For it is God which worketh in you both to will and to do of His good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 4:13-15
For it is God which worketh in you both to will and to do of His good pleasure.
Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.
My testimony will be spoken to The praise of God, Amen.
Our Christian walk is about surrendering ourselves to The will of God as He perfects us by making us more and more like Him. Perfection is a gradual process that we will only fully come into when we leave this Earth and join God in Heaven where by God’s AWESOME grace we will be co-heirs with Christ Jesus, Amen.
Do you not know we shall judge angels?
In his letter to the church in Corinth, the apostle Paul tells us that believers will not only judge the world but also judge angels: “Or do you not know that the saints will judge the world … Do you not know that we are to judge angels? How much more, then, matters pertaining to this life” (1 Corinthians 6:2-3). Scripture teaches that the fallen angels will be judged by God (Isaiah 24:21-22; 2 Peter 2:4; Jude 1:6; Revelation 21:10). But what does Paul mean when he says the saints will also judge angels?
What we can surmise from this 1 Corinthians passage is that we, as God’s children, will be given a higher position than the angels. We’re not only created in God’s image but redeemed by Christ (Galatians 3:13; 1 Peter 2:9; Luke 1:68; Ephesians 1:7). Angels are not created in God’s image and are not redeemed by Christ (Hebrews 1:14; 2:16). Also, God sends His angels to serve His saints, i.e., those who are to inherit eternal life (Hebrews 1:14; see also Psalm 34:7; Psalm 91:11).
Additionally, we know that the Greek word for “judge,” krino, also means “to rule or govern.” This strongly implies that we will have authority over the holy angels, for they have no sin for which to be “judged” in the sense of “condemned.” Most likely, the meaning of this passage is that believers in heaven will take part in the judgment of the fallen angels and exercise some authority over the holy angels. Christ has been exalted above all the angels (see Ephesians 1:20-23), and it seems reasonable that those who are in Him and made in His likeness (Romans 8:29; 1 Corinthians 15:49; Ephesians 4:24; 1 John 3:2) will share in His authority, including His authority over the angels (Matthew 19:28; 2 Timothy 2:12; Revelation 20:4).
And we pray:
Dear God, I thank You that You are constantly at work in me and my life. Lord, I avail myself to Your ways because I know that they are higher than my own and they are what is best for me. In Jesus’ name, I pray. Amen.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain. 1 Kings 18:40-41.
Beloved I pray with you:
May God deal with all evil personalities blocking the abundance of God’s rain of blessings in your life and in our nation in Jesus’ name, Amen.
The book of Genesis talks about how God created the Heavens and the Earth. On the first day, He said let there be light and light came. The second day, He separated the waters from the sky. On the third day, He created plants and trees. The fourth day, He made the sun and the moon. What’s interesting is there was light on the first day, but He didn’t make the sun until the fourth day. How can you have light without the sun? God was showing us that He’s not logical. He’s supernatural. He’s going to do things in your life that are unexplainable, that don’t make sense.
And God said, “Let there be light,” and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. (Genesis 1:3-5 ESV)
According to most commentators, the light was either created by God or manifested by himself. This light separated the darkness, was observed by God as being “good” and was called “day” while the darkness was called “night.” Together they made up the first evening and morning of day 1 of creation week. One of the most frequent questions we receive at Answers in Genesis is about this passage and specifically the question, “What was the light source on days 1–3 if not the sun?”
In the Parable of the Wedding Feast, Jesus tells of a “wedding crasher” of sorts: a man in the wedding hall was discovered to have entered the feast without authorization. Jesus says that the king, the master of the feast, issued a dire command concerning the interloper: “Bind him hand and foot and cast him into the outer darkness” (ESV).
Jesus uses the term “outer darkness” in the parable to describe a condition of great sorrow, loss and woe. It stands in vivid contrast to the brightly lit and joyous celebration attended by those who accepted the king’s invitation. Interpreting the wedding feast as heaven, the “outer darkness” must be the place of eternal punishment. Most Bible scholars agree that the phrase “outer darkness” refers to hell or, more properly, the lake of fire (Matthew 8:12; 13:42; 13:50; and 25:30,41).
