Podcasts about yhwh

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

What mark do the people of God bear?The Mark You Bear explores themes of allegiance, worship, covenant identity, and perseverance. Drawing from Revelation's imagery of the mark of the beast and Scripture's description of God's name and commandments upon his people, this song calls believers to remain faithful to YHWH and walk the narrow way.Takeaway:Every person bears a mark of allegiance. This song reminds believers to remain sealed by the Father's name and faithful to the Lamb.These songs are written by our team and produced with AI assistance, used only as a tool to help compose and arrange the music under our direct guidance and according to the exact result we want.#TheMarkYouBear #119Ministries

In this episode, we dive into James 1:5–8 and discover what it really means to ask God for wisdom “in faith, with no doubting.” James isn't condemning honest questions—he's warning against divided loyalty. Learn how wisdom, faith, and steadfastness work together to mature us in Messiah.Show Notes: James says YHWH gives wisdom generously, but only to those who ask in faith. In this teaching we unpack what James means by “doubt,” why double-mindedness makes us unstable, and how steadfast devotion shapes maturity. We also consider how to deal with real intellectual doubts in a healthy, biblical way.Scripture Highlights: James 1:5–8 James 3:17–18 James 4:2–4, 8 Psalm 77:8–15 Jude 22 Takeaway: Asking in faith is about loyalty to YHWH, not absolute certainty. True wisdom produces purity, peace, and steadfastness.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

“Short and sweet… it's not, it's short and angry”On the show this week:00:00:51 NewsA new UK Parliament report analyses the barriers British artists face when touring the EU00:09:16 Magazine by YHWH Nailgun album review discussion00:45:32 Upcoming releasesAlbum rankings:Prince Daddy & the Hyena - Hotwire Trip SwitchRatboys - Singin' to an Empty ChairFriko - Something Worth Waiting ForMandy, Indiana - URGHAvalon Emerson & the Charm - Written into ChangesJasmine Myra - Where Light SettlesThundercat - DistractedPrism Shores - Softest AttackThe Orielles - Only You LeftGregory Uhlmann - Extra StarsIron & Wine - Hen's TeethModest Mouse - An Eraser And A MazeAmerican Football - American Football (LP4)Dry Cleaning - Secret LoveLande Hekt - Lucky NowLowertown - Ugly Duckling Unionrat - homeBoards of Canada - InfernoOkkyung Lee + Explore Ensemble - SignalsLucid Express - Instant ComfortJenny on Holiday - Quicksand HeartBasement - WIRED

