The Spirit

Gal 3:2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
Gal 3:3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?


Receiving the Spirit.


1Jn 5:6 ... the Spirit is truth.


1Jn 3:24 ...And hereby we know that he abideth in us, by the Spirit which he hath given us.


1Pe 1:22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren...


Php 1:19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,


Eph 6:18 Praying always with all prayer and supplication in the Spirit...


Eph 6:17 ...the sword of the Spirit, which is the word of God


Eph 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit


Eph 5:9 For the fruit of the Spirit is in all goodness and righteousness and truth


Eph 4:3 Endeavouring to keep the unity of the Spirit in the bond of peace


Eph 2:22 In whom ye also are builded together for an habitation of God through the Spirit.


Gal 6:8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.


Gal 5:25 If we live in the Spirit, let us also walk in the Spirit.


Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ's have crucified the flesh with the affections and lusts.


Gal 5:18 But if ye be led of the Spirit, ye are not under the law.


Gal 5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.


Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ's have crucified the flesh with the affections and lusts.


Gal 5:5 For we through the Spirit wait for the hope of righteousness by faith.


Gal 4:29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.


Gal 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.


Gal 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.


Gal 3:5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?


2Co 5:5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.


2Co 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.


2Co 3:17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.


1Co 12:3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
1Co 12:4 Now there are diversities of gifts, but the same Spirit.
1Co 12:5 And there are differences of administrations, but the same Lord.
1Co 12:6 And there are diversities of operations, but it is the same God which worketh all in all.
1Co 12:7 But the manifestation of the Spirit is given to every man to profit withal.
1Co 12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
1Co 12:9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
1Co 12:10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
1Co 12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
1Co 12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
1Co 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.


1Co 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?


1Co 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
1Co 2:11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
1Co 2:12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
1Co 2:13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
1Co 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
1Co 2:15 But he that is spiritual judgeth all things, yet he himself is judged of no man.
1Co 2:16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.


Rom 8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
Rom 8:2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
Rom 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
Rom 8:4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Rom 8:5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
Rom 8:6 For to be carnally minded is death; but to be spiritually minded is life and peace.
Rom 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Rom 8:8 So then they that are in the flesh cannot please God.
Rom 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
Rom 8:10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
Rom 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
Rom 8:12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
Rom 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.
Rom 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:
Rom 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
Rom 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
Rom 8:19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
Rom 8:20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
Rom 8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Rom 8:22 For we know that the whole creation groaneth and travaileth in pain together until now.
Rom 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Rom 8:24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
Rom 8:25 But if we hope for that we see not, then do we with patience wait for it.
Rom 8:26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
Rom 8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Crucified With Christ

Gal 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Gal 2:21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.


I am crucified with Christ.


What exactly does that mean?


It goes on to say...


Nevertheless I live, yet NOT I, but Christ liveth in me.


To be crucified is to be killed. If a person is killed yet they live, we have to ask ourselves how that is possible. You can't kill something and have it live, killed means dead, no longer living. Yet Christ was crucified. Christ was murdered and yet He lived. As the Son of God a miracle was performed. God raised His Son back to life accepting His sacrifice for all of mankind giving mankind hope of eternal life. When we are crucified and yet we live, what does it mean? We aren't killed and then brought back to life. If we are crucified with Christ it has to mean something in us is killed, something in us dies so that Christ can live in us. What is it in us that dies? What are we crucifying, or what is being crucified? I. The I in us is being crucified. Self. The part in us we use to say I am. We cannot save ourselves, Christ must save us, Christ must live in us through faith. Christ lives, and it is Christ in us living that is righteous, not anything of ourselves. Christ living in us is the grace He gives to us, the hope He gives to us. Christ has to live in us by faith. The love of the Son of God was manifest in His dying for us, taking on our sins and being crucified. We could die a million deaths and none of them would warrant a thing because we have no righteousness. Christ's death gives us eternal life, His righteousness alone saves us. It is only through His death that we can live. To be crucified with Christ means any part in us that believes it is righteous has to die.


We cannot frustrate the grace of God and we do frustrate it when we believe that by our own actions we are saved eternally. We frustrate the grace of God when we believe anything we do is righteous in His eyes and warrants anything at all. Only Christ's righteousness brings salvation. Christ is dead in vain if we believe our own righteous acts can save us.


By the grace and mercy of our Lord we live only in Him. All praise and glory, all honor to Him now and forever. In His righteousness alone may we be crucified with Him so that we may live in Him forever.


Amen.

God be merciful to me a sinner

Luk 18:10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
Luk 18:11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
Luk 18:12 I fast twice in the week, I give tithes of all that I possess.
Luk 18:13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
Luk 18:14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.


We live in a world of self-exaltation.


We live in a world where we are obsessed with ourselves.


The world revolves around us because we exist and all things should be just so in order that our lives are acceptable to us.


Work humbles us doesn't it? Having to take time our of our lives to go to a job we more often than not do not like at all. Work. It might not be tilling the ground so that it produces food for you to live, but it's a task that gives you monies to buy that food, to buy the roof over your head, to buy the water you drink, the clothes you wear, the entertainment you desire.


God said this to Adam--


Gen 3:17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life
Gen 3:18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
Gen 3:19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.


We are far from the days of ekeing out a living from the ground and supplyling all our own means of living. Except for a very tiny minority of people who go back to such a life, and except for those in the remote jungles, and those who live in such poverty they cannot do otherwise, people do not supply their own needs, but rather work to pay others to supply those needs.


Still, working humbles us a bit and even those who stay at home and work can't escape the many needs a household has to keep it running smoothly. Work humbles us and those who are rich and have no need to work lose some of that humbleness don't they? We call them stuck-up, self-absorbed, snobs and with good reason- they are rich and think they have need of nothing. They are like that Pharisee who prayed about his own humbleness, his own goodness, self-exalting himself, claiming his own righteousness as satisfactory. People, working class people, sometimes long for that day they can retire and live off the work of their years - enjoying time off to do what they want to do rather than what they have to do. Sometimes they'll boast of their years of working and their deserving of this time off that age has provided for them. All too often however people have to work beyond their time of retirement just to survive and these people aren't looking towards any leisure life of retiring but rather death will be their rest and they know it.


Do all working class people have a humbleness? No. Why? Because we like to exalt ourselves even when we aren't rich. We like to have illusions of such a life of self-importance. Isn't today's key word- self? Believing in yourself and you can accomplish anything. Take pride in yourself. You are everything and don't let anyone tell you otherwise. The trouble with all this self-exaltation is that many people don't quite believe it. There's this nagging doubt in their minds about their self-worth and they are told that's a problem that needs correcting-- you need to be fixed so that you can believe in your own self-worth and once you have that belief the whole world will be at your fingertips and nothing will stop you from realizing whatever it is you hope to realize. Stop holding yourself back we tell people. We boast that we are just as good as everyone else and NO ONE is better than us, no one. We are just as important as the next guy. We tell others don't let anyone make you feel like you are nothing, especially not yourself. Tell yourself you're important and believe it. Yet, isn't that a trap? A big trap that is very pretty and enticing to us because we want to believe in ourselves, that we have some sort of self worth that makes our lives worth living. We are not taught that we need Jesus Christ our Lord and Savior and only through Him are we worth anything, because it's in His eyes we are valuable enough to die for. It's not because we are wealthy that we attract the eye of our Savior. Our demeanor and deportment, our station in life, our clothes, our ability to believe in ourselves are not what attracts Him at all. Being on the top of the list in tithing and works, even charity work, will not catch the eyes of our Lord. Self does not attract but repels the One who gave all of Himself for us. Taking self out of the picture and replacing self with Jesus is what matters more than anything. God first, always. Yet we're too busy putting ourselves first even using His name to do so, to really put Him first in our lives above our desires, our needs, our wants, our lives. Sometimes our lives change unexpectedly proving to us that we really do have little control over our own lives, yet we are often in a hurry to pick up the reins again and start running our lives rather than seeking God first and in seeking God first accepting that His path for us might be different than one we'd choose for ourselves.


