"Revelation 5:13 What it mean"

The preposition phrase "under the earth" is used three times in the New testament, it is used in Philippians 2:10, Revelation 5:3, and Revelation 5:13. Paul writes, "That at the name of Jesus every knee should bow, of things in heaven and things in earth, and under earth Phil. 2:10. John is recording his  vision in the book of Revelation when he writes," And no man in heaven, nor in earth, neither under earth, was able to open the book, neither to look thereon" in revelation 5:3 and verse 13 he writes, "and every creature which is in heaven, and on the earrh, and that are in them, heard saying! Blessing and honor and glory and power, be unto him that sitteth upon the throne, and  unto the Lamb for ever and ever"

First. We should note that the expression "under the  earth" is used in these passage in relationship to the expression "in heaven", and "on earth" the basic idea of these three expression being used together is completeness. It indicates that there is not a single location where exist a person of any kind whether (Angel, man or demons). That will not participate in the event being describes in this verses. In other words it is  a rhetorical way to express an absolute and that is- how we should generally regard  the  whole of the expression, "in heaven, on eartb, or under the earth. 

Second. We also note that just as there are person in heaven such as Angel, and person on the earth such as man, there are also person" under the earth."consider the language used to describe Jesus' journey of the death (Ephesian 4:9-10) "Now that he ascended what is it and that he also descended first into the lower part of the earth? He that descended is the same also that Ascended up far above all heavens that he might fill all things." Jesus descent unto the "Lower parts of the earth." has referenced to His journey to Hades after His death on the cross. In (acts 2:27). Peter qoutes from Psalm 16:10, because thou wilt not leave my soul unto Hades, neither with thou give they Holy one to see corruption he explain that this is referring to Jesus when He says in (verse31). He be forseeing this spake of the resurrection of the Christ that neither was be left untio Hades, nor did his flesh see corruption. "we can conclude from the coupling of these verses together that Hades is the unseem realm "under the earth" Jesus gives us a picture of the Hadean rralm when he tells the story of the Rich Man and Lazarus in (Luke 16:19-31) . Both were in Hades the unseem realm The rich man was in torments, Lazarus was in the paradise to put it simply, paradise is the place where the wicked go after dead, Jesus told the thief on the cross. "To-day shalt thou be  wilt me in paradise (Luke 24:43). These are all places  thatvare" under the Earth." hence, both the sainted dead and the wicked are. "under the Earth" and all are awaiting the Day of Judgment when everyone will come forth from the grave. Jesus said, "Marvel not at this for the hour is coming, in which all that are in the grave shall hear His voice and shall come forth they that have done good. Unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." so as i understand it, the expression." under the earth" refers to any one who is awaiting the resurrection of the dead; both righteous awaiting the resurrection of the dead; both righteous and unrighteous. 

