https://youtu.be/MxV173rMXK4
Jesus and Peter were the only two crucifixions
of the original following
Jesus and Peter were the only two crucifixions
of the original following
 The fullness of the Gentiles includes the
full number saved, walking in fullness of godly character and power, embracing the fullness of God’s narrative, resulting in the fullness of God’s purpose. according to his will If we’re praying for things outside of God’s will, then we should not expect an answer. A sin that does not lead to death (and a sin that does lead to death) is alluded to in 1 John 5:16–17: “If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that you should pray about that. All wrongdoing is sin, and there is sin that does not lead to death.” John wrote his gospel so that people would believe in Jesus and have life in His name (John 20:30–31). He wrote his first epistle, in part, so that those who believe in Jesus would know that they have eternal life (1 John 5:13). John wants believers to have confidence in their position in Christ and mentions in that context that there are a couple types of sin. One type of sin does not lead to death, and another does. We find an example of a sin that leads to death in Acts 5. There, Ananias and Sapphira lie to the Holy Spirit (Acts 5:3), and they die as a result. Paul mentions another example of a sin that leads to death in 1 Corinthians 11:30. Some who were abusing the Lord’s Supper had become sick and had even died. These are the only two clear instances in the New Testament of believers who committed sins unto death. John mentions a sin unto death in his first epistle, but he does not offer any specifics regarding what the sin is. He is speaking of categories of sin, not pointing out specific sins. The context is John’s teaching on prayer. John explains that we can have confidence that, in anything we ask of God according to His will, He hears us (1 John 5:14). To ask something according to His will is to ask for something that God has communicated to us that He desires. When we ask for something that He wants, then we are asking for something that we should be asking Him for. John goes further, explaining that, when God hears these kinds of requests, we have what we have asked for (1 John 5:15). Believers are to pray without ceasing (1 Thessalonians 5:17), and, as Jesus said in John 14:12–14, the Father is glorified in the Son when His disciples pray in His name. To pray in Jesus’ name is to pray according to His will or pray as if Jesus Himself were asking the Father. But we discover in 1 John 5 there are different types of sin, and that impacts what we should and should not be asking for. The church must recognize the seriousness of sin, avoid continuing in sin, and pray as God has designed. It is important to note the qualifier that John (and Jesus) places on prayer. God does not promise to do whatever we ask without condition. He affirms that He will grant what is asked according to His will, in the name of Jesus. Jesus was not referring to a magic formula or mantra or suggesting we should add the phrase in Jesus’ name to our prayers in order to ensure they are granted. We should be asking God for what He has revealed He wants for us. But there are some things that John explains we ought not to ask for. He provides an example: if a brother commits a sin not unto (or does not lead to) death, then the one observing the sin should ask for God’s mercy for the offender so that death does not result (1 John 5:16). On the other hand, there is a sin that does lead to death, and John does not suggest one should pray on behalf of the one committing that type of sin (1 John 5:16). John distinguishes between these two kinds of sin even as he acknowledges that all sin is unrighteousness (1 John 5:17). The distinction John makes between the sin that does not lead to death and the sin that does lead to death illustrates that there are some requests not in accordance with God’s will and, thus, some requests the believer should not expect to be granted. This principle is simple and straightforward. If we’re praying for things outside of God’s will, then we should not expect an answer. The challenge for interpreters is that nowhere in the context does John detail what sins he is talking about. He speaks of those sins as broad categories. If he had specific sins in mind, no doubt his original readers would understand to what he referred. Because of the ambiguity, it is probably best to simply acknowledge the principle being taught about prayer rather than try to identify what John doesn’t provide in the context-- the specific nature of the sin that does not lead to death and the sin that does.  In the third of the “Servant Songs” of Isaiah,
Israel’s Messiah speaks of His God-appointed mission: “The Lord GOD has given Me The tongue of the learned, That I should know how to speak A word in season to him who is weary. He awakens Me morning by morning, He awakens My ear To hear as the learned” (Isaiah 50:4, NKJV). The word translated as “tongue” here refers to “speech” in the original Hebrew. The tongue of the learned literally means the “speech of those who are taught.” The Messiah’s God-given role is to hear and speak what God His Father teaches Him. Jesus is a humble and obedient servant, passing on only what He has heard and learned daily, “morning by morning,” through direct fellowship with God the Father. “I do nothing on my own,” said Jesus, “but speak just what the Father has taught me” (John 8:28). Jesus yielded to the will of His Father (John 5:19, 30; 6:38). He opened His ears to hear and obey the voice of God and relinquished His tongue to speak the words of God. Spending time alone with His Father, Jesus sought guidance and meditated on God’s Word (Mark 1:35). In this way, Christ was given the tongue of the learned to speak divine wisdom and comfort to the weary (Matthew 11:28–30). Jesus modeled the ultimate example of being a Christian disciple (John 4:34). “A word in season to him who is weary” is the good news of the gospel. In Isaiah 61:1, the Messiah declares, “The Spirit of the Sovereign LORD is upon me, for the LORD has anointed me to bring good news to the poor. He has sent me to comfort the brokenhearted and to proclaim that captives will be released and prisoners will be freed” (NLT). The tongue of the learned belongs not to those who acquire human wisdom but to those who are divinely taught. The Messiah’s mouth was “like a sharpened sword” or “a polished arrow” hidden in the shadow of God’s hand (Isaiah 49:2). When Jesus opened His mouth to speak, “the sword of the Spirit, which is the Word of God,” was unleashed (Ephesians 6:17). The crowds were amazed at His teaching because He taught with God’s authority, wisdom, and power (Matthew 7:28–29; 13:54; Mark 6:2; John 7:46). Jesus is the Logos, the Living Word of God (John 1:1–4, 14). He hears, learns, speaks, and lives God’s total message, that is, everything His Father wants to communicate to humanity (Colossians 1:19; 2:9; John 14:9). Jesus lived among us as God in the flesh, and He revealed God the Father to us (John 