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Wednesday, 7-23-25 4th. Day Of The Weekly Cycle, Tammuz 27, 5785, 34th. Day Of Summer.
Scriptures Come From The 42nd. & 43rd.Torah Porton Six Cities Of Refuge Numbers 35:4-34 KJV vs.34 The Seventh Trumpet Revelation
11:15-19 KJV vs. 18
Prayer: Yes, GOD Our/Father, The King Messiah, THE LORD OUR RIGHTEOUSNESS. We Thank You Father/Yehovah Elohim/Yeshua Ha Mashiach!
Our LORD And Precious Saviour, Jesus Christ, you have been our dwelling place in all generations.
We worship before your throne, praising you with thanksgiving and serving you with gladness.
Your mercy is from everlasting to everlasting upon those that hear you and keep your covenant and remember your commandments
to do them. Our Father, grant us that our faith should stand in the power of your Holy Spirit. Teach us good judgment and
knowledge according to your word of truth and show us the path in which we should go.
Please guide us and open our eyes to your spiritual truths and cause our ears to take heed of what we hear that more may be
given us. We are grateful for the gifts of life and health, and all the wonderful things that you see fit to do for us, and
the treasures that you reveal to us out of your law and testimony. Bless your holy name.
We are the people of your pasture and the sheep of your hand, gathered together in your name.
We pray these things in Yeshua's holy name. Amen. The Gospel Is The Doctrine That Was Brought Forth By The King Messiah/Yeshua/The
Great I AM/Jesus Christ Our LORD/From His Father/Yehovah About The Kingdom Of GOD. We Thank You Father For The Strength
For Our Tasks.
We Should Respect The Leaders Chosen By GOD
Numbers 35
Forty-Eight Cities for the Levites
(Joshua 21:1-45; 1 Chronicles 6:54-81)
1And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying, 2Command the children of Israel, that
they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites
suburbs for the cities round about them. 3And the cities shall they have to dwell in; and the suburbs of them shall be for
their cattle, and for their goods, and for all their beasts.
4And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a
thousand cubits round about. 5And ye shall measure from without the city on the east side two thousand cubits, and on the
south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the
city shall be in the midst: this shall be to them the suburbs of the cities.
Six Cities of Refuge
(Deuteronomy 4:41-43; Deuteronomy 19:1-14; Joshua 20:1-9)
6And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for
the manslayer, that he may flee thither: and to them ye shall add forty and two cities. 7So all the cities which ye shall
give to the Levites shall be forty and eight cities: them shall ye give with their suburbs. 8And the cities which ye shall
give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that
have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth.
9And the LORD spake unto Moses, saying, 10Speak unto the children of Israel, and say unto them, When ye be come over Jordan
into the land of Canaan; 11Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither,
which killeth any person at unawares. 12And they shall be unto you cities for refuge from the avenger; that the manslayer
die not, until he stand before the congregation in judgment. 13And of these cities which ye shall give six cities shall
ye have for refuge. 14Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan,
which shall be cities of refuge. 15These six cities shall be a refuge, both for the children of Israel, and for the stranger,
and for the sojourner among them: that every one that killeth any person unawares may flee thither.
16And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.
17And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely
be put to death. 18Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the
murderer shall surely be put to death. 19The revenger of blood himself shall slay the murderer: when he meeteth him, he shall
slay him. 20But if he thrust him of hatred, or hurl at him by laying of wait, that he die; 21Or in enmity smite him with his
hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay
the murderer, when he meeteth him.
22But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, 23Or with any stone,
wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm:
24Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: 25And the congregation
shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his
refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy
oil. 26But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; 27And
the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he
shall not be guilty of blood: 28Because he should have remained in the city of his refuge until the death of the high priest:
but after the death of the high priest the slayer shall return into the land of his possession.
29So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings.
30Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify
against any person to cause him to die. 31Moreover ye shall take no satisfaction for the life of a murderer, which is guilty
of death: but he shall be surely put to death. 32And ye shall take no satisfaction for him that is fled to the city of his
refuge, that he should come again to dwell in the land, until the death of the priest. 33So ye shall not pollute the land
wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by
the blood of him that shed it. 34Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell
among the children of Israel. Revelation 11
The Seventh Trumpet Revelation 11:15-19 KJV vs.18
The Two Witnesses
1And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the
altar, and them that worship therein. 2But the court which is without the temple leave out, and measure it not; for it is
given unto the Gentiles: and the holy city shall they tread under foot forty and two months. 3And I will give power unto my
two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4These are the two
olive trees, and the two candlesticks standing before the God of the earth. 5And if any man will hurt them, fire proceedeth
out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6These have
power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and
to smite the earth with all plagues, as often as they will.
