Thursday, April 18, 2019

"Make an altar to the Lord and call it, Hephzibah, the Redeemed." "Do not forget!"


I received a letter from my daughter and I wanted to share it with you.   She wrote, I Woke up 3 or 4 a.m. when I heard a man's voice say (loud), "Hey, Miss Evans!"  I thought it was a guard so I listened again, nothing. (It was a man's voice, like the one that had spoke to me last year).  So, I laid there a minute and then I asked the Lord is that You?  There was no answer.  I got up and looked out the door window.  The female night guard was at the desk.  I then laid back down and said, "Yes, Lord?"  A minute or two later, Holy Spirit said, with a pause between each set of words:  " When you go out, take a bushel for yourself and a bushel for your children, put ashes on them, lay incense on top, then light it.  Do not forget!"  I got up to write this down after waiting a bit, in case there was more, and as I was up the Holy Spirit said, "There's more!"  The Holy Spirit spoke,  "Pray to the Lord your God for Mercy, and He will have Mercy on you, and Redeem you".  After another, longer pause,  "Make an altar to the Lord and call it, Hephzibah, the Redeemed."  "Do not forget!"  Whoa! Mom! That's the most I've ever heard Holy Spirit speak to me at once.  Oh, Mom!  Wow!  Wow, GOD! Wow!  Later that morning I received the letters you sent with the song with lyrics "When You Believe" and singing them & also singing them in the Hebrew Words, "In Your Love, You lead the People You redeemed"

Scripture and Meaning of Words the Holy Spirit Spoke:

Bushel
The parable of the lamp under a bushel, (also known as the lamp under a bowl), is one of the parables of Jesus.  It appears in Matthew 5:14–15, Mark 4:21–25 and Luke 8:16–18. In Matthew, the parable is a continuation of the discourse on salt and light.

The key idea of the parable is that "Light is to be revealed, not concealed." The light here has been interpreted as referring to Jesus, or to his message, or to the believer's response to that message.  The parable is the source of the English proverb "to hide one's light under a bushel", the use of the word "bushel", an obsolete word for bowl (now relegated to usage as a unit of measure), appearing in William Tyndale's translation of the New Testament: "Neither do men light a candle, and put it under a bushel, but on a candlestick, and it lighteth all them which are in the house."

Ashes
Among the ancient Hebrews and other Orientals, to sprinkle with or sit in ashes was a mark or token of grief, humiliation, or penitence. Ashes on the head was one of the ordinary signs of mourning for the dead, as when "Tamar put ashes on her head .... and went on crying" (2 Samuel 13:19 the King James Version), and of national humiliation, as when the children of Israel were assembled under Nehemiah "with fasting, and with sackcloth, and earth (ashes) upon them" (Nehemiah 9:1), and when the people of Nineveh repented in sackcloth and ashes at the preaching of Jonah (Jonah 3:5,6; compare (Mark 3:47). The afflicted or penitent often sat in ashes (compare Job 2:8; 42:6) "I abhor myself, and repent in dust and ashes"), or even wallowed in ashes, as Jeremiah exhorted sinning Israel to do: "O daughter of my people .... wallow thyself in ashes" (Jeremiah 6:26), or as Ezekiel in his lamentation for Tyre pictures her mariners as doing, crying bitterly and `casting up dust upon their heads' and `wallowing themselves in the ashes' (in their weeping for her whose head was lifted up and become corrupted because of her beauty), "in bitterness of soul with bitter mourning" (Ezekiel 27:30,31).

The Book of LAMENTATIONS 

As was their custom, the Jews used the first word of the book as its title, and it originally became known as ’ekah, “How!” This word was commonly used to mean something like “Alas!” Compare its use in 2:1; 4:1; and Isaiah 1:21. Some also referred to the book as qinot or “lamentations,” however, and this is how we arrived at the English title.  Laments were typically composed as poetry in the ancient world. Jeremiah had already written some (see Jer. 7:29; 9:10, 19), and so had other prophets. See Ezek. 19:1–14; Amos 5:1–3. But this book contains the longest and best known of such poems.