17:26). When first called by God, Moses doubted his ability to be the Lord’s spokesperson. Moses balked, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue” (Exodus 4:10, ESV). But God reassured Moses: “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD? Now therefore go, and I will be with your mouth and teach you what you shall speak” (Exodus 4:11–12, ESV). Moses developed the tongue of the learned by walking in close fellowship with God, listening to His voice (Numbers 12:6–8; Exodus 33:11), spending time in His presence (Exodus 34:29), and then speaking what God taught him to say (Exodus 24:3; 31:13). The tongue of the learned is the true disciple’s tongue. This tongue is well-trained in righteousness (Psalm 34:13; Proverbs 12:18; James 3:9–10), producing a fountain of life (Proverbs 10:11). Those who submit to the will of God, listen to Him attentively, and learn to speak what He teaches them to say become effective ministers of the Lord. There are four “Servant Songs” of Isaiah that describe the service, suffering, and exaltation of the Servant of the Lord, the Messiah. All four songs show the Messiah to be God’s meek and gentle Servant. He is a royal figure, representing Israel in its ideal form; He is the high priest, atoning for the sins of the world. Isaiah predicts that this Servant of the Lord would deliver the world from the prison of sin. In the royal terminology of the ancient Near East, a servant was a “trusted envoy,” a “confidential representative,” or “one who is chosen.” The Servant Songs are found in Isaiah 42:1–9; Isaiah 49:1–13; Isaiah 50:4–11; and Isaiah 52:13—53:12. Isaiah initially identifies God’s servant as Israel (41:8; 44:1–2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fulfill this mission: Israel was deaf, blind (42:19), and in need of God’s forgiveness (44:21–22). Israel failed again and again. By contrast, God’s Servant, the Messiah, faithfully completes all the work He is given to do (cf. Luke 13:32; John 17:4). The Servant of the Lord is God’s faithful and true witness to humanity. In Acts 3:13 Peter calls Jesus the “servant” of God. That verse says, in part, "The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.” Peter’s description of Jesus as a “servant” is accurate for at least four reasons: 1) Jesus always did the will of the Father (John 4:34; 6:38). 2) Jesus never sought to please Himself but always to please the Father (John 5:30). 3) Jesus finished the work that God had sent Him to do (John 17:4). 4) Jesus came to glorify the Father (John 13:31; 17:4). Additionally, Peter’s reference to Jesus as the “servant of God” would have brought to the minds of his Jewish hearers the passages in Isaiah that describe the Messiah as the “Servant of the Lord.” Here is a brief look at the four Servant Songs in Isaiah: Isaiah 42:1–9. This first of the four Servant Songs introduces us to the Servant of the LORD: “Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations. He will not shout or cry out, or raise his voice in the streets. A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice; he will not falter or be discouraged till he establishes justice on earth. In his teaching the islands will put their hope” (verses 1–4). According to this song, the Servant of the Lord is chosen by God, and God delights in Him. The Servant has the Spirit of God abiding on Him. The first four verses of this passage are specifically applied to Jesus in Matthew 12:18–21. When Jesus was baptized in the River Jordan, the Spirit of God descended upon Him, and a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” This was a divine allusion to Isaiah 42. The clear teaching of the New Testament is that Jesus Christ is the Servant in the Servant Song prophecies. Isaiah 49:1–13. This second of the four Servant Songs speaks of the Messiah’s work in the world and His success. The Servant’s statement that “before I was born the Lord called me” (verse 1) uses language similar to the call of the prophet Jeremiah (Jeremiah 1:5). The reference in Isaiah 49:2 to the mouth of the Servant of the LORD being “like a sharpened sword” is a prophetic image that crops up several times in the New Testament (Ephesians 6:17; Hebrews 4:12; Revelation 1:16; 2:12, 16; 19:15). In the second Servant Song, the Messiah displays God’s splendor (verse 3), restores God’s people (verse 6), and is honored in God’s eyes (verse 5). Significantly, the Messiah feels a great loss: “I have labored in vain; I have spent my strength for nothing at all” (verse 4), yet He receives worldwide acclaim in the end: “To him who was despised and abhorred by the nation, to the servant of rulers: ‘Kings will see you and stand up, princes will see and bow down’” (verse 7). The Servant of the Lord will oversee the restoration of the land and the establishing of a peaceful kingdom (verses 8–13). The Messiah will be the agent of the Lord’s comfort to His people (verse 13). In addition to being the One to restore the land of Israel (verse 8), the Messiah is chosen to redeem the Gentiles: “It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth” (verse 6). In this way, God’s salvation is brought to all people. Christ Jesus is “the light of the world” (Luke 2:30–32; John 8:12; 9:5) and the fulfillment of Isaiah’s prophecies. On their first missionary journey, Paul and Barnabas bring the gospel to the Gentiles in Antioch, and they quote Isaiah 49:6. The response of the Gentiles in Antioch is pure joy: “When the Gentiles heard this, they were glad and honored the word of the Lord” (Acts 13:48). In Christ both Jews and Gentiles are made one (Ephesians 2:11–18). Isaiah 50:4–11. This third Servant Song contrasts Israel’s sin with the Servant’s obedience. We also see that the Messiah will be persecuted yet vindicated. The verses preceding this song (Isaiah 50:1–3) liken Israel to an immoral wife; only God has the power to ransom her back. Starting in verse 4, the Servant responds to the instruction of God. He is not rebellious (verse 5), even when His obedience to God results in suffering: “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting” (verse 6). The Servant of the Lord expresses His confidence that God will help Him and that He will be found innocent (verses 7–9). In this confidence, the Messiah resolves to see His task to completion, no matter how difficult the road becomes (cf. Luke 9:51). Some 700 years later, Jesus fulfilled this prophecy, too. Abuse and insults were heaped upon our Lord as He was thrown to the Roman soldiers. His back was beaten, His face was hit, and He was spit upon (see John 19:1–3; Matthew 27:30). The Lord Jesus was obedient unto death (Philippians 2:8), and the Father vindicated His Suffering Servant by resurrecting Him. “Because the Sovereign Lord helps me, / I will not be disgraced” (Isaiah 52:7). Isaiah 52:13—53:12. This climactic fourth Servant Song describes the suffering and triumph of the Servant of the LORD. It is also one of the most detailed passages in the Old Testament concerning the death and resurrection of the Messiah. The song begins with a promise that the Servant will be exalted (Isaiah 52:13), but