From Gary... What MOVES you?

Voodoo child gone Asian

https://www.youtube.com/watch?v=NfOHjeI-Bns

Well, I just was doing my morning perusal of facebook, when I came across this video. WOW!!!! This puts a new spin on an old classic- AND IT MADE HENDRIX SOUND GREAT!!!  Who would have ever thought adapting Hendrix music to a Korean instrument would be so enjoyable?

OK, so I like some Rock n Roll, it just reminds me of my youth and how I the music molded and shaped me. And Yes, I like classical, R&B, a little country and even some Stevie Wonder for flavor. And YES, its good to focus on the the basics- something that just MOVES you.

The same is true for our faith. Remember your attitude towards God the day you became a Christian? How you felt? What you realized you had to look forward to?

Peter did this, and so can you...

2 Peter, Chapter 1 (WEB)

  1 Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:  2 Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,  3 seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;  4 by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.  5 Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;  6 and in knowledge, self-control; and in self-control patience; and in patience godliness;  7 and in godliness brotherly affection; and in brotherly affection, love.  8 For if these things are yours and abound, they make you to be not idle nor unfruitful to the knowledge of our Lord Jesus Christ.  9 For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.  10 Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble.  11 For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ. 

  12  Therefore I will not be negligent to remind you of these things, though you know them, and are established in the present truth.  13 I think it right, as long as I am in this tent, to stir you up by reminding you; 

Christianity is about God and you being PERFECT TOGETHER!!! Its about you transforming in the creature GOD had in mind. It will affect every part of your being and you will be MOVED!!!

And the song is great too!!!!

By the way- 3.9 million hits and growing!!!

From Gary... Bible Reading February 23

Bible Reading  

February 23

The World English Bible

Feb. 23

Exodus 4

Exo 4:1 Moses answered, "But, behold, they will not believe me, nor listen to my voice; for they will say, 'Yahweh has not appeared to you.' "

Exo 4:2 Yahweh said to him, "What is that in your hand?" He said, "A rod."

Exo 4:3 He said, "Throw it on the ground." He threw it on the ground, and it became a snake; and Moses ran away from it.

Exo 4:4 Yahweh said to Moses, "Put forth your hand, and take it by the tail." He put forth his hand, and laid hold of it, and it became a rod in his hand.

Exo 4:5 "That they may believe that Yahweh, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you."

Exo 4:6 Yahweh said furthermore to him, "Now put your hand inside your cloak." He put his hand inside his cloak, and when he took it out, behold, his hand was leprous, as white as snow.

Exo 4:7 He said, "Put your hand inside your cloak again." He put his hand inside his cloak again, and when he took it out of his cloak, behold, it had turned again as his other flesh.

Exo 4:8 "It will happen, if they will neither believe you nor listen to the voice of the first sign, that they will believe the voice of the latter sign.

Exo 4:9 It will happen, if they will not believe even these two signs, neither listen to your voice, that you shall take of the water of the river, and pour it on the dry land. The water which you take out of the river will become blood on the dry land."

Exo 4:10 Moses said to Yahweh, "Oh, Lord, I am not eloquent, neither before now, nor since you have spoken to your servant; for I am slow of speech, and of a slow tongue."

Exo 4:11 Yahweh said to him, "Who made man's mouth? Or who makes one mute, or deaf, or seeing, or blind? Isn't it I, Yahweh?

Exo 4:12 Now therefore go, and I will be with your mouth, and teach you what you shall speak."

Exo 4:13 He said, "Oh, Lord, please send someone else."

Exo 4:14 The anger of Yahweh was kindled against Moses, and he said, "What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold, he comes forth to meet you. When he sees you, he will be glad in his heart.

Exo 4:15 You shall speak to him, and put the words in his mouth. I will be with your mouth, and with his mouth, and will teach you what you shall do.

Exo 4:16 He will be your spokesman to the people; and it will happen, that he will be to you a mouth, and you will be to him as God.

Exo 4:17 You shall take this rod in your hand, with which you shall do the signs."

Exo 4:18 Moses went and returned to Jethro his father-in-law, and said to him, "Please let me go and return to my brothers who are in Egypt, and see whether they are still alive." Jethro said to Moses, "Go in peace."

Exo 4:19 Yahweh said to Moses in Midian, "Go, return into Egypt; for all the men who sought your life are dead."

Exo 4:20 Moses took his wife and his sons, and set them on a donkey, and he returned to the land of Egypt. Moses took God's rod in his hand.

Exo 4:21 Yahweh said to Moses, "When you go back into Egypt, see that you do before Pharaoh all the wonders which I have put in your hand, but I will harden his heart and he will not let the people go.

Exo 4:22 You shall tell Pharaoh, 'Thus says Yahweh, Israel is my son, my firstborn,

Exo 4:23 and I have said to you, "Let my son go, that he may serve me;" and you have refused to let him go. Behold, I will kill your son, your firstborn.' "

Exo 4:24 It happened on the way at a lodging place, that Yahweh met him and wanted to kill him.

Exo 4:25 Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, "Surely you are a bridegroom of blood to me."

Exo 4:26 So he let him alone. Then she said, "You are a bridegroom of blood," because of the circumcision.

Exo 4:27 Yahweh said to Aaron, "Go into the wilderness to meet Moses." He went, and met him on God's mountain, and kissed him.