The Witnesses Killed and Raised
7And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against
them, and shall overcome them, and kill them. 8And their dead bodies shall lie in the street of the great city, which spiritually
is called Sodom and Egypt, where also our Lord was crucified. 9And they of the people and kindreds and tongues and nations
shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10And they
that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two
prophets tormented them that dwelt on the earth.
11And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great
fear fell upon them which saw them. 12And they heard a great voice from heaven saying unto them, Come up hither. And they
ascended up to heaven in a cloud; and their enemies beheld them. 13And the same hour was there a great earthquake, and the
tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and
gave glory to the God of heaven.
14The second woe is past; and, behold, the third woe cometh quickly.
The Seventh Trumpet
15And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the
kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. 16And the four and twenty elders, which sat
before God on their seats, fell upon their faces, and worshipped God, 17Saying, We give thee thanks, O Lord God Almighty,
which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. 18And the nations
were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward
unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them
which destroy the earth.
19And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings,
and voices, and thunderings, and an earthquake, and great hail.
Love, Walter And Debbie
Luke 24: 35And They Told What Things Were Done In The Way, And How He Was Known Of Them In Breaking Of Bread.
Saturday 11-9-24 7th. Day Of The Weekly Cycle, Chesvan 6 5785 49th. Fall Day The Spirit Of Faith
Simply Christian A Safe Place to Explore Christianity
WHAT DO YOU MEAN -"BORN AGAIN"?
2003 January-February
John H. Ogwyn (1949–2005)
Many who consider themselves "born again" have never really understood what the Bible teaches about this important subject.
Is "born again" an event, a process, or something far more profound than most professing Christians can even imagine?
The gentle September air wafted through the open windows of the little country church where I sat as a child. Following the
custom of countless other Protestant churches large and small, our little church was having a "revival meeting." The visiting
minister gave a stirring sermon traditional for such occasions, and strongly emphasized that we must give our hearts to the
Lord and experience a new birth. "You must be born again!" he emphasized, over and over, throughout the week-long revival.
Like millions of others, those of us present that evening saw the new birth as a one-time, emotional experience that takes
place when an individual "accepts Christ." Is that really what Jesus Christ meant when He told Nicodemus that one must be
"born again" to inherit the Kingdom of God?
Make no mistake about it; a new birth is absolutely vital! Without it we will never see the Kingdom of God. Jesus Christ said
so in John 3:3! Yet the question remains: what exactly is the new birth that Jesus described?
DIFFERENT IDEAS ABOUT THE NEW BIRTH
Millions, influenced by Protestant evangelical preaching, understand "being born again" in much the same way as did the revival
preacher to whose altar call I responded more than 40 years ago. Many other professing Christians, however, see it differently.
Those whose background is in one of the more formal, "sacramental" churches have quite a different view of the "new birth."
The Dictionary of the Bible and Religion explains in the article "Regeneration" that the rite of infant baptism, practiced
not only by Roman Catholics and Eastern Orthodox, but by many Protestant churches as well, "is historically known as baptismal
regeneration and rests on the belief that the sacrament, when performed aright, has the power to confer what it signifies,
namely regeneration or new birth of the child to God's family."
Churches that view infant baptism as a sacrament believe that the ceremony itself confers regeneration, and that the baptized
person at that point enters into the Kingdom of God. Evangelicals would argue that the individual must first make his own
personal profession of faith, after which he is "born again" and is, from that moment on, in the Kingdom.
Belief that we must be "born again" is not limited to those who profess Christianity. In today's world, both Buddhists and
Hindus also talk about rebirth. In its article on "Regeneration," The Interpreter's Dictionary of the Bible explains that
many of the ancient mystery religions taught that their adherents were born anew through special rituals. They used the term
"regeneration... to designate the salvation attained for the believer by means of initiation." From Stoics and Pythagoreans,
to adherents of Mithraism and of the ancient Eleusinian Mysteries, there was belief in the necessity of rebirth.