The Remnant of Shem

The spiritual meaning of Genesis 9:26 Bible speaking

It was a customary among the Ancients to say, "Blessed be Yahawah" by which they meant that from Him is every blessing, that is every good;  and he said, Blessed be Yahawah the God of Shem; and the canaan shall be his servant. Blessed be Yahawah the God of Shem," signifies every good for those who worship Yahawah from internal. Shem is the internal church, and cannaan shall be his servant. Those who may perform vile services to the men of the church are external. Blessed be Yahawah the God of shem this signifies every good for those who worship Yahawah from internal, is evident from the significant of "blessed" this blessing involves every good celestial, spiritual, and natural, and all these are signifies by blessing; in the internal sense. He said if you seek Him you will find me. And he said- The prediction concerning the other two brother is a distinct utterance of Noah. "Blessed be Yahweh, the God of Shem." The characteristic boon of Shem is that Yahweh, the one true living God of Shem, is his God. We are in tribe of Shem, the remnant of Shemites, his God means "Bathala" The knowledge and worship of the Creator is preserved in the family of Shem, when it lost fatally obscured among the other descendant of Noah. The prophet is so concious of the unspeakable blessing of knowing and loving the true God, that he breaks out into thankgiving in the very act of announcing the transcendent privilege of Shem. There is a dark side, however, to this prophetic thought as it implies that the two other families of mankind, at least for part of the period under the prophetic view, were estranged from the true and living God. History corroborates both aspects of this prophetic sentence for the space of two thousand four hundred years. During the most part of the long period the Holy Yahawah Omnipotent was unknown to the great mass of the Japhethites, Hamites, and even Shemites. And it was only by the special election and consecration of an individual Shemites to be head of a special people, (lahing pinili), and the father of the faithful, that he did not ceases to be the God of even a remant of Shem. Then follows the refrain, "And Kanaan shall be servant unto them" The phrase "unto them" proves that Shem here comprehends the race descendant from him, and consisting of many individual. Scripture sees the race in the Father, traces up its unity to him, discerns in him the leading traits of character that often marks his remotest posterity, and identifies with him in destiny all those of his race who continue to takes after him. Thus, Adam we notes the whole race, Shem, Ham, and Japheth, its three great branches. Attention to this law of unity continuity, and identity of a race will aid us much on understanding the dealings of Providence with the several branches of the human family. We learn also from the same phrase that this solemn sentence is no mere ebullition of the personal feeling of Noah. He is not speaking of Shem and Kanaan merely, but of the future races that are to spring from them. This appears still more plainly from the fact that Japheth, as well as Ham, is describe as long estranged from the true God. And now that we are on spiritual ground, it ought to be observed that kanaan's curse is not exclusion, either present or prospective, from the mercy of God. That is an evil he bring on himself by a voluntary departure from the living God. The curse merely affects the body- the personal liberty. It is a meredegration from some of the natural rights of our common humanity, and does not of itself. Cut him from any offer of mercy, or benefit of repentant faith. 

God shall enlarge Japheth - God is here spoken of by his generic name. This intimates, or at least coincides, with the fact that Japhet did not continue that nearness of approach to him which is implied in the use of the personal name. There is in the original a play upon the word "Japheth", which itself signifies enlargement. This enlargement is the most striking point in the history of Japheth, who is the progenitor of the inhabitants of Europe, Asia, and America, except the region between the Persian gulf, the red Sea, the Mediterraneans, the Euxine, the Caspian, and the mountains beyond the Tigris rivers which was the main seat of the Shemites. This expensive power refers not only to the territory and the multitude of the Japhetites, but also to their intellectual and active faculties

 The metaphysics of the Hindus, the philosophy of the Greeks, the militay prowess of the Romans, and the modern science and civilization of the World, are due to the race of Japhet, And thought the moral and the spiritual were first developed among the Shemites, yet the Japhethites haved proved themselves capable of rising to the heights of these lofty themes, and human speech, which was adopted, in the providence of God, as best suited to convey to mankind that further development of old Testament truth which is furnished in the New. (The writer stop in the New) , it should be in the New Testament. The Torah speak the truth they are the Gentile. They nearness truth they use force. Not of God providence, using adopted sound good, but in reality they steal the truth and use it they shutdown  the window of heaven that our, your prayer can't be heard. Let continue.

And he shall dwell in the tents of Shem. We regard Japheth as the subject of this sentence; because, if God were its subject, the meaning would be substantially as the blessing of Shem, already given, and because this would intermingle the of shem with that of Japheth, without any important addition to our information, wheteas, when Japheth is the subject of the sentence, we learn that he shall dwell in the tents of Shem- an altogether new proposition. This form of expression does not indicate a direct invasion and conquest of the land of Shem which would not be in keeping with the blessing pronounced on him in the previous sentence : it rather implies that this dwelling together would be a benefit to Japheth, and no injury to Shem. Accordingly, we find that when Persians conquered the Babylonian empire, they restored the Jews to their native land; when Alexander the Great conquered the Persians, he gave protection to the Jews, and when Romans subdued the Greek monarchy, they befriended the chosen nation, and allowed them (to be slaved) a large measure of self-government. In their time came the Messiah, and instituted the new form of the church of the old Testament which not only retained the best part of the ancient people of God, but extended

Itself over the whole of Europe, the chief seat of Japheth; went with him whenever he went; and is at thus day, through the blesding of God on his political and moral influence, penetrating into the moral darkness of Ham, as well as the remainder of Shem and Japheth himself. Thus in the highest of all senses, Japheth is dwelling in the tents of Shem. 