It's a Good Thing to Hope for Help from God

(Lamentations 3:19-21) [ It’s a Good Thing to Hope for Help from God ] I’ll never forget the trouble, the utter lostness, the taste of ashes, the poison I’ve swallowed. I remember it all—oh, how well I remember— the feeling of hitting the bottom. But there’s one other thing I remember, and remembering, I keep a grip on hope:  -MSG

(Lamentations 3:20–22) Jeremiah had almost given up hope (v. 20). Then he remembered something that restored his hope again (v. 21). This was the mercies of God (v. 22). Mercies (Hebrew hesed) can be translated “covenant love” or “steadfast love.” It is linked with compassion (Ps. 103:4), truth and faithfulness (Ex. 34:6), and goodness (Ps. 23:6). The ability to offer sacrifices was gone and everything seemed hopeless, but God’s hesed remained.  -MSG

Lamentations features six major themes, all linked with the concept of suffering:

1. Their Suffering Was the Result of Their Sin. This strong theme is acknowledged in each chapter (as in 1:5; 2:14; 3:42; 4:13; 5:16). By the time the poems were written, this was obviously fully accepted. Even the Babylonians acknowledged the fact (Jer. 40:3). They knew that their suffering had not come upon them by chance. It was due to the wrath of God provoked by their sin (2:1). He was dealing with their spiritual condition, and they were supposed to take it personally.

2. Their Suffering Was Seen as Coming from God Rather Than from Men. The Babylonians were no more than an instrument in His hands. The fact that He was the ultimate cause is brought out throughout the book. No less than forty-four verses refer to this fact—an average of 1 out of every 3.5 verses. A few examples are 1:13, 15; 2:1, 4; 3:1, 37, 38.

3. Their Suffering Could Direct Them Toward God. The prophet is constantly conscious of God, of His purposes, and of His dealings with His people. There is no indication here of suffering resulting in a total abandonment of God or an eradication of His principles from their minds.

4. Suffering, Tears, and Prayer Belong Together. They were encouraged to pour out their hearts to God, to weep before Him, and to tell Him all the details of their pain, grief, and frustration. Each chapter, except chapter 4, ends with a prayer. But then the whole of chapter 5 is a prayer, as though making up for this lack. The prayers are both detailed (2:20, 21; 5:1–10) and emotional (1:20, 21; 3:48–51). They contain the language of grief and repentance (1:20; 3:40–42), and are an indication that it is entirely appropriate to pray like this when the occasion demands it.

5. Prayer Should Always Look for Some Ray of Hope. It should never be completely given over to sorrow. After the detailed descriptions of suffering and sorrow in the first two and one-half chapters, a new understanding seems to surface in Lamentations 3:21–24. Here the poet speaks about hope, and about God’s mercies, compassion, and faithfulness. It was a realization that a manifestation of God’s discipline did not mean that His love had ceased. When the discipline had accomplished His purpose, the circumstances would change (3:31, 32). God may have been using Babylon, but that did not mean that they were His elect or that He favored their cruel methods (3:34–36). The future held a vindication of Israel over their enemies (3:58–66).

6. Their Responsibility Was to Submit to Their Sufferings Patiently. Their sorrow had to be accepted in patience, with the realization that it would end when God’s will had been accomplished (3:26–32).

This book has a great deal to say to us today:

1. The best way to survive grief is to express it. It needs to be shared with others and with God. There is a therapeutic value in working through each aspect of sorrow.

2. The destruction of Jerusalem and the lessons God taught His people were so significant that the Jews started reading this book at an annual service to commemorate the destruction of Jerusalem. They did not want the painful experience to be forgotten. Defeats as well as victories need to be remembered. If the church would commemorate some of its failures, for which God has had to discipline it, these failures would be less likely to be repeated.

3. When Christians have received much blessing and enlightenment from God, and then turn their backs on Him, it is an extremely serious matter. Privileges do not protect us either from responsibility or from discipline. They increase our responsibility and our culpability, and deserve more serious discipline. This is particularly true of church leaders.

4. To what extent does God punish His people for their sins today? Christ’s death for us and His resurrection have certainly redeemed us. We do not bear retributive punishment for any sin we commit, since Christ has suffered in our place. We are living under a different covenant than did the Jews of 587 b.c. Even unbelievers are not normally punished for their sins until the next life (2 Pet. 2:4–10). But both believers and unbelievers sometimes have to suffer the consequences of past sins, such as drug addiction, drunkenness, and murder. And God often allows suffering in our lives to discipline us (Heb. 12:3–17). Through it we learn to obey Him and become stronger Christians (vv. 9, 12, 13).

5. Of course, not all suffering is the result of God’s discipline. Satan, too, can bring suffering on us (Job 2:7; Luke 13:16), but the suffering he brings is destructive rather than restorative.  This book shows how weak people are under the Law, and how unable they are to serve God in their own strength. This drives them to Christ (Rom. 8:3). Even in these poems, however, glimpses of Christ shine through. He is our hope (3:21, 24, 29). He is the manifestation of God’s mercy and compassion (3:22, 23, 32). He is our redemption and vindication (3:58, 59).  Divine grief over the sins of Israel (2:1–6) reminds us that the Holy Spirit was, and still is, often grieved by our behavior (Is. 63:10). Repentance is also an indication of the work of the Holy Spirit among God’s people (3:40–42; John 16:7–11).