then immediately turns to a description of extreme violence: “His appearance was so disfigured beyond that of any human being and his form marred beyond human likeness” (Isaiah 52:14). The Messiah will be “despised and rejected by mankind” (Isaiah 53:3). When He is brutally punished, people will assume that He is being afflicted by God (verse 4). But the fourth Servant Song makes it clear why He endures such persecution: “He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (verse 5). It is our iniquity being placed on Him that explains His suffering (verse 6). Verse 7 predicts that the Messiah will be silent before His accusers (cf. Matthew 27:14). Verse 9 says that, although the Servant of the Lord is innocent, He will die with the wicked and be “with the rich in his death.” Isaiah 53:10 tells us why the Servant dies: “It was the Lord’s will to crush him and cause him to suffer, and...the Lord makes his life an offering for sin.” This is the substitutionary atonement. His life for ours. The death of the Messiah accomplished the will of God concerning our salvation. Immediately following the prophecy of the Servant’s death, Isaiah makes a startling prophecy of the Servant’s victory: “[The Lord] will see his offspring and prolong his days, and the will of the Lord will prosper in his hand. After he has suffered, he will see the light of life and be satisfied. . . . Therefore I will give him a portion among the great, and he will divide the spoils with the strong” (verses 10–12). So, in the fourth Servant Song, death is not the end for the Servant. After He suffers, He will “see the light of life.” He will “divide the spoils.” His days will be prolonged. What we have here is a prophecy of the resurrection of Christ. The whole of Isaiah 53 is a poignant and prophetic picture of the gospel. Jesus was despised and rejected by men (Luke 13:34; John 1:10–11); He was stricken by God (Matthew 27:46) and pierced for our transgressions (John 19:34; 1 Peter 2:24). By His suffering, Jesus received the punishment we deserved and became for us the ultimate and perfect sacrifice (Hebrews 10:10). Although His Son was sinless, God laid on Him our sin, and we became God’s righteousness in Him (2 Corinthians 5:21). Jesus was silent in front of His accusers (Matthew 27:12, 14; 1 Peter 2:23). Jesus was crucified between two thieves yet buried in a rich man’s tomb (Matthew 27:38, 57–60). In the Suffering Servant’s humiliation and final exaltation, He reconciles humanity with God (Matthew 8:17; Acts 8:30–35; Romans 10:15–17; 15:21; 1 Peter 2:24–25). As the Ethiopian eunuch is traveling home in his chariot, he is reading from one of the Servant Songs (Acts 8:32–33). The eunuch was unsure of whom Isaiah was speaking—was it the prophet himself, or another man? Philip the evangelist had the privilege of using Isaiah 53 to point the Ethiopian to Christ: “Philip began with that very passage of Scripture and told him the good news about Jesus” (Acts 8:35). Without a doubt, the four Servant Songs in Isaiah are about Jesus. Our Lord is the theme of Scripture.  The concept of entering into
God’s rest Cones from Hebrews 3—4. What is this “rest” the Hebrew writer is talking about? How do we enter it? And how do we fail to enter it? The writer to the Hebrews begins his discussion of God’s rest in chapter 3, where he references the Israelites wandering in the desert. In giving them the land of Canaan, God had promised them that He would go before them and defeat all their enemies in order that they could live securely (Deuteronomy 12:9–10). All that was required of them was to fully trust in Him and His promises However, they refused to obey Him. Instead, they murmured against Him, even yearning to go back to their bondage under the Egyptians (Exodus 16:3; 17:1–7; Numbers 20:3–13). The particular “rest” referred to here was that of The land of Canaan. Into that rest God solemnly said the Israelites who disobeyed Him would never enter (Hebrews 3:11). They had been rebellious. All the means of reclaiming them had failed. God had warned and entreated them; He had caused His mercies to pass before them, and had visited them with judgments in vain; and He now declares that for all their rebellion they should be excluded from The Promised Land (Hebrews 3:16–19). But, eventually, the next generation did place their faith in God and, by following the leadership of Joshua, they, some forty years later, entered into God’s rest, the land of Canaan (Joshua 3:14–17). Using the Israelites as an example of those who were not resting in God’s promises, the writer of Hebrews goes on in chapter 4 to make the application personal, both to the Hebrew Christians and to us: "Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it” (Hebrews 4:1). The promise that still stands is the promise of salvation through God’s provision-- Jesus Christ. He alone can provide the eternal rest of salvation through His blood shed on the cross for the remission of sins. God’s rest, then, is in the spiritual realm, the rest of salvation. Faith, the author goes on to assert, is the key to entering God’s rest. The Hebrews had had the gospel preached to them, just as the Israelites knew the truth about God, but the messages were of "no value to them, because those who heard did not combine it with faith” (Hebrews 4:2). Some had heard the good news of Christ, but they rejected it for lack of faith. Hebrews 4:10–13 explains the nature of this faith. The kind of faith that enables us to enter into God’s rest such biblical faith involves our submissiveness to God, and our efforts in that area. Though we desist in our self-efforts to earn salvation and the promised eternal rest, we also "make every effort to enter that rest” by choosing to depend solely on God, to trust Him implicitly, to yield totally to the promises of God through the free grace of His salvation. Why? So “that no one will fall by following their [the Israelites’] example of disobedience” (Hebrews 4:11). We either trust ourselves to save ourselves, or we trust God to do that for us through the sacrifice of Christ on the cross. By failing to trust God fully in His promises, we become disobedient and fail to enter the rest that is eternal life, just as the children of Israel became disobedient when they failed to enter the Promised Land. So how do we stop trusting ourselves? How do we place our full trust in God and His promises? We enter into God’s rest by ' first understanding our total inability to enter God’s rest on our own. Next, we enter God’s rest by our total faith in the sacrifice of Christ and complete obedience to God and His will “And to whom did God swear that they would never enter his rest if not to those who disobeyed? So we see that they were not able to enter, because of their unbelief” (Hebrews 3:18–19). Unlike the Israelites whose unbelief prevented them from entering the Promised Land, we are to enter God’s rest by faith in Him, faith which is a gift from Him by grace (Ephesians 2:8–9). Sunset last night to sunset this evening is Israel's Memorial Day. We remember all the lives lost in Israel's struggle to exist. May their memory be blessed  