Who Does the Lord Know? (1) (audio) David Eells, 6/21/26 We received a question regarding Matthew 7:23 and how these people could say they know the Lord, and yet the Lord says, “I never knew you”. Also, Some people think that they are lost people, or that they were never really saved. And so I thought we could look at that today and identify who the Lord knows and those whom the Lord said He never knew. Let's look first in Mat 7:15 Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. The Bible talks about false prophets quite a bit in both the Old and New Testaments. Sometimes they don't appear to have been apostate, but in some cases, they definitely are. This is true in 2 Peter chapter 2; and the Christians he's talking about there. I believe the whole chapter really is about false prophets. 2Pe 2:15 forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing; Of course, the only one that can forsake the right way is somebody who's been there, and obviously, they are being an apostate or fallen away in this case. For instance in 2Pe 2:20-21 For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. 21 For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them. This and many other scriptures clearly refute the ”once saved always saved doctrine.  Another good example would be in Jude 11 Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah. 12 These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; This includes those who fell into the error of trying to be “a profit” instead of a prophet. But I just wanted to make that point, because some people say that all false prophets are lost people, and that's just not the case. Of course, a lot of times, when we talk about Christians, we really should identify Christians the way the Bible identifies Christians, and not the way the worldly church identifies them. The way the worldly church identifies Christians now is those who have been born in spirit. Their spirit has been born from God, and they have a new spirit. But it is more than that. that's not the way the scriptures identify as Christians. Scriptures identify Christians as those who walk and talk the way Christ walked and talked. Also, there's a big difference between somebody who's just been born in spirit and those who walk the way Christ walked, because you can have Christ's spirit and not live His life as Paul exhorted Christians in Rom 8:13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. That's an exhortation given to those who have the spirit of Christ because he went on to exhort that those who have the spirit of Christ should go on to receive the Spirit of God. Everyone who is born of God receives the Spirit of Christ and today, that's called a born-again Christian. As we read the text, we'll see that “Christian” is identified scripturally as something completely different. So keep that in mind that I'm talking about Christians in the way that the church uses the term, those who have been born in spirit. Back to Mat 7:16 By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; (Again, now he's not just identifying prophets. Now he's broadening the scope. And in the next few verses, he uses the word “every” several times. So he's broadening the scope to talk about everybody, not just false prophets.) 17 Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Therefore by their fruits ye shall know them. Now, this same verse is used in Matthew 3:10, where John the Baptist is rebuking the Covenant people of God; those religious leaders who made their stand on believing that Abraham was their father. Mat 3:7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come? 8 Bring forth therefore fruit worthy of repentance: 9 and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And even now the axe lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire.  I want you to notice here that He's talking about the Covenant people, thinking that because they were children of Abraham, they were entitled to God's blessings. And John told them that that's not the truth. The truth is, only bringing forth fruits worthy of repentance brings you into God's blessings. I think this is a good exhortation for Christians today, because Christians think, “Well, I'm a Christian, God's my Father so I can just go and do what I want to do now.” But this is not so. It says every tree that doesn't bring forth good fruit among us is hewn down and cast into the fire.  The scripture also says in Joh 15:2 Every branch in me that beareth not fruit, he taketh it away:… Notice: Every branch in me… Now that can be no other than God's people, right? We're all responsible to bring forth fruit. The fruit is what identifies us as Christians, and the fruit here, as we see in the text, is the actions of your life. The fruit is love, the joy, the peace, the righteousness; all those things that Christ was and is. The actions of our life are the fruit of the inner life, that's what He's talking about; the fruit. Along the same line in several of Jesus's parables, He came looking for fruit on the fig tree. He wasn't looking for fruit on a tree that wasn't supposed to bring forth fruit. He was looking for fruit on a tree that was created to bring forth fruit. It is the fig tree that identifies God's people. Luk 13:6-9 And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. 7 And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? 8 And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9 and if it bear fruit thenceforth, well; but if not, thou shalt cut it down.  Notice: The Lord is the one who's going to cut it down. The Lord is long-suffering with us to bear fruit, but be that as it may, we've been given a certain amount of time to bear that fruit, and I think that's what He's talking about in Matthew 7, because as He goes on in Mat 7:20 Therefore by their fruits ye shall know them. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. Now he's identifying fruit as doing the will of the Father. The fruit of the Spirit is doing the will of the Father. He goes on to say, 22 Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? Let me make a point here. Do you suppose that it's possible that an apostate Christian could prophesy? I mean, prophesy from the Lord? We have examples in the scriptures of false prophets who prophesied in the name of the Lord. A good example is in 1 Samuel 19. This is talking about Saul after he had fallen away from the Lord; in fact, he had been rejected by the Lord. It says 1Sa 19:23 And he went thither to Naioth in Ramah: and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. 24 And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets? Now, some people say, well, because he stripped off all his clothes, that doesn't seem like a godly thing to do, but I think what the Holy Spirit was showing to people around him was that he was walking naked before the Lord. He wasn't dressed up with Christ. He didn't have on his wedding garment, so on and so forth. He had fallen away in his works, because remember when we studied the garment, it symbolized your works, right? In Revelation 19, the righteous acts of the saints were the garment that the bride is wearing.  Now, I want you to notice this too; this same man had a demon that was sent from God to him. 1Sa 18:10 And it came to pass on the morrow, that an evil spirit from God came mightily upon Saul, and he prophesied in the midst of the house: and David played with his hand, as he did day by day. And Saul had his spear in his hand; 11 and Saul cast the spear; for he said, I will smite David even to the wall. And David avoided out of his presence twice. 12 And Saul was afraid of David, because Jehovah was with him, and was departed from Saul. Now this is the same Saul whom the Lord had departed from, who later prophesied in the name of the Lord, because the Spirit came upon him. Here, he prophesied in verse 10 by an evil spirit. He had obviously become a false prophet. Was it always that way? No, it wasn't always that way. He was the anointed of the Lord. But yet he became a false prophet. He became what we would know today as an apostate Christian. He was rejected in 1Sa 15:23 For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because thou hast rejected the word of Jehovah, he hath also rejected thee from being king. So he had been rejected by the Lord, received an evil spirit by which he prophesied, and later even prophesied in the name of the Lord when the Spirit of the Lord came upon him. Now, going back to what I consider to be probably apostate Christians in Mat 7: 22 …Lord, Lord, did we not prophesy by thy name,… And some people say, ‘Well, that wouldn't be possible if this person did not know the Lord at all to be able to prophesy by thy name.' And the point I want you to see here, too, is that it says by thy name and not in thy name; in the original, it says by thy name, meaning they could be prophesying true enough, but they weren't in the name. They weren't getting a reward because they weren't abiding in the name of the Lord. Another point, it says, and by thy name cast out demons, and by thy name do many mighty works? Do you remember what Jesus said in Matthew 12, when they accused Him of casting out demons by the prince of demons, Beelzebub? Mat 12:24 But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub the prince of the demons. 25 And knowing their thoughts he said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand? 27 And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. 28 But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you. You know, I think you'll find that Satan doesn't cast out Satan; that even the most apostate Christians, because of their Covenant relationship with the Lord, still have authority to do that and can do it. I've seen people that the Lord identified to me as false prophets and actually did prophesy wrongly, and I've seen them cast out demons too. They had the Covenant relationship because of the Jews. The seven sons of Sceva were Jews. You see, the Jews were casting out demons. This wasn't new to the Jews to cast out demons. They had been doing that. And because of Covenant relationship, the Jews got healing, and they got deliverance. Even today, people, because of Covenant relationship, before being completely rejected by God, they can still cast out demons.  I know of a false prophet in particular who has identified too many people who cast out demons; in fact, he cast them out with me. Let me say this: a person who is lost, who does not know the Lord, how do they cast out demons? Those who have no Covenant relationship with the Lord; how do they cast out demons? Their father manifestly is Beelzebub, so how do they cast out demons? Well, what happened to the seven sons of Sceva when they tried to use “by Jesus whom Paul preacheth” to cast out demons in Acts 19:13 and then got whipped? They did not know the one who was creating the New Covenant. I think the point is that you have to be in some kind of a Covenant relationship in order to be casting demons out, because Satan doesn't cast out Satan.  The One who lives in you now casts out demons. 1Jn 4:4 … greater is he that's in you than he that is in the world. Who's in the world? Satan. Does Satan cast out his own kingdom? Jesus said, No, he doesn't do that. Well, here's the point. Were they casting the demons out by the Spirit of God or were they casting them out by Satan? Jesus said they couldn't cast them out by Satan. The lost people's authority is Satan. The one that lives in them is Satan. The point I'm making about these people here, these false prophets, is that many of them are apostate Christians. Remember, an apostate is one who is falling away from the truth and the grace of God. And it's somebody who is obviously saying, Lord, Lord, (so they obviously believed in their heart that Jesus was their Lord) Lord, Lord, did we not prophesy and by thy name cast out demons and by thy name do many mighty works? Notice they were not “in” thy name but God permitted this “by” thy name as a witness of Jesus. Who is it today that we know that is doing this in the name of the Lord, if it's not somebody who is abiding in His name, which is far more powerful?  I was in a situation where a preacher and his girl friend were trying to cast many demons out of a man who chased them out of the building. Previously the demon possessed man chased  the preachers deacon through a plate glass door, shattering it, and sending him to the hospital. So, they sent for me and told me their story. They watched from the doorway as I approached this man who thought to do the same to me. By the grace of God he cowered and was delivered. Many today are in “by” mode, meaning they are using the name of the Lord and not doing it in the name. I agree that some people profess the Lord and don't know the Lord or haven't been sent by Him. And all false prophets are not apostate Christians or just lost deceivers. ; not all of them. And I'm convinced that there is some chicanery going on even in Christian circles. I don't know if any of you are familiar with it, but I've been among some of them where they see a demon behind every bush. They cast demons out daily from everybody's flesh. But a lot of that's not demons, it's just run away flesh.  Mat 7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Now here's the point: is there such a thing as a Christian who's been born in spirit that God spoke to and said, “I don't know you” or “I never knew you?” Yes, we have examples of that. But first, before we get away from this, I want to read on because He says, I never knew you depart from me you that work iniquity. What is it for the Lord to know you? I want to look at that and what that means. When he says depart from me ye that work iniquity verse 24 went right on Every one therefore; (Meaning: He's talking about the same thing as just before this verse.) Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: 25 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. 26 And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: Notice, He didn't say whether you had the spirit of Christ or not; it all has to do with obedience. The difference between a foolish man and a wise man is strictly just one word; obedience. The born again spirit filled with the Holy Spirit gives us power to obey through faith in the sacrifice of Jesus. Our text deals with the fruit, which has to do with whether you're obeying. So the main difference between the wise and the foolish is hearing the words and doing them. Notice that both men here in this text heard the words, but only one obeyed, and that was the wise man. 27 and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof. And this is the test that follows. I want to make that point before we go on because I want to look at the foolish virgins briefly, because God spoke to them, and He says, I don't know you. Mat 25:1 Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom. 2 And five of them were foolish, and five were wise. Again, what's the difference between the wise and the foolish? It's just one thing, being a hearer and a doer by the anointing of God. 3 For the foolish, when they took their lamps, took no oil with them: 4 but the wise took oil in their vessels with their lamps. We know that in Pro 20:27 The spirit of man is the lamp of Jehovah, Searching all his innermost parts. The spirit of man is the lamp of the oil. And the oil being the life of God or the Holy Spirit is to be in that lamp. And there's a vessel that the wise virgins took with them that was also full of oil; that obviously the foolish did not bring. What do you think the vessel is that also has the oil? We've talked about the difference between the born again spirit and the born again soul, which is your mind, will, and emotions. This is the fruit of the Spirit being born in the soul.  The person who had just a born-again spirit, but brought forth no fruit in the soul through obedience will be rejected. They were not bearing the fruit of obedience so they could be born again in the soul. The vessel that they brought with their lamp is the vessel of their physical life because that's where you bear the fruit of the oil. That's where you bear the fruit of Christ to be seen by the world. Now, even the foolish virgins here had oil in their lamp or spirit. So you can't classify them as non-Christians? Or, what we've been calling Christians. You understand? Verse 5 Now while the bridegroom tarried, they all slumbered and slept. 6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him. 7 Then all those virgins arose, and trimmed their lamps. This was another question someone had a while back about a word, so I went and looked it up. It's the Greek word, kosmeo. Kosmeo is the word we get cosmetics from. And it simply means ‘to arrange or to adorn'. It's not implying that their lamps were out and they lit them, you understand? It's just talking about adorning or arranging their lamps. They chose to translate it trim in this text; I don't think that's a very good word to use. To trim is to bring the wick up so the light shines best. Continuing in Mat 25:8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out. 9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. 