Did you ever stop and wonder how many forks in the road of your life that you've come to and chosen the wrong one? Some are blatantly obvious wrong forks, yet I think we are presented daily with these choices and we need to seek God first. If we make a wrong choice while humbly seeking God first, God will know. We, like the Publican have to pray--


'God be merciful to me, a sinner'


And as a sinner who trusts in self more than God, this needs to be changed by God's mercy and our willingness to allow Him to work in us as we choose to follow Him and only Him and not self.


By the grace and mercy of our Lord and Savior, Jesus Christ, now and forever.


Amen.

Do I seek to please men?

Gal 1:10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.


So many of us are caught up in the idea that we have to please others. No, I'm not saying please as in physically please others- though that too is an issue of it's own. We grow up being taught to conform at all costs. The ones that stand out as radicals are punished by society in many ways. This isn't to say that our culture hasn't embraced non-conformity as a way of formally protest issues, this it saying that to protest is to be a non-conformist and to be labeled at such. Some, though they are a minority, revel in non-conformity. They love to buck the system every chance they get. Again, labels are attached to those people. They are called troublemakers, rabble rousers, and many other things. The point being we aren't taught to be non-conformists. We are taught from a young age the this is the way things are done and if you don't do them that way then you will suffer consequences. Many countries around the world take this to a very harsh extreme and as such their children learn to conform early on. Other countries are more lax and the result seems to be a society that is much more troublesome.


This verse above--

Gal 1:10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.


Do I seek to please men?


If we seek to please our fellow man, if we seek to keep the even flow of well-being at all costs, we sacrifice principles to do so. Some might scoff at that and say, that's old school thinking, that happened in the old days now you can do or be whatever you want, worship whoever you want or not worship at all and nothing matters. We don't force anyone to bow down to a king or die, we don't imprison people who stand up and claim God as their Father, we don't imprison those who claim Satan as their Father. And we say this is the way Jesus would have it. Loving all, letting all do whatever it is that is pleasing to them because that is what it's all about. You don't love if you don't accept everyone for who they are. You don't love or show the love of Jesus if you condemn anyone. Jesus loved the sinner we are to love the sinners too, especially because we are among them. So where is a line drawn here? Where does this verse come into play?


Gal 1:10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.


For if I yet pleased men, I should not be the servant of Christ.


We need to understand what it means to please God.


Does it please God when we worship Satan? No.
Does it please God when we accept any faith that denies Christ as the world's Savior? No.
Does it please God when we have no principles that demand we stand up for our beliefs? No.
Time and time again throughout the Bible we are shown that those who believe in God and refuse to worship at any other altar are persecuted. Paul didn't go into the cities of pagans and worship at their altars to their Gods just to show He had love for those people. Paul went into the cities of pagans and stood up for God preaching Christ crucified, preaching the true God in heaven above and for this he was beaten, imprisoned, persecuted time and time again. Was He not showing Christ's love? Today people say if we are unaccepting we are loveless. Today people say to be a Christian is to accept all faiths.


If we please men, we would not be the servant of Christ. We have to be prepared to be disliked for our faith in Christ Jesus our Lord and Savior. We have to understand that many are going to persecute us and we will seem to the whole world as if we are not loving at all, but haters. We will seem like the devil's own to those who hold a false belief in what it means to be Christ's. Right now we might face this in little things, but the little things are stepping stones leading up to a stronger faith. Our faith is tested and tried and by the Grace of God we will strive always to please God and not worry about pleasing man, or being accepted by man, even those who claim Christianity as a way of life and point to you and say you are of the devil.


God first.


Please God first, always.


By the grace and mercy of our Lord and Savior, Jesus Christ now and forever in Him and His amazing love and forgiveness, through His righteousness.


Amen.

Present Evil World

Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father


How evil was the world in Jesus' day?


For some reason we think our day is the epitome of evil and yet we forget when the world was consumed with evils we would not abide today such as--


The Roman Colliseum and the infamous gladiators-

Internet-

Occasionally used for executions in which the hero of the story — played by a condemned person — was killed in one of various gruesome but mythologically authentic ways, such as being mauled by beasts or burned to death.


The brave gladiators face each other in pairs. They know it's a fight to the death.


When the Christians refused to sacrifice to the emperor and worship his false gods, they were accused of treason and thrown into the arena to combat wild beasts. When one member of a family was accused the whole family would be thrown into the lions den, small children included.


In 80 Emperor Titus held an openings party, which lasted 100 days. The party took the lives of 5000 animals.


The fights that were shown in the Colosseum were inhuman. Humans killing humans, animals killing animals and there were even fights between animals and humans. Blood was shed all over.


*******

We would not tolerate anything like that today. Yet some will argue a lot of that stuff goes on today behind the scenes of every day life and they're right. Criminal activities thrive and the world is filled with evil but it has always been filled with evil. This world is Satan's. Satan is the prince of this world and it will never be filled with peace as long as He remains the prince of this world. Jesus prayed to the Father to keep us from the evil of the world- not take us out of the world. The verse above...


Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father


Jesus will deliever us from the present evil world, He died, giving himself for OUR sins. The evil of the world will not disappear. We have to live surrounded by the evil of the present world, but our treasures don't have to be of this world. Our treasures are to be in heaven. As far as I know no one has a physical treasure chest they can fill in heaven. Our treasures have to be treasures of the heart bound to Christ's heart. There should be NOTHING in this world that we should be so entangled with that we aren't willing to give it all up for our heavenly treasure- Christ. Cares of this world will try to bring us down and do away with any heavenly treasure we might possess. As long as we holdfast to this world we lose heaven. Jesus died to deliver us from this present evil world. By His grace and His mercy, by His unfathomable love and forgiveness of our vile sins, we will be delivered.


In Him.


Amen.

Because We Will Be Judged

Mat 7:1 Judge not, that ye be not judged.


We judge.


We form opinions, we form estimations, we decide, we condemn, we pass sentence on (even if it isn't legal, and only a mental sentence), we deliberate, we assume. We do all this to each other all the time on a daily basis. We might not think this is something we do but we pass people on the street and we are making mental judgments on them. We take in their demeanor and label them and I'd be remissed if I said this was always a bad thing- it saves lives sometimes right? We see a seedy character and we instantly judge them to be a threat and we act accordingly- cautiously. However sometimes we judge wrong based on what we see, don't we? We don't see the heart, only God sees the heart. I had a relative tell me not too long ago that they were going to get a tattoo that read- 'Only God Judges Me' or something to that effect. I was touched by that revelation, that my realtive felt judged by others and this led them to want to proclaim permanently that only God can judge them. They're right. Only God can judge. We can make observations and rather err on the side of judging harshly perhaps we need to judge on side of being less harsh. Instead of the worse maybe we need to think of the best, or if not the best then at least better. Maybe we need to judge on the side of compassion, exchanging condemnation for sympathy deserved or undeserved.


We will be judged as we judge that's something we need to constantly hold before us as we go through our day to day lives. Do we want others to judge us with compassion? Do we want others to form good estimations of us? Do we want the sentences passed on us to be good ones? We do. However we know with the majority of people not God's but rather under the control of the enemy (knowingly or not), that we will be judged harshly and even so we can't return judgment the same.


Judge not.


Judge not.


Why?


Because we will be judged.


Mat 7:2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.


By the grace of our Lord may we hold God ever before us. Leaving judging to God. If any vengeance is needed, let God claim it. Is it easy? No. Only by the power of our Lord will we live as we should. Only through the righteousness of our King will we prevail.


In Christ's love, through His cleansing blood, by His mercy, through His forgiveness now and forever.


Amen.

Seek God First

Mat 6:31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
Mat 6:32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
Mat 6:33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
Mat 6:34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.


Do you really believe God will provide for you?
The Gentiles don't believe.
Who is a Gentile?

gentile (jèn´tìl´) noun
1. Often Gentile . One who is not of the Jewish faith or is of a non-Jewish nation.
2. Often Gentile . A Christian.
3. A pagan or heathen.
4. Often Gentile . Mormon Church. A non-Mormon.