The outer darkness of Jesus’ parable is called “blackest darkness” in Jude 1:13. Again, a place of judgment is the obvious meaning, since it is reserved for “godless men” (verse 4).
The outer darkness of judgment is accompanied by “weeping and gnashing of teeth.” The “weeping” describes an inner pain of the heart, mind, and soul. The word in the original denotes a bewailing or lamentation by beating the breast in an expression of immense sorrow. The “gnashing of teeth” describes an outward pain of the body. Taken together, the weeping and gnashing of teeth says hell is a place of indescribable spiritual agony and unending physical pain (see Luke 16:23-28). The outer darkness is a place of anguish, heartache, grief, and unspeakable suffering. Such will be the lot of all who reject Christ (John 3:18, 36).
Christ is the Light of the World (John 8:12). When one rejects the Light, he will be cast into eternal darkness. Just like the man in the parable, the one who rejects Christ will lose his chance for joy, blessing and fellowship and will be left with nothing but darkness and eternal regret.
By raining down fire and brimstone upon the cities of Sodom and Gomorrah, God not only demonstrated how He felt about overt sin, but He also launched an enduring metaphor. After the events of Genesis 19:24, the mere mention of fire, brimstone, Sodom or Gomorrah instantly transports a reader into the context of God’s judgment. Such an emotionally potent symbol, however, has trouble escaping its own gravity. This fiery image can impede, rather than advance, its purpose. A symbol should show a similarity between two dissimilar entities. Fire and brimstone describes some of what hell is like—but not all of what hell is.
The word the Bible uses to describe a burning hell—Gehenna—comes from an actual burning place, the valley of Gehenna adjacent to Jerusalem on the south. Gehenna is an English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of (the son[s] of) Hinnom.” In one of their greatest apostasies, the Jews (especially under kings Ahaz and Manasseh) passed their children through the fires in sacrifice to the god Molech in that very valley (2 Kings 16:3; 2 Chronicles 33:6; Jeremiah 32:35). Eventually, the Jews considered that location to be ritually unclean (2 Kings 23:10), and they defiled it all the more by casting the bodies of criminals into its smoldering heaps. In Jesus’ time this was a place of constant fire, but more so, it was a refuse heap, the last stop for all items judged by men to be worthless. When Jesus spoke of Gehenna hell, He was speaking of the city dump of all eternity. Yes, fire was part of it, but the purposeful casting away—the separation and loss—was all of it.
In Mark 9:43 Jesus used another powerful image to illustrate the seriousness of hell. “If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out.” For most readers, this image does escape its own gravity—in spite of the goriness! Few believe that Jesus wants us literally to cut off our own hand. He would rather that we do whatever is necessary to avoid going to hell, and that is the purpose of such language—to polarize, to set up an either/or dynamic, to compare. Since the first part of the passage uses imagery, the second part does also, and therefore should not be understood as an encyclopedic description of hell.
In addition to fire, the New Testament describes hell as a bottomless pit (abyss) (Revelation 20:3), a lake (Revelation 20:14), darkness (Matthew 25:30), death (Revelation 2:11), destruction (2 Thessalonians 1:9), everlasting torment (Revelation 20:10), a place of wailing and gnashing of teeth (Matthew 25:30), and a place of gradated punishment (Matthew 11:20-24; Luke 12:47-48; Revelation 20:12-13). The very variety of hell’s descriptors argues against applying a literal interpretation of any particular one. For instance, hell’s literal fire could emit no light, since hell would be literally dark. Its fire could not consume its literal fuel (persons!) since their torment is non-ending. Additionally, the gradation of punishments within hell also confounds literalness. Does hell’s fire burn Hitler more fiercely than an honest pagan? Does he fall more rapidly in the abyss than another? Is it darker for Hitler? Does he wail and gnash more loudly or more continually than the other? The variety and symbolic nature of descriptors do not lessen hell, however—just the opposite, in fact. Their combined effect describes a hell that is worse than death, darker than darkness, and deeper than any abyss. Hell is a place with more wailing and gnashing of teeth than any single descriptor could ever portray. Its symbolic descriptors bring us to a place beyond the limits of our language—to a place far worse than we could ever imagine.
It is good to pray for those who are in the faith with you. Thank God for the people who choose to love and serve him every day. They are your brothers and sisters; let your love lead you in praying for them because they all need it.