Bamidbar (In the Wilderness): the Service of the Levites BAMIDBAR (In the Wilderness) 5776 Numbers 1:1–4:20; Hosea 1:10– 2:20 [2:1–2:22]; Romans 15:1–7“ Adonai spoke to Moses in the Sinai Desert [Bamidbar].” (Numbers 1:1) Last week, we finished studying the Book of Leviticus with Parasha Bechukotai. This week’s Torah study begins the fourth of the five books of Moses, Bamidbar, which means in the desert or wilderness. While this name is taken from the fifth Hebrew word in verse one, it reflects one of the themes of this book. In this Parasha, Adonai makes it a priority to create an Israelite military force before they set out on their journey through the wilderness to the Holy Land. The Counting of the ArmyBamidbar is called “Numbers” in English because the first four chapters mention censuses of Israelites, the first of which number the men who are able to bear arms. An older Hebrew name for Bamidbar — Sefer Hapikudim (Book of the Countings) -- also reflects this theme of counting. In chapter one of Bamidbar, the Israelites still camp at Mount Sinai after having received the law, built the Tabernacle, and been instructed in worship. Now before they move forward to the Promised Land, they must be prepared for the threats that lie ahead on the journey. The Lord commands Moses to take a census of all Israelite males able to bear arms from ages twenty and up. Reserve your free bible now“And so he counted them in the Desert of Sinai.” (Numbers 1:19) The census results reveal that the Israelites are mighty in number. The men capable of battle are listed by tribe, totaling 603,550 men:
The Elite Service of the Levites "In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to Him, and His resting place will be glorious.” (Isaiah 11:10) The Levites are not counted in the census since they are not to be conscripted into the military. The Levites who descend from Aaron are anointed as priests and given priestly duties (Exodus 28:1, 29:9). Those Levites who do not descend from Aaron function in subordinate roles to the Aaronite priests as their servants. These Levites replace the firstborn sons of Israel who were originally given this task but lost that privilege due to their worship of the Golden Calf. The Levites, however, remained faithful during that time and earned God’s favor. (Exodus 13:2, 13:11–13, 32:25–26; Numbers 3:12–13) As servants to the priests, the Levites are placed in charge of the furnishings and structure of the Tabernacle — taking it all down, carrying it, and setting it back up as the Israelites moved through the wilderness. This is such a holy assignment that only the Levites are allowed to approach the Tabernacle. Any unauthorized person coming near would be punished with death. (Numbers 1:47–51) A depiction of Jewish priests The Levites are also required to set up their tents around the Tabernacle (not in one location as the other tribes). They form a barrier to prevent the Israelites from coming too close to the Tabernacle in order to prevent the wrath of God from falling upon the Israelite camp. (Numbers 1:53) All Israelites are to camp at a specified distance from the Tent of Meeting — far enough away to protect the holiness of the Tabernacle and yet close enough for the Israelites to come for the meetings on foot. “The Lord said to Moses and Aaron: ‘The Israelites are to camp around the Tent of Meeting some distance from it, each of them under their standard and holding the banners of their family.’” (Numbers 2:1–2) According to Divine placement, the 12 tribes of Israel camp beyond the Levite circle in four groups of three tribes each:
Because light comes from the East, that is where Moses, Aaron, and his sons camp, since they are great, holy men responsible for carrying the light of God to the nation. The 12 tribes encamped around the Tabernacle Each tribe has its own prince or leader (nasi / Numbers 2:3) and distinctive flag or banner (degel / Numbers 2:2) with its own particular tribal emblem and color. The colors are thought to correspond to the precious stones on the breastplate of the High Priest (Cohen HaGadol). These symbols are considered a sign of God’s great love for each tribe of Israel, as it says in The Song of Songs: “His banner [degel] over me is love.” (v. 2:4) Even while traveling, the Israelites kept to their particular formation around the Tabernacle. According to Rabbinic commentary (Midrash), that formation allowed Korah (a Levite) to conspire with Datan, Abiram, and On (Reubenites) to mutiny against the leadership of Moses (Numbers 16:1). Since they lived in close proximity on the south side of the Tabernacle, they used the opportunity to foment a rebellion. Of course, this is a perfect illustration of the importance of carefully choosing our companions. The Bible teaches us that bad company corrupts good character (1 Corinthians 15:33). A Jerusalem mosaic with emblems of the 12 Tribes of Israel Haftarah Prophetic Portion: United Under One Authority “Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered.” (Hosea 1:10[2:1]) Usually there is a common theme between the Parasha and the corresponding Haftarah (prophetic portion). The connection in today’s study from the Book of Hosea (Hosea 1:10-2:20 [2:1–22])is the wilderness and the numbering of the people of Israel. Hosea, in fact, prophesies that Israel’s numbers will grow in number like the sand of the sea. An Israeli boy makes sandcastles on the Mediterranean Sea. Hosea prophesies that the two houses of Judah and Israel will eventually be re-unified in the Messianic Era under a single leader, as also foreseen by Daniel, Isaiah, Ezekiel, and Zechariah, among other prophets and writers. (Daniel 7:13–14; Isaiah 9:6–7, 11:1–16; Ezekiel 37:15–28; Zechariah 14) This leader is Yeshua HaMashiach Jesus the Messiah “And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head. And they shall go up from the land, for great shall be the day of Jezreel.” (Hosea 1:11 [2:2], also 3:3–5) Because of this theme of assembling together in unity under one head, this portion is read before Shavuot, the time when all the children came as one people to receive the Torah at Mount Sinai. Likewise, at Shavuot (Pentecost), the disciples of Yeshua waited in unity of mind, heart, and purpose for the coming of the Ruach HaKodesh Holy Spirit (Acts 1:14) There is an anointing and blessing when we gather together in unity with those who love God. “How good and pleasant it is when God’s people live together in unity! It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe. It is as if the dew of Hermon were falling on Mount Zion. For there the Lord bestows his blessing, even life forevermore.” (Psalm 133) An Israeli soldier wearing tefillin (phylacteries) recites the morning prayers. Redemption and Marriage In this prophetic book, which is the first of the Trei Asar (Twelve Prophets), God uses Hosea’s marriage to a prostitute as a real life parable to reveal His great love for Israel. After Hosea’s wife bears him children, the Lord tells Hosea to send his wife and children away. Hosea obeys, but declares his love