Wednesday, 30 January 2013

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He is the King of Kings and Lord of lords

Daniel 2:47--The king said to Daniel, "Surely your God is the God of gods and the Lord of kings and a revealer of mysteries, for you were able to reveal this mystery." 

1 Timothy 6:13-15--I charge you to keep this command without spot or blame until the appearing of our Lord Jesus Christ, which God will bring about in his own time-God, the blessed and only Ruler, the King of kings and Lord of lords.
Revelation 17:14 -- They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings-- and with him will be his called, chosen and faithful followers."
Revelation 19:16--On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS.
Comment:
Misunderstanding these scriptures leads to an inaccurate perception of God.  In any kingdom, there can only be one "King of kings."  You may say, "That is true in a human kingdom, but it could work in a divine Kingdom." God Himself leaves no room for plurality within His sovereignty.  He declares "I am the LORD, who has made all things, who alone stretched out the heavens, who spread out the earth by myself "(Isaiah 44:24). To create a doctrine to solve problems of scriptural interpretation only creates problems, not solutions.  The question raised from these texts is:  How can the King of kings of the Old Testament be alone as God, and yet Jesus  rightfully claims the same title in the New Testament?  The answer is found in the fact that the King of the Old Testament is also King in the New Testament.   There is no division of power, no delegation of authority, no savior dispatched from heaven.  God did not send someone else to save the world, He came Himself.   God did not send a prince into the kingdom, the king put on the robe of a prince and came into the kingdom.  You may ask, how can this be?  Read on below.
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Tuesday, 29 January 2013