Excerpted from The American Heritage Dictionary


Basically a Gentile is anyone who is not God's.
We are either God's or not God's. We either choose to be with God, or not to be with God.
Those who choose not to be God's are Gentiles and they concern themselves of the things of this world.
Those who choose to be God's have to rely on God for all things. For the very breath they breathe, for the very heart beating in their chests, all of it is by God. Seeking GOD FIRST is our duty. God First.


We too often concern ourselves with everything and put God as an afterthought.


God first means God first!


The first thing we think of upon waking should be God and His will being done in us.
It's not easy for us to do this because we can't grab God up and put Him on us as we might a pair of glasses, or a bath robe, or slippers. What's the first thing you do upon waking? Think about it. Do you put on glasses? Do you shuffle off to the bathroom? Do you wash your face, brush your teeth? There are quite a few things people could do first upon waking, and no matter what you do first unless it is a prayer to God, it shouldn't be done before acknowledging a new day in which to worship, praise, and honor God.


God First!


This is something I've written on before and something I'll probably write on again and again, it's that important and it helps me to remember as well. God first. When we seek the kingdom of God first we are seeking God first. Seeking to be embraced by the forgiveness, the mercy, the grace of Jesus Christ our Lord and Savior; seeking to live in Christ now and forever.


In the love of Christ.


Amen.

God Knows Us

Isa 29:13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
Isa 29:14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
Isa 29:15 Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?
Isa 29:16 Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?


How many of us talk of God? How many of us say things to honor God? A lot of us do. I know lots of people who would loudly profess Christ crucified, of God the Father glorified. It's easy to speak. It's easy to say things. Easy to spout off whatever we want to and whatever we think others might want to hear. We can fool others, we can possibly even try to fool ourselves but we can't fool God ever. God knows our hearts and He doesn't lie when He says there are people who draw near to Him with their mouths, people that honor Him with their lips, but their hearts are removed FAR from Him. They have no HEART connection, no real love for God. They are taught by other men, but they are not taught of God.


The wisdom of the wise men -- perish.
The understanding of thr prudent men -- is hidden.


Nothing is hid from God! Nothing we do is hidden from Him! We think we do things in secret but there is no such thing. All that we are, all that we do God knows. The worst of the worst isn't given freedom in their evil to go unnoticed, their acts are recorded. The best of the best, they too are an open book to God. Nothing is hid. We can sneak around on other people, friends, loved ones; we can hurt others in ways we believe are anonymous and we can get away with a lot of our evilness without a single person finding us out, but God knows. The deepest ways we take to hide our counsel from the Lord is ineffective. All the works we do in the dark believing no one sees, God sees. God knows us in and out.


We can twist things all we want and our fellow man may believe all our upside down and inside out deceptions are effective, but they're not.


When we create something does that creation tell us we didn't make it? Does it? No! It's absurd to even think such a thing. Does a child who knows their birth parents tell their birth parents they didn't create them, their mother that they didn't birth them? Their father that he had no hand in their conception? NO! Creations do not question their creator because truth is truth, it's ludicrous to think otherwise. The thing framed say of him that framed it, He had no understanding? The thing made question the maker? Yet we foolish people dare to question God over and over and over. We think in our small minded ways that we have a right to question the Creator, that somehow questioning our Maker makes us on equal or higher ground than He is. Fools. We are fools.


God knows us.
God knows our hearts.
Nothing is hidden from God.
Nothing.


By the grace and mercy of our Lord and Savior let us lay our hearts open to Him fully and stand before our God, our Creator with nothing hidden from Him. Lord, know us, see us, help us, save us. In Your love, Your righteousness, Your mercy, Your forgiveness now and forever. We believe, Lord, help our unbelief.


Amen.

God First!

Isa 64:8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.


Clay- Moist, sticky earth; mud.


A potter needs moist, sticky earth, mud to work with, to form their objects. If a potter takes a lump of dry, hardened clay can they work it, change it? No. Clay needs to be malleable. If the LORD is our potter we are malleable in His hands. With the Lord nothing is impossible so even if we've let ourselves grow hard He can soften us again. Yet there is talk of this--


Exo 7:13 And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said.
Exo 7:14 And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.


Exo 7:22 And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said.

Exo 8:32 And Pharaoh hardened his heart at this time also, neither would he let the people go.


1Sa 6:6 Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?


2Ki 17:14 Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.


2Ch 36:13 And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the LORD God of Israel.


Neh 9:16 But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments,


Job 9:4 He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered?


Jer 19:15 Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.


Dan 5:20 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:


Mar 6:52 For they considered not the miracle of the loaves: for their heart was hardened.


Mar 8:17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?


Heb 3:13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.


****

We can become hardened, we can be hardened and this isn't a good thing at all! We don't want to be hardened against God in any way. That last verse- 'Exhort one another DAILY, while it is called To day lest any of you be hardened through the deceitfulness of sin.' Sin will hardened us. Sin will kill us. Sin separates us from God and without God our Father, our Potter, molding us we are lost forever. If the clay is separated from the potter it cannot be worked. If the clay is hardened, it cannot be worked. We are the work of God's hand and He will shape us as we need to be shaped into vessels pleasing to Him if we don't let the deceitfulness of sin overtake us. We can't shape ourselves. We can't mold ourselves. We cannot force God to work us. We are clay and we can't forget this. We can't become arrogant in ourselves and believe that as clay we can be the potter. Clay can NEVER shape itself it remains however it is found -- a lump, unshapened, unformed, nothing of value. The Potter needs to shape us, to form us, to make us vessels for Him. When we believe that because we are formed as human beings that we are shaped fitted for God we become very arrogant. It is by the grace of God we were formed in our mothers wombs and brought to life. It is by the grace of God we live each day. We can't take our lives for granted. We can't hardened our hearts, our necks, our minds into believing we live of our own accord. In a world that promotes self, we have to promote God first before self and never forget it, never. God first. God first. God first!

I shall be satisfied, when I awake, with thy likeness.

Psa 17:15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.


1Co 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
1Co 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
1Co 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.
1Co 15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
1Co 15:55 O death, where is thy sting? O grave, where is thy victory?
1Co 15:56 The sting of death is sin; and the strength of sin is the law.
1Co 15:57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
1Co 15:58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.


Gen 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.


Isa 59:2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.


*******

We should all live with this as our life's objective above ALL else!


Psa 17:15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.


Beholding God's face in HIS righteousness. Satisfied when we wake from the sleep of death into new life with God's likeness. For when we wake from the sleep of death incorruptible we are changed to incorruption. Even if we don't see the sleep of death but are translated at Christ's second coming we are changed. All of us that are God's are changed and the change is a restoration of our lives untarnished by sin, the breach healed, once more we are as God created us to be - in His likeness, in His image, in His righteousness, at one with Him once again.


Do we know exactly what it will be like? No. But we have glimpses.


Luk 20:34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:
Luk 20:35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
Luk 20:36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.


No marrying, no marriage. Obviously there will be no need of such. Marriage is the joining of two - man and woman to complete each other and to multiply. It wasn't good for man to be alone so God formed woman out of man's rib giving him a companion, a companion he could join with. If we are worthy to obtain the new world in Christ, worthy of being translated or resurrected into that new world, into God's likeness, we will never be alone there will never be a loneliness such as Adam felt as he was left alone with all of God's creatures around him, not finding one to compliment Himself. Life will be different in many, many ways. Another joy of awaking in God's likeness in the resurrection to God's new life for us is that fact we won't be able to die, in that respect we will be equal to the angels. Our forms perhaps as Jesus' new form upon His resurrection and ascension to the Father- flesh and spirit form. Jesus could be handled, be touched and He could eat food yet He was able to ascend to heaven, able to appear without opening a door. Spirit and flesh combined. Angels too take on the semblence of flesh at times- we are told to entertain strangers because they might be angels. We know angels visited Abraham before they continued on to Sodom and Gommorah as beings seen as men. Angels unlike us now can't die. We can be wounded, our flesh is being corrupted from the moment we are born. We all see death as our future, we live our lives knowing death will eventually catch up to us. Angels don't have that worry, even as they take the form of man they cannot die but they can revert to their spirit form.


