bound and wrought in Christ JESUS as I abide in HIM and HIM alone

13  Righteousness will go before him
and make his footsteps a way.

The Holy Bible: English Standard Version. (2001). (Ps 85:13). Wheaton: Standard Bible Society.

I lift up my hands to the LORD
singing
I love YOU LORD
I love YOU LORD
singing
I love YOU LORD
I love YOU

https://www.youtube.com/watch?v=JAkqSiV9Xyg

I love using my hands in worship, been using them all my life, they are a way of honoring the LORD ….. in song …… so since my mid twenties I would use my hands in this song to tell God how much I ❤ HIM …..

https://www.youtube.com/watch?v=aPZy5HKn9AY

yesterday at our prayer meeting I had this vision, it was beautiful, a very beautiful vision, the prayers of the saints, I saw myself bound, wrought, in the rock, my feet are not visible, bound in the ROCK of my Salvation, secure, tightly, I cannot move my feet, cos ……… I’m securely stuck in the ROCK, can you believe it, and I was standing on the top of the ROCK all around me and JESUS said, I AM surrounding YOU with my Presence for all eternity, may this never end for all eternity ❤ ❤ ❤ with all of my ❤  O LORD JESUS God, YOU are amazing and YOU have given me an amazing life with YOU LORD JESUS …….

❤ ❤ ❤

19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

The Holy Bible: English Standard Version. (2001). (Mt 16:19–20). Wheaton: Standard Bible Society.

28 Summon your power, O God,
the power, O God, by which you have worked (wrought) for us.

The Holy Bible: English Standard Version. (2001). (Ps 68:28). Wheaton: Standard Bible Society.

in moments like these
with ❤

https://www.youtube.com/watch?v=JAkqSiV9Xyg

I ❤ YOU LORD JESUS

❤ ❤ ❤

I walking to higher ground

https://www.youtube.com/watch?v=F2emsPPCH4c

Straining Toward the Goal

12 Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. 13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained.

The Holy Bible: English Standard Version. (2001). (Php 3:12–16). Wheaton: Standard Bible Society.

like the first century church the apostles ate, drank, smelt, breathed, gasped only JESUS JESUS JESUS …. it was all they did, it was all JESUS and for me this is all I want to do …. to remain …. to be stayed and fixed on JESUS …. like them, whatever happens in this world is of this world but whatever happens in heaven is eternal, imperishable, eternal, they had it and got it by the power of the Holy Spirit and JESUS the WORD of God, they fought a good fight of faith, today, our world is upside down, JESUS must truly be work, HE is returning, this is what the apostles hoped for, dreamed for, ate for, spoke for, did everything in their lives for, so it is like this for me, there is nothing too deep for me to step into, nothing to high for JESUS not to pull me up towards HIM, nothing to wide for HIS hands to open up in ❤  for me, for everything I do and breathe and dream and have and gasp for until my very last breath, will be for Christ and Christ alone, for HE  ❤ s me so much HE shared HIS suffering with me, HIS life, through HIS WORD, daily, there is no greater ❤ than the ❤ of Christ JESUS, for when we profess HIM daily with every single breath that we take ……. we live eternity today, our treasure here in our entire being of being, Christ our LORD, how much do YOU ❤ me LORD JESUS, HE opened up HIS hands on the cross and died for me so that I may live and breathe Christ forevermore ……. this is what ❤ means ………

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. 6 If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. 8 By this my Father is glorified, that you bear much fruit and so prove to be my disciples. 9 As the Father has loved me, so have I loved you. Abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 11 These things I have spoken to you, that my joy may be in you, and that your joy may be full.

The Holy Bible: English Standard Version. (2001). (Jn 15:3–11). Wheaton: Standard Bible Society.

abide

ménō [to stay, await], em- [to persevere], para- [to remain, endure], peri- [to await], prosménō [to stay on, with] monḗ [staying, place to stay], hypoménō [to hold out, wait on], hypomonḗ [patience, endurance]

ménō.
1. This word means a. “to stay in a place,” figuratively “to remain in a sphere,” b. “to stand against opposition,” “to hold out,” “to stand fast,” c. “to stay still,” and d. “to remain,” “to endure,” “to stay in force.”
2. There is also a transitive use “to expect someone.”
In the NT the word is an important one relative to the permanence of God in contrast to human and earthly mutability. As the OT says, God is the eternal God whose counsel and word abide forever (Is. 7:7; 14:24; 40:8), whose eternal city will also remain in the new heaven and earth (Zech. 14:10; Is. 66:22), and who gives the righteous a share in his enduring (cf. Ps. 112:3, 9). The NT repeats these points. God’s counsel endures (Rom. 9:11), his word endures (1 Pet. 1:23, 25), the new covenant endures (2 Cor. 3:11), and faith, hope, and love endure (1 Cor. 13:13). In Jn. 12:34 Christ himself remains forever, and in 1:32 the Spirit does not just visit him but remains on him. Another line of thought occurs in 1 Tim. 2:15 and 2 Tim. 2:15 with their references to the perseverance of believers in faith, love, and holiness, or in what they have learned and believed. In the Johannine writings this becomes a more personal abiding in Christ or in God as the converse of God’s abiding in Christ or Christ in them (cf. Jn. 6:56; 15:4ff.; 14:10; 1 Jn. 2:6, 24, 27). In this abiding, eschatological promise is already possession, but the concept of abiding rules out mystical or ecstatic identity. Other uses in the Johannine writings are for abiding in God’s word (1 Jn. 3:15), in love (3:17), in truth (2 Jn. 2), in the anointing (1 Jn. 2:27), in God’s house (Jn. 8:35), in light (1 Jn. 2:10), and in doctrine (2 Jn. 9). Unbelievers, however, abide in darkness (Jn. 12:46) and death (1 Jn. 3:14).