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The Cross of Christ

In the Epistles in which the fundamental facts of the Gospel are prominent Paul displays a variety of facets of the cross. He refers in 1 Corinthians to the preaching (or ‘word’) of the cross which he claims and proves to be the revelation of divine power and wisdom, directing our attention to the mystery it unfolds (1 Cor. 2:7-8). 
Writing to the churches in Galatia, he indicates the persecution and calumny he had to bear as a preacher of the Gospel from the enemies of the cross of Christ. This meant for him ‘the offence of the cross.’ 
In the letter to the Ephesians the Apostle extols the power of the cross by which the wall of partition between Jew and Gentile had been demolished, and the consequent unity that the cross has effected (Eph. 2:15-16). The church at Philippi is reminded of the humility of the cross of Christ when He who is ‘in the very form of God with heavenly glory crowned,’ humbling Himself, assumed a servant’s form and submitted to the ‘death of the cross’ with all its shame and anguish. The triumph of the cross is the special aspect dealt with in Colossians, for by ‘the blood of His cross’ reconciliation to God has been made possible (Col. 1:20; 2:14-15). 
In this study we are concerned with four expressions relating to the cross which occur in these letters.
1. ‘The death of the cross’ was the final step in Christ’s self-humilitation (Phil. 2:8).
2. ‘The blood of His cross’ brings the sinner to God in full reconciliation (Col. 1:20-21).
3. ‘the word of the cross’ is the central theme of all true Gospel preachers (1 Cor. 1:18).
4. ‘The offence of the cross’ the reproach they receive from legalistic teachers (Gal. 5:11).
(1) ‘The death of the cross’ was the final step in that tremendous stoop of the Son of God from Heaven’s highest glory to the utmost depths of shame and poverty. The writer of the Epistle uses this to counsel the Christians in Philippi to possess and display the humility of mind that characterized their Lord and Master. 
Kenneth S. Wuest, commenting on the statement in this passage (Phil. 2:5-8) that Christ Jesus ‘became obedient unto death, even the death of the cross,’ writes
‘This does not mean that He became obedient unto death. He was always the Master of death. Our Lord was obedient to the Father up to the point of dying.’ 
The death of the cross was the punishment of notorious criminals who had not the privilege of Roman citizenship; and it is beyond human comprehension that He who
‘held the highest place above, adored by all the sons of flame,’
should stoop to such degradation as that. If He who is Creator and Lord of all submitted to such a death and displayed such humility in order to fulfil His Father’s will, surely all who are Christ’s and proclaim such a Saviour should be constantly imbued with the same spirit.
(2) The expression in Colossians 1:20 - ‘the blood of His cross’ - occurs here only. 
We are to understand by it, of course, ‘the blood He shed when He died on the cross.’ The blood of Christ outpoured in death on the cross made possible the reconciliation to God of all whose association with sin created a barrier that excluded them from His holy presence. The purpose of the cross - to reconcile all things to Himself - was thus completely fulfilled when at the cross “God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them” (II Cor. 5:19). 
For those saints in Colosse and faithful brethren in Christ Jesus to whom the letter was addressed, that reconciliation had already become effectual; for the Apostle tells them, 
‘You that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled.’ 
The ambassador for Christ therefore proclaims the cross as the proof and plea of the reconciling love of God, beseeching men in Christ’s stead to be reconciled to God through the mediation of Him who knew no sin but was ‘made sin for us.’ Every believer, therefore, though once an enemy, has been reconciled to God through the death of His Son (Rom. 5:10).
(3) In writing to the Corinthian saints Paul deprecates the spirit of disunity and the divisions that had blighted their spiritual life and testimony. Instead of keeping the unity of the Spirit in the bond of peace, the Christians there had formed themselves into factions, rallying round their popular leaders and taking denominational names. Some claimed to be Paul’s followers, other Peter’s, while others associated themselves with Apollos. Paul disavows leadership of any party and, in proof of this, protests that his mission was not to baptize or to canvass for support like candidates for office who made a display of their oratory; but to preach the Gospel. His message was therefore ‘the word of the cross’ which everyone ‘being saved’ acknowledged to be God’s powerful instrument in their salvation. The expression, ‘the word of the cross,’ - in direct contrast, in the context in which it appears to ‘the wisdom of words,’ emphasizes the simplicity of the Apostle’s preaching. At the same time he acknowledged the transcendent profundity of his theme since it was beyond the comprehension of the princes of this world. Simplicity, sincerity and lucidity should characterize the preaching of every true evangelist. In this Paul is our example, for, in the highly cultured, yet grossly immoral, city of Corinth he determined to know and to preach nothing other than Jesus Christ and His cross. Yet what a wealth of divine wisdom that message comprised, for in Christ ‘are hid all the treasures of wisdom and knowledge.’
(4) The Greek word, translated ‘offence’ in the last of the four expressions we are considering, is the word from which we derive our English word ‘scandal.’ It is elsewhere translated “stumblingblock” (Rom. 14:13; I Cor. 1:23). In Romans 10:4 Paul affirms that Christ is the end of the law for righteousness to every one that believes. Judaizing teachers had visited the churches in Galatia in the Apostle’s absence and insisted that these Christians, converts from the Gentiles, must be circumcised and keep the law in order to be justified. In Galatians 2:21 and 3:13 Paul shows them that the cross would have been unnecessary if a righteous standing before God could be attained by the works of the law, false doctrine that was promulgated then by those legalistic teachers is in our day being propagated by sects that pinpoint the fourth commandment of the law as being essential for salvation.
By A. Naismath

