in Philo of Byblos's account of Phoenician history, in which ʻElyōn was the progenitor of Ouranos ("Sky") and Gaia ("Earth").[1]
ʽElyōn standing alone
The name ʽElyōn 'Most High' standing alone is found in many poetic passages, especially in the Psalms.
It appears in Balaam's verse oracle in Numbers 24.16 as a separate name parallel to Ēl.
It appears in Moses' final song in Deuteronomy 32.8 (a much discussed verse). A translation of the Masoretic text:
When the Most High (ʽElyōn) divided nations,
he separated the sons of man (Ādām);
he set the bounds of the masses
according to the number of the sons of Israel
Many Septuagint manuscripts have in place of "sons of Israel", angelōn theou 'angels of God' and a few have huiōn theou 'sons of God'. The Dead Sea Scrolls fragment 4QDeutj reads bny ’lwhm 'sons of God' ('sons of ’Elohim'). The New Revised Standard Version translates this as "he fixed the boundaries… according to the number of the gods".[2]
This passage appears to identify ʽElyōn with ’Elohim, but not necessarily with Yahweh. It can be read to mean that ʽElyōn separated mankind into 70 nations according to his 70 sons (the 70 sons of Ēl being mentioned in the Ugaritic texts), each of these sons to be the tutelary deity over one of the 70 nations, one of them being the god of Israel, Yahweh. Alternatively, it may mean that ʽElyōn, having given the other nations to his sons, now takes Israel for himself under the name of the Tetragrammaton. Both interpretations have supporters.[citation needed]
In Isaiah 14.13–14 ʽElyōn is used in a very mystical context in the passage providing the basis for later speculation on the fall of Satan where the rebellious prince of Babylon is pictured as boasting:
I shall be enthroned in the mount of the council in the farthest north [or farthest Zaphon]
I will ascend above the heights of the clouds;
I will be like the Most High.
But ’Elyōn is in other places firmly identified with Yahweh, as in 2 Samuel 22.14:
The Lord [YHWH] thundered from heaven,
and the Most High [ʽElyōn] uttered his voice.
Also Psalm 97.9: "For you, Lord [YHWH], are Most High [ʽelyōn] over all the earth; you are raised high over all the gods."
Non-biblical use
Sfire I Treaty
Main article: Sefire steles
Outside of the Biblical texts the term "Most High" occurs seldom.[citation needed]
The most controversial is in the earliest of three Aramaic treaty inscriptions found at al-Safirah 16 miles (26 km) southeast of Aleppo.[3]
The "Sefire I" inscription (KAI. 222.I.A.8–12; ANET p. 659), which dates to about 750 BCE, lists the major patron deities of each side, all of them in pairs coupled by "and", in each case a male god and the god's spouse when the names are known. Then, after a gap comes ’l wʽlyn
This possibly means "’Ēl and ʽElyōn", seemingly also two separate gods, followed by further pairs of deities.
It is possible also that these indicate two aspects of the same god.
It might be a single divine name. The Ugaritic texts contain divine names like Kothar waḪasis "Skillful-and-Clever", Mot waShar "Death-and-Prince" (or possibly "Death-and-Destruction'), Nikkal-and-Ib, which is in origin the name of the Sumerian goddess Ningal combined with an element of unknown meaning. Therefore, Ēl waʽElyōn might be a single name 'God-and-Highest' identical in meaning with Biblical ʼĒl ʽElyōn, even though this would be unique.
Frank Moore Cross (1973) accepts all three interpretations as possibilities.[citation needed]
Sanchuniathon
Sanchuniathon
In Eusebius' account of Philo of Byblos (c. 64–141 CE) record of Sanchuniathon's euhemeristic account of the Phoenician deities, Elioun, whom he calls Hypsistos 'the highest' and who is therefore possibly ʿElyōn, is quite separate from his Elus/Cronus who is the supreme god Ēl.[original research?] Sanchuniathon tells only:
In their time is born a certain Elioun called "the Most High," and a female named Beruth, and these dwelt in the neighbourhood of Byblos. And from them is born Epigeius or Autochthon, whom they afterwards called Sky; so that from him they named the element above us Sky because of the excellence of its beauty. And he has a sister born of the aforesaid parents, who was called Earth, and from her, he says, because of her beauty, they called the earth by the same name. And their father, the Most High, died in an encounter with wild beasts, and was deified, and his children offered to him libations and sacrifices.
According to Sanchuniathon it is from Sky and Earth that Ēl and various other deities are born, though ancient texts refer to Ēl as creator of heaven and earth. The Hittite theogony knows of a primal god named Alalu who fathered Sky (and possibly Earth) and who was overthrown by his son Sky, who was in turn overthrown by his son Kumarbi. A similar tradition seems to be at the basis of Sanchuniathon's account.
As to Beruth who is here ʿElyōn's wife, a relationship with Hebrew bərīt 'covenant' or with the city of Beirut have both been suggested.[citation needed]
The compound ʼĒl ʻElyōn
The compound name ʼĒl ʻElyōn 'God Most High' occurs in Genesis 14.18–20 as the God whose priest was Melchizedek, king of Salem. The form appears again almost immediately in verse 22, used by Abraham in an oath to the king of Sodom. In this verse the name of God also occurs in apposition to ʼĒl ʻElyōn in the Masoretic Text but is absent in the Samaritan version, in the Septuagint translation, and in Symmachus.[citation needed]
Its occurrence here was one foundation of a theory first espoused by Julius Wellhausen that ʼĒl ʻElyōn was an ancient god of Salem (for other reasons understood here to mean Jerusalem), later equated with God.[citation needed]
The only other occurrence of the compound expression is in Psalms 78:35: "And they remembered that God [ʼĒlōhīm] was their rock, and the high God [ʼĒl ʻElyōn] their redeemer."
The name is repeated later in the chapter, but with a variation: verse fifty-six says ʼElohim ʻElyōn.
It has been suggested that the reference to "ʼĒl ʻElyōn, maker of heaven and earth" in Genesis 14:19 and 22 reflects a Canaanite background. The phrasing in Genesis resembles a retelling of Canaanite religious traditions in Philo of Byblos's account of Phoenician history, in which ʻElyōn was the progenitor of Ouranos ("Sky") and Gaia ("Earth").[1]
ʽElyōn standing alone
The name ʽElyōn 'Most High' standing alone is found in many poetic passages, especially in the Psalms.
It appears in Balaam's verse oracle in Numbers 24.16 as a separate name parallel to Ēl.
It appears in Moses' final song in Deuteronomy 32.8 (a much discussed verse). A translation of the Masoretic text:
When the Most High (ʽElyōn) divided nations,
he separated the sons of man (Ādām);
he set the bounds of the masses
according to the number of the sons of Israel
Many Septuagint manuscripts have in place of "sons of Israel", angelōn theou 'angels of God' and a few have huiōn theou 'sons of God'. The Dead Sea Scrolls fragment 4QDeutj reads bny ’lwhm 'sons of God' ('sons of ’Elohim'). The New Revised Standard Version translates this as "he fixed the boundaries… according to the number of the gods".[2]
This passage appears to identify ʽElyōn with ’Elohim, but not necessarily with Yahweh. It can be read to mean that ʽElyōn separated mankind into 70 nations according to his 70 sons (the 70 sons of Ēl being mentioned in the Ugaritic texts), each of these sons to be the tutelary deity over one of the 70 nations, one of them being the god of Israel, Yahweh. Alternatively, it may mean that ʽElyōn, having given the other nations to his sons, now takes Israel for himself under the name of the Tetragrammaton. Both interpretations have supporters.[citation needed]
In Isaiah 14.13–14 ʽElyōn is used in a very mystical context in the passage providing the basis for later speculation on the fall of Satan where the rebellious prince of Babylon is pictured as boasting:
I shall be enthroned in the mount of the council in the farthest north [or farthest Zaphon]
I will ascend above the heights of the clouds;
I will be like the Most High.
But ’Elyōn is in other places firmly identified with Yahweh, as in 2 Samuel 22.14:
The Lord [YHWH] thundered from heaven,
and the Most High [ʽElyōn] uttered his voice.
Also Psalm 97.9: "For you, Lord [YHWH], are Most High [ʽelyōn] over all the earth; you are raised high over all the gods."
Non-biblical use
Sfire I Treaty
Main article: Sefire steles
Outside of the Biblical texts the term "Most High" occurs seldom.[citation needed]
The most controversial is in the earliest of three Aramaic treaty inscriptions found at al-Safirah 16 miles (26 km) southeast of Aleppo.[3]
The "Sefire I" inscription (KAI. 222.I.A.8–12; ANET p. 659), which dates to about 750 BCE, lists the major patron deities of each side, all of them in pairs coupled by "and", in each case a male god and the god's spouse when the names are known. Then, after a gap comes ’l wʽlyn
This possibly means "’Ēl and ʽElyōn", seemingly also two separate gods, followed by further pairs of deities.
It is possible also that these indicate two aspects of the same god.