10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. Notice that - the door was shut. That was ominous because that door being shut is mentioned in other places in the scripture, like in Luke 13:11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know not the day nor the hour. He said, I know you not. Now these virgins did have oil in their lamps. So obviously what the Lord means by knowing you is more than just receiving a new spirit, a born-again spirit. There must be fruit born of that spirit life in order for the Lord to know you. And I want to look at that too. Before we go there, let's look at Luke too, because it has a very close parallel to this door being closed. Luk 13:25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, open to us; … (Obviously the same text there.) and he shall answer and say to you, I know you not whence ye are; 26 then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; 27 and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity. See, so many people are relying on their relationship with the Lord by what they know, by who they're connected with, by the fact that they're a Christian, that they've accepted Jesus as their Savior, but they're using none of the criteria of the scriptures. The only basis that God rebuked any of these people was for their disobedience. And we know that the only way we can obey is by having faith in the Lord and being filled with His Spirit. If we have faith, we'll obey. We'll overcome the sins that we struggle against because we fight the good fight of faith. It's not by works. I'm not trying to magnify our works; I'm trying to magnify the Lord's works through us. The criteria by which the Lord is going to judge any of us is going to be works. And he says to them, because of their evil works, not because they weren't Christians, because it's obvious to me from Matthew 25, and what we just read here, that He's talking to His children. But He says, I know not whence ye are… What causes the Lord to know us? First of all, many people are going to be found in this situation. In Matthew 25, there were 10 virgins. It was talking about the time of the coming of the Lord, how that five were ready, and five were not. That's only half of the people mentioned; half were not ready to meet the Lord, and half were. The very next parable is the parable of the talents, and again, there's no paragraph indentation, so He just goes on in Mat 25:14 For it is as when a man, going into another country, (In other words, he's telling you, watch, I'm going to show you the same thing in another way.) There were three groups at that time who had each been given talents. And one-third of them were rejected because they didn't bring forth the fruit that God put in, right? Doesn't the Bible say a third of the stars of heaven will be cast down to the earth? How come it was half of the virgins and yet a third of those with the talents? Because the virgins are those who are living on the earth when the Lord returns, and these men with the talents are standing before the judgment after death, after resurrection, you see? We're talking about those who are living at the time the Lord returns in order to be caught up to be with the Lord. What about the people who die? There are obviously three groups. A third of the stars of heaven were cast to the earth in the Book of Revelation. That's a third of the people. The scriptures say that Abraham's seed are as the stars; also, Jacob. The stars are likened to God's people. In Jacob's dream of the stars, they're the children of the bride chamber; it's in many, many places. There's the star glory in 1 Corinthians 15; the star glory is a person who's manifested star glory with the Lord. And some go on to moon glory and sun glory. But a third of the stars of heaven are being cast to the earth, and it goes on in Rev 6:13 and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind. That's not talking about angels, that's talking about God's people not coming to maturity. You see, this is what's happening to a third of the stars. And yet of the people who are alive and remain, half of those people do not enter to being with the Lord. During this end time many will fall in the great falling away. They were called, twice dead and plucked up by the roots. Do you suppose that if your lamp is going out, you would be called twice dead? I do and that's what he's talking about; there's a great falling away happening right there. I think during the tribulation period, probably a third of the Christians are going to take the mark and spiritually die, and out of the ones that are left, half of them are going to be rejected. This is what I feel from these two parables. In the parable of the sower in Mat 13, three out of four did not bear fruit and were rejected. But let's look now at the Lord and how He knows us. You know that the Lord foreknew a group of people in Rom 8:29 For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren: Let's see who the Lord knew. Okay, it's really important that we know who He foreknew because He didn't foreknow every Christian. I can prove that to you Notice who he's talking about; who was foreknown. Now, that's not knowing what's going to happen before it happens. Foreknew is like Adam knew his wife. The word ‘know' implies an intimate relationship. Rom 8:29 For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren: These people whom He foreknew here is not talking about He foreknew that they would overcome. He knew this person. He knew their nature before the world was created. Watch, it says, For whom He foreknew, He foreordained. (Everybody that He foreknew, He foreordained.) Notice to be conformed to the image of his son, that he might be the firstborn among many brethren. Notice now, there's no way out of this verse. If you start in on one end of it, you've got to come out on the other end of it. The ones He foreknew, he foreordained, (He predestined) to be conformed to the image of his son, that he might be the firstborn among many brethren. 30 and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. So, everybody that God foreknew from the foundation of the world will be conformed to the image of His Son. That doesn't mean everyone that we call ‘Christians'. So, Jesus pointed out this group; He called them 30-60 and a 100-fold fruit. Fruit of what? The fruit of Christ. The 30-60 and a 100-fold are going to be conformed to the image of Christ. These are the ones He foreknew. What is it to know God? Did God know anybody who was not in Covenant relationship? No, He didn't. I'm going to make this point at the very beginning that God only knows one family in all the earth, and that family is born again spiritual Israel. Amo 3:2 You only have I known of all the families of the earth: therefore I will visit upon you all your iniquities. Now keep that in your mind that the Lord has only known Israel from the foundation until now. Even though Israel was changed in the New Covenant, it's still Israel. He makes a point back in Rom 9:6 … For they are not all Israel, that are of Israel: In other words, ‘real Israel' is going to be picked out of the midst of mans ‘Israel'. You understand? Because remember, For many are called, but few chosen. Mat 22:14 That word chosen is eklektos, or elected. And Paul exhorts us to give diligence to make our calling and election sure. (2Pe.1:10) This group of people in Romans 8 was called and elect because in verse 33, he said who shall lay anything to the charge of God's elect? … So, he's specifically talking about the elect, not just the called. Now, everybody who's the elect has to be called because the word call means invited. You remember when Jesus came to the Jews, they were invited, but they all weren't elect, and the reason was that they didn't accept Jesus. So it's only Israel that He knows and specifically only those who are of faith in the Promises.  Let's look at Rom 11:1 I say then, Did God cast off his people? God forbid. He cast off all but the elect who are born from above for they are His people. There were some Israelites that He didn't cast off because Paul said, For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. So God didn't cast off the chosen or elect Israelites. But there were other Israelites that He did. 2 God did not cast off his people which he foreknew. Notice that. Nobody that God foreknew did He cast off. You know why? Let's read on, and we'll see why. 2 God did not cast off his people which he foreknew. Or know ye not what the scripture saith of Elijah? how he pleadeth with God against Israel: 3 Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal. 5 Even so then at this present time also there is a remnant according to the election (or chosen) of grace. Now the remnant is according to the election of grace. Notice that Israel did fall away, but not the elect, not the chosen, not the foreknown. Watch. 6 But if it is by grace, it is no more of works: otherwise grace is no more grace. In other words, by no more of your works, no more works of the law, are you going to be justified before God. 7 What then? That which Israel seeketh for, that he obtained not; but the election obtained it, … Notice, the elect or the chosen will obtain it. The foreknown will obtain it, and they will not be cast off. See, we're identifying something here. There were many people called out of Egypt who fell in the wilderness and did not make it to the Promised Land. The Bible says many are called, but few are chosen or ‘elect'. Who are the ones He foreknew? The many called or the few chosen? So, obviously, from this text you can see very clearly that the ones He foreknew were elect, meaning chosen, and they obtained it. Why did they obtain it? Let's see what it means to be known by God. Look at this verse very closely in Rom 11:19 Thou wilt say then, Branches were broken off, that I might be grafted in. 20 Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear: 21 for if God spared not the natural branches (Israel), neither will he spare thee. 22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again.  The point I wanted to make is in verse 26 And so all Israel shall be saved. So what about all those who were cut off? They were Israel. They were called, but they were not elect. Remember what we saw back at the beginning of the chapter: those who were called and fell away in the wilderness. Those who rebelled against God, the ones whose hearts He hardened, He said, But the elect obtained it, and the rest were hardened. (Rom.11:7) Who is Israel? Who is the Israel that God foreknew? It's the elect. It is the foreknown. What about the rest of them? He didn't foreknow them. You know why? Because they didn't endure to the end in faith and obedience.  I want you to notice that everybody who was not foreknown and who was not written in the Lamb's Book of Life from the foundation of the world is going to be deceived and fall away. Everybody. We're talking about those called who fell in the wilderness. That's talking about the world, the flesh, everybody who is not foreknown is going to be deceived by the Beast.  Look at Rev 13:8 And all that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain. Notice, it's everyone who is not written or not foreknown. Many Christians are called, meaning invited, but will not come to prove to be the elect, or chosen. They won't obtain the promise because of unbelief and are broken off. You understand what I'm saying? Remember they do not obtain the promise because they do not endure in faith. You can't obtain the promise that way. Look at Rev 17:8 The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come. So everybody whose name was not written there is going to be deceived, but everybody whose name that is written there will see through it. They are the elect; they will obtain. They are the foreknown; they will obtain. They will be the ‘Paul out of Israel', who God chose to go on and to bear fruit.  Today, we see Israel as a type of Christianity. Out of that, there are some who are going to go on and be obedient. Because obedience proves your faith. If you have no obedience, if you do not obey, if you are not a doer of the word, you have no proof for your faith. The way God is going to prove that you walk by faith is by your works. Everyone who walks by faith will overcome. If we walk by faith, we will overcome the trials in this life; the sin, the works of the devil; we will win.  There's another point I want you to see. Jesus was the Lamb slain from the foundation of the world, in Ephesians, where it also says God chose us; that's the word eklektos in Him, before the foundation of the world. Now, if Jesus was the Lamb slain from the foundation of the world, when was He manifestly slain? Not until 2,000 years ago. Now, if our names were written in the Lamb's Book of Life before the foundation of the world, when are they manifestly written in the Lamb's Book of Life? They're manifestly written in the Lamb's Book of Life when you're born again. Therefore, you were foreknown just as Christ was foreknown. You see that? It is really important that you follow this now. It's manifest when you're born into the Kingdom. In God's plan and His foreknowledge. Just like Jesus was the Lamb slain before the foundation of the world, but He wasn't killed then. When God set His plan into manifestation, Jesus was sacrificed. But it might as well have been because God calls the things to be not as though they were.  So, when you were born from above you were written in the Book of Life. I'm not talking about in God's plan that He foreknew. I'm talking about when manifestly your name was written in. Because everyone who's born of God is written in His Book. But remember, the ones that He foreknew from the beginning were those who endured to the end and came into the manifestation of Jesus. Psa 87:4 I will make mention of Rahab and Babylon as among them that know me: Behold, Philistia, and Tyre, with Ethiopia: This one was born there. 5 Yea, of Zion it shall be said, This one and that one was born in her; And the Most High himself will establish her. 6 Jehovah will count, when he writeth up the peoples, This one was born there. Selah. The point is, when you're born into the Kingdom, that's when God writes your name. He said, Rejoice not that you have power over the demons, but rejoice that your names are written in heaven. (Luk 10:20) So here's the point. Everybody that's born, including all of those that came out of Egypt, were written in that book. But some were blotted out. Who was it that was blotted out, before the full manifestation of Jesus? Remember, we're talking about those whom He foreknew before the foundation of the world who came into the image of His Son. But according to Rev 3:5, He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life,…. So you've got many names written in manifestly, and those who don't overcome are blotted out. Before what? Before the full manifestation, the ones who were foreknown. So all the Jews who came out of Egypt were written at that time. Also, every Christian who receives a new born-again spirit from God is written at that time. But only the ones who endure to bear fruit were foreknown. Therefore, of those who fall in the wilderness, He says, I know you not. I never knew you. Why? He didn't foreknow them. What was the main difference between those two groups of people, the wise and the foolish? The main difference was that they both heard the word, but only the wise became a doer of the word. In both Matthew 7 and Matthew 25, the difference between the wise and the foolish is the same. And yet, clearly, even the foolish had oil in their lamps. But their oil was going out. See, there's a great falling away coming because of tribulation, because of trials and people are going to fall away. Look at Psa 69:28 Let them be blotted out of the book of life, And not be written with the righteous. There will be those who will be written in Zion but the sinner in Zion will be destroyed out of it. Look in Isa 4:3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem; 4 when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of justice, and by the spirit of burning. God is doing a work of purging from the church those who are walking in wickedness, those who are guilty of blood, and walking in disobedience.  This scripture is very plain about being blotted out: Psa 69:28 Let them be blotted out of the book of life, And not be written with the righteous. There's another one where Moses was interceding for the people in Exo 32:32 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written. 