Arguments in religion have a tendency to spill over into other areas of life. Back in the 1970s, when Jimmy Carter became
President of the United States, "born again" was thrust onto the front pages of newspapers. Since then, the term "born again"
has increasingly been used to distinguish fervent believers in a felt, experienced Christianity from others whom they view
as just "nominal Christians." Many who stress the importance of what they call a "born-again experience" also look to "speaking
in tongues" and similar types of emotional, charismatic phenomena as proof of their having experienced the "new birth."
Those who view "born again" as a matter of sacrament and those who view it as personal experience do agree on one point. Both
viewpoints assume that Christians are already born again at this present time. That belief is basic to their view of God's
plan of salvation. But are they correct? Understanding when the new birth occurs is crucial to clearly recognizing what is
involved in salvation.
THE WHEN OF SALVATION
Salvation is commonly misunderstood, even by professing Christians. According to the Bible, it is a process! Almost no one
understands that vital fact. But first, let us ask: why do we need to be saved? Saved from what? After understanding these
issues, we can begin to understand the when and how of salvation.
Simply put, we are saved from death—eternal death! The Apostle Paul tells us clearly: "All have sinned and fall short
of the glory of God" (Romans 3:23). He explains: "The wages of sin is death, but the gift of God is eternal life in Christ
Jesus our Lord" (6:23). It is the divine Father who takes the initiative in bringing us to salvation. "God demonstrates His
own love toward us, in that while we were still sinners, Christ died for us" (Romans 5:8; cf. John 6:37, 44). Does the death
of Christ then save us? Notice this startling truth: "Much more then, having now been justified by His blood, we shall be
saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more,
having been reconciled, we shall be saved by His life" (Romans 5:9–10).
Notice that there is a salvation process! We all have sinned. In other words, we all have broken God's holy, righteous law
(1 John 3:4, KJV). In fact, Paul explains in Colossians 1:21 that we were previously alienated from God, and enemies in our
mind, because of our own wicked works. As a result, we deserve eternal death. God took the initiative in making salvation
possible; Christ took our place and died in our stead. His death alone, however, does not save us! It makes possible our justification
and reconciliation. It means that we can be innocent and brought into harmony with God. Although God took the initiative,
we must respond to His initiative. Peter explained this to those who heard his sermon on the day of Pentecost: "Repent, and
let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of
the Holy Spirit" (Acts 2:38).
That is really only the first stage, however. At baptism, we make a commitment to obey God, and begin a spiritual development
process. In Matthew 24:13, Jesus Christ makes it plain that only those who endure to the end will be saved. Salvation is a
process that begins for us when we receive God's Holy Spirit following baptism, and culminates when "this mortal must put
on immortality" at the resurrection that occurs at Christ's return (1 Corinthians 15:53).
Between our conversion and our death, God expects us to do something! Paul wrote: "Therefore, having these promises, beloved,
let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Corinthians
7:1). Jesus Christ summarized what we must do in response to God's love when He said: "To him who overcomes I will grant to
sit with Me on My throne, as I also overcame and sat down with My Father on His throne" (Revelation 3:21). We do not inherit
the Kingdom at conversion; rather, God expects us to live a life of growth and overcoming, empowered by His Holy Spirit.
In Galatians 2:20, Paul explains how we are to grow spiritually: "I am crucified with Christ: nevertheless I live; yet not
I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me,
and gave himself for me" (KJV). Christ not only died to pay the penalty for sin, but after three days and three nights He
came forth out of His grave alive forevermore. He was raised in power and glory as the "firstborn from the dead" (Colossians
1:18). It is through His life that we also might have life eternal (Romans 5:10).
Just as new life is imparted in the process of human birth—with a begettal, a period of growth and development and then
a coming forth into the world—so also is new life imparted in the process of salvation. We are begotten, we grow and
develop as Christians, and then we enter into the Kingdom of God. The "when" of salvation is the resurrection from the dead,
when we will finally inherit the Kingdom of God as spirit-born sons of God. Christ said in Luke 20:36 that we will be the
"children of God, being children of the resurrection" (NRSV).
TELLING A PHARISEE TO BE BORN AGAIN
Nicodemus was shocked. He had come to Jesus secretly, at night, and had privately acknowledged that he and other religious
leaders recognized Him as a man from God. Did he think Jesus would be appreciative of this stamp of approval, private though
it may have been?