It might be a single divine name. The Ugaritic texts contain divine names like Kothar waḪasis "Skillful-and-Clever", Mot waShar "Death-and-Prince" (or possibly "Death-and-Destruction'), Nikkal-and-Ib, which is in origin the name of the Sumerian goddess Ningal combined with an element of unknown meaning. Therefore, Ēl waʽElyōn might be a single name 'God-and-Highest' identical in meaning with Biblical ʼĒl ʽElyōn, even though this would be unique.
Frank Moore Cross (1973) accepts all three interpretations as possibilities.[citation needed]
Sanchuniathon
Sanchuniathon
In Eusebius' account of Philo of Byblos (c. 64–141 CE) record of Sanchuniathon's euhemeristic account of the Phoenician deities, Elioun, whom he calls Hypsistos 'the highest' and who is therefore possibly ʿElyōn, is quite separate from his Elus/Cronus who is the supreme god Ēl.[original research?] Sanchuniathon tells only:
In their time is born a certain Elioun called "the Most High," and a female named Beruth, and these dwelt in the neighbourhood of Byblos. And from them is born Epigeius or Autochthon, whom they afterwards called Sky; so that from him they named the element above us Sky because of the excellence of its beauty. And he has a sister born of the aforesaid parents, who was called Earth, and from her, he says, because of her beauty, they called the earth by the same name. And their father, the Most High, died in an encounter with wild beasts, and was deified, and his children offered to him libations and sacrifices.
According to Sanchuniathon it is from Sky and Earth that Ēl and various other deities are born, though ancient texts refer to Ēl as creator of heaven and earth. The Hittite theogony knows of a primal god named Alalu who fathered Sky (and possibly Earth) and who was overthrown by his son Sky, who was in turn overthrown by his son Kumarbi. A similar tradition seems to be at the basis of Sanchuniathon's account.
As to Beruth who is here ʿElyōn's wife, a relationship with Hebrew bərīt 'covenant' or with the city of Beirut have both been suggested.[citation needed]
TNDL: “IS CHRIST, GOD THE ETERNAL, AND THE HOLY SPIRIT ( THE TRINITY) THE SAME?”
THE Trinity
From Wikipedia, the free encyclopedia
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"Father, Son, Holy Ghost"; "Holy Trinity"; and "Trinitarian" redirect here. For the album, see Father, Son, Holy Ghost (album). For other uses, see Holy Trinity (disambiguation), Trinitarian (disambiguation), and Trinity (disambiguation).
Holy Trinity, depicted by Szymon Czechowicz (1756–1758)
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Theology · Early Christianity · Timeline · History of Christianity · Ecclesiastical polity · Trinitarianism · Nontrinitarianism · Restorationism · Christology · Mariology · Biblical canon · Deuterocanonical books
Ecumenical Creeds
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Heresy · Monophysitism · Monothelitism · Iconoclasm · Gregory I · Alcuin · Photios · East–West Schism · Scholasticism · Aquinas · Anselm · Palamas
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Pietism · John Wesley · Great Awakenings · Holiness movement · Restoration Movement · Existentialism · Liberalism · Modernism in the Catholic Church · Postmodernism · Vatican II · Radical orthodoxy · Hermeneutics · Liberation theology · Christian anarchism
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Trinity (from top to bottom God the Father, the Holy Spirit (dove) and the crucified Christ in an illuminated Italian manuscript by Cristoforo Majorana, before 1491.
The Christian doctrine of the Trinity (Latin: Trinitas, lit. 'triad', from Latin: trinus "threefold")[1] holds that God is one God, but three coeternal consubstantial persons[2] or hypostases[3]—the Father, the Son (Jesus Christ), and the Holy Spirit—as "one God in three Divine persons". The three persons are distinct, yet are one "substance, essence or nature" (homoousios).[4] In this context, a "nature" is what one is, whereas a "person" is who one is.[5] Sometimes differing views are referred to as nontrinitarian. Trinitarianism contrasts with positions such as Binitarianism (one deity in two persons) and Monarchianism (no plurality of persons within God), of which Modalistic Monarchianism (one deity revealed in three modes) and Unitarianism (one deity in one person) are subsets.
While the developed doctrine of the Trinity is not explicit in the books that constitute the New Testament, the New Testament possesses a "triadic" understanding of God[6] and contains a number of Trinitarian formulas.[7] The doctrine of the Trinity was first formulated among the fathers of the Church as early Christians attempted to understand the relationship between Jesus and God in their scriptural documents and
From Wikipedia, the free encyclopedia
Jump to navigationJump to search
"Father, Son, Holy Ghost"; "Holy Trinity"; and "Trinitarian" redirect here. For the album, see Father, Son, Holy Ghost (album). For other uses, see Holy Trinity (disambiguation), Trinitarian (disambiguation), and Trinity (disambiguation).
Holy Trinity, depicted by Szymon Czechowicz (1756–1758)
Part of a series on
God
General conceptions[show]
Specific conceptions[show]
In particular religions[show]
Attributes[show]
ExperiencesPractices
[show]
Related topics[show]
vte
Part of a series on
Christianity
Principal symbol of Christianity
JesusChrist
[show]
BibleFoundations
[show]
Theology[show]
HistoryTradition
[show]
DenominationsGroups
[show]
Related topics[show]
Christian cross Christianity portal
vte
Part of a series on the
History of
Christian theology
Malmesbury Abbey's 1407 Bible from Belgium
Background
Theology · Early Christianity · Timeline · History of Christianity · Ecclesiastical polity · Trinitarianism · Nontrinitarianism · Restorationism · Christology · Mariology · Biblical canon · Deuterocanonical books
Ecumenical Creeds
Apostles' · Nicene
Chalcedonian · Athanasian
Patristics and Councils
Church Fathers · Augustine
Nicaea · Ephesus · Chalcedon
Post-Nicene development
Heresy · Monophysitism · Monothelitism · Iconoclasm · Gregory I · Alcuin · Photios · East–West Schism · Scholasticism · Aquinas · Anselm · Palamas
Reformation
Reformation · Luther · Melanchthon · Indulgences · Justification · Five solae · 95 Theses · Book of Concord · Predestination · Calvinism · Arminianism · English Reformation · Counter-Reformation · Trent
Since the Reformation
Pietism · John Wesley · Great Awakenings · Holiness movement · Restoration Movement · Existentialism · Liberalism · Modernism in the Catholic Church · Postmodernism · Vatican II · Radical orthodoxy · Hermeneutics · Liberation theology · Christian anarchism
P christianity.svg Christianity portal
vte
Trinity (from top to bottom God the Father, the Holy Spirit (dove) and the crucified Christ in an illuminated Italian manuscript by Cristoforo Majorana, before 1491.
The Christian doctrine of the Trinity (Latin: Trinitas, lit. 'triad', from Latin: trinus "threefold")[1] holds that God is one God, but three coeternal consubstantial persons[2] or hypostases[3]—the Father, the Son (Jesus Christ), and the Holy Spirit—as "one God in three Divine persons". The three persons are distinct, yet are one "substance, essence or nature" (homoousios).[4] In this context, a "nature" is what one is, whereas a "person" is who one is.[5] Sometimes differing views are referred to as nontrinitarian. Trinitarianism contrasts with positions such as Binitarianism (one deity in two persons) and Monarchianism (no plurality of persons within God), of which Modalistic Monarchianism (one deity revealed in three modes) and Unitarianism (one deity in one person) are subsets.
While the developed doctrine of the Trinity is not explicit in the books that constitute the New Testament, the New Testament possesses a "triadic" understanding of God[6] and contains a number of Trinitarian formulas.[7] The doctrine of the Trinity was first formulated among the fathers of the Church as early Christians attempted to understand the relationship between Jesus and God in their scriptural documents and
Thursday, December 19, 2019
TNDL: “CHRIST IN YOU, THE HOPE OF GLORY! IS CHRIST AND THE HOLY SPIRIT THE SAME PERSON? WHO IS CHRIST AND WHO IS THE HOLY SPIRIT? ARE THEY THE SAME, ACCORDING TO THE ORDER OF THE GODHEAD FAMILY, OR IN OTHER WORDS, THE TRINITY? TO KNOW AND COMPREHEND THE MEANING OF THE ETERNAL HEAVENLY FATHER, AND SON AND HOLY SPIRIT, ONE MUST SEE IT THROUGH THE EYE OF THE HEBREW PROPHETS AND TRUE SERVANTS OF THEIR GOD, YAHWEH. SO, LET’S HEAR WHAT THE HEBREWAND THEIR HOLY BIBLE, HAVE TO SAY ABOUT THE FATHER AND THE SON. “
“Hear, O Israel: YHWH our God, YHWH is one! (Deuteronomy 6:4)
which Yeshua repeated ....“the first of all the commandments is: Hear, O Israel, YHWH our God, YHWH is one .” “And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he.” (Mark 12:29, 32) Yeshua’s own confession was that God was one Person.
“But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by (through) whom are all things, and we by him.” (1 Corinthians 8:6)
There are two Persons mentioned in the scriptures as being divine but the Spirit of God, or the Ruach (breath) of Yahweh, is not a person (nor the "ghost" of one). Yahweh "breathed" life into the adamah (red earth), the elements of the earth from which He formed Adam, to make a living being. It is no strange thing for Him to breath life into Miriam (Mary) and "bring forth" His Messiah (anointed one).