33 And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. So those who are written among the living, those who have manifested fruit, those who came into the image of Christ through the Word. Those who are written at the end are going to be the ones that He foreknew. They're going to be the elect, the ones that He chose. He exhorts us in 2Pe 1:10 Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: Look at 2Ti 2:19 Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, Let every one that nameth the name of the Lord depart from unrighteousness. See, the Lord knows them that are His and that's going to be the ones who depart from unrighteousness, so he's exhorting everybody that names the name of the Lord to depart from unrighteousness, to depart from iniquity. See, we're finding out who the Lord knows. Do you know who He knows? He knows Jesus. He knows the name, which is the nature and character of Jesus. Can you imagine God having relationship with us as Adam did with Eve? (That's what the word ‘know' means.) Imagine God having a relationship with somebody who is contrary to His nature? Do you understand that? God cannot know someone who is contrary to His nature and Word. 1 John 3:9 Whosoever is begotten of God doeth no sin, because his seed abideth in him: and he cannot sin, because he is begotten of God".   Just like He commands us Christians not to choose an unbelieving mate, right? Why did He tell us not to choose an unbelieving mate? Because we're not to know anybody with a contrary nature. What fellowship has light with darkness? So God knows and sows the Word who is Jesus. To the extent Jesus is in you, that's to the extent God knows you.  Who did Jesus say the Father would love? Every Christian? No, He didn't. Joh 14:23…If a man love me he will keep my word: and my Father will love him and we will come unto him, and make our abode with him. What is the proof that you love God? Jesus said several times that the proof that you love God is that you obey his commandments. This is the one He knows. 1Co 8:3 but if any man loveth God, the same is known by him. In other words, we are proving our love for God by walking in faith and obeying His commandments. The ones that God knows or foreknew are the ones that love Him. Why? Because they not only hear the Word, they do the Word. The ones that God knows will come to know Him because of the foreknowledge part, like I said. It's in the mind of God. It's calling those things that be not as though they were. God spoke, and ever since He spoke this plan, it's been coming into existence. Don't miss it!  It was Jesus Who was foreknown to die for the world, but He wasn't manifest until Calvary. And you, who were foreknown to be in God, in Christ, before the foundation of the world, weren't manifest until you were born. Of those who are born and walk by faith and overcome and endure to the end, Jesus said, they shall be saved. Those who endure through the wilderness and enter into the Promised Land; they are the types of the elect. The very thing that causes you to go on is faith and if you don't understand that, then you can't overcome it anyway. Ever since Exodus chapter 3 the Lord revealed Himself to Moses. But you know Moses didn't know the Lord? He confessed it in Exodus chapter 33. He did not know the Lord. We are coming to know the Lord. The Lord is the nature of Jesus Christ.  And the more we come to know that nature of the real Jesus, the more we're coming to know the Lord. The one the Father knows, or even foreknew, was Jesus, because He was of like nature. God can only know that which is of like nature. Jesus said in Joh 14:9 If you have seen me you have seen the Father. He doesn't know the worldly person. He doesn't know the wicked person. He knows the righteous man that's inside of those who love Him. Exo 33:12 And Moses said unto Jehovah, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, See, the Lord had told Moses, I know thee by name. You know what the word ‘name' means? It's the same in the Hebrew as it is in the Greek. It's nature, character, and authority. The Lord told him, I know thee by name, and thou hast found favor in my sight. 13 Now therefore, I pray thee, if I have found favor in thy sight, show me now thy ways, that I may know thee. The Bible talks about the Jews, how they knew the doings of the Lord, but Moses knew the ways of the Lord. There's a difference in knowing His doing and knowing His ways. If you know His ways, you can walk with Him. If you only know His doings, sometimes you're just going from judgment to judgment. …that I may know thee, to the end that I may find favor in thy sight: and consider that this nation is thy people. 14 And he said, My presence shall go with thee, and I will give thee rest.  And in verse 17 And Jehovah said unto Moses, I will do this thing also that thou hast spoken; for thou hast found favor in my sight, and I know thee by name. 18 And he said, Show me, I pray thee, thy glory. 19 And he said, I will make all my goodness pass before thee, and will proclaim the name of Jehovah before thee; Moses found out the name of the Lord in Exodus chapter 3. He told him the exact name. YHWH, I AM THAT I AM. So obviously, he's talking about a different name here. He's talking about the real name here.  Verse 19 And he said, I will make all my goodness pass before thee, and will proclaim the name (the Shem) of Jehovah before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 And he said, Thou canst not see my face; for man shall not see me and live. Moses represented the Law; you couldn't come into the likeness of Christ through the Law. So he didn't get to see the face of the Lord, but we have a promise in 1 Corinthians 13. Moses didn't see His face; he spoke to Him face to face, but he didn't see His face. There's a difference. We can speak to the Lord face to face, but not see Him. Now there's a difference. He spoke to God face to face, but he didn't see His face. For man shall not see me and live. In other words, as man, you can't know Him. And as man, you are not known by Him. 1Co 15:50 Flesh and blood cannot inherit the Kingdom of God. It is your spirit man that can know Him and be known by Him. The Holy Spirit helps our infirmity that we can know Him and see Him.  But He goes on to say, 21 and Jehovah said, Behold, there is a place by me, and thou shalt stand upon the rock: (The only place you can see God is standing upon the rock, right? That's Jesus, and you have to stand upon the Word of God.) 22 and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand until I have passed by: 23 and I will take away my hand, and thou shalt see my back; but my face shall not be seen. Now, when He revealed the name of the Lord, the Lord said He was going to proclaim His name. It wasn't YHWH because He told him that 30 chapters before. Look at Exo 34:5 And Jehovah descended in the cloud, and stood with him there, and proclaimed the name of Jehovah. 6 And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, (YHWH; it's YHWH, in the original, that's what He said.) a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth; 7 keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth generation. This is His Nature, Character, and Authority, Which is the meaning of Name. Now, He just proclaimed the name of the Lord. But what Moses didn't know, and he asked God to show him, ‘Show me thy ways, so I'll know the one who's going with us.' See, this is knowing God. Knowing this person whose name represents the I AM, that's knowing God. The opposite is also true. God knows the same nature. He knows Jesus Christ. He knows Jesus in us. And it is Christ in us by Word and Spirit that is the hope of glory. Remember in Romans 8, the ones He foreknew, and you go all the way to the end of the verse that says, He also glorified. Everyone He foreknew, He glorified. Now in 1Co.13: 11 When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. 12 For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known. So knowing fully is seeing God face to face. Moses said, ‘I don't know You; reveal Yourself to me.' Therefore, he could not see Him face to face. Coming to maturity, bearing fruit, or manifesting Christ's likeness is coming to know Him face to face. It is coming to know Him fully as I was fully known. Who is going to come to know Him fully? Only those who were fully known will come to know Him fully and will see Him face to face.  Moses himself said, ‘I don't know You yet.' By the Law, you can't know God face to face. That's why Moses didn't enter into the Promised Land as a type and a shadow because the Law could not make perfect. It's also why Moses couldn't see God's face; he could only see His shadow, His back parts. Did you see that? By the Law, all they could see was shadow, so God said I'll let you see My hinder parts but He wouldn't let you see His face because by the Law you can never come to know God. It's only by His grace that you can come to know God.  Now Moses was asking for this, ‘Let me know the One Who's going to go with us.' In the New Testament, our Moses is Jesus; He did know God face to face. And we're coming to know God face to face through His grace and through His sacrifice. But the ones that are going to fully know God are the ones that were fully known by God before the foundation of the world. All the rest of them are going to fall away, just like those people in the wilderness. They were written in, but blotted out before coming to the fullness of God, which was what? The Promised Land. Did you know that, as a child, we can speak to God face to face? And God can speak to us face to face as a child of God. And the reason we can speak to God as a child is because of our Covenant relationship. But coming to know the Lord is seeing Him face to face by faith. 2Co 3:18 But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. That's coming into His nature, coming into His life, coming to know Him. Moses knew the literal name, Y-H-W-H, but he didn't know the One that name just represented. Remember we build on the foundation and we need to able to stand upon the rock when the wind blows and the rain beats against that house. Look, what is the firm foundation of God that stands? It's the name of the Lord. And that everybody who names the name of the Lord depart from unrighteousness. We can't stand on that rock in our own strength. I know I've shared this vision that my wife had years ago, how that I was standing on this rock wearing what was like metal leg braces.  The ones who are foreknown are going to stand on that rock of the Word and this shows us it won't be by their own strength, but by the strength of the Lord. So that's why it's our faith that counts. If it were by our works, it would be our strength that would cause us to stand but it's not. We can praise God for this, because it's not by our works. It's by grace, and the only way to get grace is faith in the promises. I thank God that Jesus freely gave us this salvation that we're talking about. We can accept it by faith without trying to work it up in ourselves. Everybody seems to go through that stage of trying to earn their salvation and failing miserably because it's got to be freely given by grace. It's got to be the strength that God supplies, and God supplies that strength by simply believing the word of God, not walking by sight, but believing the word of God. We believe that Jesus took away our sins. Initially we can't see that, but as we believe that He did it will happen. Jesus is the Lamb of God who takes away the sins of the world. We proclaim and confess the word; that's standing upon the rock and that's the only place you can see the Lord. Right now, maybe we speak to Him more face-to-face than see Him face to face. But we're going to know fully, if we walk by faith, even as we were fully known. Can you imagine that? You're going to know God fully as you were fully known. That's a tremendous promise! I mean, we want to know God, and gradually, the more we stand upon the rock, the more we're going to see His face. It's progressive, it's not an instantaneous thing.  When Moses stood upon the rock and the Lord proclaimed the Name, He proclaimed the nature of God there. This is the way God is, and yet, we're only learning the nature of God a little by little, line upon line, here a little and there a little. We're learning His nature. A lot of people are building things upon the foundation of God that have got to be torn back down, like in 1 Corinthians chapter 3. People build on it, the wood, hay, and the stubble of their own works, own doctrines, and religious establishment. All those dead things have to be burned back down by tribulation, and then start over. We build upon the foundation, which is Christ. There's no other foundation that can be laid that will work. That's what Paul was saying. Some people are on the shifting sand, yet some who are really on the right foundation, but they're building wrong things on the right foundation, the right foundation being that Jesus took away our sins.  But again, you can make the same mistake the Pharisees made in making of no effect the Word of God by their traditions. This is what the worldly church is famous for. This is what the Jews were famous for and Jesus rebuked them several times for that. If you make of no effect the word of God by your traditions, you're not standing upon the rock, and you're not going to see His face.  We have to come to know this Lord. We have to humble ourselves to His word. People have ulterior motives for believing what they believe, which is religion's way; they have different reasons for believing what they believe and they don't like to be wrong. They want to be seen as right. They live purely for the glory of men. And so they never change their mind even when you can show them all the verses in the word. They're building other things on the foundation and those things are going to be torn down by tribulations that are coming. Hopefully, many people will repent and rebuild the right things on the right foundation and bear fruit. That's why tribulation is coming. It's coming to tear down, to shake, the things that can be shaken, shake them right down to the ground so that God can rebuild the truth. There's going to be a great outpouring of truth in the tribulation period for those who love the truth. But sadly, for those who will believe a lie, there's great deception coming. That deception is going to blot a lot of names out of the Book of Life so that those who are foreknown will be there alone. Those that are left in Zion will be holy, you understand, because the spirit of fire has cleansed it, so the way is to walk by faith, to stand upon the Word of God continuously, and not be swayed by the traditions of men, by Babylon's wood, hay and stubble. Babylon really has been around since, as people say, the Tower of Babel, but really the nature of Babylon has been around since the very beginning. Religion is supplanting God's way. The problem is, all we like sheep have gone astray, each one after his own way, and that's why we've got so many religions. But we've got God's standard to go by. God's way, and you really can't accept anything else. Religion's ideas, how to organize the church, and how to do the works of God. Religion's ideas are Babylon. God's people, historically, the Jews were taken captive by Babylon, and will later be delivered from the bondage of Babylon to build Zion, and that's really the Christian walk. Every Christian starts out taken captive to Babylon. That's the false ideas of ways God wants things done, false ideas of the nature of God, the name of God, and their false image of Jesus. Everyone needs to be delivered from all that. Their false teachings, church doctrines, traditions of men, etc., and go to Zion where the truth is. The Lord Jesus is our Zion; the true Word is our Zion. It's seeing God the way God wants to be seen; it's knowing God the way God wants to be known, and without knowing God the way God wants to be known, He doesn't know you. Do you know who God knows? It's the inner man, the seed of Christ that's on the inside of us. God knows Him.  And the point is, if we're not like those virgins taking the vessel of oil along with the lamp with the oil, then we're not bearing fruit in the area of the soul. Their lamps went out because they didn't carry the oil in the vessel. In these days, people don't think it's necessary to obey. But bearing fruit in the area of the soul comes from obedience. Peter said that, and it's something we need to see. 1Pe 1:22 Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: 23 having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth. In other words, we're still being born again; we're being born again in our soul. And our souls are being purified, and we're walking in holiness. Heb 12:14 Follow after peace with all men, and the sanctification without which no man shall see the Lord: 1Jn 3:2 Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. 3 And every one that hath this hope set on him purifieth himself, even as he is pure. Mat 5:8 Blessed are the pure in heart: for they shall see God. And Jesus said in Joh 6:46 Not that any man hath seen the Father, save he that is from God, he hath seen the Father. Who is Christ in you. For a more complete teaching on those who are chosen and the elect, see our book Predestined Called and Elect on our Website.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