Whatever the Pharisee had expected, what Jesus told him came as a complete shock. You see, as a Pharisee, Nicodemus did not
consider his salvation even to be in question! After all, he was a scrupulous observer of the law according to Pharisaic tradition.
He had been born of the seed of Abraham to whom God had anciently made the promises. He had been circumcised on the eighth
day, which made him a member of the covenant community. He was not one of the hated publicans, whom observant Jews considered
unclean and sinful because of continual contact with Gentiles. He was not one of the am ha eretz—"the people of the
land"—the ordinary masses who were so concerned with mundane matters of making a living that they had few free hours
for the study of the Torah.
The Kingdom of God was the hope of Pharisees such as Nicodemus. They believed in the resurrection, and believed that the Messiah
would establish a Kingdom to rule all nations just as foretold by the prophets. However, Jews of the first century looked
upon the Kingdom and the resurrection in almost wholly physical and materialistic terms. They looked upon entrance into the
Kingdom as their birthright through the promises made in the covenant with Abraham. While they recognized the necessity of
a Gentile proselyte shedding his old identity following circumcision and the "mikvah" (ritual immersion) to become a child
of Abraham, they saw no similar need for themselves (cf. John 8:32–36). Were they not already the children of Abraham,
and therefore heirs of the promises by nature?
Herein lay Nicodemus' shock at Jesus Christ's response to him. Christ said that Nicodemus was not entitled to inheritance
in the Kingdom of God based upon his physical parentage as a descendant of Abraham. Entrance into that Kingdom is solely based
upon spiritual parentage.
In John 1, setting the stage for the John 3 account of Nicodemus' conversation, the Apostle John contrasted the entitlements
of those who were to be born of the Spirit with those who had merely been born of the flesh. "He came unto his own possessions,
and his own received him not. But as many as received him, to them gave he authority to become children of God, even to them
that believe unto his name: who were begotten, not of bloods, nor of the will of flesh, nor of man's will, but of God" (John
1:11–13, Panin).
The ancient Greeks understood conception to take place when the seed of the father was united with the blood of the mother.
Christ was emphasizing that this conception, which occurs in the mother's body as a result of human choice and passion, is
not the one that produces offspring who will inherit the Kingdom. Ultimately it is not our physical parentage that is paramount,
but rather our spiritual parentage!
GREEK EXPRESSIONS
REFERRING TO A NEW BIRTH
The Greek word gennao is rendered into English by both "born" and "beget." Sometimes Bible translators use these terms as
though they were totally interchangeable. But that is just not so—and this seemingly small matter can lead to great
confusion and result in a major error in understanding.
Thayer's Greek-English Lexicon of the New Testament says that gennao means "properly: of men begetting children… more
rarely of women giving birth to children" (Strong's no. 1,080).
The Interpreter's Bible, a 12-volume commentary, gives a simple but clear rule regarding when gennao should be rendered "born,"
and when "beget" would be preferable. "Birth can be considered either from the father's side, in which the verb is to 'beget,'
or from the mother's side, in which the verb is to 'bear'" (vol. 8, Abingdon Press, p. 505). To "bear" is the active form
of the passive "to be born."
The English word "beget" refers to the father's causal action that generates offspring. Synonymous verbs would be "engender,"
"sire" or "father." To "bear" refers to the mother's role in producing offspring—i.e., carrying to term and bringing
forth into the world. In English, "begettal" by the Father is limited to conception. In Greek, however, gennao has a broader
meaning and can be used to cover the entire range of the process of "bringing forth" a child into the world. We find one example
of this when we note that in Matthew 1:20 gennao is translated "conceived," while in Matthew 2:1 it is rendered "was born."
In each case the context makes obvious the proper translation into English.
One might wonder how the same word could be used to describe both a man engendering a child and a woman giving birth to a
child. The answer is that the process is viewed as a whole. A conceived child in the womb is seen as gennao—"brought
forth"—of its father. (If the child dies before birth, it was "brought forth" but is no longer.) A born child is also
"brought forth" of its mother. For this reason, "brought forth"—which covers every aspect of the birth process from
both parents' sides—is probably the best translation of gennao. True Christians are "brought forth" of God right now.