Again come the refrain, 'And kaanan shall be servant unto them.' A portion Japheth still hold a portion of Ham in bondage. But 

thus bondage has been the means of bringing some of the sons of Ham to dwell in the tents of Shem; and the day is not far distant when Japheth will relinquish altogther the compulsory hold upon his brother, and consecrate his entire moral influence over him to the revival in his race of the knowledge and love of God our Father, and our Lord Jesus Christ. 

Thus, it appears that the destiny of these three great branches of Noachic family, during the time  of their separation on the high question of their relation to God, is traced of with great fidelity in this remarkable prediction, Ham is aptly represented by kenaan, the slave, who is seized, enslaved, and sold even by his kinsmen to one other, and to the descendant of Shem and Japheth. Shem includes within his posterity the select family who know God as the Lord, the God of Promise, of mercy, of salvation. Japheth enlarge by God, and at length becomes acquainted with him whom he once ignorantly worshipped. The Historian recognize these salient point in the experience of the three races, so long as they continue apart. The time is approaching when the strange intermediate development will come to a happy issue, in the reunion of all the members of the human family, according to clearer and futher - reaching prophecies yet to be delivered. Watch the video of Ophirian heritage part 1:2:3  best understanding

'

A Piece of Wood

For centuries our spiritual ancestor have wondered about that two main thought emerged on what this tree could pictures or points to the healing Ministry of Jesus (Yahawashi) in our lives. The most ancient understanding is the tree points us to Yahawah Elohim. Today we're looking back at (Exodus 15:22-27). Moses, Miriam, and the Israelites have finished singing, and now it time to journey on. Moses leads the Israelites in the desert and they go for three days without finding water. Imagined traveling on foot all of them including there livestock for three days without finding water. This was a life threatening situation. Finally they came to some water and their hopes skyrocketed only to be dashed by the bitterness of water, it was undrinkable that they name it the place "Marah" which mean "bitterness" imagine literally dying of thirst, finding a water then discovering that it was salt water. Not a good life or death. When the Israelites came to the bitter water they did what you and i would do. They grumbled against their leader Moses. Moses in turn cried out to Yahawah. Yahawah showed Moses a piece of wood which Moses promptly threw up into the water, immediately the water was made sweet and the Israelites were able to drink it. Moses then led them to a place called Elim which had twelves spring and seventy palm trees. The story is about the journey from Marah to Elim, from bitter water to twelve spring and seventy palm trees. The journey takes place externally and internally. The external journey is the obvious one. Moses and company find themselves in a very bitter situation. They have been  three days in the desert without coming upon a source of water, the water they have come to is undrinkable. Death is threatening. Moses cried out to Yahawah and Yahawah made the bitter sweet to refreshing themselves, they are revived and journey to Elim. It is another revelation of the power and  trustworthiness of Yahawah, the message for us is clear. Whatever the bitter obstacles that we encounter in life's journey today, we count on Yahawah to transform them, to use, redeem them for good, as Yahawah Elohim lead us to Elim. When we cry our our Marah to Yahawah, Yahawah is able to "sweeten" them, that is to make them drinkable, to turn them into a resources for the next leg of the journey, Yahawah is big enough to deal with, redeem, and even transform whatever external problem we might Face.

Internally journey is less obvious, but it is the one on which the text focuses. Our english translation obscure this focus because of the difficulty in translating the verb for Yahawah "showing" or "directing" Moses to a tree/ pieces of wood. The verb used actually means to instruct or teach, Yahawah instructed/ taught Moses a tree. That does not make much sense. But it is important to note because this verb is the root verb of the word "Torah." Torah means instruction law that Yahawah gaves Moses on the Mount Sanai. For how the Israelites were were to live covenant with Yahawah who brought them up out of Egypt. We might say that Yahawah "Torah-ed Moses tree.