In His incarnation as the Son of Man, Yeshua was born of the holy Spirit, which is the Spirit of the Father. If the holy Spirit was another ”Person” of the godhead, as taught in the trinity doctrine, then the holy Spirit would have been the father of Yeshua. But He, Yeshua, is the Son of God, begotten of the Father. He is the eternal “Word” made flesh (John 1:1-2). He existed as the only begotten Son of the Father in His eternal state before creation. He was the beginning of God’s creation, the “first-born of all creation” (Col.1:15)
”And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:14). In His incarnation, He was born of the Father’s Spirit. In His eternal state, He was brought forth from the Father, or begotten of Him. The holy Spirit is not ‘begotten’ of the Father.
“YHWH possessed Me in the beginning of His way, before His works of old. I was set up from everlasting . . .When He appointed the foundations of the earth: then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him.’ Proverbs 8:22-30.
As the only begotten Son of God, Yeshua is “ the image of the invisible God.” (Col.1:15)... He is “ the radiance of God’s glory and the exact representation of His being.” (Hebrews 1:3) In Scriptural language this means that He is the perfect representative of Yahweh. But Yeshua is not Yahweh. He clearly said many times that He did not come in His own name, but in His Father’s name.
Because the Son is the perfect image and the exact representation of the Father, who comes in the Father’s Name (Yahweh), He is in several places identified with Yahweh, and is also called God, both in the old and new covenant scriptures. But this principle of representation, which is very powerful in the scriptures, is quite different from the Trinity doctrine which makes Yeshua part of a Godhead together with, and co-equal with, the Father and the holy Spirit.
THE ONENESS OF THE FATHER AND THE SON
Yeshua said, “. . .he that has seen me has seen the Father. . .” (John 14:9), ... and that, “I and the Father are one” (John 10:30); ... but does it mean that they are the one Person? If He is not the Father and is not equal to the Father, then what did He mean by these statements?
John says that, “No man has seen God, at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:18). In other words, He has made Him known (declare - unfold His teaching [Vine]). When He said, “He that has seen me has seen the Father;” (John 14:9) He also went on to say,“Do you not believe that I am in the Father and the Father in me? The words that I speak to you, I do not speak on My own authority but the Father who dwells in Me does the works.” (John 14:10)
So it is not that they actually saw the Father when looking at Him, but that through His oneness with the Father that the nature and personality of the Father was revealed in what He did and said. As He said, “I and the Father are one” (John 10:30); But He also prayed that we would have the same oneness with the Father and Himself: “Holy Father keep through thine own name those whom thou hast given me, that they may be one, as we are one." ..... “that they may be as one, as You, Father, are in Me, and I in You, that they also may be one in Us“ (John 17:11, 21) ... and, “I in them, and You in Me; that they may be made perfect in one” (John 17:23) “Whosoever shall confess that Yeshua is the Son of God, God dwells in him, and he in God.” 1 John 4:15. Yeshua was in perfect unity with the Father and He prayed for us to come into that perfect oneness with Him.
In His John 17 prayer, Yeshua was speaking of returning to the glory which He had with the Father before the world was. So He was not speaking of a relationship which is conditioned by His humanity. That is to say, the oneness He was talking about was not related to His humanity. It was the type of oneness, or unity which He had with the Father in the eternal realm. Therefore,it is not that He is one and the same as the Father in His eternal state. Just as the Trinity is in error, so is the Triunity of God.
The Son and the Father are so one in spirit that they operate as one, yet they are two Persons. The Father masterminded salvation and the Son executed it. So, really the Father can say that He is the Creator although He did not exclusively do the work of creation. Just as He can say that He is the Saviour of all mankind, even though He did not Himself do the work of salvation in dying for mankind.
“For God so loved the world, that He gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.” John 3:16
“In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” ..1 John 4:9.
THE MINISTRY OF YESHUA
“And this is life eternal that they might know You, the only true God, and Yeshua the Messiah whom You have sent.” John 17:3. Eternal life is through a relationship with both the Father and the Son and the whole purpose of Yeshua‘s life and ministry is to act as a mediator and reconcile us to the Father and not to retain His position as the focus of our attention and relationship with the Godhead. After all, the time will come when He will relinquish that position and authority, so that “God may be all in all.” (1 Corinthians 15:28)
Yeshua said, “All things have been delivered to me by my Father, (in this present age) ... and no one knows the Father except the Son, and the one to whom the Son wills to reveal Him.” Matt.11:27 It is the ministry of the Son, as an elder brother, to bring the Father’s spiritual children to maturity so that they may enter into a relationship of mature manhood with the Father Himself.
Yeshua is described in the Bible as the mediator between God and men: “For there is one God and one Mediator between man and God, the man Yeshua the Messiah.” 1 Timothy 2:5
He is the way to the Father: “I am the Way, the Truth and the Life, no man comes unto the Father, but by Me." John 14:6
He is also our advocate before Him: “And if anyone sins, we have an Advocate with the Father, Yeshua the Messiah, the righteous” 1 John 2:1
He is our High Priest who ministers before God on our behalf: ”We have such a high priest, who is seated at the right hand of the Majesty on High" Hebrews 8:1-2
ANCIENT ISRAEL
TNDL: "THIS CONDITION WAS THE STATE OF ANCIENT ISRAEL, WHEN YAHWEH SENT THIS WARNING MESSAGE BY THE PROPHET, ISAIAH 59. SEPARATION FROM THE MOST HIGH IS A COSTLY UNWISE THING FOR HIS PEOPLE TO DO; IT IS ONLY WISE TO RETURN TO THE LORD IN TRUE REPENTANCE! SEE ISAIAH 59."
TNDL: “ABOUT THE BRIDE AND GROOM, ACCORDING TO THE BIBLE”
The Bride of Christ or the bride, the Lamb's wife is a term used in reference to a group of related verses in the Bible, in the Gospels, Revelation, the Epistles and related verses in the Old Testament. Sometimes, the bride is implied by calling Jesus a bridegroom. For over 1500 years, the Church was identified as the bride betrothed to Christ. However, there are instances of the interpretation of the usage varying from church to church. Most believe that it always refers to the church.
Contents
1 Christ as a bridegroom
2 Mentions of the bride
2.1 Appearance
3 Comparing church to a bride
4 Other interpretations
4.1 Old Testament
5 See also
6 Notes
7 External links
Christ as a bridegroom
In the Gospel of John, John the Baptist speaks of Jesus Christ as the bridegroom and mentions the bride.
He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: thus my joy therefore is fulfilled.[John 3:29]
That is the only place in the Gospels that the bride is mentioned, but because a bridegroom must have a bride, all other mentions of the bridegroom imply the bride.
In the Gospels, when Jesus is asked why his disciples do not fast, but the followers of John and the Pharisees do, Jesus answers:
And Jesus said unto them, Can the friends of the bridegroom fast, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.[Mark 2:19]
In Matthew 9:15, Mark 2:19 and Luke 5:34, the Apostles are referred to as the friends, guests, or children depending on the translation, of the Bridegroom commonly accepted to be Jesus Christ.
The Bridegroom is also mentioned in the Parable of the Ten Virgins.[Mt 25:1-13]
Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.
Mentions of the bride
Appearance
The Book of Revelation repeatedly mentions the appearance of the Bride.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
... And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,[Revelation 21:2,9-10]
In the above passages, John, the author of the Book of Revelation, speaks of seeing the bride revealed and refers to her as the New Jerusalem, first mentioned in Revelation 3:12.
And the Spirit and the bride say, "Come." And let him that heareth say, "Come." And let him that is athirst come. And whosoever will, let him take the water of life freely.[Revelation 22:17]
Note - The Greek word for bride is νύμφη (nymfi) as in Revelation 21:2. This word, νύμφη (nymfi), is more specific than that used in chapter 19. Revelation 19:7 which has γυνὴ (gune) means "wife" or "woman". The context of Revelation 19:7 is marriage so this should inform the reader why numerous Bible translations are consistent with the Greek in translating γυνὴ as "bride". She is simply a "woman" getting married - a bride. Bride is the word chosen in translations such as NIV, NLT, ESV, NASB, ISV etc., [Revelation 21:2]
Comparing church to a bride
In Ephesians 5:22-33, Paul compares the union of husband and wife to that of Christ and the church.[1] The central theme of the whole Ephesians letter is reconciliation of the alienated within the unity of the church.[1] Ephesians 5 begins by calling on Christians to imitate God and Christ, who gave himself up for them with love.[5:2] Ephesians 5:1-21 contains a rather strong warning against foolishness and letting down one's guard against evil. Rather, the author encourages the readers to constantly give thanks with song in their hearts because of what God has done for all in Christ. That prelude to the subject's text takes up again the theme of loving submission that began with the example of Christ in 5:2: "Be submissive to one another out of reverence for Christ."5:21 It implies that the "Bride" is the body of believers that comprise the universal Christian Ekklēsia (Church) (lit. "called-out ones").