This week Daniel dropped the bomb — “Judaism is not (covenant) Israel” and then the guys team up to unpack that statement.  In order to understand that statement we must understand the divorce decree that YHWH gave Israel. We learn of the “living conditions” YHWH endured while still living with Israel even during their “adultery”. […] The post 260619 YHWH Divorces Israel first appeared on Gospel Revolution.com.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

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If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

06-17-2026Deuteronomy 15:1-23Pastor: Greg Hill

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

What is God's personal name? Is it Yahweh? Jehovah? Why do most English Bibles use the word LORD instead? In Part 2 of The Names of God series, Pastor Roger Pettay examines God's personal covenant name as revealed in Exodus 3:13-15. Discover the meaning behind the divine name YHWH, why it appears thousands of times throughout the Old Testament, and how Jewish and Christian traditions have handled this sacred name through the centuries. In this message you will learn: • The three primary names used for God in the Old Testament • The meaning of "I AM WHO I AM" • Why LORD appears in all capital letters in many English Bibles • The difference between Elohim, Adonai, and Yahweh • How God's name is embedded in words like Hallelujah • The connection between Yahweh, Joshua, and Jesus • What Jesus meant when He declared, "Before Abraham was, I AM" Whether you are new to studying Scripture or have walked with Christ for many years, this message will help you better understand the character of God and deepen your appreciation for the God who desires to be known by His people. #Yahweh #Jehovah #NamesOfGod #Exodus3 #IAM #BiblicalTruth #BibleStudy #KnowGod #SermonPodcast #ChristianPodcast #ExaltChurch #ExaltChurchVA