Exo 4:28 Moses told Aaron all the words of Yahweh with which he had sent him, and all the signs with which he had instructed him.

Exo 4:29 Moses and Aaron went and gathered together all the elders of the children of Israel.

Exo 4:30 Aaron spoke all the words which Yahweh had spoken to Moses, and did the signs in the sight of the people.

Exo 4:31 The people believed, and when they heard that Yahweh had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshiped.

Feb. 23

Matthew 27

Mat 27:1 Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:

Mat 27:2 and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.

Mat 27:3 Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders,

Mat 27:4 saying, "I have sinned in that I betrayed innocent blood." But they said, "What is that to us? You see to it."

Mat 27:5 He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself.

Mat 27:6 The chief priests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood."

Mat 27:7 They took counsel, and bought the potter's field with them, to bury strangers in.

Mat 27:8 Therefore that field was called "The Field of Blood" to this day.

Mat 27:9 Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, the price of him upon whom a price had been set, whom some of the children of Israel priced,

Mat 27:10 and they gave them for the potter's field, as the Lord commanded me."

Mat 27:11 Now Jesus stood before the governor: and the governor asked him, saying, "Are you the King of the Jews?" Jesus said to him, "So you say."

Mat 27:12 When he was accused by the chief priests and elders, he answered nothing.

Mat 27:13 Then Pilate said to him, "Don't you hear how many things they testify against you?"

Mat 27:14 He gave him no answer, not even one word, so that the governor marveled greatly.

Mat 27:15 Now at the feast the governor was accustomed to release to the multitude one prisoner, whom they desired.

Mat 27:16 They had then a notable prisoner, called Barabbas.

Mat 27:17 When therefore they were gathered together, Pilate said to them, "Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ?"

Mat 27:18 For he knew that because of envy they had delivered him up.

Mat 27:19 While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him."

Mat 27:20 Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus.

Mat 27:21 But the governor answered them, "Which of the two do you want me to release to you?" They said, "Barabbas!"

Mat 27:22 Pilate said to them, "What then shall I do to Jesus, who is called Christ?" They all said to him, "Let him be crucified!"

Mat 27:23 But the governor said, "Why? What evil has he done?" But they cried out exceedingly, saying, "Let him be crucified!"

Mat 27:24 So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it."

Mat 27:25 All the people answered, "May his blood be on us, and on our children!"

Mat 27:26 Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified.

Mat 27:27 Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him.

Mat 27:28 They stripped him, and put a scarlet robe on him.

Mat 27:29 They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews!"

Mat 27:30 They spat on him, and took the reed and struck him on the head.

Mat 27:31 When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him.

Mat 27:32 As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross.

Mat 27:33 They came to a place called "Golgotha," that is to say, "The place of a skull."

Mat 27:34 They gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.

Mat 27:35 When they had crucified him, they divided his clothing among them, casting lots,

Mat 27:36 and they sat and watched him there.

Mat 27:37 They set up over his head the accusation against him written, "THIS IS JESUS, THE KING OF THE JEWS."

Mat 27:38 Then there were two robbers crucified with him, one on his right hand and one on the left.

Mat 27:39 Those who passed by blasphemed him, wagging their heads,

Mat 27:40 and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!"

Mat 27:41 Likewise the chief priests also mocking, with the scribes, the Pharisees, and the elders, said,

Mat 27:42 "He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him.

Mat 27:43 He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.' "

Mat 27:44 The robbers also who were crucified with him cast on him the same reproach.

Mat 27:45 Now from the sixth hour there was darkness over all the land until the ninth hour.

Mat 27:46 About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lima sabachthani?" That is, "My God, my God, why have you forsaken me?"

Mat 27:47 Some of them who stood there, when they heard it, said, "This man is calling Elijah."

Mat 27:48 Immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him a drink.

Mat 27:49 The rest said, "Let him be. Let's see whether Elijah comes to save him."

Mat 27:50 Jesus cried again with a loud voice, and yielded up his spirit.

Mat 27:51 Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.

Mat 27:52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised;

Mat 27:53 and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.

Mat 27:54 Now the centurion, and those who were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, "Truly this was the Son of God."

Mat 27:55 Many women were there watching from afar, who had followed Jesus from Galilee, serving him.

Mat 27:56 Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.

Mat 27:57 When evening had come, a rich man from Arimathaea, named Joseph, who himself was also Jesus' disciple came.

Mat 27:58 This man went to Pilate, and asked for Jesus' body. Then Pilate commanded the body to be given up.

Mat 27:59 Joseph took the body, and wrapped it in a clean linen cloth,

Mat 27:60 and laid it in his own new tomb, which he had cut out in the rock, and he rolled a great stone to the door of the tomb, and departed.

Mat 27:61 Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

Mat 27:62 Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate,

Mat 27:63 saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.'

Mat 27:64 Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first."

Mat 27:65 Pilate said to them, "You have a guard. Go, make it as secure as you can."

Mat 27:66 So they went with the guard and made the tomb secure, sealing the stone.

From Roy Davison... What are Spiritual Disciplines?

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/whatarespiritualdisciplines.html

What are Spiritual Disciplines?

