"Who can be right enough"

"To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: Two men went up to the temple to pray, one a Pharisee and the other tax collector. The Pharisee stood up and prayed about himself:" God, I thank you that I am not like all other men." But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, "God, have mercy on me, a sinner." I tell you that this man, rather than the other, went home justified before God. For everyone who exalt himself will be humbled, and he who humbled himself will be exalted. '" Luke 18:9-14

Paul Tillich, commenting on the Apostle Paul's assertion that the gospel is a stumbling block, once said that the danger is stumbling over the wrong thing there is something similar occuring in today's reading, so well want to take our interpretive steps with care. Most of us would like tax collector. But frankly, we may be more like the Pharisee a good, solid citizen who does things above the religious call of duty and would never consider himself capable of grossing sinning.

Its difficult to avoid interpreting the parable in straight forward, even simplistic terms, in part because the dramatic action of this parable is so very predictable even to those with only limited knowledge of the story of Jesus' life. Knowing that Pharisee are regularly cast in the gospel as Jesus ' opposition, we all to easily judge the Pharisee to be a self-righteous hypocrite and assume that the moral of this story is to be humble. There is a good reason for this straight forward interpretation, as Luke seems, to frame the parable in just these terms. The difficulty with such an interpretive back however, is that we might as well end up preaching. "Lord, we thank you that we are not like other people! Hypocrite overly pious, self righteous, or even like that Pharisee. We come to church each week, listen attentively to the scripture, and we have learned that we should always be humble."

In order to avoid the kind of self congratulatory reading of the parable that the parable itself would seem to condemn, it may help to note that, in fact, everything the Pharisee say is true. He has set himself apart from others by his faithful adherence to the law. He is the standards both Luke and Jesus seem to employ, righteously see (Luke 15:7). So before we judge him too quickly, we might reframe his prayer slightly and wonder if we have uttered it ourselves. Maybe we haven't said, "Lord, I thank you that i am not like other people.. '' but what about, on seeing someone down on his luck," there but for the grace of God go I"? It isn't that the Pharisee misses the true nature of his blessing. As Luke states in his introductory sentence, he has trusted in himself. His prayer of gratitudes maybe spoken to the Lord, but it is really about himself. He locates his rigjteousness entirely in his own actions and being.

The Tax collector, on the other hand, knows that he possess no means by which to claim righteousness. He has done nothing merit, indeed, he has to do  much to offend the Law of Israel. For this reason he stands back, hardly daring approach the temple, and throws himself on the mercy of the Lord.

Here is the essential contrast. One takes a claim to righteousness based on his own accomplishment, while the other relies entirely upon the Lord's benevolence. Rather than be grateful for his despising others. In his mind there are two of people. The righteous and the immoral, and he is grateful that he has placed himself among the righteous.

The Tax collector, on the other hand, isn't so much humble as desperate he is too overwhelmed by his plight to take time to divide humanity into sides. All he recognize is he stand near the temple is his own great need. He therefore stakes his hopes and claim not on anything he has done or deserved but entirely on the mercy of God.

I don't think it's an accident that this account takes places at the temple on the grounds of the temple, you were always intimately aware of who you were, of what status you had, of what you could expect from God there were, at the temple, "insiders" and "outsiders" according to there ruled there was no question of where the Pharisee and Tax collector stood. But when Jesus dies, all this changes as the gospels reports, the curtain in the temple is turn in two (Luke 23:45). Symbolically erasing all division of humanity before God. That act is prefigured here. As God justifies not the favored by temple law, but rather the one standing outside the temple gate, and aware only of his utter need.

This is what makes this parables so hard to preach, indeed what makes this parables a trap. For as soon as we fall from to the temptation to divide humanity into any kind of group. We have aligned ourselves squarely with the pharisee. Whether our division is between who's "in" and who's "out", this parables asserts, you will find God on the other side. Read this way, the parables ultimately escape even it narrative setting and reveals that it is not about self-righteousness and humility any more than it is about a pious pharisee and desperate Tax collector. Rather,  this parables is about God. God who alone can judge the human heart. God who determine is to justify the ungodly at the end of this storm, the Pharisee will leave the temple and return to his home. Righteous this hasn't changed. He was righteous when he came up and righteous when he came up and righteous as he goes back down. The Tax Collector. However, will leave the temple and go back down to his home justified, that is accounted righteous by the Holy one of Israel. How does this happen? The Tax Collector makes neither sacrifice nor restitution on what basis, then, is he named as righteous? On the basis of God's divine fiat and ordinance! This parable is therefore preached well only to the degree that each time we try to interpret it. We find ourselves, yet again, with nothing to claim but our dependence on God's mercy. When this happened and we forget, if only for a moment our human-constructed division, and stand before God, and invited to return to our home in mercy, grace, and gratitude.

