Dunno about y’all and what is happening but the LORD, HE is so good and HE talks to me. I do not think that I have ever been lonely nor ever will. Apart from the LORD, I have my loving husband to talk to all day long and all night long. I love to talk. We are a perfect couple. A marriage made from the heavens. And so the LORD and me, we have been talking since the time I woke up this morning and well ……….. like before, I wondered and said to the LORD, ‘How are they going to make it LORD?’ ………… but HE said not a word ………..
I have to admit, life is exceptionally good for me. For us. My husband and me.
Actually, life has been exceptionally good all my life.
It says in Scripture that when you make godly choices, all will be well with you and well, it just is well, as in the present tense.
I have been exceptionally blessed to be raised and brought up in the faith from the day I was born. You could say religiously, at first, as I knew not how to make choices as a child. I just learned how to live my life godly.
A blessing, right.
So, this morning as my life before me like an open book before me, like about nearly twenty years ago, when I asked the LORD, ‘How are they going to make it LORD?’
But still HE did not answer me way back then.
Actually, life as a seer is a wonderful adventure with the LORD. Ups and downs. My mountain highs and valleys lows.
It is easy for me to say as seers see. Therefore it is easy to follow Jesus. You see Jesus. You see the spiritual realm. You hear HIS voice. You hear the prompting of the Holy Spirit. Not just a nudge in your heart. Now that was before I turned six. You actually get directions.
When I went on the mission trip to Indonesia and heard the LORD’S voice, I got the book of rules and regulations brought down on me. I could not see it their way as I did not know they do not go by the prompting of the Holy Spirit but by a set of stringent rules and regulations.
A definite ‘no no’ in the seer anointing.
Who knows the whys but God knows and when HE says it, you’d better do it. The greater the anointing the greater the accountability at the great white throne.
We all know the Old Testament Scripture and we all know the dos and don’ts. It does not take a rocket scientist to actually know it. Do this. Do not do this. Simple right.
Well, I still wonder to myself, ‘How are they gonna make it LORD JESUS?’
Read the Scripture.
Study the Scripture.
Do as it says.
I suppose this is it right. If you do as Scripture says you ain’t ever gonna get it wrong in the eyes of the LORD. Unless your heart is not all there with Scripture and you are doing it out of the ‘blessing’ motive. But then, I see that Jacob, got a nation. I suppose he got it right in his heart eventually.
This double-edged sword is sharp.
The word of God.
Christ our LORD.
Jesus is the word.
O and finally for today. Simple deduction. We do not have to be Holmes. Apply the brain.
God says it, we do it.
My husband and me.
And my loving and devoted husband and me in our pink and green
It is always good to feel too much and affection in marriage between a husband and wife as God instructed in the second chapter of Genesis.
WHETHER IN HOLY SCRIPTURE A WORD MAY HAVE SEVERAL SENSES?
We proceed thus to the Tenth Article:—
Objection 1. It seems that in Holy Writ a word cannot have several senses, historical or literal, allegorical, tropological or moral, and anagogical. For many different senses in one text produce confusion and deception and destroy all force of argument. Hence no argument, but only fallacies, can be deduced from a multiplicity of propositions. But Holy Writ ought to be able to state the truth without any fallacy. Therefore in it there cannot be several senses to a word.
Obj. 2. Further, Augustine says (De util. cred. iii) that the Old Testament has a fourfold division as to history, etiology, analogy, and allegory. Now these four seem altogether different from the four divisions mentioned in the first objection. Therefore it does not seem fitting to explain the same word of Holy Writ according to the four different senses mentioned above.
Obj. 3. Further, besides these senses, there is the parabolical, which is not one of these four.
On the contrary, Gregory says (Moral. xx. 1): Holy Writ by the manner of its speech transcends every science, because in one and the same sentence, while it describes a fact, it reveals a mystery.
I answer that, The author of Holy Writ is God, in whose power it is to signify His meaning, not by words only (as man also can do), but also by things themselves. So, whereas in every other science things are signified by words, this science has the property, that the things signified by the words have themselves also a signification. Therefore that first signification whereby words signify things belongs to the first sense, the historical or literal. That signification whereby things signified by words have themselves also a signification is called the spiritual sense, which is based on the literal, and presupposes it. Now this spiritual sense has a threefold division. For as the Apostle says (Heb. 10:1) the Old Law is a figure of the New Law, and Dionysius says (Cœl. Hier. i) the New Law itself is a figure of future glory. Again, in the New Law, whatever our Head has done is a type of what we ought to do. Therefore, so far as the things of the Old Law signify the things of the New Law, there is the allegorical sense; so far as the things done in Christ, or so far as the things which signify Christ, are types of what we ought to do, there is the moral sense. But so far as they signify what relates to eternal glory, there is the anagogical sense. Since the literal sense is that which the author intends, and since the author of Holy Writ is God, Who by one act comprehends all things by His intellect, it is not unfitting, as Augustine says (Confess. xii), if, even according to the literal sense, one word in Holy Writ should have several senses.