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Saturday, 19 January 2013

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Jesus going to Cross

































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Wednesday, 16 January 2013

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GOD'S PERFECT MAN

The ascension of Jesus of Nazareth was the final crisis in His great work. To omit it would be to omit that which is a necessary link between His resurrection from among the dead, and reappearance amid His disciples; and the coming of God the Holy Spirit on the day of Pentecost. 
It is not easy to follow Him as He passes out of human sight. This difficulty is recognized inferentially in the very brevity of the Gospel narrative. Very little is said because little can be said which could be understood by those dwelling still within the limitations of the material, and having consciousness of the spiritual world only by faith. Still the positive fact is definitely stated, and following closely the lines laid down, we may reverently attempt their projection beyond the veil of time and sense.
It is almost pathetic that it is necessary to pause one moment to insist upon the actual historic fact of the ascension into the heavenly places of the Man of Nazareth. If the resurrection be denied, then of course there is no room for ascension. If on the other hand it be established, that Jesus of Nazareth did indeed rise from the dead, then it is equally certain that He ascended into heaven. No time need be taken in argument with such as believe in the authenticity of the New Testament story, and with those who question this, argument is useless. 
That there is an unconscious questioning of this fact of ascension is evident from the way in which reference is sometimes made to the Lord Jesus. It is by no means uncommon to hear persons speak of what He did or said “in the days of His Incarnation.” Such a phrase, even when not used with such intention, does infer that the days of His Incarnation are over. This however is not so, any more than it is true that Abraham, Moses, and Elijah have ceased to be men. Indeed the presence of Jesus of Nazareth in heaven as a Man, is more complete than that of any other save Enoch, Moses, and Elijah. All others wait the resurrection for the reception of their body. He in bodily form has passed into heaven. So also Enoch passed, as a sign in the dim and distant century of the triumph over death that God would win in the Person of His Incarnate Son. Thus also Elijah passed, for a testimony in the midst of corruption, which was issuing in unbelief in immortality. Moses’ body was brought out of the grave by Michael the archangel, for reunion with his spirit for the purpose of communion with the Man Jesus. This again was an act of God’s faith in Christ, and though the devil disputed with the archangel his right to appropriate the benefits of redemption, until redemption were accomplished, by this very act God declared the absolute accomplishment of redemption in the Divine economy, long before it had been wrought out into human history.
Jesus therefore through Whom, and through Whom alone eventually, men as such will be found in the heavens, ascended in bodily form to those heavens, being Himself as to actual victory First-born from the dead.
The stoop of God to human form was not for a period merely. That humiliation was a process in the pathway, by which God would lift into eternal union with Himself all such as should be redeemed by the victory won through suffering. Forevermore in the Person of the Man of Nazareth, God is one with men. At this moment the Man of Nazareth, the Son of God, is at the right hand of the Father. Difficulties arising concerning these clear declarations as to the ascension of the Man of Nazareth must not be allowed to create disbelief in them. Any such process of discrediting what is hard to understand, issues finally in the abandonment of the whole Christian position and history. It may be objected for instance that if He be indeed localized as a Man, in heaven, how can He be present with His people on earth. In answer to that, it must be stated, that working in the inverse way, the same difficulty obtains in understanding His presence on the earth as a Man. In the very mystery of the Being of the God-man, as has been shown, there is the limitless and the limited, the omnipresent and the localized. Just as He was here upon the earth in order that the grace of God might have its outshining in a Person, and yet while here, spoke of Himself as the “Son, Who is in the bosom of the Father” (John 1:18) today the Man Christ Jesus is in heaven, and through Him the glory of God is having its outshining in a Person, while He is yet in the deep and unfathomable reaches of His Being, the infinite and eternal I AM.
In considering the ascension first as the coming into heaven of God’s perfect Man, there are three things to be noted, 
First, His perfection in the realization of the Divine purpose for man; 
Second, His perfection in the accomplishment of the Divine purpose of the redemption of ruined man; 
Third, His investiture with a name.
I. The coming of Jesus of Nazareth into heaven was the arrival of such an One as had never before been there. The coming to heaven of Abel was the coming of the first human being, and so far as it is competent to measure the interest of heaven by earthly interest in the things of God, it may be reverently declared that it was a great occasion when this first soul representing a new race, and, more marvellous still, representing a fallen race, appeared in the unsullied light of the home of the unfallen. He came by faith, ransomed by love, at the cost of sacrifice. As the Scripture declares that “the angels desire to look into” (1 Pet. 1:12) these things, this must indeed have been a mystery of life and love demanding their close attention, and not per-chance, even fathomed by them, until the explanation of the mystery of sacrifice enfolded in the sublimer mystery of love, was wrought out upon the Cross of Calvary. It Is more than probable that Abel, and all who succeeded him, had to wait the fullness of the earthly time for the explanation of the method of their acceptance with God. They passed into the dwelling place of Infinite Love, upon the basis of their faith in God, so far as they were concerned. In the Divine economy they were received upon the basis of God’s faith in His Son. The Father trusted the Son to accomplish His purpose in the fullness of time, and upon the foundation of that confidence of God in Himself, the sinner was admitted to heaven.
On ascension day something still more marvellous occurred. The Man of Nazareth, the First of the new race, the last Adam, passed into the Divine presence in the right of His own perfect humanity. In His coming, He asked for no mercy. No mediator opened the door of heaven for Him. He proceeded along the hue of the outworking of the infinite order to consummation, basing His claim to reception upon the even and inexorable justice of God. He passed from earth to heaven, and stood unafraid in the white light of the Eternal Purity. In all the record of the race there has been no other like unto this Jesus of Nazareth.