The ekklēsia is never explicitly called "the bride of Christ" in the New Testament. That is approached in Ephesians 5:22-33. A major analogy is that of the body. Just as husband and wife are to be "one flesh",[Eph. 5:31] this analogy for the writer describes the relationship of Christ and ekklēsia.[Eph. 5:32] Husbands were exhorted to love their wives "just as Christ loved the ekklēsia and gave himself for it.[Eph. 5:25] When Christ nourishes and cherishes the ekklēsia, he nourishes and cherishes his own flesh. Just as the husband, when he loves his wife is loving his own flesh.[Eph. 5:28] Members of the ekklēsia are "members of his own body" because it is written in Genesis 2:24 "and the two shall become one flesh". In [Eph. 5:31] Paul quotes the Genesis passage as what has been called a "divine postscript".[2]
In writing to the Church of Corinth in 2 Corinthians 11 Paul writes to warn the community of false teachers who would teach of another Christ, and to confess his concern that they will believe someone who teaches a false Christ, other than Christ Jesus of Nazareth whom he preached; Paul referred to the Church in Corinth as being espoused to Christ. "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him".[2 Cor. 11:2-4]
In the writing to the Church in Rome, Paul writes, "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God" (emphasis added).[Romans 7] Here, Paul seems to suggest that the Church is to be married to Jesus Christ of Nazareth, who was raised from the dead.
Other interpretations
While the most commonly accepted interpretation of the bride of Christ is the Church, there are other, uncommon interpretations.
Old Testament
The earliest Christian tradition identifies Old Testament texts as symbolic of the divine love of God and people. The love poems of the Song of Songs and the Latter prophet Hosea have many references to an intimate correspondence of God and his people.[3] The Prophet Hosea notes his bride in chapter 2, verses 16 and following. The theme of bridal love is central in the dramatic marriage of Hosea (Hosea 1:2).
See also
Bridal theology
Parable of the Ten Virgins
Consecrated virgin
Ecce homo in Eastern Orthodoxy
Contents
1 Christ as a bridegroom
2 Mentions of the bride
2.1 Appearance
3 Comparing church to a bride
4 Other interpretations
4.1 Old Testament
5 See also
6 Notes
7 External links
Christ as a bridegroom
In the Gospel of John, John the Baptist speaks of Jesus Christ as the bridegroom and mentions the bride.
He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: thus my joy therefore is fulfilled.[John 3:29]
That is the only place in the Gospels that the bride is mentioned, but because a bridegroom must have a bride, all other mentions of the bridegroom imply the bride.
In the Gospels, when Jesus is asked why his disciples do not fast, but the followers of John and the Pharisees do, Jesus answers:
And Jesus said unto them, Can the friends of the bridegroom fast, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.[Mark 2:19]
In Matthew 9:15, Mark 2:19 and Luke 5:34, the Apostles are referred to as the friends, guests, or children depending on the translation, of the Bridegroom commonly accepted to be Jesus Christ.
The Bridegroom is also mentioned in the Parable of the Ten Virgins.[Mt 25:1-13]
Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.
Mentions of the bride
Appearance
The Book of Revelation repeatedly mentions the appearance of the Bride.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
... And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,[Revelation 21:2,9-10]
In the above passages, John, the author of the Book of Revelation, speaks of seeing the bride revealed and refers to her as the New Jerusalem, first mentioned in Revelation 3:12.
And the Spirit and the bride say, "Come." And let him that heareth say, "Come." And let him that is athirst come. And whosoever will, let him take the water of life freely.[Revelation 22:17]
Note - The Greek word for bride is νύμφη (nymfi) as in Revelation 21:2. This word, νύμφη (nymfi), is more specific than that used in chapter 19. Revelation 19:7 which has γυνὴ (gune) means "wife" or "woman". The context of Revelation 19:7 is marriage so this should inform the reader why numerous Bible translations are consistent with the Greek in translating γυνὴ as "bride". She is simply a "woman" getting married - a bride. Bride is the word chosen in translations such as NIV, NLT, ESV, NASB, ISV etc., [Revelation 21:2]
Comparing church to a bride
In Ephesians 5:22-33, Paul compares the union of husband and wife to that of Christ and the church.[1] The central theme of the whole Ephesians letter is reconciliation of the alienated within the unity of the church.[1] Ephesians 5 begins by calling on Christians to imitate God and Christ, who gave himself up for them with love.[5:2] Ephesians 5:1-21 contains a rather strong warning against foolishness and letting down one's guard against evil. Rather, the author encourages the readers to constantly give thanks with song in their hearts because of what God has done for all in Christ. That prelude to the subject's text takes up again the theme of loving submission that began with the example of Christ in 5:2: "Be submissive to one another out of reverence for Christ."5:21 It implies that the "Bride" is the body of believers that comprise the universal Christian Ekklēsia (Church) (lit. "called-out ones").
The ekklēsia is never explicitly called "the bride of Christ" in the New Testament. That is approached in Ephesians 5:22-33. A major analogy is that of the body. Just as husband and wife are to be "one flesh",[Eph. 5:31] this analogy for the writer describes the relationship of Christ and ekklēsia.[Eph. 5:32] Husbands were exhorted to love their wives "just as Christ loved the ekklēsia and gave himself for it.[Eph. 5:25] When Christ nourishes and cherishes the ekklēsia, he nourishes and cherishes his own flesh. Just as the husband, when he loves his wife is loving his own flesh.[Eph. 5:28] Members of the ekklēsia are "members of his own body" because it is written in Genesis 2:24 "and the two shall become one flesh". In [Eph. 5:31] Paul quotes the Genesis passage as what has been called a "divine postscript".[2]
In writing to the Church of Corinth in 2 Corinthians 11 Paul writes to warn the community of false teachers who would teach of another Christ, and to confess his concern that they will believe someone who teaches a false Christ, other than Christ Jesus of Nazareth whom he preached; Paul referred to the Church in Corinth as being espoused to Christ. "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him".[2 Cor. 11:2-4]
In the writing to the Church in Rome, Paul writes, "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God" (emphasis added).[Romans 7] Here, Paul seems to suggest that the Church is to be married to Jesus Christ of Nazareth, who was raised from the dead.
Other interpretations
While the most commonly accepted interpretation of the bride of Christ is the Church, there are other, uncommon interpretations.
Old Testament
The earliest Christian tradition identifies Old Testament texts as symbolic of the divine love of God and people. The love poems of the Song of Songs and the Latter prophet Hosea have many references to an intimate correspondence of God and his people.[3] The Prophet Hosea notes his bride in chapter 2, verses 16 and following. The theme of bridal love is central in the dramatic marriage of Hosea (Hosea 1:2).
See also
Bridal theology
Parable of the Ten Virgins
Consecrated virgin
Ecce homo in Eastern Orthodoxy
Wednesday, December 18, 2019
TNDL: “THE POWER OF FASTING AND PRAYING!”
Mark 9 NKJV
1 And He said to them, “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power.”
Jesus Transfigured on the Mount
2Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. 3His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. 4And Elijah appeared to them with Moses, and they were talking with Jesus. 5Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”— 6because he did not know what to say, for they were greatly afraid.
7And a cloud came and overshadowed them; and a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” 8Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.
9Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. 10So they kept this word to themselves, questioning what the rising from the dead meant.
11And they asked Him, saying, “Why do the scribes say that Elijah must come first?”
12Then He answered and told them, “Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? 13But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him.”
A Boy Is Healed
14And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them. 15Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him. 16And He asked the scribes, “What are you discussing with them?”
17Then one of the crowd answered and said, “Teacher, I brought You my son, who has a mute spirit. 18And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not.”
19He answered him and said, “O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me.” 20Then they brought him to Him. And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.
21So He asked his father, “How long has this been happening to him?”
And he said, “From childhood. 22And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us.”
23Jesus said to him, “If you can believe, all things are possible to him who believes.”
24Immediately the father of the child cried out and said with tears, “Lord, I believe; help my unbelief!”
25When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it: “Deaf and dumb spirit, I command you, come out of him and enter him no more!” 26Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, “He is dead.” 27But Jesus took him by the hand and lifted him up, and he arose.
28And when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?”
29So He said to them, “This kind can come out by nothing but prayer and fasting.”
Jesus Again Predicts His Death and Resurrection
30Then they departed from there and passed through Galilee, and He did not want anyone to know it. 31For He taught His disciples and said to them, “The Son of Man is being betrayed into the hands of men, and they will kill Him. And after He is killed, He will rise the third day.” 32But they did not understand this saying, and were afraid to ask Him.
Who Is the Greatest?
33Then He came to Capernaum. And when He was in the house He asked them, “What was it you disputed among yourselves on the road?” 34But they kept silent, for on the road they had disputed among themselves who would be the greatest. 35And He sat down, called the twelve, and said to them, “If anyone desires to be first, he shall be last of all and servant of all.” 36Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, 37“Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.”
Jesus Forbids Sectarianism
38Now John answered Him, saying, “Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us.”
39But Jesus said, “Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me. 40For he who is not against us is on our side. 41For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward.
Jesus Warns of Offenses
42“But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. 43If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched— 44where
‘Their worm does not die
And the fire is not quenched.’