Hephzibahi.e. My delight is in her. (62:12)  And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken, redeemed Heb. "goel," Redemp. (Kinsman type).  ("Isaiah 59:20")  In Old Testament times, the Israelites understood the power behind a name. Whether there was actual spiritual blessing or power imparted through a God-given name, or whether the names given simply powerfully influenced the thoughts and beliefs of persons about themselves, the names of the Old Testament characters in many ways predicted or foreshadowed important characteristics or the roles that they would play. “Hephzibah” is found twice in the Old Testament, 2 Kings 21:1 and Isaiah 62:4. Translated from the original Hebrew, Hephzibah literally means, “My delight is in her.” In 2 Kings 21:1, Hephzibah is the name of King Hezekiah’s wife. The name Hephzibah or Hafzbah expresses a very clear idea. Since the same root hafz means "guarding" or "taking care of," all words from this root suggest the idea of "safeguarding," and therefore the name Hephzibah means not only someone who evokes delight, but also "one who is guarded," a "protected one."

Isaiah 62 The Message (MSG)
Look, Your Savior Comes!
62 1-5 Regarding Zion, I can’t keep my mouth shut,
    regarding Jerusalem, I can’t hold my tongue,
Until her righteousness blazes down like the sun
    and her salvation flames up like a torch.
Foreign countries will see your righteousness,
    and world leaders your glory.
You’ll get a brand-new name
    straight from the mouth of God.
You’ll be a stunning crown in the palm of God’s hand,
    a jeweled gold cup held high in the hand of your God.
No more will anyone call you Rejected,
    and your country will no more be called Ruined.
You’ll be called Hephzibah (My Delight),
    and your land Beulah (Married),
Because God delights in you
    and your land will be like a wedding celebration.
For as a young man marries his virgin bride,
    so your builder marries you,
And as a bridegroom is happy in his bride,
    so your God is happy with you.


Tuesday, April 16, 2019

In Prayer for a Person the Holy Spirit said, "Reprobate"


What does it mean to have a reprobate mind?

The first use of the word reprobate is in Jeremiah 6:30: "Reprobate silver shall men call them, because the LORD hath rejected them".

In this verse, the word reprobate is the word maas- which means to despise, to loathe or reject.  The comparison of people’s thinking/choices to silver refinement is here: When refining silver (and other metals) there is something called “dross” that is a by product of the purifying of the metal.  Dross is: waste, refuse, a waste product taken off molten metal during smelting, essentially metallic in character – it has little value. Dross is considered reprobate- because it is impure and of no value to the silversmith. This verse lays out an understanding of the perspective attributed to reprobate in the Old Testament.

In Jeremiah 6:30: ‘Reprobate silver shall men call them’- refers to the people who choose to not heed God’s word- and choose instead to walk their own way- the worlds way of thinking. The byproduct of this is impure, waste and of no value. In the Old Testament, walking with reprobate thinking caused the ultimate separation between men and God- that final separation was death- without hope of salvation. Spirit was only upon people- and it could be removed if they did not walk according to His word, His way.

The phrase “reprobate mind” is found in Romans 1:28 in reference to those whom God has rejected as godless and wicked. They “suppress the truth by their wickedness,” and it is upon these people that the wrath of God rests (Romans 1:18). The Greek word translated “reprobate” in the New Testament is adokimos, which means literally “unapproved, that is, rejected; by implication, worthless (literally or morally).” 

REPROBATE—that which is rejected on account of its own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, “rejected”). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1 Cor. 9:27; 2 Cor. 13:5–7)."

A reprobate mind is a mind that is given over to sinful passions and ungodly desires. It is another way of describing a person who is set on satisfying the flesh and not on the Spirit of God. It is a person who rejects God and does what is self-serving instead of what God desires. Therefore, someone who is reprobate is under the condemnation of God. Such a person does not attend church, does not care about the things of God, does not read the word, and does not pray. They are judged by God and are under condemnation, so they have no conviction of their sin or desire for God.