The greatest of Old Testament characters are seen overshadowed by their own sin and failure, and the men of the New have no claim or merit, save that which is imputed to them, and outwrought through them, by the Spirit as He reveals to their understanding, and realizes in their character, the perfections of the Christ. Jesus stands in heaven, having perfectly realized the original thought of God which found expression in the first covenant of creation, “Let Us make man in our Image, after Our likeness.” (Gen. 1:26) Both in character and in conduct do men learn the meaning of that Divine thought as they know the Man of Nazareth.
Perhaps the sublimest description of perfect character is that which Paul uses in writing to Timothy, when he says “God gave us ... a spirit ... of power and love and discipline.” (Tim. 1:7) 
This exactly describes the character of Christ; -the spirit of power, the spirit of love, the spirit of discipline. It should be noted here that discipline does not signify self-control, so much as power of ruling others. It is the spirit of order, of authority. This indeed is perfection of character. Out of this sprung His perfection of conduct. The whole conduct of His life was the outward expression of this perfect character whether at the feast, or the funeral; whether with the scholars, or the simple; whether with the adults, or the children; whether in loneliness on the mountain height, or amid the crowds that surged around Him, He was ever acting in response to the impulse of the spirit of power, the spirit of love, and the spirit of discipline. At last this Man Whose creed was truth, Whose character was true, and Whose conduct was triumphant, was received into heaven upon the basis of His own absolute perfection.
II. Yet that is not the greatest wonder of ascension day. It would seem as though one could hear the antiphonal singing of the heavenly choirs, as this perfect One passes into heaven,
“Lift up your heads, 0 ye gates;
And be ye lifted up, ye everlasting doors:
And the King of glory will come in,” (Psa. 24:7)
is the exulting challenge of the angels escorting Him. To this comes back the question, inspired by the passion to hear declared again the story of the victory,
“Who is the King of glory?”
And yet gathering new music and new meaning the surging anthem rolls,
“Jehovah strong and mighty, Jehovah mighty in battle...
He is the King of glory.” (Psa. 24:8,10)
Thus the song is also of One who was mighty in battle. Looking upon Him the glorified One, and listening to His words, the wonder grows. In that form all filled with exquisite beauty are yet the signs of suffering and of pain. The marks of wounding are in hands, and feet, and side, and His presence declares in His own words, “I am ... the Living One; and I was dead, and behold, I am alive forevermore.” (Rev. 1:17,18)
This is indeed a mystery demanding explanation. In the life of the Perfect, there is no reason for death. Death is the wage of sin, and apart from sin there is no place for death. Sometimes men declare that death is a necessity, a part of a process. This may be declared, but cannot be demonstrated. The mystery of life has eluded all scientific examination, and therefore so also has the mystery of death. The reason for death in ordinary human life has never yet been declared. The human frame, according to scientific testimony, reconstructs itself once in every seven years. Why may not this process go on indefinitely? Why is there any necessity for death? The scientists are unable to answer the question. They can do no more than declare what seems to be a necessity from the perpetual recurrence of the experience in the human race.
What science has failed to do, revelation has clearly done. It simply and sublimely states that death is penalty for sin. Such is the meaning of the story of Genesis, and such the meaning of the explicit declaration of the apostle “Through one man sin entered into the world, and death through sin and so death passed unto all men, for that all sinned.” (Rom. 5:12) If then pain be the issue of sin, and death its penalty, why has the Perfect suffered and died? As was seen in the consideration of the transfiguration of Jesus on the Holy mount, His human nature, having passed through all temptation victoriously, was metamorphosed, and might so far as it was concerned, have been received into heaven. Between that crisis and ascension, He has been to the deepest depth of suffering, and through death itself. There can be but one answer to all these questionings. He has wrought a victory for others. The One in Whom death had no place, has died in the place of those who ought to die. Gazing upon the perfections of the ascended Man, the heart is filled with astonishment, and humbled with a great shame, as the light of His glory falls upon the failure of all others. Gazing upon that Perfect One, the “Lamb as it had been slain,” realizing that the wounds tell of penalty borne, and the words of death vanquished, the heart is filled with unutterable sense of the infinite Love, the lips break out in song,
“Rock of Ages, cleft for me,
Let me hide myself in Thee.
Let the water and the blood
From Thy riven side which flowed,
Be of sin the double cure,
Cleanse me from its guilt and power.” (Toplady)
III. Thus ascending, He led captivity captive, He passed into the presence of God with the defeated foes of the race dragged at His chariot wheels, the Master of sin, the Vanquisher of Satan, the Overcomer of death, the insignia of Whose victory were the wounds that He bore, and the fact that He lived the life taken up after having been laid down in death. For Himself He stood in the perfection of His manhood. For man He stood in the perfection of His Saviourhood.
It is now that He is invested with the Name. In that sublimest of all passages dealing with His descent and ascent, the apostle declares that God gave unto Him “the Name which is above every name,” (Phil. 2:9) and the occasion of the giving of the Name was His exaltation to heaven, after the perfect carrying out of that Divine work of Love which included humiliation and suffering and death.
In the ascension light what Name is this now bestowed upon the all conquering Man? It s the old Name, full of ineffable music, the Name of Jesus. It is the Name by which His mother first called Him in the innocence of infancy. It is the Name by which men knew Him in the purity of His boyhood. It is the Name by which men called Him in the victory of His Manhood. It is the Name by which disciples knew Him in the days of His teaching. It is the Name which men wrote over His Cross in the hour of His dying. It is the old Name, and yet He had never received it in all fullness until now. At His Incarnation the Name was a prophecy. “Thou shalt call His Name Jesus; for it is He that shall save His people from their sins.” (Matt. 1:21) That prophetic Name He carried through all life’s mystery and ministry, the Name that told to those that understood, that God's faith was centred in this innocent child, and holy Man. And now having accomplished all, perfected to finality the infinite plan of the Eternal Love, He is invested with the Name which at His birth was prophetic. The issue is reached, and in the centre of the universe of God, the Man of Nazareth is enthroned, and named by the sweet Name that ever speaks of perfect humanity, and ever declares the fulfillment of the purpose of salvation. At His birth the Name of Jesus was the proclamation of a Divine purpose. On ascension day it was the ratification of a victory won. He gave Him the Name- JESUS.
By : G.Campbell Morgan