for them, despite his wife’s straying. Through this dispersion of his family, Hosea comes to understand God’s absolute commitment to Israel despite her straying. With this insight, Hosea rebukes Israel for engaging in adulterous affairs with pagan deities and being an unfaithful spouse to the Lord. And yet, just as Hosea takes back his wife who played the harlot, God promises to take back His unfaithful wife, Israel. He promises that the Jewish People will repent and be betrothed to Him forever. “I will betroth you to Me forever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the LORD.” (Hosea 2:19–20 [2:21–22]) This concluding passage of the Haftarah is a wonderful prophecy of redemption, which is recited by Orthodox Jewish men each morning as they put on the tefillin (phylacteries). This traditional wrapping of the leather straps around the man’s fingers is similar to a groom placing the wedding ring upon his bride. It is meant to be symbolic of the betrothal of God and Israel. Many have falsely said that God is finished with His Chosen People; however, Bible prophecy clearly reveals that this will never be so. In fact, in these Last Days, God is moving among His people to physically and spiritually restore them.  A common tactic of Satan is
to imitate or counterfeit the things of God in order to make himself appear to be like God. What is commonly referred to as the “unholy trinity,” described vividly in Revelation 12 and 13, is no exception. The Holy Trinity consists of God the Father, the Son Jesus Christ, and the Holy Spirit. Their counterparts in the unholy trinity are Satan, the Antichrist, and the False Prophet. While the Holy Trinity is characterized by infinite truth, love, and goodness, the unholy trinity portrays the diametrically opposite traits of deception, hatred, and unadulterated evil. Revelation 12 and 13 contain prophetic passages that describe some of the main events and the figures involved during the second half of the seven-year Tribulation period. Although many Bible passages allude to Satan in various forms, such as a serpent or an angel of light, he is described in Revelation 12:3 as a “great red dragon, having seven heads and ten horns, and seven crowns upon his heads.” The color red indicates his vicious and homicidal personality. The seven heads symbolize seven evil kingdoms that Satan has empowered and used throughout history to attempt to prevent God’s ultimate plan from coming to fruition. Five of the kingdoms have already come and gone—Egypt, Assyria, Babylon, Medo-Persia, and Greece. All these kingdoms severely oppressed and persecuted the Hebrews, killing many of them. Satan’s intent was to prevent the birth of Christ (Revelation 12:4). The sixth kingdom, Rome, was still in existence during the writing of this prophecy. Under Roman rule, King Herod murdered Hebrew babies around the time of Christ’s birth and Pontius Pilate ultimately authorized the crucifixion of Jesus. The seventh kingdom, which is more fierce and cruel than the others, will be the final world kingdom that the Antichrist forms during the end times. These kingdoms were also prophesied in Daniel, chapters 2 and 7. The seven crowns represent universal rule, and ten horns represent complete world power or authority. Revelation 12 indicates many important facts about Satan. Satan and one-third of the angels were cast out of heaven during a rebellion before the world began (Revelation 12:4). The Archangel Michael and the other angels will make war with Satan and his demons, and Satan will be excluded from heaven forever (Revelation 12:7-9). In his attempt to prevent God’s fulfillment of His earthly kingdom, Satan will attempt to annihilate the Jews, but God will supernaturally protect a remnant of the Jews in a location outside of Israel for the last 42 months of the Tribulation (Revelation 12:6, 13–17; Matthew 24:15–21). The second member of the unholy trinity is the Beast or Antichrist described in Revelation 13 and Daniel 7. The beast comes out of the sea, which typically in the Bible refers to the Gentile nations. He also has seven heads and ten horns, indicating his connection to and indwelling by Satan. The ten horns indicate ten seats of world government that will provide power to the Antichrist, three of which will be totally yielded to or taken over by the Antichrist (Daniel 7:8). The number ten also indicates completion or totality, in other words, a one-world government. The one-world government will be blasphemous, denying the true God. The final kingdom will possess traits in common with the former “beast kingdoms” of Babylon, Medo-Persia, Greece, and particularly Rome (Revelation 13:2; Daniel 7:7, 23). Revelation 13:3 seems to indicate that the Antichrist will be mortally wounded about halfway through the Tribulation, but Satan will miraculously heal his wound (Revelation 13:3; 17:8–14). After this wondrous event, the world will be totally enthralled by the Antichrist. They will worship Satan and the Antichrist himself (Revelation 13:4–5). The Antichrist becomes emboldened, and, dispensing with all pretenses of being a peaceful ruler, he openly blasphemes God, breaks his peace treaty with the Jews, attacks believers and the Jews, and desecrates the rebuilt Jewish temple, setting himself up as the one to be worshiped (Revelation 13:4–7; Matthew 24:15.) This particular event has been called the Abomination of Desolation. The final personage of the unholy trinity is the False Prophet, described in Revelation 13:11–18. This second beast comes out of the earth, not the sea, possibly indicating that he will be an apostate Jew coming from Israel. Although he presents himself as a meek, mild, and benevolent person, the horns indicate that he will have power. Jesus expressly warned believers to watch out for false prophets that may look innocent but actually can be very destructive (Matthew 7:15). The False Prophet speaks like a dragon, meaning that he will speak persuasively and deceptively to turn humans away from God and promote the worship of the Antichrist and Satan (Revelation 13:11–12). The False Prophet is capable of producing great signs and wonders, including bringing down fire from heaven (Revelation 13:13). He sets up an image of the Antichrist for worship, gives life to the image, demands the worship of the image from all people, and executes those who refuse to worship the image (Revelation 13:14–15). Revelation 20:4 indicates that the method of execution will be beheading. The False Prophet will also compel each person to receive a permanent mark of some kind, just as slaves did in John’s day, to show total devotion to the Antichrist and renunciation of God. Only those who receive the mark will be permitted to engage in commerce. Acceptance of the mark means eternal death (Revelation 14:10). The Bible makes clear that humans will fully understand that, by accepting the mark, they are not only accepting an economic system but also a worship system that rejects Jesus Christ. Revelation 13:18 reveals the number of the Beast—666. No one knows precisely what this means. Some believe that the Antichrist’s first, middle, and last names will have six letters each. Some believe that the designation refers to a computer chip, since some computer programs start with 666. Satan is the anti-God, the Beast is the anti-Christ, and the False Prophet is the anti-Spirit. This unholy trinity will persecute believers and deceive many others, resulting in their eternal death. But God’s kingdom will prevail. Daniel 7:21–22 states, “I was watching; and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.” New Testament