Still convinced you are most like the repentance tax collector?  Then try the test of the words from Luke 18. Are you confident of your own righteousness? Do you compare yourself with others to see if you're closer to the top? Do you, like the Pharisee, spends most of your prayer time petitioning God about yourself?, If you answer yes to any of these questions, then it's time to swallow the Lord's prescription : Humble yourself. 

God's Care For Us

Sometimes it seems like the liars and crooks are the big winners while the people who do right get the short end of the stick. Some people don't even care about right and wrong. They only care about not getting caught. There are many who say, 'who will show us any good?' " (psalm 4:6). These words of David seem to describe the pessimistic outlook we so easily develop in our world today. The front page of the newspapers and the top on the internet Youtube or television seem to focus on crime, accidents. Politics, the economy, at present corona virus 19. And prominent people behaving badly. Our conversations at work and home begin to dwell on difficulties, and its enough to discourage anyone. Where can we turn for better news?

In the midst of his troubles, David turned to the Lord, who relieved his distress (v.1). And heard his prayer (v3). Instead of hoping for temporary good from altered circumstances, he found unceasing encouragement from God. "Lord, lift up the light of Your countenance upon us" (v.6). The result was a gladness of heart that surpassed any earthly prosperity or success. Let read other comment and explanatory note pyaint saying...

Verse 6, where Christ reveals himself there is in the satisfaction in the slenderest portion, and without Christ there is emptiness in the greatest fulness. Alexander Grosses, on enjoying Christ, 1632

Many, said David, ask who will shew us any good? Meaning riches, and honor, and pleasure, which are not good, but when he came to godliness itself, he leave out "many" and prayeth in his own person, Lord, lift thou up the light of my countenance upon us, as it now would join with him. Henry smith. 

(Verse 6)... Who will shew us any good? This is not a fair translation, the word any is not in the text, placing the principal emphasis upon this i legitimate the place is sufficiently emphatic they are multitudes who say, who will shew us good? Man want goods, he hates evil. As evil because he has pain suffering and death through it, and he wishes to find the Supreme good which will content his heart, and save him from evil! But men mistake this good, they took for a good that is to gratify their passion. They have no notion of any happiest that does not come to them through the medium of their senses. Therefore they reject the supreme God, by who alone all the power of the soul of man can be gratify. Adam Clark.
Pondering the truths in Psalm 4 about God's care for us is a good way to begin and end every day. Leave all your worries with him, because he cares for you. Be firm in your faith and resist him, because you know that other believers in all the world are going through the same kind of suffering for a little while, the God of all grace, who calls you to share his eternal glory in union with Christ, will himself perfect you and give you firmness, strength, and a sure foundation. To him be the power forever! Amen. 

Live Your Life

Don't lock your heart in a safe little room because you're afraid of being hurt. It will become a jail cell for you. And a heart that's locked in jail l will never learn to live. Read (Job 42:1-6). Job was now sensible of his guilt, he would no longer speak in his own excuse, he abhorred himself as a sinner in heart and life, especially for murmuring against God, and took shame to himself. When the understanding enlightened the spirit of grace, our knowledge of divine things as far exceeds what we had before, as the sight of the eyes excels report and common fame, by the teaching of men, God reveals His Son to us, but by the teachings of the spirit he reveals His Son in us. (Galatian 1:16). And changes us into the same image, (2corinthians 3:18). It concern as to be deeply humbled for the sin of which we are convinced, self-loathing is ever the companion of a true grace will always lead them to confess their sin without self-justifying. Job was humbled by the wonder of His creator and His creation. Job replied, "You asked, who is this who hides counsel without knowledge? Therefore i have uttered what i did not understand things too wonderful for me. Which i did not know" (Job:3). I want you to unlock your emotions. Take on a challenge. Move out into the flow of life and invest your feelings in other people. Sure, it may be risky. I'm not saying that everything you try will be painless or work out perfectly. You will get hurt from time to time. Your heart may broken. But whatever happens, i will be with you to heal your hurts and out your broked heart back together. Don't bury your life... Live it! Hebrew13:6 verses speak sayest the Lord." we can say without any doubt or fear, "The Lord is my helper and I am not afraid of anything that mere man can do to me."

your "Elohim"

My Desire and Effort i will do

There are few places in the Bible where the value of wisdom is alluded to. There is a difference between wisdom in God's view and the view of the Lord. What is wisdom to the world can be folly to God. But as a whole, it seems that we do value wlsdom as human, even though we may have different definitions of  what it is. Why do we desire wisdom? Is it because we know that its value is worth more than any material thing? I dont have answer.