Reply Obj. 1. The multiplicity of these senses does not produce equivocation or any other kind of multiplicity, seeing that these senses are not multiplied because one word signifies several things; but because the things signified by the words can be themselves types of other things. Thus in Holy Writ no confusion results, for all the senses are founded on one—the literal—from which alone can any argument be drawn, and not from those intended in allegory, as Augustine says (Epist. xlviii). Nevertheless, nothing of Holy Scripture perishes on account of this, since nothing necessary to faith is contained under the spiritual sense which is not elsewhere put forward by the Scripture in its literal sense.
Reply Obj. 2. These three—history, etiology, analogy—are grouped under the literal sense. For it is called history, as Augustine expounds (loc. cit.), whenever anything is simply related; it is called etiology when its cause is assigned, as when Our Lord gave the reason why Moses allowed the putting away of wives—namely, on account of the hardness of men’s hearts; it is called analogy whenever the truth of one text of Scripture is shown not to contradict the truth of another. Of these four, allegory alone stands for the three spiritual senses. Thus Hugh of S. Victor (Sacram. iv. 4 Prolog.) includes the anagogical under the allegorical sense, laying down three senses only—the historical, the allegorical, and the tropological.
Reply Obj. 3. The parabolical sense is contained in the literal, for by words things are signified properly and figuratively. Nor is the figure itself, but that which is figured, the literal sense. When Scripture speaks of God’s arm, the literal sense is not that God has such a member, but only what is signified by this member, namely, operative power. Hence it is plain that nothing false can ever underlie the literal sense of Holy Writ.
Thomas Aquinas. (n.d.). Summa theologica. (Fathers of the English Dominican Province, Trans.). London: Burns Oates & Washbourne.
Yes, the multiplication is in obedience to the Holy Writ and not some account of such. As the Holy Writ is God, HE is Spirit, therefore the multiplication can only be in all, as HE fills the all in all, therefore the Holy Writ is all. Complete in it’s one sense. God is one. Three in one God. The Father, Son and Holy Spirit. To separate any is to say God does not exist. Therefore there is only death. No life. For only life comes from God. Therefore the entire Holy Writ is of God’s nature. It cannot be separated. As the Father, the Son and the Holy Spirit cannot be separated.
When you are grounded and rooted from a very tender age it is easy not only to grasp such truth but to live by it first. Then it enters into the heart. Such a easier way to learn the ways and the things of God.
Good journey church.
This pilgrim’s progress.
Jesus’ description of himself as the word Amen derives from the Hebrew text of the Old Testament. The “Amen” conveys the idea of that which is true, firmly established, and trustworthy. It was a word familiar to worshipers, who joined in a doxology uttering their confirmation to what they had heard (e.g., 1 Chron. 16:36; Ps. 106:48). It is the emphatic “Yes” as an affirmative response to a prayer or a conclusion to a doxology (Rom. 1:25; 9:5; 11:36; 16:27; Gal. 6:18; Rev. 1:7; 5:14; 7:12; 19:4).46 Preceded by the definite article, the Amen has become personified in the Hebrew text as “the God of Amen,” in translation, “the God of truth” (Isa. 65:16; compare 2 Cor. 1:20). Jesus takes this title for himself and interprets it in the next clause as “the faithful and true witness.” The terms faithful and true are both translations of the same Hebrew expression Amen.
This clarifying phrase the faithful and true witness is an echo of the trinitarian greeting (1:4b–5); without the term witness it is descriptive of the rider on a white horse (19:11). It means that whatever Jesus speaks is indubitably true, so that at the end of the Apocalypse we read the affirmation: “these words are faithful and true” (21:5; 22:6). For being a faithful witness, Antipas suffered martyrdom in Pergamum (2:13). Fulfilling the Old Testament prophecies (Isa. 43:10–13 and 65:16–18). Christ is the true Israel, because he is the “Amen, the faithful and true witness.”47
Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Book of Revelation (Vol. 20, pp. 168–169). Grand Rapids: Baker Book House.
Have you learnt to play with Scripture with the entire body yet?
It’s fun. It’s a fun game. Young and old alike. The smart and the not so smart, like me. But then, I have time on my hands. I have had my entire life.
1:4 Through these he has given us his very great and precious promises,
Peter is probably still thinking of Christ’s “glory and goodness” when he tells his readers that it is “through these” that they have been given “his very great and precious promises.” In light of the next clause in the sentence, the “promises” of Jesus must include his Second Coming and the resurrection of believers. They may also include his guidance and the gift of the Holy Spirit.
Black, A., & Black, M. C. (1998). 1 & 2 Peter (2 Pe 1:4). Joplin, MO: College Press Pub.
Gotta get it out of the way as I need to complete my GU CRA’s and the Project for ‘Great Commission Strategies’ next week after this couple days rest.
Summer is upon us.