We will remain "brought forth" of Him as long as we continue to grow with God's Spirit. Then, if we are overcomers (Revelation
2:26), we will finally be fully "brought forth" when we are spiritually born at the resurrection!
The term gennao can also be found in combination with other prefixes or words to refer to regeneration or a new birth. One
such term is anagennan, which literally means "rebeget" or "rebear." It occurs only in 1 Peter (1:3, 23), and refers to our
having been brought forth anew by "incorruptible seed"—a process seen as beginning with spiritual conception and culminating
in the resurrection (vv. 4–5).
Another word, palingenesia (literally "becoming again"), is used in Matthew 19:28 and Titus 3:5. From these two verses we
again learn of a process that begins with spiritual renewal, symbolized by baptism, and culminates in the resurrection—when
the 12 Apostles will have literally "become anew," having received glorified spirit bodies (1 Corinthians 15:43–44).
This is when they will sit on 12 thrones judging the 12 tribes of Israel.
A form of this expression, palin genomai, is the only Greek expression ever used in the Septuagint (a Greek translation of
the Old Testament in use at the time of Christ) to refer to a new birth. It is used in Job 14:14, where Job anticipates the
resurrection: "If a man die, shall he live again? All the days of my appointed time will I wait, till my change [palin genomai,
'rebirth'] come" (KJV).
The last expression we will examine is genan anothen in John 3:3. It is often rendered "born again," but many scholars believe
it is best rendered "begotten from above." Thayer's Lexicon explains anothen as meaning "from above… from the top…
Often… from heaven, or from God." But the next definition given is "from the first… Hence… anew, over again,
indicating repetition (a use somewhat rare, but wrongly denied by many)" (Strong's no. 509). Thayer's Lexicon advocates this
second definition for John 3:3 based on Nicodemus' response, in which he thought Christ meant he would have to "enter the
second time into his mother's womb and be born" (v. 4)—a repeat of the human birth experience.
This, of course, is not the crux of the matter. Both ideas are correct. We must be brought forth again—only this time
it must be from above. It is a process that originates with our Heavenly Father—not from below with an earthly father.
The important point to understand about John 3 is what stage of the process is being described. In another context, genan
anothen might have referred simply to our present stage of being "brought forth" or "fathered" of God right now. But, based
on Christ's words in John 3, we can determine that He is indicating a completed process. Those who are genan anothen are seen
here as composed of spirit (v. 3) and invisible like the wind (v. 8). So the phrase genan anothen, in the immediate context
of John 3, is best rendered "fully brought forth again"—i.e., born again as "children of God, being the children of
the resurrection" (Luke 20:36, KJV)!
—John H. Ogwyn
WHEN WILL THE NEW BIRTH OCCUR?
The biblical illustration of being "born again" is analogous to the physical birth process. The spiritual regeneration that
occurs at baptism is compared to begettal by one's father. Following begettal, we must grow and develop as Christians just
as a fetus must grow and develop inside the mother before it is ready to be born. The Bible compares the actual birth to the
resurrection. This is made clear in John 3:6 when Jesus told Nicodemus: "That which is born of the flesh is flesh, and that
which is born of the Spirit is spirit." Paul explained in 1 Corinthians 15:50–53 that, while flesh and blood cannot
inherit the Kingdom of God, we will be changed into immortal spirit at the resurrection.
Just as the wind possesses great power yet is invisible, so also will those be who have actually been born of the Spirit (John
3:8). In this life we have been like Adam—having a physical, mortal body. After the resurrection from the dead, we will
have a glorified spirit body—just like Jesus Christ following His resurrection (1 Corinthians 15:43–49; Revelation
1:13–15). Our "vile body" will be changed to be like His "glorious body" (Philippians 3:21). Jesus Christ no longer
grows tired or hungry. He is no longer subject to pain or death. Rather, He emerged from the grave never to die again! Jesus
was restored to the glory that He shared with the Father before the world was, and now sits at the Father's right hand as
our Intercessor and soon-coming King (John 17:4; Hebrews 4:14–16).
In Colossians 1:18 and Revelation 1:5, Jesus Christ is called the "firstborn from the dead." In Romans 8:29, He is termed
the "firstborn among many brethren." This clearly implies that we will also be "born from the dead"! The Greek term translated
"firstborn" is prototokos. Protos is a Greek word meaning "first in order and importance." This meaning is demonstrated by
its use as a prefix in English words such as "prototype."