Carrying the Ark of the Covenant: gilded bas-relief at Auch Cathedral, FranceIn the New Testament, the Ark is mentioned in the Letter to the Hebrews and the Revelation to St. John. Hebrews 9:4 states that the Ark contained "the golden pot that had manna, and Aaron's rod that budded, and the tablets of the covenant." Revelation 11:19 says The prophet saw God's temple in heaven opened, "and the ark of his covenant was seen within his temple." The contents of the ark are seen by theologians such as the Church Fathers and Thomas Aquinas as personified by Jesus Christ the manna as the Holy Eucharist; Aaron's rod as Jesus' eternal priestly authority; and the tablets of the Law, as the Lawgiver himself. Catholic scholars connect this verse with the Woman of the Apocalypse in Revelation 12:2, which immediately follows, and say that the Blessed Virgin Mary is identified as the "Ark of the New Covenant." Carrying the saviour of mankind within her, she herself became the Holy of Holies This is the interpretation given in the third century by Gregory Thaumaturgus, and in the fourth century by Saint Ambrose, Saint Ephraem of Syria and Saint Augustine. The Catholic Church teaches this in the Catechism of the Catholic Church: "Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the Ark of the Covenant, the place where the glory of the Lord dwells She is 'the dwelling of God [...] with men." In the Gospel of Luke, the author's accounts of the Annunciation and Visitation are constructed using eight points of literary parallelism to compare Mary to the Ark. Saint Athanasius, the bishop of Alexandria, is credited with writing about the connections between The Ark and the Virgin Mary: "O noble Virgin, truly you are greater than any other greatness. For who is your equal in greatness, O dwelling place of God theWord? To whom among all creatures shall I compare you, O Virgin? You are greater than them all O (Ark of the) Covenant, clothed with purity instead of gold! You are the Ark in which is found the golden vessel containing the true manna, that is, the flesh in which Divinity resides" (Homily of the Papyrus of Turin). What is myrrh used for in the Bible? Myrrh was used in ancient Israelite temple worship as an ingredient in the holy anointing oil for consecrating priests, the tabernacle, and kings (see Exodus 30:23–25). It was used in the purification of Queen Esther (see Esther 2:12), and it was also used in embalming (see John 19:39) Aaron’s rod was one of the most powerful charms found in the Bible. Aaron was the brother of Moses and a priest in Egypt. He is credited with creating this powerful charm to protect Israel from their enemies, which became known as “The Rod of Aaron”. This article will look at what we know about this mysterious charm and how you can use it to protect your loved ones against evil forces. What is “The Rod of Aaron”? The rod used by Aaron was a type of incense, usually containing the fragrant herb myrrh. It was made of a special wood which was only found in the land of Canaan. When this rod was burned, it emitted a sweet aroma and was believed to be an effective way to drive off demons. Aaron’s rod was a very special charm. It was used as protection against demonic forces. This rod was only found in the land of Canaan and it was created by Aaron. There is very little information about this rod other than the fact that it had a very potent effect. Who Made “The Rod of Aaron”? We don’t know much about Aaron’s rod, but we do know that it was made by the priest Aaron. Aaron was the brother of Moses and was a priest in Egypt. He is credited with creating this powerful charm to protect Israel from their enemies, which became known as “The Rod of Aaron”. According to the Bible, Aaron’s rod was made of a special wood found only in Canaan. This rod was also used as an incense and was believed to drive off demons. How to Use “The Rod of Aaron”? The rod used by Aaron was a type of incense, usually containing the fragrant herb myrrh. It was made of a special wood which was only found in the land of Canaan. When this rod was burned, it emitted a sweet aroma and was believed to be an effective way to drive off demons. The rod had a very potent effect, but it was only used for specific situations. When one used this rod, they would burn the incense and then wave the rod over the person who was having issues. The rod would then return to Aaron’s hand and he would wave it again. This technique was meant to expel the demons and drive them away from the person. Why is the rod so powerful? The rod used by Aaron was a very special charm. It was used as protection against demonic forces. This rod was only found in the land of Canaan and it was created by Aaron. There is very little information about this rod other than the fact that it had a very potent effect. The rod had a very potent effect, but it was only used for specific situations. When one used this rod, they would burn the incense and then wave the rod over the person who was having issues. The rod would then return to Aaron’s hand and he would wave it again. This technique was meant to expel the demons and drive them away from the person. Final Words: Protect your loved ones with the power of Aaron’s rod. Aaron’s rod was one of the most powerful charms found in the Bible. Aaron was the brother of Moses and a priest in Egypt. He is credited with creating this powerful charm to protect Israel from their enemies, which became known as “The Rod of Aaron”. This rod had a very potent effect, but it was only used for specific situations. When one used this rod, they would burn the incense and then wave the rod over the person who was having issues. The rod would then return to Aaron’s hand and he would wave it again. This technique was meant to expel the demons and drive them away from the person. We don’t know much about Aaron’s rod, but we do know that it was made by the priest Aaron. Aaron was the brother of Moses and was a priest in Egypt. He is credited with creating this powerful charm to protect Israel from their enemies, which became known as “The Rod of Aaron”. According to the Bible, Aaron’s rod was made of a special wood found only in Canaan. This rod was also used as an incense and was believed to drive off demons. The rod used by Aaron was a very special charm. It was used as protection against demonic forces. This rod was only found in the land of Canaan and it was created by Aaron. There is very little information about this rod other than the fact that it had a very potent effect. The concept of “dying to self” is found throughout the New Testament.