David said he would be satisfied when he woke with the likeness of God. This was where his satisfaction lie and it's where our satisfaction should be. We can't count on this life to satisfy us if we do then we will forever be found wanting.


May God help us to realize through the righteousness of His Son, Jesus Christ our Lord and Savior we can have the hope of this change and be satisfied upon that glorious day of transformation. Through the blood of the Lamb of God, through the forgivness and righteousness we can only find in Him may this be realized for us all. Please Lord bless us, keep us as Thy will is done on earth as it is in Heaven, protect us, keep us from the evils of this world, teach us to realize that we need total dependence upon Jesus for all things, not a single thing we can do will save us. The work God would have us to do is believing in Him, believing, having faith in Him for all things.


By His amazing grace.


Amen.

Listen

Heb 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
Heb 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Heb 1:4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
Heb 1:5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
Heb 1:6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
Heb 1:7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
Heb 1:8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.


God appointed His Son heir of all things.
God made the worlds by His Son.
Jesus the brightness of God's glory.
Jesus the express image of God's person.
All things are upheld by Jesus' power.
When Jesus by Himself purged our sins sits next to God.
Jesus made so much better than angels.
Jesus the firstbegotten of God.
Jesus whom the angels worship.
God who proclaimed the angels spirits, his ministers flames of fire.
God who said to His Son--

Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of thy kingdom.


God called His Son, God because He is a God. He is not a lesser God. He is a God. God the Father, God the Son, God the Holy Spirit- each are a God in their own right and can't be denied being such.


It's so wonderfully amazing, the Majesty on high and the Son of God together. God speaks to us through His Son. We can't ignore this. Jesus speaks to us. Those words - 'hath in these last days spoken unto us by his Son...' God spoke to people by his Prophets before His Son was born on earth and then there was a direct link, God the Son speaking to us. Every word that Jesus spoke is important, more important than we realize. Or maybe we do realize and that's a great thing. People want God to speak to them and He does, through His word, through the Bible. No, it's not a conversation, it's not speaking as we know it. But God does speak to us. God is alive. God is real and we need to go to Him in prayer, go to Him in His word and listen to Him. We really need to listen.


Some say that a lot of people need to 'learn' to listen. Do we? Do we really need to 'learn' to listen? We know how to listen don't we? We hear someone speak and we respond, that's listening. We hear someone speak and we comprehend it but don't speak out of choice or situation, that's listening right? What do people mean when they say we need to 'learn' to listen? They mean that yes, we know how to hear but are we really internalizing what we are hearing. How often do we go off on something someone has said having not really listened to understand what was being said? We tend to fill in our own endings to the things people say. We tend to hear what we want to hear. Having to repeat what we say is common isn't it? Asking someone to repeat their words is very commonplace. We hear but we don't always listen, we're all guilty of not listening.


Let's listen. The words are there, we need to hear and listen to those words spoken to us.


By the grace and mercy of our Lord and Savior Jesus Christ through the Holy Spirit may we hear all that the Lord God our Savior wishes us to hear, listening, really listening.


In His love always.


Amen.

The Everlasting Covenant

Heb 13:20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
Heb 13:21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.


God of peace brought our Lord Jesus alive from being dead.
The Lord Jesus, the great shepherd of the sheep(us).
Through the blood of the everlasting covenant.


Covenant. Promise between God and man. God didn't have to make a covenant with man, but He did. Jesus came as the sacrifice necessary for the covenant to be binding. It is the GREAT SHEPHERD's blood that will make it possible for us to perfect in every good work to do HIS will. HIS will, not our will, His will. We often want God to make us perfect in our own will but it's our will we have to give over to His will only then can He make us perfect. We have to surrender self and He will work that which is wellpleasing in His sight. We have to get rid of self.


May God help us, continuously bless us, because we are full of self, much too full of self. Empty us Lord and fill us with You! By Your unfathomable love and mercy, Your forgiveness now and forever.


Amen.

I will never leave thee, nor forsake thee

Deu 4:31 (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.

Deu 31:6 Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.

Deu 31:8 And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.

Jos 1:5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.

1Ch 28:20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.

Pro 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:

Jer 17:13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.

Heb 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

*******


The fact that we cannot live for this world, this life is so real. Everyday we are confronted with problems big and small. It is so easy to get caught up in those problems and let them overwhelm us, so easy. We tend to believe as long as we make it through hard situations that God was with us, but what happens when we don't make it through and things go horribly wrong? Does God leave us then? If we are living for this world and peace in this world now, then we'll believe God forsakes us. We have to get it in our heads and in our hearts that the world we live for is the one to be after Jesus Christ returns to call us to Him. We need to remind ourselves over and over and over again what we are living for and it's not here and now. The things we may have to endure, the things we may have to face may break us in many ways and as long as we cling to our Savior and the promise of His mercy and grace, of HIS righteousness we can have hope for a better life with Him. The pain we have now is nothing compared to the glory to come.


Rom 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.


I've said it before and I think I'll probably say it again and again because we don't tend to internalize this and live this. Satan would have us live with the pain and then point the blame at God.


God will never leave us.


Christ promised His comforter to us.


Joh 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever


Does this mean we will be comforted at all times? Not if we are looking for the comforted in a worldly way. Some of God's greatest men and women suffer unimaginable pain and the comfort they find is in the knowledge, in the truth of the hope to come in Christ not in any belief they will no longer have pain and suffering right now.


By the mercy of God, by the hope in our Lord and Savior now and forever.


Amen.

Eternal Verities 15A Concluded

Continuing the study on Eternal Verities (Eternal Truths) -

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

*******


THE ATONEMENT #2 -- The concept of a final atonement is based in the typology of the sanctuary services associated with the tenth day of the seventh month - Yom Kippur. In the Old Testament this day is noted as the Day of Atonements, plural. Leviticus 23:27 reads - "On the tenth day of this seventh month there shall be a day of atonements." Actually, only one atonement was made on this day, an atonement for cleansing (Lev. 16:30).


The Septuagint in translating Leviticus 23:27 uses the singular, exilasomoV, for the Hebrew plural, which adds support to the position that the majestic plural was used to designate the typical Day of Atonement. This being the case, then the atonement of the tenth day of the seventh month was considered of greater significance than the atonement ministered by the common priests in the daily sin ofterings brought to the sanctuary.


This background also helps one to understand why our pioneers in their writings placed the emphasis as they did on the antitypical Day of Atonement, even denying that an atonement was ever made on Calvary. (See 0. R. L. Crosier, The Sanctuary, Day Star Extra, 1846; Reproduced in Facsimiles of the Two Earliest S. D.A. Periodicals). With the change of emphasis today in mainline Adventism, placing the atonement of the Cross as the one atonement, and the down-play of the final atonement, even to the point of denial, there needs to be a rebalancing of the study of the atonement which reflects the whole of Scripture. If it requires a learning process, or an unlearning process, so let it be. (See Testimonies to Ministers, p.30) A thoughtful rereading of Leviticus 16 would so indicate such a process.


Traditionally, we have perceived that the High Priest went only once into the Most Holy Place on the Day of Atoneinent. A careful study of Leviticus 16 indicates ihat he entered three times on that day. First the High Priest took in a censer "full of burning coals from off the altar before the Lord, and his hands full of sweet incense" (v.12). Next, he was instructed to take "the blood of the bullock, and sprinkle it with his finger upon the mercy seat" (v.14). Finally, he was to kill the goat of the sin offering, that is for the people, and bring his blood within the vail" (v.15).


Traditionally, we have pictured the ministry of Jesus in the Most Holy Place as a High Priest standing before the Ark of the Covenant, robed in the pontifical attire like that worn by the typical high priest. The clothing worn by the High Priest on the Day of Atonement in the typical services are described as "the holy linen coat" with "linen breeches upon his flesh," and "girded with a linen girdle," and wearing "the linen mitre." These are declared to be the "holy garments" (v.4). Conforming to the traditional concept, we have lost much in our perception of the vision of Ezekiel 9. Three times in the vision given to Ezekiel, the One with the "writer's inkhorn by his side" is described as "clothed in linen" (vs. 2, 3, 11). This links the sealing as associated with the work of Heaven in connection with the antitypical Day of Atonement.