45And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched— 46where
‘Their worm does not die,
And the fire is not quenched.’
47And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire— 48where
‘Their worm does not die
And the fire is not quenched.’
Tasteless Salt Is Worthless
49“For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. 50Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another.”
The Holy Bible, New King James Version, Copyright © 1982 Thomas Nelson. All rights reserved.
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1 And He said to them, “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power.”
Jesus Transfigured on the Mount
2Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. 3His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. 4And Elijah appeared to them with Moses, and they were talking with Jesus. 5Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”— 6because he did not know what to say, for they were greatly afraid.
7And a cloud came and overshadowed them; and a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” 8Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.
9Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. 10So they kept this word to themselves, questioning what the rising from the dead meant.
11And they asked Him, saying, “Why do the scribes say that Elijah must come first?”
12Then He answered and told them, “Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? 13But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him.”
A Boy Is Healed
14And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them. 15Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him. 16And He asked the scribes, “What are you discussing with them?”
17Then one of the crowd answered and said, “Teacher, I brought You my son, who has a mute spirit. 18And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not.”
19He answered him and said, “O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me.” 20Then they brought him to Him. And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.
21So He asked his father, “How long has this been happening to him?”
And he said, “From childhood. 22And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us.”
23Jesus said to him, “If you can believe, all things are possible to him who believes.”
24Immediately the father of the child cried out and said with tears, “Lord, I believe; help my unbelief!”
25When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it: “Deaf and dumb spirit, I command you, come out of him and enter him no more!” 26Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, “He is dead.” 27But Jesus took him by the hand and lifted him up, and he arose.
28And when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?”
29So He said to them, “This kind can come out by nothing but prayer and fasting.”
Jesus Again Predicts His Death and Resurrection
30Then they departed from there and passed through Galilee, and He did not want anyone to know it. 31For He taught His disciples and said to them, “The Son of Man is being betrayed into the hands of men, and they will kill Him. And after He is killed, He will rise the third day.” 32But they did not understand this saying, and were afraid to ask Him.
Who Is the Greatest?
33Then He came to Capernaum. And when He was in the house He asked them, “What was it you disputed among yourselves on the road?” 34But they kept silent, for on the road they had disputed among themselves who would be the greatest. 35And He sat down, called the twelve, and said to them, “If anyone desires to be first, he shall be last of all and servant of all.” 36Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, 37“Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.”
Jesus Forbids Sectarianism
38Now John answered Him, saying, “Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us.”
39But Jesus said, “Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me. 40For he who is not against us is on our side. 41For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward.
Jesus Warns of Offenses
42“But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. 43If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched— 44where
‘Their worm does not die
And the fire is not quenched.’
45And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched— 46where
‘Their worm does not die,
And the fire is not quenched.’
47And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire— 48where
‘Their worm does not die
And the fire is not quenched.’
Tasteless Salt Is Worthless
49“For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. 50Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another.”
The Holy Bible, New King James Version, Copyright © 1982 Thomas Nelson. All rights reserved.
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TNDL: “COVENANT RENEWAL OF MALACHI 4.”
Malachi 4 New International Version (NIV)
Judgment and Covenant Renewal
4 [a]“Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and the day that is coming will set them on fire,” says the Lord Almighty. “Not a root or a branch will be left to them. 2 But for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves. 3 Then you will trample on the wicked; they will be ashes under the soles of your feet on the day when I act,” says the Lord Almighty.
4 “Remember the law of my servant Moses, the decrees and laws I gave him at Horeb for all Israel.
5 “See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes. 6 He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction.”
Footnotes:
Malachi 4:1 In Hebrew texts 4:1-6 is numbered 3:19-24
Judgment and Covenant Renewal
4 [a]“Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and the day that is coming will set them on fire,” says the Lord Almighty. “Not a root or a branch will be left to them. 2 But for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves. 3 Then you will trample on the wicked; they will be ashes under the soles of your feet on the day when I act,” says the Lord Almighty.
4 “Remember the law of my servant Moses, the decrees and laws I gave him at Horeb for all Israel.
5 “See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes. 6 He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction.”
Footnotes:
Malachi 4:1 In Hebrew texts 4:1-6 is numbered 3:19-24
TNDL: “WAS YESHUA A JEW OF THE TRIBE OF JUDAH ? WAS HIS LARGE CROWD NOT MOSTLY JEWISH PEOPLE, WHICH WERE MADE UP OF SOME SCRIBES AND PHARISEES? SO, WHY DO THE MODERN CHRISTIANS DO NOT REALIZED THAT ISRAEL IS THE LORD’S PORTION, AND THEIR GOD WAS REBUKING THEM FOR BEING DISOBEDIENT TO HIM, DUE TO THEIR BREAKING OF THE COVENANT THAT THEY MADE WITH HIM? THIS CONDITION WAS THE STATE OF ANCIENT ISRAEL WHEN YAHWEH SENT THIS WARNING MESSAGE BY THE PROPHET, ISAIAH 59. SEPARATION FROM THE MOST HIGH IS A COSTLY UNWISE THING FOR HIS PEOPLE TO DO; IT IS ONLY WISE TO RETURN TO THE LORD IN TRUE REPENTANCE! SEE ISAIAH 59.”
Isaiah 59 New International Version (NIV)
Sin, Confession and Redemption
59 Surely the arm of the Lord is not too short to save,
nor his ear too dull to hear.
2 But your iniquities have separated
you from your God;
your sins have hidden his face from you,
so that he will not hear.
3 For your hands are stained with blood,
your fingers with guilt.
Your lips have spoken falsely,
and your tongue mutters wicked things.
4 No one calls for justice;
no one pleads a case with integrity.
They rely on empty arguments, they utter lies;
they conceive trouble and give birth to evil.
5 They hatch the eggs of vipers
and spin a spider’s web.
Whoever eats their eggs will die,
and when one is broken, an adder is hatched.
6 Their cobwebs are useless for clothing;
they cannot cover themselves with what they make.
Their deeds are evil deeds,
and acts of violence are in their hands.
7 Their feet rush into sin;
they are swift to shed innocent blood.
They pursue evil schemes;
acts of violence mark their ways.
8 The way of peace they do not know;
there is no justice in their paths.
They have turned them into crooked roads;
no one who walks along them will know peace.
9 So justice is far from us,
and righteousness does not reach us.
We look for light, but all is darkness;
for brightness, but we walk in deep shadows.
10 Like the blind we grope along the wall,
feeling our way like people without eyes.
At midday we stumble as if it were twilight;
among the strong, we are like the dead.
11 We all growl like bears;
we moan mournfully like doves.
We look for justice, but find none;
for deliverance, but it is far away.
12 For our offenses are many in your sight,
and our sins testify against us.
Our offenses are ever with us,
and we acknowledge our iniquities:
13 rebellion and treachery against the Lord,
turning our backs on our God,
inciting revolt and oppression,
uttering lies our hearts have conceived.
14 So justice is driven back,
and righteousness stands at a distance;
truth has stumbled in the streets,
honesty cannot enter.
15 Truth is nowhere to be found,
and whoever shuns evil becomes a prey.
The Lord looked and was displeased
that there was no justice.
16 He saw that there was no one,
he was appalled that there was no one to intervene;
so his own arm achieved salvation for him,
and his own righteousness sustained him.
17 He put on righteousness as his breastplate,
and the helmet of salvation on his head;
he put on the garments of vengeance
and wrapped himself in zeal as in a cloak.
18 According to what they have done,
so will he repay
wrath to his enemies
and retribution to his foes;
he will repay the islands their due.
19 From the west, people will fear the name of the Lord,
and from the rising of the sun, they will revere his glory.
For he will come like a pent-up flood
that the breath of the Lord drives along.[a]
20 “The Redeemer will come to Zion,
to those in Jacob who repent of their sins,”
declares the Lord.
21 “As for me, this is my covenant with them,” says the Lord. “My Spirit, who is on you, will not depart from you, and my words that I have put in your mouth will always be on your lips, on the lips of your children and on the lips of their descendants—from this time on and forever,” says the Lord.
Footnotes:
Isaiah 59:19 Or When enemies come in like a flood, / the Spirit of the Lord will put them to flighthttps://www.facebook.com/photo.php?fbid=10214578102471173&set=a.1090474306971&type=3&eid=ARC2o4Wwq0Yc37zOCoQ_zYZ8I7qVYAAbHKYXhEbk8VX-imsl1OcYDsY4JSew-OdupPGSdkR-sYF9Otfk
IF MY PEOPLE WHO ARE CALLED BY MY NAME, WILL HUMBLE THEMSELVES AND PRAY...
TNDL: Chronicles 7:14 ►
SUM PIC XRF DEV STU
Verse (Click for Chapter)
New International Version
if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.
New Living Translation
Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land.
English Standard Version
if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.
(TNDL)
SUM PIC XRF DEV STU
Verse (Click for Chapter)
New International Version
if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.
New Living Translation
Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land.
English Standard Version
if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.