The Scriptures do not mention ‘spiritual disciplines’. The word ‘discipline’ does occur in the Bible, but with a different meaning.
Biblical discipline
Discipline is chastisement to discourage improper behavior. Parents discipline their children and God disciplines His children: “He who spares his rod hates his son, but he who loves him disciplines him promptly” (Proverbs 13:24); “You should know in your heart that as a man chastens his son, so the LORD your God chastens you” (Deuteronomy 8:5); “For whom the LORD loves He chastens, and scourges every son whom He receives” (Hebrews 12:6; see verses 5-11); “As many as I love, I rebuke and chasten. Therefore be zealous and repent” (Revelation 3:19).
One can discipline himself: “When I wept and chastened my soul with fasting, that became my reproach” (Psalm 69:10); “But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified” (1 Corinthians 9:27).

A religious standard of conduct
The word ‘discipline’ in the expression ‘spiritual disciplines’ refers to a religious standard of conduct. This usage originates, not from the Bible, but from eastern religions and Roman Catholic mysticism.
The Buddhist ‘Vinaya’ can be translated as the Buddhist ‘Discipline’. A Buddhist monk must observe 227 training rules. A regular Buddhist has five rules.
Hindu and Catholic monasteries also have their ‘disciplines’ consisting of training rules, prohibitions, allowances and regulations that govern daily conduct.
In this sense, a discipline is a regimentation involving a technique or methodology intended to accomplish greater spirituality and closeness to God.
Mysticism involves spiritual ‘exercises’ that supposedly bring one closer to God in a direct personal ‘better felt than told’ way.
Disciplines almost always involve an hierarchy. One has a ‘spiritual director’ or ‘spiritual mentor’ who is supposedly more advanced and closer to God who helps one with his ‘spiritual formation’. This violates the command of Christ: “But you, do not be called ‘Rabbi’; for One is your Teacher, the Christ, and you are all brethren. Do not call anyone on earth your father; for One is your Father, He who is in heaven. And do not be called teachers; for One is your Teacher, the Christ” (Matthew 23:8-10). No one but Jesus is qualified to be our spiritual director or spiritual mentor. Anyone who sets himself up as such is a usurper.
Disciplines are usually elitist. Those who practice the disciplines consider themselves ‘more spiritual’ and ‘closer to God’ than others who do not practice them.
Disciplines are attractive to many people because they promise increased spirituality and communion with God.
By studying and applying the Scriptures we can accomplish these worthy goals. We can exercise ourselves toward godliness (1 Timothy 4:7). We can “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).
Disciplines, however, promise increased spirituality by means of humanly devised practices. Disciplines usually make reference to certain portions of Scripture, sometimes validly but often accompanied by misinterpretation. In substance, however, they are human formulations.
What did Jesus say about this approach to religion? “Hypocrites! Well did Isaiah prophesy about you, saying: ‘These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men’” (Matthew 15:7-9).
Disciplines have an appearance of wisdom but are worthless
In the first century some who were “vainly puffed up by their fleshly mind” (Colossians 2:18) were trying to impose their rules and regulations on Christians. Paul responded: “Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations -- ‘Do not touch, do not taste, do not handle,’ which all concern things which perish with the using -- according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh” (Colossians 2:20-23).
What is the source of these ideas?
In the Catholic church, each order has its own discipline. You can take your pick: Augustinians (several different kinds), Carmelites (two kinds: with bare feet in sandals or with shoes and socks), Franciscans (several different kinds), Dominicans, Carthusians, Hieronymites, Cistercians, Trappists (the strictest branch of the Cistercians), Baladites, Benedictines, Basilians.
Non-Catholics in general have claimed that the whole Bible is their ‘rule of conduct’ not a set of man-made rules of devotion.
Certain groups, however, such as the Quakers are mystic religions with man-made rules and regulations (‘The Discipline of the Society of Friends’) intended to increase morality and communion with God. Quakers have periods of silence in their assemblies when they ‘wait for The Inward Teacher to speak to them’. They call this ‘expectant waiting’. When someone ‘gets a message’ they (men or women) stand up and pass the message on to the others. This message is viewed as coming from God.
The concept of ‘the Spiritual Disciplines’ was promoted by the Quaker, Richard J. Foster in his 1978 book, ‘Celebration of Discipline, the Path to Spiritual Growth’. He praised Medieval Catholic mystics who, according to him, had a closeness to God that we cannot attain unless we use similar techniques. Since ‘the Spiritual Disciplines’ do not come from the Bible, each proponent has his own list. Foster sub-divided them into ‘inward, outward and corporate’. Dallas Willard sub-divides his list into ‘Disciplines of Abstinence’ and ‘Disciplines of Engagement’. Another influential writer is Donald Whitney with his book ‘Disciplines for the Christian Life’ (Colorado Springs: Navpress, 1991). Existential mysticism is advocated by some: develop your own set of practices that work for you.
Each writer has his own list of ‘the spiritual disciplines’. Prayer is included but mystic ‘prayer’ is different from Biblical prayer. A mystic thinks God speaks directly to him when he prays. Other ‘disciplines’ such as simplicity, solitude and silence are borrowed from Catholic mystics such as the Trappist Cistercians. Each of these items is mentioned in Scripture in distinctive contexts, but they are never presented as ‘spiritual disciplines’.
For the mystic, silence is not just silence. Tilden Edwards, founder of the ‘Shalem Institute for Spiritual Formation’ writes: “In its fullness silence itself is participation in God’s being, which is the depth of our own being.” He quotes John of the Cross that ‘silence is God’s first language’, and Mother Teresa that ‘silence is God speaking to us’, and Meister Eckhart that ‘there is nothing so like God as silence’. He concludes: “Silence thus is living, pregnant, sacred space.” Contemplative Possibilities in Corporate Worship/Liturgy by Tilden Edwards.
‘Contemplative Spirituality’ has been promoted in various forms among churches of Christ. Lipscomb University has an ‘Institute for Christian Spirituality’ with a ‘Spiritual Direction’ program led by Associate Director Jackie L. Halstead. Their brochure states: “She holds certificates from two programs with the Shalem Institute -- ‘Spiritual Guidance’ and ‘Leading Contemplative Prayer Groups and Retreats’, and is a member of the Lay Cistercians of Gethsemani Abbey.”