It expresses the true essence of the Christian life, in which we take up our cross and follow Christ. Dying to self is part of being born again; the old self dies and the new self comes to life (John 3:3–7). Not only are Christians born again when we come to salvation, but we also continue dying to self as part of the process of sanctification. As such, dying to self is both a one-time event and a lifelong process. Jesus spoke repeatedly to His disciples about taking up their cross (an instrument of death) and following Him. He made it clear that if any would follow Him, they must deny themselves, which means giving up their lives—spiritually, symbolically, and even physically, if necessary. This was a prerequisite for being a follower of Christ, who proclaimed that trying to save our earthly lives would result in our losing our lives in the kingdom. But those who would give up their lives for His sake would find eternal life (Matthew 16:24–25; Mark 8:34–35). Indeed, Jesus even went so far as to say that those who are unwilling to sacrifice their lives for Him cannot be His disciples (Luke 14:27). The rite of baptism expresses the commitment of the believer to die to the old, sinful way of life (Romans 6:4–8) and be reborn to a new life in Christ. In Christian baptism, the action of being immersed in the water symbolizes dying and being buried with Christ. The action of coming out of the water pictures Christ’s resurrection. Baptism identifies us with Christ in His death and resurrection, portraying symbolically the whole life of the Christian as a dying to self and living for and in Him who died for us (Galatians 2:20). Paul explains to the Galatians the process of dying to self as one in which he has been “crucified with Christ,” and now Paul no longer lives, but Christ lives in him. Paul’s old life, with its propensity to sin and to follow the ways of the world, is dead, and the new Paul is the dwelling place of Christ who lives in and through him. This does not mean that when we “die to self” we become inactive or insensible, nor do we feel ourselves to be dead. Rather, dying to self means that the things of the old life are put to death, most especially the sinful ways and lifestyles we once engaged in. “Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires” (Galatians 5:24). Where we once pursued selfish pleasures, we now pursue, with equal passion, that which pleases God. Dying to self is never portrayed in Scripture as something optional in the Christian life. It is the reality of the new birth; no one can come to Christ unless he is willing to see his old life crucified with Christ and begin to live anew in obedience to Him. Jesus describes lukewarm followers who try to live partly in the old life and partly in the new as those whom He will spit out (Revelation 3:15–16). That lukewarm condition characterized the church of Laodicea as well as many churches today. Being “lukewarm” is a symptom of unwillingness to die to self and live for Christ. Death to self is not an option for Christians; it is a choice that leads to eternal life. Romans 12:1, Paul says, “I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.” Paul’s admonition to the believers in Rome was to sacrifice themselves to God, not as a sacrifice on the altar, as the Mosaic Law required the sacrifice of animals, but as a living sacrifice. The dictionary defines sacrifice as “anything consecrated and offered to God.” As believers, how do we consecrate and offer ourselves to God as a living sacrifice? Under the Old Covenant, God accepted the sacrifices of animals. But these were just a foreshadowing of the sacrifice of the Lamb of God, Jesus Christ. Because of His ultimate, once-for-all-time sacrifice on the cross, the Old Testament sacrifices became obsolete and are no longer of any effect (Hebrews 9:11-12). For those who are in Christ by virtue of saving faith, the only acceptable worship is to offer ourselves completely to the Lord. Under God’s control, the believer’s yet-unredeemed body can and must be yielded to Him as an instrument of righteousness (Romans 6:12-13; 8:11-13). In view of the ultimate sacrifice of Jesus for us, this is only “reasonable.” What does a living sacrifice look like in the practical sense? The following verse (Romans 12:2) helps us to understand. We are a living sacrifice for God by not being conformed to this world. The world is defined for us in 1 John 2:15-16 as the lust of the flesh, the lust of the eyes, and the pride of life. All that the world has to offer can be reduced to these three things. Coveting whatever we see that we don’t have and envying those who have what we want. The pride of life is defined by any ambition for that which puffs us up and puts us on the throne of our own lives. How can believers not be conformed to the world? By being “transformed by the renewing of our minds.” We do this primarily through the power of God’s Word to transform us. We need to hear (Romans 10:17), read (Revelation 1:3), study (Acts 17:11), memorize (Psalm 119:9-11), and meditate on (Psalm 1:2-3) Scripture. The Word of God, ministered in our hearts by the Holy Spirit, is the only power on earth that can transform us from worldliness to true spirituality. In fact, it is all we need to be made “complete, thoroughly equipped for every good work” (2 Timothy 3:16, NKJV). The result is that we will be "able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2b) It is the will of God for every believer to be a living sacrifice for Jesus Christ. We Walk by Faith, not by Sight
Faith is so important because it is the means by which we have a relationship with God: "For by grace you have been saved through FAITH” (Eph 2:8). Faith is how we receive the benefits of what Jesus -has- done for us. 5 Bible Verses About Faith:
When you hear the word “faith,” what do you think of? Whether you realize it or not, faith is an essential part of life, not just Christianity. For example, every time you sit down on a chair, you have faith that the chair will hold you. You are trusting that the chair won’t collapse under you. That’s faith – being sure of what you’re hoping for – being certain of what you don’t see or experience yet. The Bible defines faith as "the substance of things hoped for, the evidence of things -not- seen” (Hebrews 11:1). 1. Without Faith, it’s Impossible to Please God Why is faith necessary? Because without it, we cannot please God. Hebrews 11:6 states, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” Let’s face it – believing in a God we cannot see and believing that He is who He says He is takes faith! And it pleases God. 2. Jesus Notices Our Level of Faith In the book of Matthew, we see two different people with two different faith levels. Matthew 15:28: “Then Jesus answered and said to her, O woman, great is your faith! Let it be to you as you desire.’ And her daughter was healed from that very hour.” Matthew 14:31: “And immediately Jesus stretched out His hand and caught him, and said to him, ‘O you of little faith, why did YOU doubt?’” The woman was a Gentile who had faith that Jesus was the only hope for her sick daughter. She wouldn’t take “no” for an answer from this Jewish Rabbi, so Jesus – moved by her faith – granted her request. The man with little faith was Peter, Jesus’s own disciple! Jesus was walking on the water and invited Peter to come to Him; Peter had the faith to walk to Jesus on the water, but when his eyes focused on the wind and the waves, on the seen and not unseen he became afraid and began to sink. We too need to keep our eyes on JESUS instead of our circumstances – this will keep our faith strong during difficulties . 