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Sunday, 13 January 2013

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Does God HATE Sin? Bible verses about sin...

We Are All Sinners

Romans 3:23  For everyone has sinned; we all fall short of God’s glorious standard.

Isaiah 64:6 We are all infected and impure with sin. When we display our righteous deeds, they are nothing but filthy rags. Like autumn leaves, we wither and fall, and our sins sweep us away like the wind.


We Need To Confess Our Sin

Proverbs 28:13 People who conceal their sins will not prosper, but if they confess and turn from them, they will receive mercy.

Hosea 5:15  Then I will return to my place until they admit their guilt and turn to me. For as soon as trouble comes, they will earnestly search for me.”


God Forgives Our Sin

1 John 1:7-9 But if we are living in the light, as God is in the light, then we have fellowship with each other, and the blood of Jesus, his Son, cleanses us from all sin.  If we claim we have no sin, we are only fooling ourselves and not living in the truth. But if we confess our sins to him, he is faithful and just to forgive us our sins and to cleanse us from all wickedness.


Forgiving One Anothers Sins

Luke 17:3-4 So watch yourselves!    “If another believer sins, rebuke that person; then if there is repentance, forgive. Even if that person wrongs you seven times a day and each time turns again and asks forgiveness, you must forgive.”


Examples of Sin

Colossians 3:5-6   So put to death the sinful, earthly things lurking within you. Have nothing to do with sexual immorality, impurity, lust, and evil desires. Don’t be greedy, for a greedy person is an idolater, worshiping the things of this world.  Because of these sins, the anger of God is coming.

Galatians 5:19-21  When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures,  idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division,  envy, drunkenness, wild parties, and other sins like these. Let me tell you again, as I have before, that anyone living that sort of life will not inherit the Kingdom of God.


Victory Over Sin

1 Corinthians 15:57 But thank God! He gives us victory over sin and death through our Lord Jesus Christ.

Romans 8:1 So now there is no condemnation for those who belong to Christ Jesus.