While the Bible uses many analogies to characterize true Christians—such as new-born babes in 1 Peter 2:2, adolescent
children in Hebrews 12:6–7, living stones to be constructed into a spiritual temple in 1 Peter 2:5 or parts of the human
body in 1 Corinthians 12:12—the new birth nevertheless remains the most powerful and complete description of what is
literally involved in our entrance into the Kingdom of God. It explains what salvation is really all about—becoming
literal sons of God (Hebrews 2:10).
Right now, true Christians are heirs, but not yet inheritors. Christ makes it plain that it is only at the resurrection, "When
the Son of Man shall come in His glory, and all the holy angels with Him..." that He will say to the resurrected saints, "Come,
you blessed of My Father, inherit the kingdom" (Matthew 25:31, 34). Jesus Christ clearly revealed to His disciples in Matthew
24:13 that only those who endure and persevere to the very end will be saved. God has a great ultimate purpose. He is reproducing
Himself in us! We can be in God's Family as fully born children—younger brothers of Jesus Christ who was the firstborn
of many brethren (Romans 8:29).
In the ceremony of baptism, Christians prefigure the resurrection itself (Romans 6:1–5). It is at the resurrection that
we will finally put on immortality and actually inherit the Kingdom of God (1 Corinthians 15:50–53). We are symbolically
buried in a watery grave, and then emerge out of the water to walk in newness of life. In John 3:5, Christ referred to the
necessity of being born both of water and of the Spirit. In the Bible, water is often used as a type of the Holy Spirit (John
7:38–39). Emerging from the waters of baptism is a symbolic birth—a type of our actual rebirth at the resurrection.
To equate the biblical "born again" with conversion, or an emotional experience at baptism, is to miss the entire point that
salvation is a process! Salvation begins with our receiving God's Holy Spirit after baptism and thus becoming a partaker "of
the divine nature" (2 Peter 1:4). Christians then grow in grace and knowledge throughout the rest of their physical lives.
The salvation process will culminate at the resurrection with the Christian's full arrival into the glorious Kingdom of God
as a fully glorified, Spirit-born son of God. Truly, God is "bringing many sons to glory" (Hebrews 2:10)! Will you be one
of them? If so, you must be "born again"!
"So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will
uphold you with my righteous right hand." -Isaiah 41:10,
only that you would: But seek ye! first! the kingdom of God, and his righteousness; and all these things
shall be added unto you. Matthew 6:19-24- "33", 34.
Also we believe that: ....... James 2:14 - What doth it profit, my brethren, though a man
say he hath faith, and have not works? can faith save him?
15- If a brother or sister be naked, and destitute of daily food, 16- And one of you say unto them, Depart in peace,
be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
17- "Even so faith, if it hath not works, is dead, being alone". 18- Yea, a man may say, Thou hast faith, and I have
works: shew me thy faith without F8 thy works, and I will shew thee my faith by my works.
Sunday 4-27-25 1st. Day Of The Weekly Cycle, Abib/Nisan 28 5785 39th. Day of Spring
13th. Day Of The Omer Scripture For The 13 Day Of The Omer
Psalm 119:97-104 Colossians 2:7
Day 13 – Abib 28 – April 27 - Yesod of Gevurah: Bonding in Discipline
For discipline to be effective it must be coupled with commitment and bonding. Both in disciplining yourself and others there
has to be a sense that the discipline is important for developing a stronger bond. Not that I discipline you, but that we
are doing it together for our mutual benefit.
Exercise for the day: Demonstrate to your child or student how discipline is an expression of intensifying your bond and commitment
to each other.
Salvation is a religious concept that refers to the deliverance of the soul from sin and its consequences. It is also the
state of being saved or protected from harm or danger. Salvation is based on the sacrifice of Jesus Christ and is a gift
of grace through faith. Salvation is the goal of the conversion process and the hope of the whole creation.
What Is Salvation In The Bible? - Google Search
Bible Study - What Does Jesus Say About Salvation?
Tuesday 1-2-24 3rd. Day Of The Weekly Cycle, Tevet 19 5784, 13th. Winter Day Jesus Accomplished Our Salvation John 10 I Am
The Good Shepherd 1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some
other way, the same is a thief and a robber...
Love, Walter And Debbie
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