The Mother of our house, Apostle Tanya, releases on Deuteronomy 18:1-20:9! Correcting our position and giving strategy to discern what is of YHWH and what is of HaSatan. With a more full understanding of the role of a Priest and characteristics of false and true prophets.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

06-10-26Deuteronomy 14:1-29Pastor: Greg Hill

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

God rips a cone, an angel weaponises a bong, and somehow this ends with a conspiracy theory about Chernobyl. The Book of Revelation chapter 8 kicks off with thirty minutes of ominous silence in heaven, which is unusual because heaven normally sounds like a sensory nightmare designed by a committee of screaming worship addicts. Then someone hands YHWH a giant "incense burner", seven angels break out the trumpets, and the apocalypse starts deleting the planet one-third at a time. But then Revelations drops its weirdest twist yet: a poisoned star called Wormwood crashes into Earth's water supply.  Which becomes considerably weirder when conspiracy theorists notice that Chernobyl is linked to the very same plant and immediately start pointing at Revelation like Charlie from It's Always Sunny with a corkboard. Coincidence?Prophecy?Ancient apocalypse fan fiction accidentally scoring a lucky hit?Join Judas, Lexi, Satan, John of Patmos and a deeply disappointed saxophone angel as our verse-by-verse comedy autopsy of Revelation continues. Expect sketch comedy, original music, religious satire, skepticism, apocalypse nonsense, and yet another chapter proving that the final book of the Bible reads less like divine prophecy and more like a fever dream written after a very aggressive edible.

En nuestra emisión anterior vimos diferentes pruebas que demuestran que la pronunciación Jehová es totalmente incorrecta. Ahora veremos la única pronunciación correcta del Tetragrámaton, basado en los textos hebreos de la Biblia. Las falsas doctrinas de teólogos y académicos, nos quieren hacer pensar que es “imposible saber con certeza” el nombre de nuestro Creador. Veremos que hay antiguos manuscritos que confirman la correcta pronunciación del Nombre de nuestro Creador. Además, reconstruiremos este Nombre utilizando la Biblia.Partiremos de la raíz del Nombre de YAHWÉH, nos apoyaremos en los nombres teofóricos, que contienen abreviaciones del Nombre original del SEÑOR. Y a través de la gramática hebrea, encontraremos la única combinación de vocales y consonantes que son válidas para el Nombre que está sobre todo nombre.Puede encontrar el artículo de esta emisión en el siguiente link:https://lasagradapalabra.org/la-correcta-pronunciacion-parte-4Que YAHWÉH nuestro Elohim los bendiga.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Pastor Eddie continues our Anchored series; however, we are now going to explore the names of God. Over the next couple of weeks Pastor is going to teach on the different names of God. In today's message we are starting with Yahweh: I am who I am. We pray this message is a blessing to you. We are so excited for what God is doing through River of Life. If you'd like to partner with us financially as we launch our new building project, you can do so here: http://www.rol-ag.com/give Thank you for your continued prayers as we navigate this exciting new season. Stay connected! If you're new, we'd love to connect. Please fill out our online connect card here: https://riveroflifechurchag.churchcenter.com/people/forms/529194 If you need prayer, you can text us at: (833) 235-5760 All socials and registration links can be found here: https://linktr.ee/riveroflifechurchag

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26Jun07.pdf * Last week, we considered the call to Remember Your Creator in Your Consideration of Others. In that study, we saw that we need to consider the value and needs of the oppressed, our neighbors and those who are "alone" chiefly because they are created by God in His image and likeness - just as we are! * In the study, we reviewed again that the greatest command is to love YHWH our God with all of our heart, soul and strength ... and that the second is like unto it: to love our neighbors as ourselves. * So, it makes sense that after our consideration of our approach towards others that we would consider our approach to God Himself. It almost seems redundant to declare that we need to Remember Your Creator in Your Approach to God ...who is Your Creator! But, sadly, it is a truth of which many "Christians" need to be reminded. * In Ecclesiastes 5, Solomon again speaks truth mixed with his flawed fatalistic philosophical outlook. Lord willing, we will be considering the need to Remember Our Creator in Our Approach to God in the Presence of God and in Our Promises to God. * The theme throughout these verses is the important of our words. As Jesus declared, "A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks. (Luke 6:45) * This message was presented by Bob Corbin on June 7, 2026 at Family Bible Church in Martinez, Georgia.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

We open up with a question from Michael Turi who asks about our claim that the sacrifices of the Second Temple were not accepted/desired of YHWH. We look further to understand the lack of “spiritual functions” in the Second Temple and how the bricks and mortar temple failed to meet the prophetic guidelines of the […] The post 260605 A Body You Have Prepared For Me first appeared on Gospel Revolution.com.

Knowing God by Name - YHVH 9:30 - 11:30 AM, in the ACTS Building June 4 - June 18 - July 9 - July 23 - August 6 God reveals many of His names in Scripture. Join us this summer as we explore five of God's names and experience His heart. No registration required for attendance — come when you can.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

What if the Old Testament prophets weren't just messengers who received words from God, but participants in His heavenly court? That's the proposal Dr. Michael Heiser put forth in his works on the divine council. The Remnant Radio explores this perspective, walks through the texts, and works out what it means for how we think about prophecy today.ABOUT THE EPISODE:Dr. Michael Heiser put forth the interpretative framework that the Old Testament prophets participated in Yahweh's divine council, and access to that court is what distinguished the genuine prophet from the counterfeit. The claim from The Unseen Realm: "True prophets have stood and listened in Yahweh's divine council; false prophets have not." Heiser's proposal focuses on the word sōd, appearing in Jeremiah 23:18 as the sōd YHWH, "the council of Yahweh," and describes what the Hebrew Bible presents as Yahweh's heavenly assembly. Jeremiah deploys it as the credibility test for prophets: the genuine ones have stood in it. The false have not. If that reading is right, the prophetic calling in the Old Testament was more than hearing a message from God. Rather, it was about access to the divine council - admission into the throne room of God. The concept finds support across multiple texts. Amos 3:7 declares that God does nothing without first revealing his counsel to the prophets, and the council scenes throughout the Hebrew Bible show a relationship that is consistently dialogical. Isaiah is caught up into the council of YHWH so that he can give an answer. He doesn't passively receive a scroll. He's present in a scene (seraphim, a throne, a voice asking "Who will go?"), and he responds. This idea matters for the body of Christ right now. The continuationist world is navigating real questions about prophetic legitimacy, accountability, and what it actually means to carry a word from God. Heiser's framework gives us a biblical-theological foundation for those conversations that goes deeper than most of what's currently in circulation. If the sōd YHWH is the dividing line between true and false prophecy in Jeremiah 23, that has implications we haven't fully worked out yet.This episode walks through the key texts and what it means for how we think about the prophetic today.0:00 – Introduction3:05 – Divine Council Overview10:44 – Prophets in the Council14:26 – Adam, Enoch, Noah17:55 – Moses and Prophets20:51 – Isaiah, Ezekiel, Jeremiah23:41 – True vs. False Prophets32:46 – New Covenant Implications43:56 – Democratization of the Spirit45:33 – Warning: Heavenly TravelPLAYLIST OF DR. MICHAEL HEISER EPISODES: https://www.youtube.com/playlist?list=PLMsjeViSScFGvabVTMdkZJffia17pz7CvSubscribe to The Remnant Radio newsletter and receive our FREE introduction to spiritual gifts eBook. Plus, get access to: discounts, news about upcoming shows, courses and conferences - and more. Subscribe now at TheRemnantRadio.com. Support the showABOUT THE REMNANT RADIO: The Remnant Radio exists to equip believers who are hungry for the radical middle of both Word and Spirit. Subscribe for twice-weekly content on theology, church history and the gifts of the Spirit.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

On our journey through exploring God's names, Aaron Beaulieu shares many amazing truths about God's constant love and covenant care for us; in advance of our knowing what we need.