Romans 1:18-23 The Message (MSG) Ignoring God Leads to a Downward Spiral - But God’s angry displeasure erupts as acts of human mistrust and wrongdoing and lying accumulate, as people try to put a shroud over truth. But the basic reality of God is plain enough. Open your eyes and there it is! By taking a long and thoughtful look at what God has created, people have always been able to see what their eyes as such can’t see: eternal power, for instance, and the mystery of his divine being. So nobody has a good excuse. What happened was this: People knew God perfectly well, but when they didn’t treat him like God, refusing to worship him, they trivialized themselves into silliness and confusion so that there was neither sense nor direction left in their lives. They pretended to know it all, but were illiterate regarding life. They traded the glory of God who holds the whole world in his hands for cheap figurines you can buy at any roadside stand.

Romans 1:28-32 The Message (MSG)  Since they didn’t bother to acknowledge God, God quit bothering them and let them run loose. And then all hell broke loose: rampant evil, grabbing and grasping, vicious backstabbing. They made life hell on earth with their envy, wanton killing, bickering, and cheating. Look at them: mean-spirited, venomous, fork-tongued God-bashers. Bullies, swaggerers, insufferable windbags! They keep inventing new ways of wrecking lives. They ditch their parents when they get in the way. Stupid, slimy, cruel, cold-blooded. And it’s not as if they don’t know better. They know perfectly well they’re spitting in God’s face. And they don’t care—worse, they hand out prizes to those who do the worst things best!Romans 1:28, "And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper."

At the end of a passage documenting human ungodliness (vv 18–27), Paul uses a wordplay to sum up his indictment. Since humanity tested and rejected (ou dokimázō, lit “not accept as proved” the knowledge of God, God gave them over to an adókimos mind, i.e., a way of thinking that, having been tested and found wanting, is rejected as base and worthless."

Paul describes two men named Jannes and Jambres as those who “resist the truth: men of corrupt minds, reprobate concerning the faith" (2 Timothy 3:8). Here the reprobation is regarding the resistance to the truth because of corrupt minds. In Titus, Paul also refers to those whose works are reprobate: “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Titus1:16). Therefore, the reprobate mind is one that is corrupt and worthless.

2 Timothy 3:6-9 The Message (MSG) These are the kind of people who smooth-talk themselves into the homes of unstable and needy women and take advantage of them; women who, depressed by their sinfulness, take up with every new religious fad that calls itself “truth.” They get exploited every time and never really learn. These men are like those old Egyptian frauds Jannes and Jambres, who challenged Moses. They were rejects from the faith, twisted in their thinking, defying truth itself. But nothing will come of these latest impostors. Everyone will see through them, just as people saw through that Egyptian hoax.

Titus 1:10-16 The Message (MSG)  For there are a lot of rebels out there, full of loose, confusing, and deceiving talk. Those who were brought up religious and ought to know better are the worst. They’ve got to be shut up. They’re disrupting entire families with their teaching, and all for the sake of a fast buck. One of their own prophets said it best:

The Cretans are liars from the womb,
    barking dogs, lazy bellies.

He certainly spoke the truth. Get on them right away. Stop that diseased talk of Jewish make-believe and made-up rules so they can recover a robust faith. Everything is clean to the clean-minded; nothing is clean to dirty-minded unbelievers. They leave their dirty fingerprints on every thought and act. They say they know God, but their actions speak louder than their words. They’re real creeps, disobedient good-for-nothings."

The Greek word for reprobate occurs 8 times in the New Testament but is translated into the English using various words. But, this does not mean perfection. It means that Christians struggle against their sin, but they are not judged by God as to have a reprobate mind. 

As you can see, there is a variety of meanings in the English for what reprobation is. But generally, the word means to test and find lacking.  

2 Corinthians 13:5-9 The Message (MSG)  Test yourselves to make sure you are solid in the faith. Don’t drift along taking everything for granted. Give yourselves regular checkups. You need firsthand evidence, not mere hearsay, that Jesus Christ is in you. Test it out. If you fail the test, do something about it. I hope the test won’t show that we have failed. But if it comes to that, we’d rather the test showed our failure than yours. We’re rooting for the truth to win out in you. We couldn’t possibly do otherwise.

We don’t just put up with our limitations; we celebrate them, and then go on to celebrate every strength, every triumph of the truth in you. We pray hard that it will all come together in your lives.

Thanks to the life and sacrifice that Christ endured for us, we are now in the administration of Grace- meaning, that when we do wrong, and honestly acknowledge before God, our sins will be forgiven.  During this administration of Grace, we also have the ability to get permanently born again of God’s spirit. We have been given the gift of salvation by simply proclaiming Romans 10:9 & 10- and believing it in our heart. When that occurs- we have permanent seed of God... but with that seed, we need to learn to live according to his word – and all the truth’s therein.... otherwise, we still can have our minds and thinking turned aside to reprobate thinking. 