When Moses cast this Torah tree into the bitter water. The water became sweet Torah is not for water, however, but for people. The bitter water of Marah revealed the bitterness that lodged in the heart of the Israelites. Notice that they grumbled against Moses while Moses cried out to Yahawah. The external obstacle revealed the internal realities of the heart. Moses trusted Yahawah and cried the problem to Yahawah. The Israelites on the other hand, betray a lack of trust and they grumbled amongst themselves against Moses. What become evident in the face of Marah is that Israelites needed deliverance from more than just like Pharoah their life in Egypt. They need deliverance from their grumbling mumbling bitter selves and Yahawah Torah Moses a tree of Transformation right then and there, after Moses/ Yahawah sweetened the water with the tree, Yahawah made a decree and a law for them, and there He tested them. He said, if you of listen carefully to voice Yahawah your Elohim and do what is right in His eye. If you pay attention to His command and keep all His decree, i will not bring on you any of the disease that i brought on the Egyptians for I Am Yahawah your healer. This text makes it plain that the emphasis is on the Transformation of the Israelites rather than water of Marah.

In a word israel is to be "Yahawah"- centered in all their living. Remember, down in Egypt life had been Pharoah centered. So Yahawah "tested" the israelites there a Marah. This testing was for the purpose of training them to reveal their heart in order that their hearts might be changed where needed. The test revealed that Moses was Yahawah-centered and that israel was not. The test a training exercise for israel designed to bend their bitter. Grumbling hearts toward Yahawah. How did the bitter water become sweet? The tree of life was with them as they learned that (YHWH) Yahawah Elohim. God Word was the most important thing they had. After depending on Yahawah Elohim for 40 years while living in the desert, they listened when God spoke, and they believed, and they knew Yahawah Word meant life and death. That they led them astounding victory. Is God presently testing you in your real identity this area of your life? What has His testing revealed? Have you become bitter toward your Motherland because of where He has led you? Oh Maharlikan! have you come to trust Him more as result of what you have gone throught. 

 

What are you doing!

The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our soul and Christ it is he who begin the discourse He asked. How would you answer if Jesus were to ask you, "What do you seek? (John 1:38).We are in this world, what are you doing.? The question Jesus to them, we should all put to ourselves when we begin to follow Him. Would you asked Him for health and fitness? A better job?  A happier marriage? Financial security? Vindication from a false accusation? Salvation of some difficult Theological concept? Do we seek the favour of God and eternal life? He invited us to come without delay. Now it the acceptable times, (2 corinthians 6:2). It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ must come with a fixed resolution to be form and constant to Him, like a stone solid and steadfast, and it is by His grace that they are so.

What seek ye? This was not asked to obtain information compare (John 1:48). It is not a harsh reproof, forbidding them to follow Him, compare (Matthew 11:28-30). It was a kind inquiry respecting their desires; an invitation to lay open theirs minds, to states their wishes, and to express all their feelings respecting the Messiah and their own salvation: you may learn:

1.That Jesus requires inclination of the soul to follow Him. He "turn" toward these disciples, and he will incline His ear to all who begin to approach Him for salvation.

2. Jesus is ready to hear their request and to answer them. 

3. Minister of gospel, and all other Christians, should be accessible kind and tender toward all who are inquiring the way to life. Inconformity with their Master. They should be willing to aid all those who took to them for guidance and help in the great work of their salvation. 

Rabbi- this was a Jewish title  conform somewhat as literary degrees now are and meaning literally "a great one" and was applied to teacher or master in the Jewish schools. It corresponded with the title "Doctor" our savior solemnly forbade his disciple to wear that tittle. See (Matthew 23:8). The fact that John interpreted this word shows that he write his  gospel not for the Jew only, but for those who did not understand the Hebrew language, it is supposed to have written in Ephesus.

Where dwellest thou?  The question they probably asked Him in order to dignify their wish to be with Him and to be instructed by Him. They desired more fully to listen to Him than they could now by the waysides they were unwilling to interrupt Him in His traveling. Religion teaches peoples true politeness. Or disposition to consult the convinient of others, and not improperly to molest them, or to break in upon them when engaged. It is also teaches us to "desire to be with Christ" to seek every oppurtunity of communion with Him, and chiefly to desire "to be with Him where he is" when we leave this world. Compare (phillippians 1:23).