The web site of the latter states: “The Abbey of Gethsemani” follows “Christ under a rule and an abbot. We Trappist monks lead lives of prayer, work, and sacred reading, steeped in the heart and mystery of the Church. The Abbey is a monastery in the Order of the Cistercians of the Strict Observance (OCSO), part of the body of the Roman Catholic Church.” Notice that they follow Christ “under a rule and an abbot”. Their rule is the ‘Rule of Benedict’ which consists of 73 chapters.
Jackie “is a member of the Lay Cistercians of Gethsemani Abbey.” This is what their web site says about membership: “We welcome any Christian adult who feels called to live a lay contemplative lifestyle in the spirit of the Rule of St. Benedict and the Cistercian tradition.”
The Shalem Institute for Spiritual Formation states the following about their mission: “We trust that God is immediately present, and lovingly, liberatingly active and responsive in our lives. This Presence is always available to guide us toward being our deepest, truest selves in God.”
Mr. William C. Dietrich, who was Executive Director and Senior Faculty Member of the ‘Shalem Institute for Spiritual Formation’ for many years, is a Quaker who is also a council officer (the treasurer) of the ‘Silver Spring Zendo One Heart Sangha’, a Buddhist congregation.
The difference between mystic prayer and Biblical prayer
Not only is the whole idea of having humanly devised rules and practices condemned by the Bible, but mystic prayer expects direct guidance from God at the time of prayer. Did you notice this in the quotation from the Shalem Institute? “God is immediately present ... This Presence is always available to guide us toward being our deepest, truest selves in God.”
Jesus taught His followers how to pray (Luke 11:1-4). Paul wrote: “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Philippians 4:6).
Mystic prayer includes being silent and listening for what God wants to whisper to you. Another designation for ‘listening prayer’ is ‘contemplative prayer’. Often, people are encouraged to have a notepad with them when they pray to write down anything God might tell them. This is called ‘journaling’.
Stacey S. Padrick in ‘The Listening Side of Prayer’ says there are two techniques for listening to God. One is through His word. The other is by ‘journaling’. He suggests that we write out questions for God, meditate in silence, and then write down the responses that come in answer to the questions. He suggests that we should then discuss these replies with other believers to discern whether they are really from God!
Such a ridiculous idea is not found in the Scriptures. We make our requests known to God in prayer. He speaks to us through the holy Scriptures which equip the man of God for every good work. We do read about people who walk “according to the dictates of their own hearts” (Jeremiah 9:14) and prophets who “speak a vision of their own hearts” (Jeremiah 23:16, 26; Ezekiel 13:2, 17).
We must observe the warning and statement of Paul: “But evil men and impostors will grow worse and worse, deceiving and being deceived. But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 2:13-17).
Beware of mystic Bible study
In connection with ‘Contemplative Spirituality’ a subjective approach to Bible study is often advocated. After reading a passage, the mystic waits and ‘opens his heart' to hear what God wants to tell him about that passage. This is promoted as being ‘God-centered Bible study’ but it is actually ‘man centered’. Certainly it is good to consider what a passage means and how it ought to be applied in one’s life. But God speaks in and through the Scriptures, not separately afterwards! If it is not in the Scriptures, it is not from God. If you long for something more than the Scriptures, you are opening up your heart, not to God, but to your own imaginations and even to satanic influences.
This approach is called ‘Transformative Bible Study’. This is how Rhonda Lowry (wife of the president of Lipscomb University) says she prepares for such study, as reported by John Mark Hicks in his blog of July 8, 2008:
“Before we can read Scripture transformatively, we must settle ourselves. We must rid ourselves of the busy-ness of life, focus on the task at hand, and seek God.
“I seek this with some meditative breathing exercises and prayer. To encounter God in the present, we need to be ‘in’ the present (rather than letting our mind wander back to the past or planning the future). I find the easiest way to do this for me is to pray the ‘Jesus prayer’ with rhythmic breathing. As I inhale I address Jesus with these words ‘Lord Jesus Christ, Son of God,’ and as I exhale I pray ‘have mercy on me, a sinner.’ I do this repeatedly until calm enters my soul, everything else is excluded from my consciousness, and I sense some focus on God’s comforting presence. It is an experience of calm. This prepares me to hear the text.”
Where in the holy Scriptures, which equip the man of God completely for every good work (2 Timothy 3:17), are we instructed to prepare for prayer or Bible study by means of breathing exercises?
Mysticism downplays doctrine
Jesus said: “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” (John 3:31, 32). John warned: “Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son” (2 John 9).
A mystic tends to consider doctrinal soundness unimportant because he thinks he can commune directly with God in silence without words.
Mystics of widely differing doctrinal backgrounds (even including heathen mystics) often feel a closer bond with one another than they feel with non-mystics in their own fellowship.
Referring to the ‘Shalem Institute for Spiritual Formation’, which is composed of mystics from many different religious denominations, Jackie Halstead wrote in her blog on October 16, 2010: “Next leg was five days at the Shalem gathering in Maryland. How do I describe this community of believers? My faith community, soul friends, people of my heart.”
Mysticism gives false hope. Many of the people at Shalem have never been born again according to the teaching of Christ. Yet, they all think they have close communion with God! They also think they are more spiritual than others who have been “born again of water and the Spirit” (John 3:5) but who do not espouse ‘contemplative spirituality’.
The Mystic Theologian Adolphe Tanquerey writes that mental prayer “is the most effective means of assuring one's salvation” (The Spiritual Life, A Treatise on Ascetical and Mystical Theology, #673).
Ritualism and mysticism enable people to feel close to God when their hearts are far from Him: “These people draw near to me with their mouths and honor Me with their lips, but have removed their hearts far from Me, and their fear toward Me is taught by the commandment of men” (Isaiah 29:13).
‘Spiritual disciplines’ are unspiritual
The Holy Spirit commands us through Peter: “If anyone speaks, let him speak as the oracles of God” (1 Peter 4:11). Since ‘Spiritual Disciplines’ are not in the Scriptures, they are not beneficial for spiritual growth. God condemns subjection to human disciplines and designates them as unspiritual, ‘basic principles of the world’ (Colossians 2:20-23).
Roy Davison