HOW TO RECEIVE & KNOW YOU HAVE ETERNAL LIFE

Admit – that you are a sinner and in need of a Savior (Rom 6:23)

Abandon – self-effort and realize that you can not be saved by your works or your own efforts (Acts 16:31)

Accept freely Christ’s payment for your sins, required of the Father (John 3:16)

Acknowledge Jesus Christ as your personal lord and Savior (Acts 4:12)

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Friday, 11 January 2013

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What does the Bible say about it?

We hear it all the time...Top news stories constantly talk about it. Just about every big tv show is filled with it. And let's face it, most of us love to hear it when hanging out with friends...GOSSIP!the bible on gossip

Desperate housewives has absolutely nothing on the bible! If you've taken the time to really read the bible and dig deep in it, there's a TON of gossip and drama in the stories. That's mainly because we are human and because of our flaws there's bound to be drama at some point or another. Well to the point...What does the bible have to say about gossiping? Is it wrong to do so?the bible on gossip

Bible verses on Gossip: the bible on gossip

 Leviticus 19:16
Do not go about spreading slander among your people.

Psalm 34:13
Keep your tongue from evil and your lips from speaking lies.

Psalm 19:14 
May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer.

Psalm 101:5
Whoever slanders his neighbor in secret, him will I put to silence; whoever has haughty eyes and a proud heart, him will I not endure.

Proverbs 11: 9;13
With his mouth the godless destroys his neighbor, but through knowledge the righteous escape... A gossip betrays a confidence, but a trustworthy man keeps a secret.

Proverbs 18:8
The words of a gossip are like choice morsels; they go down to a man's inmost parts.

Proverbs 20:19
A gossip betrays a confidence; so avoid a man who talks too much

Proverbs 23:15-16
My son, if your heart is wise, then my heart will be glad; my inmost being will rejoice when your lips speak what is right.

Proverbs 26:20-21
Without wood a fire goes out; without gossip a quarrel dies down. As charcoal to embers and as wood to fire, so is a quarrelsome man for kindling strife.

Matthew 12:36
But I tell you that men will have to give account on the day of judgment for every careless word they have spoken.

Ephesians 4:25
Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body.

Ephesians 4:29;31
Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers... Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. 

Phillipians 4:8
Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.

1 Timothy 3:10-11
They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.

James 4:11 
Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it.

Be very careful to let only good things come out of your mouth. God made it clear that he detests slander and malicious talk. Let's build our self discipline so that we don't let any bitterness or "wasteful" things come out of our mouths. Instead let's focus on letting out "whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable" (Phillipians4:8)! It's not what goes in our mouths that make us, it's what comes out!

God Bless Everyone,
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Thursday, 10 January 2013

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Jesus is both the creator and descendant of David

Isaiah 11:1--A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.
Matthew 1:2-26--See this text for the lineage of Abraham to David, and David to Jesus.
Matthew 22:41-46--While the Pharisees were gathered together, Jesus asked them, 42"What do you think about the Christ? Whose son is he?"  42  "The son of David," they replied.  43 He said to them, "How is it then that David, speaking by the Spirit, calls him `Lord'? For he says, 44"`The Lord said to my Lord: "Sit at my right hand until I put your enemies under your feet." ' 45If then David calls him `Lord,' how can he be his son?" 46No one could say a word in reply, and from that day on no one dared to ask him any more questions.

Romans 1:3 -- ...regarding his Son, who as to his human nature was a descendant of David....
Revelation 5:5
Then one of the elders said to me, "Do not weep! See, the Lion of the tribe of Judah, theRoot of David, has triumphed. He is able to open the scroll and its seven seals."

Revelation 22:16 -- "I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star."
Comment:
When Jesus declares he is the "Root and Offspring of David," he is exposing two facts:   1) David is descended from Jesus and 2)  Jesus is descended from David. How can this be? Jesus, the human, did not exist actually before David, but the spirit of God did. The "Root" is the Spirit of God. The Spirit that spoke the worlds into existence out of nothing.   The same Spirit that selected David as king and then blessed his kingdom.  It was that Spirit which overshadowed Mary to become the father of Jesus.  The Spirit of God then took on the identity of Jesus, by living in him. Jesus' human ancestry is traced back to David and Abraham.  His bloodline comes directly from God.  Jesus is the Spirit of God from the Old Testament who became a man in the New Testament, thereby the "Root and Offspring of David."
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