(TNDL)
TNDL: “KNOW THE DIFFERENCE BETWEEN THE HOUSE OF ISRAEL AND THE HOUSE OF JUDAH, ACCORDING TO JEREMIAH 31, AND EZEKIEL 36 & 37. ALSO, AND WHEN AND WHY, THE TWO HOUSES WERE DIVIDED?”
The House of Israel and The House of Judah E-mail
It is very important for every student of prophecy, in fact, it is absolutely necessary for their understanding, to see the distinction the Bible makes between the Jews and the other Tribes of Israel. The Bible Distinction Between
"The House of Israel"
and
"The House of Judah"
Radio Address by F. F. Bosworth
INTRODUCTION
I can say with deep and humble gratitude that I heard him speak!
It was at a William Branham healing campaign in Eugene, Oregon. Evangelist Bosworth believed that Branham was "a man sent from God." In fact, he became a member of the Branham team.
His was a commanding presence. He was brilliant in the pulpit. His messages were clear and full of revelation knowledge. He was a Teacher-Preacher, a true scholar and his message was understandable.
He became a great Christian Statesman.
Evangelist F. F. Bosworth learned to preach under the late Alexander Dowie of Zion, Illinois. There is where his famous book, "CHRIST THE HEALER" was hammered out on the anvil of experience and Bible instruction. It is said that each chapter of the book was a sermon of his.
An elderly couple which attended my services for several years, knew him as a youth. They said he was the Band Leader of Zion Tabernacle and worked in an ice cream store!
In the 1920's and 30's great crowds attended his Healing Crusades. He was also a pioneer preacher in radio ministry. Evangelist Bosworth had one of the most powerful ministries the 20th century has ever known.
Evangelist Bosworth's sermon contained in this booklet is a Bible teaching message that is a real gem. It is a corrective teaching message that cannot be refuted. The work of a 'rightly dividing' of Scripture. How easily the Holy Spirit uses this dedicated vessel to unravel a most difficult topic in the Bible and make it easily understandable.
Read this booklet carefully, assimilate its contents and your life will never be the same!
George W. Southwick, D.D.
Pastor, Bible Teacher
Conference Speaker
RADIO ADDRESS
By Evangelist F. F. Bosworth
Today there is much teaching on the subject of prophecy, and it is important that there should be. It is very important for every student of prophecy, in fact, it is absolutely necessary for their understanding, to see the distinction the Bible makes between the Jews and the other Tribes of Israel. Until this distinction between the two Houses, Israel and Judah, as that distinction is taught in the Scriptures, is clearly understood, a great portion of the Bible will remain a closed book. This clear distinction between the two Houses is never lost sight of in the Bible, and until it is understood, it is impossible to follow the truth of Scripture on this subject, or to understand the Bible story of Israel. If we had time we could show you that ignorance of this distinction is responsible for much of the infidelity today. Because the pre-millennial promises God made to the "House of Israel" have not been fulfilled to the "House of Judah," they have accused God of unfaithfulness.
Many people today suppose that where Israel is mentioned in the Bible, it means the Jews. We read articles and hear sermons today in which the writers and speakers refer to "Abraham, the Jew." Isaac and Jacob are often called Jews, the most absurd and impossible thing as we shall see from the Scriptures. It is a common thing today to hear ministers and writers use such phrases as the following:
"The Jews in Egypt"
"The Exodus of the Jews"
"The Jews at Mt. Sinai"
"When the Jews entered Canaan"
"12 Tribes of the Jews"
"Abraham, the Jew"
Thousands of Christians use the terms "Israel," and "Jew," "The House of Israel," "The House of Judah," employing these and similar words and phrases as if they always referred to the same people. They do not know that according to Biblical history, there were no "Jews" known as such until about 15 centuries after Abraham was born, and until 600 years after the death of Moses.
Most Hebrews Not Jews
B eginning with Adam, we have the start, not only of chronology, but of the genealogical tables of the Bible. There are ten generations from Adam to Noah, and ten generations from Shem (Noah’s son) to Abraham. Eber or Heber was the fourth in generation from Shem. All of the descendants of Heber were Hebrews. Abraham was six generations later. He, therefore, was a Hebrew. The Hebrews were not Jews, because Judah, from whom the Jews descended, was not yet born. When the time came that there were Jews on the earth, of course, they also were Hebrews - a very small portion of them - but the great mass of Hebrews were not Jews, and are not today. Let us closely follow the facts.
"Abraham had eight sons. One son was Ishmael whose mother was Hagar. One son was Isaac, whose mother was Sarah. After Sarah’s death, Abraham married Keturah, and she bore unto him six sons. Abraham, being a Hebrew, or descendant of Heber, his descendants would of course be Hebrews, and their descendants would also be Hebrews, but their descendants are not Jews. If they are, then Ishmael, that would make the Arabs Jews. The descendants of Keturah’s six sons became the Brahmins of India. It would be foolish to declare that they are Jews, although as the descendants of Abraham, they are of the stock of Heber, and therefore Hebrews. The same reasoning applies to Isaac, Isaac was a Hebrew, the son of Abraham. Now Isaac had two sons, Esau and Jacob. If Isaac was a Jew, then both Esau and Jacob would be Jews. This would make the descendants of Esau also Jews, but the descendants of Esau became the Edomites, later the Turks; also the Pharoahs of the oppression were of the Esau line, but none of these people are Jews."
To call Abraham a Jew would make him a descendant of Isaac’s yet unborn grandson Judah. The Tribe of Judah had no existence on earth during the time of Abraham and Isaac. If Isaac was a Jew, then surely his twin sons, Jacob and Esau would be Jews. We all know that Esau, Jacob’s twin brother, became the progenitor of the Turks, as they are known today. If Jacob was a Jew, how could it be that his twin brother would not be, since they were both born of the same father and mother?
Descendants Do Not Name Their Ancestors
J acob, one of these twin brothers had 12 sons, which came from four different mothers. None of these 12 sons were Jews. One of his 12 sons was Judah, but in the sense in which we use the word "Jew" today, the term cannot be applied to Judah, for "he was not a Jew," because of the fact that they whom we call Jews today have certain characteristics and are racially a type that came into existence hundreds of years after Israel left Egypt. This racial type or remnant we know as the Jews is only a small portion of the descendants of Judah, who was only one of the 12 sons of Jacob. There are no Jews among any of the descendants of Jacob’s other 11 sons. Now Judah had three sons. "The descendants of one son, Zarah, peopled the shores of the Mediterranean, leaving Egypt before the exodus of the children of Israel." Pharez, the twin brother of Zarah, became the progenitor of the tribe of Judah. The tribe of Judah descending from Pharez was divided by the Lord into two Houses - the "House of David" and the "House of Judah."
Abraham was the father of Isaac; Isaac was the father of Jacob; Jacob, who was later named "Israel," became the father of Reuben, Simeon, Levi, Judah, Dan, Naphthali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin. The 12 sons each became the head of a Tribe called after his own personal name. From Judah, the fourth son of Jacob, are descended the Jews; the word "Jew" being simply an abbreviation of the name "Judah." A glance at the geneology will show that it is impossible for Abraham, or Isaac, or Jacob, to have been Jews. Only the descendants of Judah - those coming after him, could be called by his name - not his ancestors. No one had ever been named "Judah" until more than 200 years after Abraham was named. Suppose your parents gave you the name of Charles. That does not name your ancestors, who lived two hundred years before you, Charles. And naming Jacob’s fourth son Judah would not make Abraham, his great grandfather, a Jew.
Israel and Judah Separate Nations
The 12 Tribes of Israel became two nations, with widely different destinies, until the time when they will be united in the coming age. (Ezek. 37:22) The distinction or separation between Judah and Israel was foreshadowed at an early date. We read in Psalm 114:1, 2 "When Israel went out of Egypt...Judah was His sanctuary and Israel His dominion." In Samuel’s day, the two Houses, Judah and Israel, were numbered separately. In I Samuel 11:8 we read "And when he numbered them in Bezek, the children of Israel were three hundred thousands and the men of Judah thirty thousand." Notice that even at this early date, Israel numbered ten times more than Judah. The Numerical contrast today is very much greater. The Bible tells us that the Jews would be "few in number," but it tells us that Israel would be as the sands of the sea for multitudes (Hosea 1:10). The Scriptures tell us that David reigned seven years over Judah before he was made King over Israel. If Judah and Israel are the same, how could David be king for seven years over Judah before he was made King over Israel? Until the year 975 B.C. the descendants of Jacob formed one nation. But they are spoken of as "the two families which the Lord hath chosen" (Jer. 33:24).
In the year 975 B.C. at the death of King Solomon, the nation was divided into two nations. In I Samuel 18:16 the expression "All Israel" is used, when Judah is excluded. I will quote you this passage: "But all Israel and Judah loved David, because he went out and came in before them." In II Chronicles 10:12-14 we are told that when Solomon died, and his son Rehoboam came to the throne, the ten tribes rebelled, and under Jereboam, formed the NORTHERN NATION; while Judah, along with Benjamin and certain Levites, formed the SOUTHERN NATION.
The NORTHERN NATION, which consisted of the Ten Tribes, was known under the following national titles: Israel, Ephraim, Isaac, Samaria, The House of Israel, The House of Judah and The Ten Tribes.