The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.

Published in The Old Paths Archive
(http://www.oldpaths.com)

From Jim McGuiggan... Genesis through Deuteronomy and Joshua (2)

Genesis through Deuteronomy and Joshua (2)

Genesis records the creation to tell Israel that there is but one God and the creation is his work. The elements of the natural world were not gods to be worshiped or enemies that God had to overcome. And Israel was to understand that she was just another part of the human race that had rebelled against God and brought his judgement down on the race and on the creation (see the end of chapter 3). But God’s judgement did not mean he wanted to wash his hands of us. His judgement on sin was part of his work of redemption and he chose Abraham to be the father of the people through whom he would bring to completion his redemption of the world (see John 4:23). Genesis 12:1-3 and several other texts like it show that Abraham and his seed were the elect of God but they also show that no one was elite.

In Abraham and his descendants all the families of the earth were to be blessed and we see this perfectly illustrated in Joseph (see Genesis 39--41 and note the word “blessed”). The book ends with Israel in Egypt under Joseph’s protection. Though Joseph was next to the Pharaoh in power before he died he made Israel swear to take his bones to Canaan because he knew God would fulfil his promise to Abraham about Canaan (see Genesis 12:1-3 and chapter 15).

The blessing continues

The opening verses of Exodus echo the words of Genesis 1:26-27 and Genesis 12:1-3. Those who curse Abraham’s seed were to be cursed because they were God’s instrument of blessing for the whole world and whoever opposed them opposed God’s purpose to bless the world. Exodus 1 shows God making them fruitful and Egypt cursing them with death and hard labour. God then cursed Egypt and exposed their gods as no gods at all by bringing plagues on Egypt (see chapters 7--12) and delivering his people. The close connection with Genesis is stressed in the book of Exodus in many ways. The use of the word blessed and the repeated mention of God’s promise to Abraham (see Exodus 2:24 and 3:6 and elsewhere) remind us that there is a single drama unfolding and not just a number of interesting but unconnected events.

From the Passover to mount Sinai

The final act of judgement within Egypt’s borders was the slaying of the firstborn of animals and humans (see Exodus 12) and to commemorate their deliverance God gave them the Passover that would be a permanent witness that God had redeemed them. They left Egypt and headed toward Canaan but the Red Sea stood in their way and Pharaoh’s army was coming after them. God showed he was Lord of the Red Sea and the winds and whatever else he used to open up the Sea in which he buried his enemies who kept trying to thwart his purpose to bless the world through Israel (see Exodus 14). He brought them through the wilderness to Mount Sinai where they encamped for about a year (see Exodus 19).

There he made a covenant with Israel and as a nation they formally became his elect. He gave them the torah (the word means “instruction” and “guidance” but it carries with it the notion of authoritative instruction--it wasn’t a book of “suggestions” (see Exodus 19-23). He initiated a sacrificial system, priesthood and tabernacle and brought the people under the blood of the covenant. In the terms of the covenant he promised to be their God and provide for them and Israel promised glad-hearted allegiance to him alone (see Exodus 24 and then chapters 25--31 and 35--40 on the building of the tabernacle and see Leviticus on the priesthood and sacrifices).

Sandwiched in between those two sections in Exodus there is the building of the golden calf and Israel treacherous response to God. Immediately the law is given (like Adam and Eve) Israel breaks it and turns from the God who gave them life and freedom (see chapter 32). Moses intercedes and God renews the covenant (see chapters 33-34). This covenant, like everything else God does with Israel, is to be used to fulfill God’s redeeming purpose for humanity as a whole. Israel was not top think of her self as an end in herself--she was not God’s “pet”.