Traditionally, we have literalized the offering of the bullock as an atonement made by the High Priest for his immediate family, failing to consider that the High Priest typified the coming great High Priest in all aspects of the services on the typical day. In fact, the introduction in the book of Hebrews to the sanctuary typology is based on this concept of the house of Moses, of which Aaron was High Priest, and the house of Christ, of which He Himself is the High Priest. (See Heb. 3:1-6) The contrast of the two houses is prefaced with the admonition - "Consider the Apostle and High Priest of our profession, Christ Jesus" (v.1). As the bullock was provided by the High Priest, so Christ offered Himself, as well as being the "Lord's goat" taken from the congregation (Deut, 18:15, 18), as the offering of God. For the bullock no confession was made, and its blood was taken first into the most holy place following the pouring of the incense upon the coals of fire. While in the Old Testament, the ministry of the sanctuary was limited to the tribe of Levi, and the priesthood to the house of Aaron, the New Testament pictures the ones who believe in Jesus "as lively stones" "being built up a spiritual house, an holy priesthood" even "a royal priesthood, an holy nation, a peculiar people" (I Peter 2:5, 9). In its entirety, the new Israel was to be a kingdom of priests. This is the "house" of Christ, "whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3:6).


Traditionally, we have limited the ministry of Jesus as High Priest on the antitypical Day of Atonement and restricted it to the Most Holy Place. The type does not warrant such a conclusion. In the services as outlined in Leviticus 16, there is a progression beginning in the Most Holy (called "the holy"), and passing to the Holy Place (called "the tabernacle"), and then to the Altar of the Court, noted as "the altar before the Lord." [There is also implied movement in the vision of Ezekiel 9, from "the cherub, where upon He was" to the "threshold of the house" to give commands to those standing "beside the brazen altar," among whom was "the man clothed with linen"].


In the outline of the typical service of the Day of Atonement, it is stated that the atonement was necessary for two reasons:

1) "the uncleanness of the children of Israel" and

2) "because of their transgressions in all their sins" (Lev. 16:16).


These reasons could be summarized as the record of sin, and the cause for the record of the sins - "their uncleanness." The record is kept in "books" (Daniel 7:10); the confession of those sins were recorded typically on the altars of the sanctuary (Leviticus 4). In the services of the typical Day of Atonements, the uncleanness is not noted as cleansed until the third phase, the cleansing at the brazen altar (16:19). For that phase, the blood of the bullock and the blood of the Lord's goat were mingled (v. 18). This gives some suggestion of how Heaven views the final atonement, and the magnitude of what God purposes to accomplish through the "Surety" of the better covenant.


How can this be related to the prophetic picture of Daniel 7? First, one must recognize a basic premise. Sin began with a covering cherub in the very presence of God (Eze. 28:14-15). The first point of reference for the final eradication of sin must be where sin began and the issue involved which sparked the rebellion. At this point, the statements of Scripture and the revelation found in the Writings must be combined. Man, created in the image of God (Gen. 1:26), was to be only "a little while inferior to the angels" (Heb. 2:7, margin).


[The Greek of this verse is bracu ti. Thayer observes that here Paul "transfers to time what the LXX in Ps. 8:6 says of rank." (p.105) In the context of this verse, the same wording is used of Jesus (2:9). In His condescension, time not rank was the factor. (See Heb. 1:4; Phil. 2:9)]


From the Writings we learn that "human beings were a new and distinct order" (Review & Herald, Feb. 11,1902), and "designed to be a counterpart of God" (Review & Herald, June 18, 1895). Further, we are informed that "when God said to His Son, Let us make man in our image, Satan was jealous of Jesus. He wished to be consulted concerning the formation of man" (Spiritual Gifts, Vol.1, p. 17). This sparked the rebellion in Heaven. The whole angelic host became involved, and each made a decision.


It is with the angelic host that the scene of judgment in Daniel 7 begins. All are assembled. God who changes not desires that His original plan be activated. Will the angels of heaven accept the exaltation of the redeemed? The picture is far different now than when first suggested. The books are opened, and there is recorded the dark history of man's continual transgression and uncleanness. Will the angels consent that these who have sinned be placed above themselves who have never sinned? What plea can God make? Here the significance of the service of the Day of Atonement enters. First, Jesus who gave Himself, typified as the high priest who provided his own bullock, asks, "Did I give enough?" Across the minds of the angelic hosts races the recall of the agonies of Gethsemane and Calvary. Then God, who placed His co-Equal in the channel of human inheritance, and gave Him for the fallen race, asks, "Have I given enough?" The angels recall those hours of darkness when God Himself suffered in inexplicable anguish at the Cross. Yes, they assent, the purpose of God may proceed, and they will join in the final work for man.


Three angels go forth with the final call of the Everlasting Gospel, announcing first the setting in which it is being given - "The hour of the judgment of Him is come" (Lit.). Worship Him; "Be ye reconciled to God." Cease in rebellion; keep His commandments. The man "clothed in linen" completes His work, and returns to the Throne, declaring, "I have done as thou has commanded me" (Eze. 9:11). This is the second time He has uttered these words. Once before He prayed - "I have finished the work which thou gavest me to do" (John 17:4). But this time instead of from the cross the cry, "It is finished," there will come from the temple of heaven, from the throne "a great voice" declaring, "It is done" (Rev. 16:17). In the symbolism of Daniel, the Son of man comes to the Ancient of days to receive His kingdom - His "house" for which He has given so much. The at-one-ment is completed. "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ" (Rev. 11:15).


While the "house" is not limited to the last generation, but includes all who have availed themselves of "the redemption in Christ Jesus" (Rom. 3:24), there is a uniqueness in regard to the last generation which one dares not over look. This distinction is clearly defined in Paul's discussion of the resurrection in I Corinthians 15. All the redeemed "shall be changed" (v.51). While those who have been corrupted by death, are raised to incorruption (afqarsia), those alive at the event put on immortality (aqanasia) (v.53). It is this latter word, which emphasizes the uniqueness of the final generation. It is used three times in the New Testament, all in the writings of Paul; twice in I Corinthians 15:53, and once in I Timothy 6:16. In this latter reference, it declares that "the King of kings and Lord of lords ... only hath immortality." It is evident that to the victors who do not taste death, God shares a unique part of Himself, they in reality become a "counterpart of God."


This then raises the question of when the commission of sin ceases. Those who go to the grave can by faith in the Surety, who is still interceding in the sanctuary above, claim the promise of victory (I Cor. 15:57). But what about those who are alive when the intercession of the One "clothed in linen" ceases? Sin will also have had to cease in their lives. When and how will this be realized?


[The book of Revelation is clear that there is a period of time between the cessation of the priestly ministry of Jesus Christ, and His coming as King of kings and Lord of lords. (15:8, 19:11)]


The Writings indicate that the objective of "the latter rain" is to bring "the seed to perfection" (Testimonies to Ministers, p.506). In the same chapter, "Pray for the Latter Rain," is found the suggestion that this experience is involved with the reception of the advancing light of truth: - "Only those who are living up to the light they have, will receive greater light" (p.507). The result is clearly written - "We are to be wholly transformed into the likeness of Christ" (p.506) The "how" is also defined - "It is God who began the work, and He will finish His work, making man complete in Jesus Christ" (p.507). Paul wrote that in Christ "dwelleth all the fulness of the Godhead bodily. And ye are complete in Him" (Col. 2:9-10). This returns us again to the "in Him" concept of the Pauline epistles, and that Christ is the "Surety of a better covenant." We are His "house," the new house of Israel, a people of the covenant, and the promise is - "He shall save His people from their sins."