For a brief second I thought of the endless home of God. God Who spoke Earth a pebble on ginormous mountain of Creation into place a mere echo of what Heaven is!
We have so often prayed “On Earth as it is in Heaven…”
Have you ever truly thought about why Jesus Who is The Word of God and brought everything into being taught us this in the nature of prayer?
What is Heaven like? A peek… And Elisha prayed, “O LORD, open his eyes so he may see.” Then the LORD opened the servant’s eyes, and he looked and saw the hills full of horses and chariots of fire all around Elisha.
On Earth as it is in Heaven: According to Galatians 4:26, Hebrews 12:22 and Ezekiel 28, Cities on Earth appear to have Idealized Versions in Heaven.
We in Science have sought ‘life forms’/’intelligence’ around us yet to no avail. We as shared are a drop in the ocean of Creation, a pebble on the mountain of Creation.
And we pray:
Father LORD, Creator of ALL Hallelujah, Amen. You alone are worthy of the praise and honor we give unto You. I am filled with wonder at all You do, Amen. Father, fill me, use me to glorify Your Essence. In my life, Your will be done here on Earth as it is in Heaven, Amen.
There are times in our lives when we may not know how to pray. Perhaps there is someone who is very ill and may die. We want them to live but we don’t want them to suffer and so we’re not sure what we should ask God for. We feel guilty thinking about asking for death and selfish asking for life. What to do? Sometimes we are so confused and upset that we can’t think of a single prayer.
I once read a story about a woman who grew up memorizing prayers but didn’t realize that she could use her own words to pray. When she had children, she taught them to talk to God but thought she was doing them a favor by not making them memorize any formal prayers. One day, her son was in a terrible accident and told her that he didn’t know what to pray, and she suggested that he say The Lord’s Prayer, but he told her he didn’t know it. Prayer is an interesting thing. As we can see from this story, it’s not an either or but a both and approach that we need. We need permission to use our own words but it’s nice to know a formal prayer for many reasons, including the ability to pray with the community. I know my mother as a child had to learn the 23rd Psalm in addition to the Lord’s Prayer. And my introduction to prayer was using my own words, but my parents made sure I knew both. It’s also good to know that when all we can do is cry out in pain, The Holy Spirit will take over and provide what we need.
The Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us through wordless groans.And God Who searches our hearts knows the mind of The Spirit, because The Spirit intercedes for God’s people in accordance with The will of God.
And we pray:
Father LORD, Hallelujah!!! I raise my hands and give You ALL glory. Your Essence created me and Loves me, not for what I do or refuse to do; because You are Love! Hallelujah glory!!! Your Essence knows all, Amen. You know what I need and keenly in knowledge of my wants. I seek to please You LORD for king David wrote: “Delight yourself in The Lord, and God will give you the desires of your heart.” in Psalm 37:4. Lord, I seek to delight myself in and with Your fullness, Amen. LORD, I will to be filled with Your goodness and glory to overflow and bless those around me. Use me LORD, Your will be done in my life I pray, Amen.
Here Paul tells us that His spirit helps us in our infirmities, that is, our weaknesses. He gives us the strength to bear our weaknesses and gives us truths that help us to endure them. One specific way that the Spirit helps us is by making intercession, when we don’t know how to pray. This is a crucial part of the help that the Spirit gives us. Sometimes we don’t know how to pray. That may be because we don’t know what is best for us, or because we don’t know what God might be willing to do for us. We aren’t sure who God is and we don’t understand His character. We know we are suffering, but we don’t know how to help ourselves. When that happens, we need an intercessor. The Holy Spirit becomes our advocate. He knows how to voice our needs. He reads the recesses of our hearts and transmits that the Father, in a way we cannot. These groanings are often in a heavenly language that only God can understand. It becomes a kind of code that allows our hearts to bypass our minds and go straight to the heart of God. The Holy Spirit becomes our interpreter, translating our deepest needs to the language of God.
And we pray:
Father, I thank You for Your Spirit praying for me when I can’t pray for myself. Sometimes I just don’t have the words to express my needs and desires to You. Your Holy Spirit becomes my intercessor and takes my needs directly to You. Thank You for providing Your Spirit to help me when I am in need. Amen.