We are told in the Bible that the fear of the Lord is wisdom, one of these verses is found in Job [though it also appear in Psalm and proverb. (Job 28:28) unto man he said, Behold the fear of the Lord that is wisdom, to depart from evil is understanding. Fear, in this sense, means awe or reverence, rather than terror or dread, fearing God means to trust in him and to obey his word.

According to the faithLife study Bible, the relationship between wisdom and the fear of God is a cycle that reinforce itself, if someone fears God, then he shall obtain wisdom, and with more wisdom he understand all the more what it mean's to fear God. Read proverb 1. As we read this it teaches us a great truth, that we are not sufficient of ourselves to think or speak any thing of ourselves that is wise and good, but that all our sufficiency is of God. Who is with the heart and with the mouth. And works in us both to will and to do. (Philipoians 2:13, Ps. 10:17). But most read it otherwise: the  preparation of the heart is in the Man (he may contrive and design this and the other). But the answer of the tongue, not only delivering of what he design to speak, but the issue and success of what he design to do is of the Lord that is it. To get understanfing we must make an effort. We make an effort on the things that we want to do. He is the autbor of life, he knows best for us how to order it. We seek Knowledge, there is a high price of for ignorance, if you don't like education just try ignorance. Ignorance regarding employment means poverty. About health means desease. Were fo we find that knowledge, the word of God- the Bible. What do we get? The mind of Christ (1corinthians 2:11-16). Read (proverb 2:6-11) (colossian 2:2-3) read (Proverb 2:1-5).

This Man Handed over to you!

Has anybody ever been terribly unfair to you? Have you ever been almost destroyed by the ruthless of another? You're not alone. The greatest offense ever committed against a man was what was done to Jesus by those who opposed Him. They turtured and killed the perfect Son of God. The amazing thing about the mistreatment of Jesus (and you) is the Father's ability to redeem it. Read (ACTS 2:23-24). Him, being delivered unto death, by God his heavenly Father, who not only permitted him to be put to death, but delivered him up for us all. Roman 8:32 devoted and gave him up, and yet he was approved of God, and there was nothing in this that implied in any degree, the disapproving of him

For it was done by determine counsel and foreknowledge of God. In infinite wisdom, and for holy ends, in which and in the means leading to them. Jesus himself freely and fully concurred, for it was necessary that thus divine justice should be satisfied. God and man reconciled sinners saved, and Christ himself glorified. It must be observed the apostle here anticipate an objection why did God suffer such a person to be so treated? Did be not know what wicked men intended to do? And had he not power to prevent it? Yea he know all that power to blast all their design in a moment. But he did not exert that power, because he so loved the world because it was the determinate counsel of His love to redeem mankind from eternal death, by the death of his only begotten Son. Ye have taken, and by wicked hands have crucified. Thus the apostle speak, because neither of God's foreknowing what they would do, nor his designing that his Son should be offered as a sacrifice to expiate the sin of mankind, nor his bringing unspeakable and everlasting good out of thy fact could be the best excuse their sin who were agent in it for it was the voluntary act and deed proceeding from a principle morally evil. And therefore they are justly. Said to have perpetrated it with wicked hands. It is probable so of tbose who had cried crucify him, crucify him, or who had been otherwise aiding and a betting in the murder, were here present, and that Peter know it. Be this as it may, it was justly looked upon as a National act, because done by the vote of the great council, and by the voice of the crowd, clamouring for his blood. From the gift of Holy ghost, Peter preaches unto them Jesus and here is the history of Christ. Here is an account of his death and suffering. Which they witness but few week before His death is considered as God act, and of wonderful grace and wisdom. Thus divine justice must be satisfied, God and men brought together again, and Christ himself glorified, according to an eternal counsel which could not be altered. And as the people act, in them it was an act awful sin and folly. God is bigger than the wrong men do. Human being were completely responsible for crucifying the Son of God. "You nailed [Him] to the cross. " Peter said, but God was sovereign over this, and infact had planned it before the foundation of the world. Christ was "delivred over by the  predetermined plan and foreknowledge of God." Do you see the two fit together! We do have an awsome God.

"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

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