With all the failures of the past century to find the answer which the typical service of the Day of Atonement demands, one hesitates to even offer a suggestion as to what the answer might be. However, we would do well to consider a suggestion found in the Writings which reads - "Zechariah's vision of Joshua and the Angel [Chapter 3] applies with peculiar force to the experience of God's people in the closing of the great day of atonement" (Testimonies for the Church, Vol. V, p.472).


In analyzing this vision, the first revelation is that Satan will resist every effort not only to understand the final atonement, but also its realization. Joshua, the ministering high priest in the days of Zechariah, is seen standing before the Lord, and "Satan standing at his right hand to resist Him" (v.1). Satan is just as envious and just as set in his opposition to the plan of God for man as when God first suggested it in the beginning. He seeks to set himself at "the right hand" for power and control. In the vision the Lord first rebukes Satan before turning His attention to Joshua. "Is not this a brand plucked out of the fire," He asks. Joshua has no means to escape - his clothes are flammable - "filthy garments" ripe for the fire. Then the Lord commands those who stood before Him - those who have assented for God to carry out His original intent for man - "Take away the filthy garments from him" (v.4).


Here is the first test to those who would be cleansed. They can either yield their "filthy" garments, and become naked before whom they stand, or they can hold to them so as to cover their nakedness. This is the critical test self is involved. It is embarrassing to have to admit that all the "righteousnesses" which sustain our egos are nothing but "filthy rags" (Isa. 64:6). But unless we are willing for this to happen, the next step cannot be taken. The Lord will not put His righteousness over our righteousnesses. He alone is righteous and He does not intend to share that righteousness in which there is not a thread of human devising with the fig-leaf devisings of men.


When Joshua yielded up his filthy garments - the angels of the Lord will remove them if we permit - the Lord declares - "Behold I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment" (v.4). The emphasis is on what God can and will do, not on what man can do, for his is only to surrender so that it can be done for him. On the typical Day of Atonement, it was the high priest alone who accomplished the atonement. The recipients were to afflict their souls and do no work (Ex. 23; 29-30). Soul affliction - how few understand what this is all about. Self denial - and this does not mean in material things of life - but the actual emptying of self even as He did, whose mind we are suppose to accept (Phil. 2:5-7 RSV). How painful to those who profess they can keep the commandments of God, and tell the Lord, "All these have I kept from my youth up, what lack I yet?"


After being clothed with the garments provided and a fair mitre being set on his head, the messenger of the Lord solemnly affirmed the intent of the Lord of hosts - "Thus saith the Lord of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by" (v.7).


The result - "Hear now, O Joshua the high priest, thou and thy fellows that sit before thee: for they are men wondered at" (Heb. "men of wonder"). Through the bestowal of the final outpouring of God's grace, * human beings still closed in flesh of sin, will fully reflect the image of Christ, for God will bring forth His servant, the BRANCH in each - "Christ in you the hope of glory." The final atonement will have been accomplished. "For we through the Spirit wait for the hope of righteousness by faith" (Gal. 5:5).

* -- "Divine grace is needed at the beginning, divine grace at every step of advance, and divine grace alone can complete the work." (Testimonies to Ministers, p.508)


*******


By the will and grace of God will we obtain salvation, surrendering self to Him fully, by His power not ours. In His righteousness alone.


By the love and mercy of Jesus Christ our Lord and Savior now and forever.


Amen.

Eternal Verities 14A

Continuing the study on Eternal Verities (Eternal Truths) -

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

*******

1998 May -- XXXI -- 5(98) --ETERNAL VERITIES -- Part 5 -- THE ATONEMENT -- Part 1


THE ATONEMENT -- Part 1 -- Reduced to its simplest terms, the Atonement was stated by the Angel Gabriel in his announcement to Joseph regarding the name by which the son of Mary was to be called - "Thou shalt call His name JESUS: for He shall save His people from their sins" (Matt. 1:21).


Sin had separated man from God (Isa. 59:1-2).


Isa 59:1 Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Isa 59:2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.


Separation from sin restores at-one-ment with God. In a sense, "sin" is a compound word involving not only the acts, but the cause for the acts. Full at-one-ment cannot be realized until both of these two aspects of sin are abrogated.


The atonement is God's initiative.


The Gospel of Matthew indicates that the coming of Jesus was in fulfilment of the prophetic promise to Isaiah, that a virgin would conceive and bear a son whose name would be called "Emmanuel, which being interpreted is, God with us" (1:23). God became us so that in Him by becoming us could be restored the lost oneness caused by sin. This means that Jesus is the sole source by which the atonement was and is to be accomplished. He restored in Himself the lost oneness with God, and by His mediation, He will return "His people" to their lost oneness with God.


Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name
Mat 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.


In Hebrews, Jesus is declared to be a "surety of a better covenant" (7:22).


Heb 7:22 by so much also hath Jesus become the surety of a better covenant (ASV)


In Hebrews, Jesus is declared to be a "surety of a better covenant" (7:22). The word translated "surety," egguoV, is used only this one time in the New Testament. However, in legal and other documents of the period the word appears frequently. Moulton & Milligan in their reference work, The Vocabulary of the Greek New Testament, cite various incidents of its use. For example - "The father consents to the marriage and is surety for the payment of the aforesaid dowry." Again - "I hold your surety until you pay me the value of the claims" (p.179). The surety of Jesus under this better covenant, "established upon better promises" (Heb 8:6), is His own word and accomplishment both as priest and sacrifice.


This unique word usage in Hebrews suggests another covenant and another surety. At Mount Sinai a covenant was confirmed with Israel on the promises of the people to perform it. At the command of God, Moses read to the whole congregation "the judgments" which God gave to him (Exodus 21:1 - 23:33). In this covenant, there was no provision for mercy. It was obey:live; disobey:die (23:20-21). After hearing read to them this book of the covenant, "All the people answered with one voice and said, All the words which the Lord hath said will we do" (24:3). It lasted less than forty days.


While Moses was on Mount Sinai receiving from God the Ten Commandments engraved in stone, as well as instructions for the building of the sanctuary, the congregation of Israel pressed Aaron to make the golden calf god of the Egyptians, and worship it as the one who had brought them forth from Egypt (Ex. 32:1-7). Coming down from the mount and seeing the naked revelry of the people before the golden calf, Moses sensed the enormity and significance of the rebellion. Israel was a lost cause. Into the breach, Moses stepped. Admitting the magnitude of their sin, he pled with God - "Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin--; and if not, blot me, I pray thee, out of Thy book which Thou hast written" (Ex. 32:31-32). To the pleadings of Moses, God responded - "Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel" (Ex. 34:27). Moses became the "surety," a mediator of this covenant which could be called a "type" covenant. Under it the sanctuary was erected and functioned. It prefigured Jesus, the "surety" of a better covenant.


It is this understanding of the covenant with Israel, which makes more meaningful the appearance of Moses on the Mount of Transfiguration. The record in Luke reads that as Jesus prayed in a mountain, even as Moses had so prayed, "behold there talked with Him two men, which were Moses and Elias (Elijah)." These "spake" to Him "of His decease (exodoV) which He should accomplish at Jerusalem" (9:28-31). Jesus provided the "way out" - the meaning of the word, "exodos" - beginning in Jerusalem, thus He became the surety, a mediator of a better covenant. The "exodos" from Egypt was not complete until Israel was secured in the Land of Promise. Our "exodos" will not be complete until we stand on the Sea of Glass before the Throne of God. Before that Throne now stands the Lamb as it had been slain, the "Surety" of the better covenant (Rev. 5:6). The entire at-one-ment is in Him and through Him.


All of this leads to another important concept in regard to the atonement. In the Old Testament the word, "atonement" is used for both the objective achieved in the daily ritual as well as the special service on the Day of Atonement. There is a dual atonement. In Leviticus 4, in each instance where the KJV uses the word, "atonement" (verses 20, 26, 31, 35), the Hebrew verb, kipher, is used. Likewise, the same word is found in Leviticus 16 (verses 16,17,18,24,32,33). In Leviticus 16, the infinitive form, kapher, is also used (verses 17,20,30,33,34). In Leviticus 23, the noun form in the plural, kiphurim, is used as well as the infinitive. This data is cited so as to relate the use of the word to the New Testament as well as to consider how it is translated in the Septuagint (LXX), the Bible of the Apostolic Church.