emménō. This word means a. “to abide in something” and b. “to keep to something,” e.g., an agreement. The LXX also has it in Is. 30:18 for waiting on God. In the NT Acts 28:30 uses it for staying in a place. Religiously it denotes perseverance in faith (Acts 14:22) and continuing in covenant with God (Heb. 8:9). In Gal. 3:10 Paul refers to the judgment which rests on those who do not keep to the law.


paraménō. This word means a. “to remain in place,” “to stand firm,” “to endure,” b. “to stand by someone,” and c. “to stay in an occupation or state.” In the NT Paul tells the Corinthians in 1 Cor. 16:6 that he will stay with them, devoting the time to his work among them. In Phil. 1:25 he prefers continuing at work among believers to the union with Christ for which he longs. Heb. 7:23 uses the term in the negative to contrast the impermanent OT priesthood with the abiding high priesthood of Christ. Jms. 1:25 has in view an abiding in the law which means readiness to do it as compared with a mere glance that results in no transformation of life.


periménō. This word has the sense of expecting, awaiting, or waiting. The only NT instance is in Acts 1:4, where Jesus tells the disciples to wait for the promise of the Father.


prosménō. This word means a. “to stay on,” b. “to stay with,” and c. “to wait.” The NT uses it in sense a. in Acts 18:18. Sense b. occurs in Mk. 8:2, where the crowds stay with Jesus in their desire to hear his teaching and see his works. Acts 11:23 refers to going on with the Lord, with a hint of perseverance in spite of opposition. This faithful continuing in grace stands in contrast to the vacillation that easily lets go (Acts 13:43; cf. Mk. 4:17). In 1 Tim. 5:5 righteous widows, unlike the giddy younger ones, set all their hope in God and thus continue in prayer.


monḗ. monḗ means a. “staying,” “tarrying,” “abiding,” and b. “place to stay,” e.g., inn or watchhouse. In the NT the word occurs only twice in John. In 14:2 it denotes the abiding dwelling (in contrast to our transitory earthly state) that Christ prepares for his people in his Father’s house. In 14:23, however, the abode is on earth, for Christ and the Father will come to believers and make their home with them. God’s dwelling with his people finds cultic expression in the OT (Ex. 25:8). It is promised for the last time (Ezek. 37:26–27). It has now come to spiritual fulfilment in Christ. In both 14:2 and 14:23 the reference is individual rather than universal or eschatological. Salvation consists of union with God and Christ through their dwelling in believers and their taking believers to dwell with them. The monḗ brings out the indestructibility of the union. The idea of a heavenly dwelling for the righteous is found in Iran and then in Talmudic and Mandaean writings. Plato, too, speaks of heavenly dwellings to which the soul returns. The NT reflects the concept in Lk. 16:22; 23:43. As regards indwelling, Philo speaks of the noús, the lógos, or, indeed, God himself dwelling in us.


hypoménō, hypomonḗ.

A. The Greek World. hypoménō has the senses a. “to stay behind,” “to stay alive,” b. “to expect,” c. “to stand firm,” and d. “to endure,” “to bear,” “to suffer.” hypomonḗ means a. “standing fast” and b. “expectation,” “waiting.” While hypoménō is at first ethically neutral, hypomonḗ becomes a prominent virtue in the sense of courageous endurance. As distinct from patience, it has the active significance of energetic if not necessarily successful resistance, e.g., the bearing of pain by the wounded, the calm acceptance of strokes of destiny, heroism in face of bodily chastisement, or the firm refusal of bribes. True hypomonḗ is not motivated outwardly by public opinion or hope of reward but inwardly by love of honor. In the Stoic system it is an important branch of andreía.