3. Faith Moves God to ACT Why is faith important to God? Because faith – not need, doubt or fear – MOVES God Mark 2:5 says, When Jesus SAW [his friends’] FAITH, He said to the paralytic, ‘SON, your sins ARE forgiven!” The lame man GOT UP, grabbed his mat, and WENT HOME! When Jesus saw the faith of the lame man’s friends, He moved on their behalf and healed their friend. As Christians, we often petition God, asking Him to meet our needs, to heal our bodies or relationships, or to give us wisdom. it's our Faith that required. But as James 1:5-7 says, unless we ask in faith without doubting, we won’t receive what we’re asking for. 4. Faith Strengthens Us During Trials Because we live in a sinful, fallen world, we will face difficulties. But -our faith- is what helps us -remain strong- during hard times. We have an enemy, and it’s our faith that ACTS as a shield to protect us from his schemes and plots: “above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one” (Ephesians 6:16) We should not be surprised when our faith is tested; James 2:3 says that “the testing of your faith produces patience.” As we stand firm in faith through trials, God gets glory: “that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ” (1 Peter 1:7). 5. Faith Fuels What We Do We demonstrate our faith in God by what we do and how we live. James 2:26 states, "For as the body without the spirit is dead, so faith without works is dead also.” Picture this: Faith and Works are each an oar in your row boat of life. They work together to move you forward. Genuine faith is validated by actions that follow; likewise, actions done without faith are useless. We must always act in faith! James explains it like this: Thus also faith by itself, if it does not have works, is dead. But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works” (James 2:17-18). 6. Our Faith Can Encourage Others Unshakeable faith is noticeable, and it can encourage others to be firm in their faith too. Colossians 1:3-4 says, “We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and of your love for all the saints.” It’s easier to stay committed to faith in God when you see others doing the same. Choose to stand strong in your faith and inspire others to do the same! Timothy was a young pastor who was being mentored by the Apostle Paul. Paul states in 2 Timothy 1:5 "when I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also.” When our faith is strong and true it can be passed on to others including our family and friends making a difference in their lives as well. 7. Faith is the Foundation of Salvation When Jesus walked the earth, the Jewish people were sure they had to keep all the rules of the law in order to be acceptable to God. But when Jesus came, He redefined righteousness: “… a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law …” (Galatians 2:16). We are made right with God through faith in Jesus, God’s Son; we are not made right before God by what we do or don’t do. This was a radical shift for the Israelites. They were so used to earning their salvation. But as Ephesians 2:8-9 declares, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” Finally, we must guard our faith. 1 Timothy 6:11-13 reminds us “But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. Fight the good fight of faith, lay hold on eternal life, to which you were also called ….” We must be prepared to fight to maintain our faith during the storms of life which will try to derail us. In fact, as we preserve our faith in God, it will sustain us through the toughest trials, for the glory of God 1. Mary was faithful to God when she was chosen to be the mother of his son. Mary trusted her God and the role He had chosen for her. "The angel answered, 'The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. Even Elizabeth your relative is going to have a child in her old age, and she who was said to be unable to conceive is in her sixth month. For no word from God will ever fail.' 'I am the Lord’s servant,' Mary answered. "May your word to me be fulfilled.' Then the angel left her." - Luke 1:35-38 2. Abraham had faith in God when he was called to sacrifice his only son as a burnt offering. He set out the next morning after God told him where to go, he had faith that God would provide. "Some time later God tested Abraham He said to him, 'Abraham!' 'Here I am,' he replied. Then God said, 'Take your son, your only son, whom you love—Isaac—and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you.' Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. On the third day Abraham looked up and saw the place in the distance. He said to his servants, 'Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.' Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, Isaac spoke up and said to his father Abraham, 'Father?' 'Yes, my son?' Abraham replied. 'The fire and wood are here,' Isaac said, 'but where is the lamb for the burnt offering?' Abraham answered, 'God himself will provide the lamb for the burnt offering, my son.' And the two of them went on together." -Genesis 22:1-8 3. Shadrach, Meshach, and Abednego had faith when they were thrown into the fiery furnace by King Nebuchadnezzar. They had no doubts that God would save them. "If we are thrown into the blazing furnace, the God we serve is able to deliver us from it, and he will deliver us from Your Majesty’s hand. But even if he does not, we want you to know, Your Majesty, that we will not serve your gods or worship the image of gold you have set up.” -Daniel 3:17-18 "They saw that the fire had not harmed their bodies, nor was a hair of their heads singed; their robes were not scorched, and there was no smell of fire on them. Then Nebuchadnezzar said, 'Praise be to the God of Shadrach, Meshach and Abednego, who has sent his angel and rescued his servants! They trusted in him and defied the king’s command and were willing to give up their lives rather than serve or worship any god except their own God." -Daniel 3:27-28 4. Esther had faith in going to the king unannounced and exposing Haman’s plan to kill the Jews. "When Esther’s words were reported to Mordecai, he sent back this answer: 'Do not think that because you are in the king’s house you alone of all the Jews will escape. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?' Then Esther sent this reply to Mordecai: 'Go, gather together all the Jews who are in Susa, and fast for me. Do not eat or drink for three days, night or day. I and my attendants will fast as you do. When this is done, I will go to the king, even though it is against the law. And if I perish, I perish.'" -Esther 4:12-16 5. Moses had faith when God asked him to lead the Israelite’s out of Egypt and across the red sea, away from everything they knew. "As Pharaoh approached, the Israelites looked up, and there were the Egyptians , marching after them. They were terrified and cried out to the LORD. They said to Moses, 'Was it because there were no graves in Egypt that you brought us to the desert to die? What have you done to us by bringing us out of Egypt? Didn’t we say to you in Egypt, ‘Leave us alone; let us serve the Egyptians’? It would have been better for us to serve the Egyptians than to die in the desert!' Moses answered the people, “Do not be afraid. Stand firm and you will see the deliverance the LORD will bring you today. The Egyptians you see today you will never see again. The LORD will fight for you; you need only to be still.” -Exodus 14:10-14 How Do We Live by Faith and Not By Sight? Living in faith and not by sight means that you are willing to go into the unknown. |
AuthorWrite something about yourself. No need to be fancy, just an overview. Archives
June 2023
Categories |
RSS Feed