Here I answer the fourth reason on the CSBible website as to why they discontinued any use of the name Yahweh in their updated translation. Manuscript detail, Older Testament primacy, prophecy, and Yeshua's ministry are all covered in this lesson.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Now that we have discovered the source of three major Abrahamaic religious systems (the misreading of Abraham believed YHWH and it was accounted to him (YHWH not Abram) as righteousness), the dismantling of these systems is easy! After reviewing what we learned about the “Second Temple” last week and its lack of any spiritual significance […] The post 260529 YHWH Has Left The Temple first appeared on Gospel Revolution.com.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Clinton, AR 2016

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

I've used the HCSB from 2004 to early 2026, but I've recently made a change in my primary Bible to the Legacy Standard Bible. Why? I begin to look at the CSBible website, answering their reasons for abandoning their 656 uses of the name Yahweh in the Old Testament.

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26May24.pdf * Last week, we considered Remembering Your Creator in Your Labor. As we ended that study looking at a proper Biblical Perspective of Labor, we considered how much Scripture adjures us to be diligent in our labor by not being lazy, but rather redeeming the time knowing that the days are evil. * Today, we continue that line of thought considering the redemption of time. * In "Bob's Philosophy of Life," a fulfilled Christian life is found through "The redemption of that which cannot be saved in order to invest in the redemption of that which can be saved by laying all that I am on the altar in order that YHWH may alter all that I am!" * Lord willing, today we will have a study in Contrasts considering Time v. Events; Positive v. Negative Events; Cyclical v. Linear views of time ... and then a consideration of how the Sovereignty of God is intricately woven into a proper Biblical understanding of time, events, and our seasons of life. * This message was presented by Bob Corbin on May 24, 2026 at Family Bible Church in Martinez, Georgia.

Portland trio Ogre come replete with refined, bruising chaos; a group whose Bandcamp page features a brief style guide (Arial only, please) would likely approve of the pomp and semicolon of this sentence. On the eve of their evolutionary new record "Bryan" (dropping May 29), Grace, Ace, and Nils of Ogre join the show to sow a little discord on the mics. In a sprawling conversation, we touch on Keanu, bowling beers, an abiding love of AI, eschewing stage banter, ogre-on-ogre crime vis a vis Shrek, and occasionally music. You'll effing LOVE it!Music this week:"Arctillion 444" by Ogre (25:30)"An L.A. Funeral" by Orcutt Shelley Miller (49:45)"Hair" by Ogre (70:13)"firmly placed atop YHWH" by Rheumatoid Trapezoid (86:28)"Cabin Fever" by Slomosa (115:32)

Life isn't always going to get easier, but God can always offer you peace. Solutions may not come today, but peace can. Oh what a place to find yourself in life when you realize peace can be yours precisely where you are with things exactly as they are. You don't have to live so upset, so stressed, so unsettled and so unsure. The name you need to call on is Yahweh Shalom. Yahweh, as we know from the beginning of our study of the names of God, is the covenant, relationship, promise up-holding name God reveals of himself. It is the name we speak with our breath. The name we have called on every moment of our lives by simply inhaling and exhaling. YHWH. Shalom, a word we often translate as peace – but in reality, it's so much deeper than just peace. Shalom is a state of wholeness, completion and restoration. It's a state where things are exactly as they are meant to be. Yahweh Shalom, a mighty and holy God who assures us with him things are exactly as they are meant to be. Now that is peace. I may not understand it. I am not in control of it. I don't see how it's all going to work out. But Yahweh Shalom understands completely. Yahweh Shalom is in total control. And Yahweh Shalom sees precisely how it's all going to work out, and he's predetermined that it will work out for good according to his eternally good plan. Yahweh Shalom, the God of Peace, invites his beloved girls to trust him knowing he's got you and he's got this. Your stress is unnecessary. Your worry is unwarranted. Your ‘freak-out' is unfounded. Plain and simple, when you have a God like Yahweh Shalom, you would be foolish to not accept his peace in every situation. He will create the path for your feet. He will carry the burden for you. He will ensure the battle is won. You can trust the God of Peace. This name is introduced in scripture in the book of Judges, chapter 6. The previous chapters are a series of God's people, the Israelites, being rescued by God, then forgetting God and going astray. They would fall into slavery to evil Kings and live miserable lives. Each time their lives would get worse and worse until finally they cried out to God again for help. Then God would rescue them, restore them, and bring them peace again. But over time, they would fall back into old ways and wander away from God in a life of self and sin. Chapter after chapter, generation after generation, it continues. They're in trouble and they suffer – until they just can't suffer any longer and they call out to God – God rescues and restores – life gets better – then they wander again, forgetting God – Life gets worse, and then they're right back to trouble and suffering again. Through these chapters in Judges, sometimes we see God's people waiting a few years before calling out to God – other times we see them waiting for 20 years. Each time, as long as they waited to call on God for help, the suffering continued and life got worse. But each time they turned to God and called on him for help, he restored their peace. Without fail, as long as they delayed calling on God, their rescue and peace would wait. But also without fail when they cried out to God, he would help. The question is, why would they wait so long? Why wait 8 years? Why wait 20 years? Oh my goodness, WHY ARE YOU WAITING? This will NOT get better without God. He's waiting on you to call out to him! But, there's danger in our pre-conceived notion of what it might mean for things to “get better”. Getting better doesn't always mean fixed – getting better can mean peace in the mess and joy on the journey you didn't expect to be traveling. My family has been in a less than favorable situation for 7 years. Life with our family is far short of anything I imagined it would be. It's not what I would wish for, but let me tell you what it is … IT'S FULL OF PEACE. I'm no longer upset, angry, hurt or empty in the waiting. I have nothing but peace because we've called on God and that's what he brings. You may think calling on God immediately fixes the situation – sometimes it does, and sometimes it doesn't. But calling on God always brings his presence, and with his presence comes an unspeakable peace. The truth is, I don't have to have this situation fixed to feel peace and joy … Yahweh Shalom has given me everything I need. I can trust he's making it right. I can trust he sees what I do not see and he is actively involved to make things exactly as they should be. Here's the truth – our God holds eternity. He's not on your timeline. He's not in a rush. He has all the time in the world to make things exactly as they should be … and he is! What he offers you and I in that process in PEACE every time we call on him. So, back to our story in the book of Judges. God's people were stubborn, always straying away from God in between getting saved, continually going back to old ways of self and sin, until they finally cry out to God again for help. By chapter 6 we find the Israelites 7 years into their current unbearable struggle of life. They were hunted and haunted by their enemies and now resorting to hiding in caves for survival. Life was the hardest it had ever been for God's people – all while God was just waiting for them to turn back to him. Judges 6:6, “So Israel was reduced to starvation by the Midianites (their enemies). Then the Israelites cried out to the LORD for help.” FINALLY – why would they wait so long? For the same reason you would wait so long. You're just sure you can make things work, until nothing works for you. You're sure this is just the way life is going to be, so you settle in to the normal of life just sucking. You discount God's power to change it for you, so you forget you can call on him. Until finally, you just can't take it anymore and God is your only way. Here's what happens when they call out on God after 7 years of waiting … God responds. He sends help. This is where an angel is sent by the LORD to a young man named Gideon who is just trying his best to gather a little bit of food and hide it so his family can survive. These conditions were absolutely as bad as they could possibly be. That's where God meets Gideon. And it's here the LORD says to Gideon, “The Lord is with you, mighty warrior.” Then the LORD said to him (verse 16), “I will be with you. And you will destroy the Midianites.” Wow, what a promise from God to a young man who from the smallest clan and the least in his family , in a suppressed land struggling to simply survive, hiding in caves and starving to death. It was an impossible promise after 7 years of life getting worse and worse. But they had finally cried out to the Lord, and this was their answer. A promise of freedom, restoration, wholeness. And this is where Gideon, a small young man who was nothing but absolutely normal and easily overlooked, calls God ‘Yahweh Shalom – the God of Peace'. Had the battle been fought yet? No. Had the enemy been destroyed yet? No. Had the people even been given food to eat yet? No. But God had brought peace. Peace BEFORE the situation changed. Peace BEFORE the promise was fulfilled. Peace BEFORE peaceful conditions. While their families were still hiding in caves – while their crops were all stolen – while they were in survival mode – God brought PEACE. Peace that assured them God was making everything as it should be. Peace that God heard their cry, God was moving on their behalf, God was for them and not against them. Their enemies were still there. The oppression had not ended. But when Gideon personally encountered God, he walked away with PEACE. Peace that comes before the victory – before the change – before it's fixed – before you have an answer. What I've found in my own 7 year journey of waiting is that peace can exist before circumstances change. The world will tell you peace comes when the diagnosis changes, when the relationship heals, when the bills are paid and when the uncertainty ends. That's nothing but counterfeit and circumstantial peace. The moment you encounter the next problem, that peace will fade. But the peace offered by Yahweh Shalom is strong and steady before the change, before the fix, before the shift, and regardless of next. Jesus says in John 14:27, “I am leaving you with a gift – peace of mind and heart. And the peace I give is a gift the world cannot give. So don't be troubled or afraid.” If you've ever experienced the gift of his peace, then you know it simply doesn't make sense, but it's real. Philippians 4:7 tells us that God's peace “exceeds anything we can understand.” And by golly, that's exactly right! Yahweh Shalom says, “My peace can hold you perfectly BEFORE anything changes.” God's peace is strong enough to exist in unfinished, unhealed, and uncertain situations! I know, because I'm in the middle of it and yet I have immeasurable PEACE. It's here for you too, my sister. Don't wait for things to get worse. Don't wait until you just can't go on. Don't wait until you're a shriveled up piece of who you once were. Don't wait until fear has taken your identity and anxiety has crushed your spirit. CALL ON YAHWEH SHALOM NOW! His peace is truly available to you right now! Peace isn't pretending everything is okay. Peace is knowing God is still with you even when it's not. There's divine stability for you here in God's peace. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