THE DIVISION WAS OF GOD
The SOUTHERN NATION, which consisted of the two tribes of Judah and Benjamin, was known as "Judah," "The House of Judah" or "The Jews." The capital of the SOUTHERN NATION was Jerusalem. If I had more time, I would quote you the Scriptures which show that this division of the Tribes of Israel into two nations was Divinely Predetermined, Divinely Predicted, Divinely Emphasized, Divinely Maintained, Divinely Accomplished, Divinely Explained, Divinely Approved. The Scriptures show that this division into Two Kingdoms had behind it and controlling it, the fore-ordaining eternal councils of God; and it took place for great, beneficent, well-defined and Divine reasons.
In Jeremiah the 3rd chapter, Israel is five times called "Backsliding Israel," a term never once applied to Judah, and Judah is four times called "Treacherous Judah," a term not once applied to Israel. I will read you this passage: "And I saw, when for all the causes whereby BACKSLIDING Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also." (Jer. 3:8) Ask those who declare that Israel and Judah are the same people to read that passage, analyzing it in the light of their belief. And there are many such passages showing the clear distinction between Israel and Judah. There are more than 2000 references to Israel in the Bible that have no reference whatever to the Jews. On the other hand, there are more than five hundred references to Judah that have no reference to Israel, and yet there are those continually trying to tell us there is no distinction between Israel and Judah, and continually refer to Israel as Jews, and even change the name of Judah to Israel. It is absurd as to use the words America and England interchangeably.
Here is another quotation for them to explain: "Backsliding Israel hath justified herself more than treacherous Judah." Make Israel and Judah one and the same people referred to, and the statement becomes ridiculous. Many today are evidently unacquainted with the fact that, according to Biblical history, there was not a single "Jew" known as such upon the face of the earth earlier than 600 years after the death of Moses, or about 1500 years after Abraham was born. There were, of course, Hebrews and Israelites long before that time; Abraham and Isaac were Hebrews; but they were neither Israelites nor Jews. The 12 sons of Jacob were Hebrews and Israelites, but they were not Jews. The same may be said of Moses and Aaron, of the people of the Northern Kingdom, of Elijah and Elisha. To avoid confusion over the expression "Israel" it is necessary to determine in which sense it is used in any particular passage, whether it means: (1) "The whole of the Twelve Tribes; (2) Or the House of Judah alone as being a part of the Twelve Tribes; (3) Or the Ten-Tribed Kingdom."
Ten Tribed Israel Never Called Jews
N othing can be more unscriptural than to call all Israelites "Jews;" it is as absurd as calling all Americans Californians. Most of Israelites are not Jews because they are the descendants of the other tribes of Israel. There is just as much reason for calling all Israelites "Danites" or "Gadites" or "Ephramites" as there is for calling them Judahites or "Jews." It is just as reasonable to call all "Jews" "Danites" as it is to call all "Danites" "Jews." The term Jew is never used until more than a thousand years after Abraham. It appears for the first time in II Kings 16:6, where we are told that the King of Israel, together with the King of Assyria, made war against the King of Judah. Now since in this passage Israel, one Kingdom, made ware against the Jews, another Kingdom, how can they both be the Jews? The Scriptures never once refer to the Ten-Tribed House of Israel as "The Jews;" neither past, present, nor future. The term "The Jews" is never, in God’s Word, applied to the 12 Tribes, collectively, or to the Ten-Tribed House of Israel.
B ishop J. A. Allen of California, speaking of this modern confusion which we are discussing writes: "For ecclesiastical writers to ignore the national and racial representative Israelitish names of Joseph, Ephraim, and Samaria (The name of Israel’s former capital city, as used in history and prophecy, and to substitute "The Jews" either as a name or as a people, calling them the sole representatives of Israel’s race, is not only the height of ignorance, but THE GREAT ECCLESIASTICAL CRIME OF THE AGES. Truly an enemy hath done this."
In Jeremiah 13:11, nearly 400 years after the tribes were divided by God into the two kingdoms, "The Whole House of Israel" and "The Whole House of Judah" are both spoken of in the same verse, proving that neither House without the other constitutes all of the Lord’s chosen people. "The Whole House of Judah" are not all of the Lord’s people, and "The Whole House of Israel" are not all of the Lord’s people. It takes "The Whole House of Israel" together with "The Whole House of Judah" to make all of God’s chosen people; and comparatively few of these are Jews. This text proves conclusively that there is a people called the "Whole House of Israel" of which the "Whole House of Judah" is regarded as neither part nor parcel. The Holy Spirit has never either in Biblical history or prophecy, called the 10 Tribed House of Israel "Jews". They have never been called "Jews" except by uninformed and unscriptural teachers.
It is very important for every student of prophecy, in fact, it is absolutely necessary for their understanding, to see the distinction the Bible makes between the Jews and the other Tribes of Israel. The Bible Distinction Between
"The House of Israel"
and
"The House of Judah"
Radio Address by F. F. Bosworth
INTRODUCTION
I can say with deep and humble gratitude that I heard him speak!
It was at a William Branham healing campaign in Eugene, Oregon. Evangelist Bosworth believed that Branham was "a man sent from God." In fact, he became a member of the Branham team.
His was a commanding presence. He was brilliant in the pulpit. His messages were clear and full of revelation knowledge. He was a Teacher-Preacher, a true scholar and his message was understandable.
He became a great Christian Statesman.
Evangelist F. F. Bosworth learned to preach under the late Alexander Dowie of Zion, Illinois. There is where his famous book, "CHRIST THE HEALER" was hammered out on the anvil of experience and Bible instruction. It is said that each chapter of the book was a sermon of his.
An elderly couple which attended my services for several years, knew him as a youth. They said he was the Band Leader of Zion Tabernacle and worked in an ice cream store!
In the 1920's and 30's great crowds attended his Healing Crusades. He was also a pioneer preacher in radio ministry. Evangelist Bosworth had one of the most powerful ministries the 20th century has ever known.
Evangelist Bosworth's sermon contained in this booklet is a Bible teaching message that is a real gem. It is a corrective teaching message that cannot be refuted. The work of a 'rightly dividing' of Scripture. How easily the Holy Spirit uses this dedicated vessel to unravel a most difficult topic in the Bible and make it easily understandable.
Read this booklet carefully, assimilate its contents and your life will never be the same!
George W. Southwick, D.D.
Pastor, Bible Teacher
Conference Speaker
RADIO ADDRESS
By Evangelist F. F. Bosworth
Today there is much teaching on the subject of prophecy, and it is important that there should be. It is very important for every student of prophecy, in fact, it is absolutely necessary for their understanding, to see the distinction the Bible makes between the Jews and the other Tribes of Israel. Until this distinction between the two Houses, Israel and Judah, as that distinction is taught in the Scriptures, is clearly understood, a great portion of the Bible will remain a closed book. This clear distinction between the two Houses is never lost sight of in the Bible, and until it is understood, it is impossible to follow the truth of Scripture on this subject, or to understand the Bible story of Israel. If we had time we could show you that ignorance of this distinction is responsible for much of the infidelity today. Because the pre-millennial promises God made to the "House of Israel" have not been fulfilled to the "House of Judah," they have accused God of unfaithfulness.
Many people today suppose that where Israel is mentioned in the Bible, it means the Jews. We read articles and hear sermons today in which the writers and speakers refer to "Abraham, the Jew." Isaac and Jacob are often called Jews, the most absurd and impossible thing as we shall see from the Scriptures. It is a common thing today to hear ministers and writers use such phrases as the following:
"The Jews in Egypt"
"The Exodus of the Jews"
"The Jews at Mt. Sinai"
"When the Jews entered Canaan"
"12 Tribes of the Jews"
"Abraham, the Jew"
Thousands of Christians use the terms "Israel," and "Jew," "The House of Israel," "The House of Judah," employing these and similar words and phrases as if they always referred to the same people. They do not know that according to Biblical history, there were no "Jews" known as such until about 15 centuries after Abraham was born, and until 600 years after the death of Moses.
Most Hebrews Not Jews
B eginning with Adam, we have the start, not only of chronology, but of the genealogical tables of the Bible. There are ten generations from Adam to Noah, and ten generations from Shem (Noah’s son) to Abraham. Eber or Heber was the fourth in generation from Shem. All of the descendants of Heber were Hebrews. Abraham was six generations later. He, therefore, was a Hebrew. The Hebrews were not Jews, because Judah, from whom the Jews descended, was not yet born. When the time came that there were Jews on the earth, of course, they also were Hebrews - a very small portion of them - but the great mass of Hebrews were not Jews, and are not today. Let us closely follow the facts.