Romans 10:4-10 The Message (MSG)
4-10 The earlier revelation was intended simply to get us ready for the Messiah, who then puts everything right for those who trust him to do it. Moses wrote that anyone who insists on using the law code to live right before God soon discovers it’s not so easy—every detail of life regulated by fine print! But trusting God to shape the right living in us is a different story—no precarious climb up to heaven to recruit the Messiah, no dangerous descent into hell to rescue the Messiah. So what exactly was Moses saying?

The word that saves is right here
as near as the tongue in your mouth,
as close as the heart in your chest.

It’s the word of faith that welcomes God to go to work and set things right for us. This is the core of our preaching. Say the welcoming word to God—“Jesus is my Master”—embracing, body and soul, God’s work of doing in us what he did in raising Jesus from the dead. That’s it. You’re not “doing” anything; you’re simply calling out to God, trusting him to do it for you. That’s salvation. With your whole being you embrace God setting things right, and then you say it, right out loud: “God has set everything right between him and me!” 

Hebrews 6:4-8 The Message (MSG)  Once people have seen the light, gotten a taste of heaven and been part of the work of the Holy Spirit, once they’ve personally experienced the sheer goodness of God’s Word and the powers breaking in on us—if then they turn their backs on it, washing their hands of the whole thing, well, they can’t start over as if nothing happened. That’s impossible. Why, they’ve re-crucified Jesus! They’ve repudiated him in public! Parched ground that soaks up the rain and then produces an abundance of carrots and corn for its gardener gets God’s “Well done!” But if it produces weeds and thistles, it’s more likely to get cussed out. Fields like that are burned, not harvested.

2 Corinthians 5:16-20 The Message (MSG)  Because of this decision we don’t evaluate people by what they have or how they look. We looked at the Messiah that way once and got it all wrong, as you know. We certainly don’t look at him that way anymore. Now we look inside, and what we see is that anyone united with the Messiah gets a fresh start, is created new. The old life is gone; a new life burgeons! Look at it! All this comes from the God who settled the relationship between us and him, and then called us to settle our relationships with each other. God put the world square with himself through the Messiah, giving the world a fresh start by offering forgiveness of sins. God has given us the task of telling everyone what he is doing. We’re Christ’s representatives. God uses us to persuade men and women to drop their differences and enter into God’s work of making things right between them. We’re speaking for Christ himself now: Become friends with God; he’s already a friend with you.

1 Corinthians 9:26-27 The Message (MSG)  I don’t know about you, but I’m running hard for the finish line. I’m giving it everything I’ve got. No sloppy living for me! I’m staying alert and in top condition. I’m not going to get caught napping, telling everyone else all about it and then missing out myself.

John 14:25-27 The Message (MSG) Jesus said, “I’m telling you these things while I’m still living with you. The Friend, the Holy Spirit whom the Father will send at my request, will make everything plain to you. He will remind you of all the things I have told you. I’m leaving you well and whole. That’s my parting gift to you. Peace. I don’t leave you the way you’re used to being left—feeling abandoned, bereft. So don’t be upset. Don’t be distraught.

Resurrection Life

Would you want to go back to your old life? I would never want to go back to a life of depression and fear. I didn’t like myself and the guilt of sin was almost more than I could bear. I can’t count the times I turned over a new leaf only to have it wither and die. On the day I encountered Jesus I passed from death to life. When you receive Jesus, He will make you your true self—your child-of-God self (John 1:12 The Message). Depression gives way to happiness and joy; self-hatred gives way to the love of God and for God. You learn to [habitually] live and behave in newness of life; this is resurrection power at work in you to make your ordinary life extraordinary. Hold your head high; don’t shuffle along, eyes to the ground, absorbed with the things right in front of you. Look up, and be alert to what is going on around Christ—that’s where the action is. See things from his perspective. Your old life is dead. Your new life, which is your real life—even though invisible to spectators—is with Christ in God. He is your life. (Colossians 3 The Message).

PRAYER:
Lord Jesus, you are the resurrection and the life. Your resurrection power is in me, and I am appointed and anointed by you to abound in eternal work for your Kingdom. My victory is assured as I walk uprightly before you. No good thing will you withhold from me! I am accomplishing great exploits for your kingdom, and the best is yet to come, in Jesus’ name! Amen.

Scripture Reading
John 11:25
Psalm 84:11

1 Corinthians 15:58 Living Bible

Recommended Resource: A Godward Life by John Piper & Repairing the Reprobate Mind by Debbra Sweet