From Sinai to the River Jordan

From Sinai they head to Canaan but Israel distrusts God and will not enter Canaan at his bidding. They had seen what he did to Egypt but they didn’t trust him to do the same to the Canaanites who had become so corrupt that God would move them out of Canaan. Because of their distrust God made them wander in the wilderness for nearly forty years where he proved that he could sustain them (see Numbers 13 & 14 and Deuteronomy 8:1-10). The God who could sustain them in the wilderness that long could easily have taken them on into Canaan but faithless Israel got in the way and was cursed for it. God purposed to bless the whole world and whoever worked to thwart that purpose made him or herself an enemy of God and the peoples of the world.

When the rebellious generation died off in the wilderness God brought Israel to the River Jordan which was the eastern border of the land of Canaan. The nations on the east of Jordan opposed Israel and in doing this they opposed God’s plan to use Israel to bless the world so God removed them from the land and gave it to Israel (see Deuteronomy 1--3). When they had taken the land east of the Jordan God sent Moses up mount Pisgah to see the promised land across Jordan before he died (see Numbers 20:2-13 and Deuteronomy 3:23-29). Before Moses died Joshua was appointed as his successor (Numbers 27:15-23, Deuteronomy 34:9 and Joshua 1:1-9).

Joshua and the Promised land

God’s promise to Abraham that he would father a great nation had been fulfilled (see Deuteronomy 1:8-10, which echoes Genesis 15:5). The land he had promised him (see Genesis 15:12-21) would be gained under Joshua (see Joshua 21:43-45 and 23:14-16). Throughout this history we’re told that it is God that gives them success. Canaan is constantly called the “promised” land and over and over again we hear God saying, “I will give you this land” or “I will bring you into this land.” Everyone must know that they cannot succeed independent of God (remember the tower of Babel and our wanting to be gods in the Garden of Eden).

As Moses brought Israel across water on dry ground at the Red Sea so Joshua brings Israel across the Jordan on dry ground (see Joshua 4). Finally, they are in the Promised Land, surrounded by fierce enemies and God commands that all the men be circumcised (Joshua 5). In this condition the nation is vulnerable but God preserved them. They move against fortified Jericho but God won’t let them take it in battle because he wants them to further learn that anything they gain they get it because God gives it to them (Joshua 6). The book closes with Israel in the land which is divided among the tribes and Joshua calls them to a covenant-renewal assembly in chapter 24. At the close of the book of Joshua the nation of Israel committed itself to glad-hearted allegiance to Yahweh, the one true God.

(You might be interested in going to materials on the book of Exodus in this site.)

©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.

Hazor and Old Testament Accuracy by Wayne Jackson, M.A.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=389&b=Joshua

Hazor and Old Testament Accuracy

by Wayne Jackson, M.A.

The city of Hazor lay almost nine miles north of the Sea of Galilee. During the time of Joshua, it was a Canaanite stronghold in northern Palestine. In the conquest of Canaan, as Joshua marched his army northward, he was confronted by a coalition of forces under the leadership of Jabin, King of Hazor. The biblical record declares that the Israelite army resoundingly defeated this confederation and burned Hazor to the ground (Joshua 11:1-14).

In excavations at Hazor (1955-1958, 1968), Yigael Yadin discovered evidence that this city had been destroyed in the thirteenth century B.C. He identified it with Joshua’s conquest. The problem with this assertion is this: it does not harmonize with scriptural chronology regarding the time of the Exodus from Egypt. The data contained in 1 Kings 6:1 indicate that the Exodus occurred some 480 years prior to the fourth year of Solomon’s reign (c. 966 B.C.), thus in the mid-fifteenth century B.C. Liberal critics, subscribing to the documentary hypothesis, simply dismiss 1 Kings 6:1 as an addition of some later time, and therefore chronologically worthless. It is interesting to note, however, that “the name of the month which appears in that text is the archaic form of the name and not the late one” (Davis, 1971, p. 29).

But the fact of the matter is, Professor Yadin’s discoveries revealed that there were two destructions at Hazor: one in the thirteenth century B.C. and another in the fifteenth century B.C. (Avi-Yonah, 1976, 2:481-482). Actually, this is precisely the picture presented in the Old Testament.

In addition to the conquest of Hazor during the time of Joshua in the mid-fifteenth century B.C., two centuries later, in the period of Israel’s judges, the Israelites again engaged the King of Hazor in battle. Under the leadership of Deborah and Barak (c. 1258B.C.), the armies of Hazor, under Sisera, were decisively defeated (Judges 4:2ff.), and as professor Siegfried H. Horn observed, “undoubtedly Hazor was destroyed” (Horn, 1963, p. 31).

Once more, the precise accuracy of the biblical record has been vindicated, and the charges of liberal critics have been shown to be baseless.

REFERENCES

Avi-Yonah, Michael, et al. (1976), Encyclopedia of Archaeological Excavations in the Holy Land (Englewood Cliffs, NJ: Prentice-Hall).

Davis, John J. (1975), Moses and the Gods of Egypt (Grand Rapids, MI: Baker).