The word, atonement, as found in Leviticus 4 & 16 (KJV), is translated in the LXX by the Greek word, exilaskomai, or exilaskomai, and in Leviticus 23 by exilasomoV, a noun in the singular for the Hebrew plural. These words do not appear in the Greek New Testament. However, a similar word is used. Two times the word 'ilaskomai (hilaskomai), a verb, is used. In Luke 18:13 it is translated, "merciful,"and in Heb. 2:17 as "reconciliation." The noun form, 'ilasmoV (hilasmos) is used twice in John 2:2; 4:10, and is translated, "propitiation." Another word from the same root is used two times - 'ilasthrion (hilasteron). In Romans 3:25 without the article It is translated, "propitiation," and with the article in Hebrews 9:5 as "the mercy seat."


You may ask why these words from the same root are given different translations; why, not always as "atonement"? The Greek word in the OT for atonement has the prepositional prefix, ek (ex before vowels) which effects its meaning. For example, the Greek word, ballw means, "I throw," but ekballw means, "I cast out."


What Is all of this telling us? Consider the following factors carefully:


1) As noted above, the LXX was the "Bible" of the Apostolic Church. It was the Apostles who contributed to the Church, the New Testament.
2) Every scripture quoted in the book of Hebrews was from the LXX, not the Hebrew text.
3) Nowhere in the New Testament are the words used which are used in the LXX for the "atonement" in either describing the daily services as outlined in Leviticus 4, or in the outline of the yearly service as found in Leviticus 16.


This permits but a simple conclusion. The concept of "atonement" as emphasized in Adventism was not spelled out In the New Testament. Does this nullify the position of Adventism? No! This fact has both an upside and downside.


First the upside: This means that in the book of Hebrews, which quotes solely from the LXX, the use of the words used for "atonement" in the LXX were purposely avoided, thus telling the reader, the material presented was not to be understood as speaking of the antitypical Day of Atonement. That "day" was approaching (Heb. 10:25). Jesus had not entered upon His ascension into the ministry depicted by the typical Day of Atonement. Rather, He is presented as a "surety of a better covenant," "as a Son over His own house," and as a priest-king sitting on "the throne of grace" (Heb. 3:5-6; 4:14-16).


Now the downside: The New Testament does not give the basis for the final atonement which is one of the fundamental pillars of Adventism.


Where does that leave us? To put it very plainly; It leaves us with a theology based on the typology of the wilderness sanctuary services and related to the book of Daniel as it focuses on the closing events of time. This gives significance to the fact that the book of Daniel was set aside - sealed - for the time of the end. Does this diminish in any way the centrality of the Sacrifice of the cross? No, it merely relates the sacrifice of Christ to the dual aspect of the Atonement, the daily service - forgiveness - and the yearly service - cleansing.


Even in the New Testament where the word "atonement" is used once in the KJV (Rom. 5:11), the Greek word is katallagh, meaning "reconciliation," and so translated where the word is used elsewhere in the NT. While it is true that a concept of at-one-ment is embodied in the word reconciliation, it is a reconciliation of "enemies" to God (Rom. 5:10), not the coming to God of an errant child confessing his sin seeking to be again at-one-ment with his Father. Reconciliation is outside the covenant relationship. It brings us into that accord. The atonements were for those already in a covenant relationship with God. It must ever be recognized that the sanctuary type was set up and functioned under the covenant which God made with Moses and with Israel, with Moses as the mediator.


Paul in Romans 5:10-11, is emphasizing who the Reconciler is - "Christ by whom we have received the atonement" (KJV) - "the reconciliation." He also blends two concepts - the death and resurrection of Jesus. We are "reconciled to God by the death of His Son," but having been reconciled, "we shall be saved by His life" who "is able to save to the uttermost all who come unto God by Him, seeing He ever liveth to make intercession for them" (Heb. 7:25). This "saving work" is stated in the context of Christ as "a surety of a better covenant" and as having "an unchangeable priesthood." (See Heb. 7:22, 24)


The covenant concept is an essential concept for us to understand in relationship to the atonement. In the Old Testament, those who accepted the God of Israel as their God are described as taking "hold of My covenant" (Isa. 56:4, 6). The promise to them was that their "sacrifices shall be accepted upon My altar" (ver. 7). In the New Testament there is a "new" Israel. Paul describes the Ephesians as at one time being "Gentiles" and "aliens from the commonwealth of Israel, and strangers from the covenants of promise, and having no hope, and without God in the world" (2:11,12). But a "naturalisation" took place. He wrote - "Now in Christ Jesus ye who were sometimes far off are made nigh by the blood of Christ" (ver. 13).


Observe - "in Christ Jesus" there is a new Israel. All that come unto God by Him - for no man cometh to the Father except by Him - are extended hope and the promises of the new covenant. He is the Surety, having accomplished a new exodoV at Jerusalem by the cross. To the foot of the cross - "the highest place to which man can attain" - all must come to receive "the blood of sprinkling" (See Ex. 24:8), and thus come under the covenant of which Christ is both the surety and mediator. These are members of "the general assembly and church of the firstborn" whose names are written in the Lamb's "book of life." To these belong the "atonements" under the covenant (Heb. 12:22-24).


In the Old Testament references describing the services of the sanctuary, the word, "atonement" is used to describe the work done solely by the officiating priest. In Leviticus 4, outlining the sin offerings, the emphasis is that after the offering of the sacrifice brought by the confessor, "the priest shall make an atonement for him" (Lev. 4:26). Again, in the outline of the services on the Day of Atonement, the statement is made - "For on that day shall the [high] priest make an atonement for you" (Lev. 16:30). Further, it is emphasized that "there shall be no man in the tabernacle of the congregation when [the high priest] goeth in to make an atonement in the [most] holy" (16:17). The high priest alone accomplished the final atonement. In both instances it was accomplished for a people under the covenant God made with Moses and with Israel. Keep in mind that Jesus was to save His people from their sins.


Perhaps at this point of study, we should recapitulate the salient factors revealed in the typical services of atonement:
1) The Old Testament sanctuary services prefigured two atonements; one that occurred daily at the Altar in the court, and one yearly that involved the whole of the sanctuary and court, starting in the Most Holy place, and concluded at the Altar in the court (Leviticus 4 & 16).
2) The plural form is used to describe the yearly atonement. Twice in Leviticus 23:27-28, the plural form, kiphurim, is used - "it is a day of atonements." However, the LXX uses the singular, exilasomoV, to translate the Hebrew plural, indicating that in the judgment of the translators, they perceived the Hebrew use of the plural to indicate the majestic plural. In others words, the yearly day of atonement was primary in importance, the objective to which the daily atonements focused.
3) Salvation history in the New Testament was not the time of the Atonement of Atonements; thus in the New Testament, the words used in the LXX referring to the Day of Atonement, as well as the daily service, were avoided.
4) The Gospel message was the gathering of a New Israel into a covenant relationship with God through Jesus Christ, the Surety and Mediator of such a covenant.

While the daily sacrifices in the court at the Brazen Altar prefigured the sacrifice of Christ on the cross, yet Christ was offered without the gate as the Saviour of all who would accept Him. The inscription placed on the Cross was written in three languages; the language of the professed people of God, and in the two world languages of the day, Greek and Latin (John 19:20). It is at the Cross that two objectives meet: 1) the atonement of forgiveness; and 2) the ministry of reconciliation. Paul, the apostle to the Gentiles, speaks of the ministry of reconciliation (II Cor. 5:18-20), while John is speaking to those who have been reconciled that they sin not, but "if any man sin, we have an advocate with the Father, Jesus Christ the righteous" (I John 2:1).