"Abraham had eight sons. One son was Ishmael whose mother was Hagar. One son was Isaac, whose mother was Sarah. After Sarah’s death, Abraham married Keturah, and she bore unto him six sons. Abraham, being a Hebrew, or descendant of Heber, his descendants would of course be Hebrews, and their descendants would also be Hebrews, but their descendants are not Jews. If they are, then Ishmael, that would make the Arabs Jews. The descendants of Keturah’s six sons became the Brahmins of India. It would be foolish to declare that they are Jews, although as the descendants of Abraham, they are of the stock of Heber, and therefore Hebrews. The same reasoning applies to Isaac, Isaac was a Hebrew, the son of Abraham. Now Isaac had two sons, Esau and Jacob. If Isaac was a Jew, then both Esau and Jacob would be Jews. This would make the descendants of Esau also Jews, but the descendants of Esau became the Edomites, later the Turks; also the Pharoahs of the oppression were of the Esau line, but none of these people are Jews."
To call Abraham a Jew would make him a descendant of Isaac’s yet unborn grandson Judah. The Tribe of Judah had no existence on earth during the time of Abraham and Isaac. If Isaac was a Jew, then surely his twin sons, Jacob and Esau would be Jews. We all know that Esau, Jacob’s twin brother, became the progenitor of the Turks, as they are known today. If Jacob was a Jew, how could it be that his twin brother would not be, since they were both born of the same father and mother?
Descendants Do Not Name Their Ancestors
J acob, one of these twin brothers had 12 sons, which came from four different mothers. None of these 12 sons were Jews. One of his 12 sons was Judah, but in the sense in which we use the word "Jew" today, the term cannot be applied to Judah, for "he was not a Jew," because of the fact that they whom we call Jews today have certain characteristics and are racially a type that came into existence hundreds of years after Israel left Egypt. This racial type or remnant we know as the Jews is only a small portion of the descendants of Judah, who was only one of the 12 sons of Jacob. There are no Jews among any of the descendants of Jacob’s other 11 sons. Now Judah had three sons. "The descendants of one son, Zarah, peopled the shores of the Mediterranean, leaving Egypt before the exodus of the children of Israel." Pharez, the twin brother of Zarah, became the progenitor of the tribe of Judah. The tribe of Judah descending from Pharez was divided by the Lord into two Houses - the "House of David" and the "House of Judah."
Abraham was the father of Isaac; Isaac was the father of Jacob; Jacob, who was later named "Israel," became the father of Reuben, Simeon, Levi, Judah, Dan, Naphthali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin. The 12 sons each became the head of a Tribe called after his own personal name. From Judah, the fourth son of Jacob, are descended the Jews; the word "Jew" being simply an abbreviation of the name "Judah." A glance at the geneology will show that it is impossible for Abraham, or Isaac, or Jacob, to have been Jews. Only the descendants of Judah - those coming after him, could be called by his name - not his ancestors. No one had ever been named "Judah" until more than 200 years after Abraham was named. Suppose your parents gave you the name of Charles. That does not name your ancestors, who lived two hundred years before you, Charles. And naming Jacob’s fourth son Judah would not make Abraham, his great grandfather, a Jew.
Israel and Judah Separate Nations
The 12 Tribes of Israel became two nations, with widely different destinies, until the time when they will be united in the coming age. (Ezek. 37:22) The distinction or separation between Judah and Israel was foreshadowed at an early date. We read in Psalm 114:1, 2 "When Israel went out of Egypt...Judah was His sanctuary and Israel His dominion." In Samuel’s day, the two Houses, Judah and Israel, were numbered separately. In I Samuel 11:8 we read "And when he numbered them in Bezek, the children of Israel were three hundred thousands and the men of Judah thirty thousand." Notice that even at this early date, Israel numbered ten times more than Judah. The Numerical contrast today is very much greater. The Bible tells us that the Jews would be "few in number," but it tells us that Israel would be as the sands of the sea for multitudes (Hosea 1:10). The Scriptures tell us that David reigned seven years over Judah before he was made King over Israel. If Judah and Israel are the same, how could David be king for seven years over Judah before he was made King over Israel? Until the year 975 B.C. the descendants of Jacob formed one nation. But they are spoken of as "the two families which the Lord hath chosen" (Jer. 33:24).
In the year 975 B.C. at the death of King Solomon, the nation was divided into two nations. In I Samuel 18:16 the expression "All Israel" is used, when Judah is excluded. I will quote you this passage: "But all Israel and Judah loved David, because he went out and came in before them." In II Chronicles 10:12-14 we are told that when Solomon died, and his son Rehoboam came to the throne, the ten tribes rebelled, and under Jereboam, formed the NORTHERN NATION; while Judah, along with Benjamin and certain Levites, formed the SOUTHERN NATION.
The NORTHERN NATION, which consisted of the Ten Tribes, was known under the following national titles: Israel, Ephraim, Isaac, Samaria, The House of Israel, The House of Judah and The Ten Tribes.
THE DIVISION WAS OF GOD
The SOUTHERN NATION, which consisted of the two tribes of Judah and Benjamin, was known as "Judah," "The House of Judah" or "The Jews." The capital of the SOUTHERN NATION was Jerusalem. If I had more time, I would quote you the Scriptures which show that this division of the Tribes of Israel into two nations was Divinely Predetermined, Divinely Predicted, Divinely Emphasized, Divinely Maintained, Divinely Accomplished, Divinely Explained, Divinely Approved. The Scriptures show that this division into Two Kingdoms had behind it and controlling it, the fore-ordaining eternal councils of God; and it took place for great, beneficent, well-defined and Divine reasons.
In Jeremiah the 3rd chapter, Israel is five times called "Backsliding Israel," a term never once applied to Judah, and Judah is four times called "Treacherous Judah," a term not once applied to Israel. I will read you this passage: "And I saw, when for all the causes whereby BACKSLIDING Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also." (Jer. 3:8) Ask those who declare that Israel and Judah are the same people to read that passage, analyzing it in the light of their belief. And there are many such passages showing the clear distinction between Israel and Judah. There are more than 2000 references to Israel in the Bible that have no reference whatever to the Jews. On the other hand, there are more than five hundred references to Judah that have no reference to Israel, and yet there are those continually trying to tell us there is no distinction between Israel and Judah, and continually refer to Israel as Jews, and even change the name of Judah to Israel. It is absurd as to use the words America and England interchangeably.
Here is another quotation for them to explain: "Backsliding Israel hath justified herself more than treacherous Judah." Make Israel and Judah one and the same people referred to, and the statement becomes ridiculous. Many today are evidently unacquainted with the fact that, according to Biblical history, there was not a single "Jew" known as such upon the face of the earth earlier than 600 years after the death of Moses, or about 1500 years after Abraham was born. There were, of course, Hebrews and Israelites long before that time; Abraham and Isaac were Hebrews; but they were neither Israelites nor Jews. The 12 sons of Jacob were Hebrews and Israelites, but they were not Jews. The same may be said of Moses and Aaron, of the people of the Northern Kingdom, of Elijah and Elisha. To avoid confusion over the expression "Israel" it is necessary to determine in which sense it is used in any particular passage, whether it means: (1) "The whole of the Twelve Tribes; (2) Or the House of Judah alone as being a part of the Twelve Tribes; (3) Or the Ten-Tribed Kingdom."
Ten Tribed Israel Never Called Jews
N othing can be more unscriptural than to call all Israelites "Jews;" it is as absurd as calling all Americans Californians. Most of Israelites are not Jews because they are the descendants of the other tribes of Israel. There is just as much reason for calling all Israelites "Danites" or "Gadites" or "Ephramites" as there is for calling them Judahites or "Jews." It is just as reasonable to call all "Jews" "Danites" as it is to call all "Danites" "Jews." The term Jew is never used until more than a thousand years after Abraham. It appears for the first time in II Kings 16:6, where we are told that the King of Israel, together with the King of Assyria, made war against the King of Judah. Now since in this passage Israel, one Kingdom, made ware against the Jews, another Kingdom, how can they both be the Jews? The Scriptures never once refer to the Ten-Tribed House of Israel as "The Jews;" neither past, present, nor future. The term "The Jews" is never, in God’s Word, applied to the 12 Tribes, collectively, or to the Ten-Tribed House of Israel.
B ishop J. A. Allen of California, speaking of this modern confusion which we are discussing writes: "For ecclesiastical writers to ignore the national and racial representative Israelitish names of Joseph, Ephraim, and Samaria (The name of Israel’s former capital city, as used in history and prophecy, and to substitute "The Jews" either as a name or as a people, calling them the sole representatives of Israel’s race, is not only the height of ignorance, but THE GREAT ECCLESIASTICAL CRIME OF THE AGES. Truly an enemy hath done this."
In Jeremiah 13:11, nearly 400 years after the tribes were divided by God into the two kingdoms, "The Whole House of Israel" and "The Whole House of Judah" are both spoken of in the same verse, proving that neither House without the other constitutes all of the Lord’s chosen people. "The Whole House of Judah" are not all of the Lord’s people, and "The Whole House of Israel" are not all of the Lord’s people. It takes "The Whole House of Israel" together with "The Whole House of Judah" to make all of God’s chosen people; and comparatively few of these are Jews. This text proves conclusively that there is a people called the "Whole House of Israel" of which the "Whole House of Judah" is regarded as neither part nor parcel. The Holy Spirit has never either in Biblical history or prophecy, called the 10 Tribed House of Israel "Jews". They have never been called "Jews" except by uninformed and unscriptural teachers.
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