Horn, Siegfried H. (1963), Records of the Past Illuminate the Bible (Washington, D.C.: Review & Herald).

A Look at 1 Corinthians 7:15 by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=4183

A Look at 1 Corinthians 7:15

by	Dave Miller, Ph.D.

A current misconception with regard to divorce and remarriage is the notion that 1 Corinthians 7:15 is “later revelation” which “modifies” or “clarifies” Matthew 19:9. It is argued that 1 Corinthians 7:15 permits the Christian, who is deserted by a non-Christian mate, to remarry on the sole ground of that desertion. On the other hand, Matthew 19:9, which permits remarriage only on the ground of fornication, applies strictly to a Christian married to a Christian and therefore is not to be considered applicable to the Christian who is married to a non-Christian. Several factors make such a viewpoint untenable:

First, the context of Matthew 19 is divorce (Matthew 19:3), while the context of 1 Corinthians 7 is notdivorce, but the propriety of marriage (1 Corinthians 7:1ff.). Jesus applied God’s original marriage law (paraphrased from Genesis 1:27 and 2:24 in Matthew 19:4-6) to the question of divorce and remarriage in Matthew 19:9. But Paul applied God’s general marriage law (paraphrased in 1 Corinthians 7:10-11) to several different questions which relate to celibacy and the legitimacy of marriage for widows/widowers, Christian/non-­Christians, and singles.

Second, it is fallacious to hold that if 1 Corinthians 7:15 relates to a Christian married to a non-Christian, Matthew 19:9 must refer exclusively to a Christian married to a Christian. Matthew 19:9 was uttered in context to a group of Jews who were seeking an answer to their question concerningJewish divorce (Matthew 19:3). Jesus gave them an answer that was intended for them—as well as for all those who would live during the Christian age. He appealed to Genesis 2 which resides in a pre-Jewish context and clearly applies to all men—the totality of humanity. Genesis 2 is a human race context. It reveals God’s ideal will for human marriage for all of human history—pre-Mosaic, Mosaic, and Christian. Though divorce and remarriage for reasons other than fornication was “allowed” (though not endorsed—Matthew 19:8) during the Mosaic period, Jesus made clear that the Jews had strayed from the original ideal because of their hard hearts. He further emphasized (notice the use ofδε [“but”] in Matthew 19:8-9) that the original marriage law, which permitted divorce and remarriage for fornication alone, would be reaffirmed as applicable to all persons during the Christian age. Prior to the cross, ignorance may have been “unattended to” (Acts 17:30), that is, God did not have a universal law, as is the Gospel (Mark 16:15-16), but with the ratification of the New Testament, all men everywhere are responsible and liable for conforming themselves to God’s universal laws of marriage, divorce, and remarriage. God’s original marriage law was and is addressed to all people (Genesis 2:24; Matthew 19:4-6). Christ’s application to the question of divorce was implied in the original law and is addressed to all people (Matthew 19:9). Paul’s application to questions of sex, celibacy, and non-Christian mates is addressed to all people (1 Corinthians 7). Scripture harmonizes beautifully and God treats all impartially. Thus “to the rest” (1 Corinthians 7:12) cannot be applying to other marriage relationships since Jesus had already referred to all marriages (whether Jew or non-Jew, Christian or non-Christian).

Third, 1 Corinthians 7 does not address different “classes” of marriages. The Corinthian letter was written in response to correspondence previously sent to Paul by the Corinthian (cf. 1:11; 5:1; 7:1; 8:1; 12:1; 16:1). Thus, 1 Corinthians amounts to a point-by-point response to matters previously raised by the Corinthians themselves. When Paul refers to the general question of sexual activity/celibacy (7:1), he is alluding to the method by which he is organizing his remarks in direct response to questions asked by the Corinthians. Thus, “to the rest” (7:12) refers to the rest of the matters or questions about which the Corinthians specifically inquired (and to which Jesus did not make specific application while on Earth). These matters (not marriages) are easily discernible from what follows. The “rest” of the questions would have included the following:

1. Should a Christian husband who has a non-Christian wife sever the relationship (vs. 12)?
2. Should a Christian wife who has a non-Christian husband sever the relationship (vs. 13)?
3. Are Christians somehow ceremon­ially defiled or rendered unclean by such a relationship (vs. 14)?
4. Are children born to such relation­ships ceremonially unclean (vs. 14)?
5. Is a Christian guilty of sin if his or her non-Christian mate severs the relationship (vss. 15-16)?
6. Does becoming a Christian mean that one should dissolve all conditions and relationships which were entered into before becoming a Christian (vss. 17-24)?
7. What should be the sexual and/or marital status of virgins and widows in light of the current period of distress (vss. 25-40)?

All of these questions may be answered in light of and in harmony with Jesus’ own remarks in Matthew 19. Jesus did not specifically make application to these unique instances. He did not address Himself to the application of God’s general marriage law to every possible scenario (specifically, to the spiritual status of a Christian married to a non-Christian). Yet, His teaching applies to every case of marriage on the question of divorce.