This later factor - the continual (daily) atonement - is too often overlooked in the study of the typical sin offerings. All - the high priest, the whole congregation, the ruler, and the common people, the four categories covered in Leviticus 4 - were in covenant relationship with God via the mediator, Moses (Ex. 34:27). When in that covenant relationship, they became conscious of a separating sin, they came with the offering prescribed; confessed, and the officiating priest made atonement for them, and it was forgiven them. Christ, as the Surety of a better covenant, "ever liveth to make intercession for" us (Heb. 7:23,25), who have been reconciled to God, when we stumble and fall.


The gospel message of the New Testament seeks to bring all to the foot of the cross, to the brazen altar of the court. The New Testament message is: "Be ye reconciled to God" (II Cor. 5:20), and "If any man sin, we have an Advocate with the Father" (I John 2:1). The New Testament does not go far beyond this point. Only hints of the coming Atonement of Atonements are given.


To the believer is given the "earnest (arrabwna) of the Spirit" (II Cor. 1:22; 5:5), in other words, the pledge of what is to come. "We through the Spirit wait for the hope of righteousness by faith" (Gal. 5:5). [ Is it not of significance, that the message of 1888 has come during the time of the final atonement?] Although "as many as are led by the Spirit of God ... are the sons of God" (Rom. 8:14), yet "the earnest expectation of the creation eagerly waits for the revealing of the sons of God" (ver. 19, NKJV). To those of New Testament times this expectation was perceived as "the day approaching" (Heb. 10:25). (For significance of "the day," see M. L. Andreasen, The Sanctuary Service, p. 170] To be Concluded

*******

This is a lot to take in, it really is. We need to read and re-read it to digest it full. Being made ONE with God through Jesus Christ our Lord and Savior, God with us, Immanuel, is what it is all about. Jesus, God took on flesh to make us one with God again because sin separates us from Him. This oneness that was forfieted in the garden with sin's entrance to humanity has to be restored and Jesus will restore us to that oneness. Sin will be gone one day, our connection with God restored fully and I hope and pray we are all there to be made at-one with God, we can't begin to imagine what it will all be like.


By the grace and mercy of our Lord may we find forgiveness and claim Christ's righteousness as our own, accepting all that Christ has done for us to restore us to God the Father, to Him, God the Son, through God the Holy Spirit now and forever.


Amen.

Sufficient unto the day is the evil thereof.

Mat 6:34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.


Php 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.


It's not easy giving up the habit of thinking for others, not when you've spent most of your life doing so. And it's not the thinking for others that might be construed as being a good thing. Believing others are thinking well of you, well... that is a good thing right? It makes a person feel happy to think others are thinking good things of them, holding them in 'high esteem' or even in 'esteem' that isn't quite so high. How often do people do that though, as a rule, believe others are thinking good things of them? It could happen a lot more than I imagine it happen simply because I fall far down the opposite side of that particular coin. I've made a habit of believing everybody thinks bad things of me, everybody holds me in 'low esteem' or 'very low esteem'. People talk about having self-esteem where we think good of ourselves. Then label people as having low self-esteem or high self-esteem. Of course a lot of low self-esteemers think that to hold themselves in high esteem is to be prideful and that's wrong, right? Do you think it's possible to have no esteem? Neither high nor low, but simply no concern over the self? Sure, some will say this or that person has 'no' self-esteem and what they mean is they think very, very low of themselves, so technically they have esteem for themselves it's just far down on the low side. If they truly had no self-esteem they wouldn't be thinking badly of themselves or good of themselves, right?


People like me, for I can only speak for myself really, who have LOW self-esteem often believe no others can think good of them, they can't be held in high esteem by others simply because the bad parts of them outweigh the good by far- yeah, that's low self-esteem. Have you ever been told what another thinks of you? The old- 'I thought you were...but you're not.' Have you ever told someone else that? 'I thought you were better than that? I thought you were different, better. I thought you were...' It doesn't matter really does it, because knowing another is telling you that they thought you were 'better' than what you apparantly are, hurts. If one person thinks that way then others have to do the same and frankly you believe it yourself, that some how some way you're not quite as good as you should be. Low self-esteem can be born that way.


It's so easy for me to imagine others thinking. I like to think for them you see. I imagine (and I do have a vivid imagination) that others think a lot of bad things about me. Those closest to me I tend to believe think the worst of me. In my liking to think for others I imagine their thoughts are consistently wishing I was different, better than I am. No one can really accept me for me and I don't even accept me for me because I've failed so many expectations I had for myself.


Recently I started to think for others as I always do and my thoughts were making me more and more depressed. I'd tell myself my thoughts for what they were thinking were true- that their actions past and present confirm it to be so. I tell myself not to be delusional and believe they are thinking differently because the past has shown that NOT to be true. Such a vile trap you know, all caught up in the reality and the supposed reality of thoughts. The lines are so blurred there is no telling where they really are and the confusing is as depressing as the thoughts. Part of me doesn't want to know the REAL thoughts because taking them out of my own mind and confirming them would hurt even more. Yet there is torture in thinking, in believing what is thought even if there is no way of knowing except by confirmation.


Does this all sound confusing, well I'm not surprised, it is confusing. I've been nudged by this thought though- Stop thinking for others. Just stop.


When I fill the heads of others with thier supposed bad thoughts whether true or not, I'm thinking for them. We are told in the Bible what things to think on... and rightly so.


Php 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.


True things.
Honest things.
Just things.
Pure things.
Lovely things.
Things of good report.
Virtuous things.
Praise worthy things.


No where in there are we told to think of bad things, to imagine being thought of badly- a bad thing. So what if it's true. So what if someone you love thinks you're a bumbling idiot most of the time, you are NOT supposed to think on that because that isn't a good thing. Yes, it said to think on true things, but ---


The greek word used there for true--
ale?the?s
al-ay-thace'
From G1 (as a negative particle) and G2990; true (as not concealing): - true, truly, truth.


Whose truth are we to think on?


Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.


Jesus is the truth and through Jesus, through His righteousness as we claim it, we may be bumbling idiots to others but to God we are sons and daughters of merit. Christ's redeemed and that's the truth. What God thinks of us means more than what any other person on earth thinks. This is truth.


We are to think on true things in Jesus. Honest, just, pure, lovely, good reports, virtuous, and praiseworthy thoughts. We are not told to think on anything negative, anything bad, anything depressing.


Yes, the Bible says this--

Php 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.


We are to esteem others better than ourselves, we are to do things in lowliness of mind, and those of us who have very LOW self-esteem find it easy to esteem everyone better than ourselves but that's not what this is talking about, not really. Let's read it in context--


Php 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
Php 2:2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Php 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Php 2:4 Look not every man on his own things, but every man also on the things of others.
Php 2:5 Let this mind be in you, which was also in Christ Jesus:
Php 2:6 Who, being in the form of God, thought it not robbery to be equal with God:
Php 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Php 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.


When we think others are thinking bad of us there is little love there, little joy. We are caught up in SELF. We aren't thinking of the other person we are thinking FOR the other person and in truth, no matter how well you think you know someone you can't THINK for them, you just can't. When we dwell on our own thoughts of what others are thinking we are being very selfish and yes, we are esteeming ourselves above them but even thinking they are thinking on us. Sure, our thoughts my be negative and all, we might believe that others are better than we are, but in a way that depresses us and leaves us wishing we were better than what we are. This isn't what is meant at all. Esteeming another above ourselves is not putting ourselves down. Jesus did not downgrade Himself while esteeming others. Jesus took on the servant form of flesh and taught His followers to love others as He loves them putting their welfare first. We should, if we are truly esteeming others above ourselves, not think they are thinking badly but that their thoughts are their own to have and to be accountable for and hopefully, prayfully they are thoughts that are good thoughts.


I've rambled on lots today but it's been a rough week. I hope and pray for the faith I need to hold fast. The enemy assaults us on all sides and if he can turn us against ourselves he's as victorious as if he's trapped us in some other way. He doesn't care how he gets us, he'll stoop as low as he can, as deceptively as he can. I thank God through Jesus Christ that we are victorious in our Lord and Savior's righteousness, forgiven by Him, and called to be His now and forever. By His grace, by His love. In the Holy Spirit's guidance and comfort.


Amen.