B. The OT and Later Judaism.

1. Toward God: Waiting on God or Cleaving to God. Distinctive to the LXX is the use of hypoménein with an accusative or dative of person, so that the idea is not that of standing against but waiting on. In this sense it is used for Hebrew terms expressing tense, steadfast, or patient expectation (cf. Job 3:9; Ps. 37:7; Job 32:4). The noun hypomonḗ similarly denotes either confidence or tense expectation. It is a mark of the righteous in the OT that they wait on God. In distress and opposition, they look to God for deliverance (cf. Ps. 37:9; Mic. 7:7). God is the almighty covenant God on whom they can rely (Is. 51:5; Zeph. 3:8). As the God of Israel (Jer. 14:8), he is also the God of Israelites (Ps. 39:7). Only the wicked abandon hope in him (Sir. 2:4). The final deliverance is eschatological (Hab 2:3). Those who endure to the end will be saved (Dan. 12:12). The focus here is neither on the hostile forces nor on inward strength but on the power and faithfulness of God. Yet this divinely oriented hypomonḗ confers courage (Ps. 27:14). This is the strength of cleaving to God or waiting for him (Is. 40:31). There need be no fear of weakening it by a link with hope. It focuses on hope and issues in it. What sustains the righteous is that God will establish justice (Ps. 140:12).
2. Toward the World: Enduring, Standing Fast, Bearing Patiently. Standing fast against evils plays a secondary role in the OT. Job is an example, and hypomonḗ plays an important part in this book (for various Hebrew words). Humans cannot endure in their own strength (6:11). They cannot stand against God (9:4). God shatters their expectations (14:19). God himself reminds Job that no one can stand against him (41:3). Yet Job waits for God to intervene (14:14). Later Judaism, taking Job as a model, develops the idea of pious steadfastness more strongly, Abraham, too, is an example of one who stood fast in ten temptations. 4 Maccabees extols the endurance of Noah, the prophets, and the Maccabean martyrs. This endurance shares Stoic features, but it is ultimately higher because it comes from God and evidences fear of God.

  1. The NT. hypomonḗ is naturally a basic attitude of NT believers in view of the eschatological orientation of their faith. Over against a hostile world, they wait confidently for the fulfilment of the kingdom and their own salvation. Yet the NTdoes not describe them in the OT phrase as those who “wait on the Lord” (or “for God”), possibly because of the concentration on faith and hope. The term hypoménein is mostly used in the absolute for “to endure,” and only rarely for “to wait on,” “to expect.”1. Toward God: Expecting, Waiting. A use similar to that of the LXX may be found in 2 Th. 3:5, where steadfast expectation of Christ, balancing love of God, is the point. The sense is probably the same in Rev. 1:9. Pious waiting for Jesus is the heartheat of the Christian community.
  2. Toward the World: Standing Fast, Perseverance.a. Synoptic Gospels. Jesus uses the term three times. In Lk. 8:15 hypomonḗ characterizes true believers; it is here an active force that finally bears fruit. In Mk. 13:13 endurance will be needed in the trials of the last period if one is to be saved. Lk. 21:19 offers an active formulation of the same thought (cf. Acts 14:22).
  3. Paul. Paul sketches the main features of hypomonḗ as a Christian attitude. It does not derive from bravery or insensitivity but from faith and hope (Rom. 8:25). It displays endurance in the present aeon of wickedness and injustice (Rom. 12:2; 1 Cor. 3:7). Actively it produces good works (Rom. 2:7), passively it endures under suffering (2 Th. 1:4; cf. 1 Pet. 2:20). Unlike Greek ethics, which regards the passive suffering of evil as shameful, Christians know that they are called to suffer (Acts 14:22), and they show their faith by persevering all the same (cf. 2 Tim. 2:10). Affliction produces endurance, and endurance character (Rom. 5:3–4). This endurance, which differs from God’s forbearance, since God is subject to no external pressure, is never a complaining or despondent endurance. It is given by God (Rom. 15:5) and is closely related to faith and love (1 Tim. 6:11; 2 Tim. 3:10). Tit. 2:2 has the triad faith, love, and (hoping) steadfastness. If hope focuses on the future, the steadfastness of hope is its expression in the present time of affliction. It has the promise that those who die with Christ, if they endure, shall also reign with him (2 Tim. 2:11–12).
  4. Hebrews. Written to a persecuted church, Hebrews strongly exhorts to hypomonḗ (10:32, 36; 12:1). The gaze of Christians should be on Christ, who himself endured the cross (12:2). Endurance of trials serves as divine discipline (12:7).
  5. James. James, too, shows that trials confirm faith and thus strengthen the steadfastness that makes complete (1:3–4). Job is the great example (cf. the prophets too in 5:10). As in Job’s case, the Lord will prove to be compassionate to believers if they are steadfast (5:11; cf. 1:12; Mt. 5:12).
  6. Revelation. Revelation, the book of the martyr church, extols hypomonḗ as right and necessary for believers. On the one side, it is waiting for Jesus (1:9; 3:10). On the other, it is the enduring of suffering and persecution (2:2–3; 19). The final clash is the supreme test and demands supreme steadfastness if all is not to be for nought (13:10; 14:12). It is worth noting that in contrast to Revelation, John and 1–3 John do not use hypomonḗ or hypoménein; the focus there is on ménein.

 [F. HAUCK, IV, 574–88]Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament. Grand Rapids, MI: W.B. Eerdmans.

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