Fourth, the specific context of 1 Corinthians 7:15 relates to the person who becomes a Christian, but whose mate does not. The unbeliever now finds himself married to a different person (in the sense that his mate underwent a total change in thinking and morals, and began to live a completely different lifestyle). The unbeliever consequently issues an ultimatum, demanding that his mate make a choice: “either give up Christ, or I’m leaving!” Yet, to live in marriage with an unbeliever who makes continuance of the marriage dependent upon the believer’s capitulation (i.e., compromise of Christian responsibility or neglect of divinely-ordained duty) would amount to slavery (i.e., “bondage”—being forced to forego the Christian life). But neither at the time the marriage was contracted, nor at the present time, has the Christian been under that kind of bondage (such is the force of the perfect indicative passive in Greek). God never intended or approved the notion that marriage is slavery. Christians are slaves only to God—never to men or mates (Matthew 23:10; Romans 6:22; Ephesians 6:6; Colossians 3:24; Philemon 16; 1 Corinthians 7:15). So, Paul is saying that, though a believer ismarried to an unbeliever (and continues to be so), the believer is not to compromise his or her discipleship. To do so, to back away from faithful loyalty to Christ, at the insistence of the unbelieving mate, would constitute a form of slavery which was never God’s intention for marriage. To suggest that δεδουλωται (“bondage, enslaved, reduced to servitude”) refers to the marriage bond is to maintain that in some sense and in some cases the marriage bond is to be viewed as a state ofslavery. But God does not want us to view our marital unions as slave relationships in which we are “under bondage.” Yes, if our marriage is scriptural, we are “bound” (δεο—1 Corinth­ians 7:27,39; cf. Romans 7:2), but we’re not “enslaved” (1 Corinthians 7:15). So Paul was not commenting on the status of a believer’s marital status (i.e., whether bound or loosed). Rather, he was commenting on the status of a believer’s spiritual responsibilities as a Christian in the context of marital turmoil generated by the non-Christian mate and calculated to derail the Christian’s faithfulness to Christ. Paul was answering the question: “How does being married to a non-Christian affect my status as a Christian if he/she threatens to leave?” He was not answering the question: “How does being married to a non-Christian affect my status as a husband/wife (with the potential for remarriage) when the non-Christian departs?” Jesus already answered that question in Matthew 19:9—divorce and remarriage is permitted only upon the basis of your mate’s sexual unfaithfulness. Paul, too, spoke more directly to this question back in verses 10-11 when he ruled out remarriage.

Summarizing, though God’s marriage law is stringent (for everybody), and though God hates divorce (Malachi 2:16), neverthe­less, there are times when an unbelieving mate will actually force the believer to make a choice between Christ and the unbelieving mate. To choose the mate over Christ—to acquiesce to the non-Christian mate’s demand to compromise one’s faithfulness in any area of obligation to God—would be to subject oneself to, and to transform the marriage into, a state of slavery (i.e., “bondage”). Yet, the believer is not now and never has been in such enslavement. Thus, the believer must let the unbeliever exit the relationship in peace. The believer must “let him depart”—in the sense that the believer must not seek to prevent his departure by compromising his loyalty to Christ. Of course, the Christian would continue to hold out hope that the marriage could be saved. If, however, the non-Christian forms a sexual union with another, the Christian is permitted the right to exercise the injunction of Matthew 19:9 by putting away the non-Christian solely on the grounds of fornication, freeing the innocent Christian to marry an eligible person.

Fifth, one final factor to consider. Verses 17-24 cannot be requiring an individual to remain in whatever marital state he or she is in at the time of conversion. Paul uses the examples of slavery and circumcision to show that, merely because a person becomes a Christian, he is not absolved of his pre-Christian circumstances. If he is a slave prior to baptism, he will continue to be a slave afterbaptism, and should not think that becoming a Christian gives him the right to shirk his legal status as a slave. Such is why Paul instructed Onesimus to return to his position of servitude (Philemon 12). So, Paul was encouraging the person who becomes a Christian, but whose mate does not become a Christian, to remain in that marriage rather than think that becoming a Christian somehow gives him or her the right to sever the relationship with the non-Christian mate. Being married to a non-Christian mate is not sinful in and of itself (see Miller, 2002). But Paul was not placing his stamp of approval upon relationships, practices, and conditions that were sinful prior to baptism and encouraging Christians to remain in those relationships. Such would contradict what he later tells the Corinthians concerning unequal yokes (2 Corinthians 6:17) and repentance (2 Corinthians 7:8-10). He was referring to relationships and conditions that were not sinful prior to baptism. Christians still have the same obligations to conduct themselves appropriately (i.e., according to God’s laws) within those pre-conversion situations, though they have now become Christians. Such instructions apply to anyrelationship, practice, or condition that was not sinful (i.e., in violation of Christ’s laws) prior to baptism. But this directive does not apply to any practice or relationship that was sinful prior to baptism (i.e., adultery, homo­sexuality, evil business practices, etc. cf. 1 Corinthians 6:9-11).

May God grant us the humility and determination to conform our lives to His will concerning marriage—no matter how “narrow” it may seem (Matthew 7:14). May the church of our day be spared any further harm that comes from the promotion of false theories and doctrines which are calculated to re-define God’s will as “wide” and “broad” (Matthew 7:13). May we truly seek to please, not men, but God (Galatians 1:10).

REFERENCES

Miller, Dave (2002), “Be Not Unequally Yoked,” Apologetics Press,http://www.apologeticspress.org/APContent.aspx?category=11&article=431&topic=37.