The Builder of the Ages

We in this dark and sinful world know little of heavenly world of light. But we know that there's is above us a world of blessed angels they are always  praising God, therefore the psalmist shows his desires that God may be praised in the best manner, also we know that we have communion wirh the spirit above, who are still praising him the heavens with all contained in them, declare the glory of God, they call on us, that both by word and deed, we glorify with them the Creator and redeemer of the universe. Praise Him ye heavens of heavens, referring to the idea that there is one heaven rising above another. See notes  (Psalm 68:33). See (1King 8:27). "Behold, the heavens and heavens  of heavens cannot contain thee." compare (2 Chronicle 2:6). The author of these psalm is unknown the occasion on which it was composed was probably the same as that which the two precious psalm and the two following were written each commencing and closing with Hallelujah that occasion was most probably, as before remarked, the rebuilding of Jerusalem after the captivity and dedication of the temple. The psalm is in general, call on all part of the universe to praised the Lord. It is properly divided into two portions- the first (psalm148:1-6), the call is addressed to the heavens to all that is above heaven to YHWH, Elohim, in the second (psalm147:7-14), the call is addresses to all the dweller on the earth to unite in that praised. The psalm is the most animated and triumphant that the language account with thru sentiment. It is adapted to the most animating and spirit stirring music and these psalm. In the Hebrew conception of the cosmos was supposed to be the foundation while itself rest on the firmament or heavenly vaults see (psalm104:3).

In Jesus Hands

In 2 Samuel 16:5-14 in this account David bore shimei's curses much better than Ziba flatteries; by these he was brought to pass a wrong judgment on another, by those to pass a right judgment on himself. The world smiles are more dangers and thru it frowns. Once and again  David spared Saul's life, while saul sough his. But innocense is no defence against malice and falsehood. Nor are we to think it strange, if we are changed with that which we have been most careful to keep ourselves from it is well for us, that men are not to be our judge, but He whose judgment is according to the truth. See how patient David was under this abuse. Let this reminds us of Christ, who prayed for those who reviled and crucified him. A humble spirit will turn reproaches into reproofs and get good from them. Instead of being provoked by them. David the hand of God in it. And. Comfort himself that God would bring good out of his affliction we may depend upon to God to repay, not only our services, but our suffering. Unlike David, we often want to silence our critics, insist on fairness, and defend ourselved

 But as we grow in our awareness of God's protective love. We become less concerned with what others say about us and more willing to entrust to our Father. Like David, we can say of each critic. Let him alone, and let him curse" (2 Samuel 16:11). This is humble submission to God's will. We are in God's hands, no matter what others are saying about you. He had seen your distress, and in time. He'll repay you for the cursing you have received. So trust Him and abide in His love. We can endure life's wrongs because we know that God will make all things right. How did Jesus respond to words spoken against Him? What did He do and not do? In what situations can you follow His example? (1peter2:20-23).

. 

YOUR MILK AND HONEY

The context of this verse is Spiritual, maturity, the writer of Hebrew has pointed out his explanation of Christ High Priesthood to give a warning about this who take a lazy slow moving approach of their spiritual growth of this verse, He pointed out that to every tribes, and Nation. Believe it by faith, instead they are still in need of basic instruction. In this way, they are like babes who have never grown up they are still dependent on milk and cannot handle the solid food. about their true identity who they are, a Maharlikan Nation a lumad in origin. (1Corinthians 3:2) I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able: Those who came to faith in Christ have to begin with basic ideas (1 Peter2:4). This is a good thing, since it promotes growth over time, though a believer should learn and develop, and deepen their understanding. (1 Corinthians3:1) the reason these particular christian not grown is given in (verse11), they are "dull" meaning "slow and Lazy" this criticism is similar to the one given in (Hebrew 2:1-4). admonishing the reader or listener to pay much closer attention the matter of faith. Those who are bland and disinterested in their spiritual growth simply will not grow spiritually they are like babes., who can only consume the simplest of things and no ability to process anything of the real substance the truth about that you are the Maharlikan nation the truly peculiar people or tribes, Nation. (Hebrew 5:13). "For anyone who partakes only of milk is not accustomed to the word of righteousness for he is an infant. For every one that useth milk it is very likely that the apostles, by using this term, refers to the doctrines of law which were only rudiments of religion, and were intended to leads us to Christ Jesus, that we might justified by faith. The word righteousness the doctrined of justification. I believe this to be the apostle meaning. He that uses milk resting in the ceremonies and observances of the law is unskillful in the doctrines of justification, for this required faith'. Act and believed it! And embrace it. That is Your milk and honey. Not only in this world, also in the future meant the next generation to come.