In Genesis 22, Abraham has a personal encounter with God and he walks away with a personal name for him – Jehovah Jireh. If you have a pressing need and you don't know how it will happen for you, Jehovah Jireh is the name of God you can call on. If you're walking in the middle of a situation where you don't have what is required and you don't know how you ever will, Jehovah Jireh is the name of God you can call on. If you don't know how to give what is being asked of you, Jehovah Jireh is the name of God you can call on. Jehovah + Jireh. Two names together that radically change everything. Jehovah is a translation of the name of God in our breath. This is YHWH, the LORD who has made a personal covenant with his people. Jehovah is the one who has made promises and will be faithful to his promises. When Abraham uses the name Jehovah, he's not just talking about “a god” – he's referring to the personal, covenant-keeping God he knew he could trust in. Jireh comes from the Hebrew word “ra'ah” which means to see, to perceive, and to provide. It's a word that means seeing a need is connected to acting on that need. When you put Jehovah and Jireh together, it means, “The Lord will see to it” or “The LORD will provide.” If God sees a need, he doesn't just ignore it. He doesn't turn his back on a need. He doesn't just walk on by. When God sees a need, his holy power is moved with love and compassion and he takes action to provide for that need. God's seeing always leads to action. Yesterday we learned from the story of Hagar how El Ro'i is the name of God who always sees you. He saw even Hagar, the one no one else saw. And now we learn another name given to God, Jehovah Jireh which assures us if God sees it, he will SEE TO IT. This is more than just seeing and observing. This is moving in response, this is meeting the need, this is divine provision, this is love in action showing up on the scene. You can be assured that God sees you, he sees where you are, he sees what you need, and his seeing always leads to his action on your behalf. God's provision is never random, it is always intentional and it is personal for you. So why did Abraham call God Jehovah Jireh? It's important to understand the setting so you can understand how Jehovah Jireh will show up for you too. This moment of naming God comes right after one of the most intense tests in all of scripture. Abraham has waited for 99 years for his promised and beloved son Issac. God's promise for the future rested on the life of Abraham's son Issac. Knowing this, God speaks to Abraham and says, “Take your son, your only son – yes, Isaac, whom you love so much – and go to the land of Moriah. Go and sacrifice him as a burnt offering on one of the mountains, which I will show you.” Scripture says, “The next morning Abraham got up early. He saddled his donkey and took two of his servants with him, along with his son, Isaac. Then he chopped woofdfor a fire for a burnt offering and set out for the place God had told him about.” What in the world is happening here? What's happening here is a picture of the deepest trust and holy surrender of a faith filled man. Faith that told him his God is good and his specific promises would be upheld. What's happening here is Abraham knowing that no matter what, God will take care of every need, God will provide precisely what is needed, and his timing will be perfect. On top of the mountain, God shows Abraham where to build the fire. Just as Abraham is trusting God enough to let go of his son, the Lord shows him a ram caught by its horns in the brush. The ram was perfectly placed at the perfect time for the substitution sacrifice. The fire was for the substitute sacrifice. Abraham's son, Isaac, would come down off that mountain with him. The Lord saw the need and the Lord provided for the need. And right here is where Abraham gives a personal name to his personal God who has show up so personally for him. Jehovah Jireh, the LORD will provide. Now remember, God told Abraham to go to a mountain that he would show him. It wasn't that Abraham knew exactly where he was going in advance, he was trusting God to lead him there. Abraham was willing to follow even when it was the hardest thing he would ever do. Abraham was willing to go even when he didn't know where or how. And where God led him was to the exact place he already had a ram waiting stuck in the bushes for him. What this tells Abraham is God saw it all ahead of time, God provided what he could not provide, and God did it in ways he could have never expected. What that tells us is the personal God of Abraham is our personal God, and he will do the same for us. Jehovah Jireh – he will see to it for you – he will provide. The LORD sees everything concerning you way ahead of time. Before you ever get there, before you even know about it, God sees it. And because he sees it, he is working far in advance to provide for it. He's already aligning everything that will be needed for you when you follow him with your steps of obedience. He will provide specifically for you in ways you could never expect. And Jehovah Jireh shows us something even deeper – he shows us he will provide the sacrifice to cover us. He will do what we cannot do. He will make it right. The LORD did not require the sacrifice of Abraham's son – no, instead that's what the LORD did himself – he himself gave his Son, Jesus, as the sacrifice to make things forever right. Again and again, God gives the sacrifice we could never give, all to perfectly provide what we could never supply on our own. We couldn't save ourselves, but God saw the need and he did it for us. That's Jehovah Jireh. The LORD will provide. The LORD will see to it. He will do it for us and he will do it perfectly. Beyond salvation, here's what this means for you today: • God sees your situation fully. Not just one side of it. Not even just from a distance. He sees the big picture and he sees the tiny details. He sees what was, what is, and what is to come. He sees it all fully. And when God sees it, he does something about it! • God's provision will come on time. Abraham didn't see the ram until the moment of sacrifice. God had aligned the ram in perfect timing just when it was needed. He will do the same for you. Just because you don't see it now, doesn’t mean God hasn't already aligned it for you. What you need will be there when the time is right. And God will get it right. The key here is trust. Abraham had a choice to make that morning. He could choose whether he obeyed God or not. He could choose whether he got up and gathered the wood for the fire or not. He could choose whether he climbed the mountain or not. He could choose whether he brought his son or not. His trust in the LORD led him to obedience. And his obedience led him to meeting God in a personal and powerful way. His obedience led him to really knowing Jehovah Jireh, the LORD who personally provided for him. Do you need Jehovah Jireh to provide for you? You can honestly tell him your needs. He's listening. He sees. And he is responding. You can trust him. You can trust his ways and you can trust his timing. Jehovah Jireh is inviting you into a deeper relationship where your feet move in obedience well before you have clarity of where exactly and how exactly. This obedience is what leads you to a revealing of just how personal and powerful your God really is. Jehovah Jireh is the God who sees ahead – the God who acts faithfully – the God who provides what aligns with His greater purposes. LORD, you are Jehovah Jireh – the God who sees and provides. You know what we need better than we know what we need. Help us to trust you, even when we don't see the answer. You will provide what is right, and you will provide it in your perfect timing. Here's my heart, LORD, shape it to follow and obey you. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com