PRAYER THE KEY TO LIFE

PRAYER OVERSHADOWS ALL EVIL.
LET US PRAY- MICHAEL THE ARCH ANGEL GUIDE ME FROM ALL MY ENEMIES AND THE POWER OF THE DEVIL. IN JESUS NAME.

 LABLE MY HEART WITH LOVE AND INJECT IN ME LOVE AND FORGIVENESS FOR EVERYONE.
DESTROY SATAN AND HIS HOST BEFORE HE DESTROYS GOD'S ELECTS.
ANGEL SURROUNDED US WHILE WE SLEEP AT NIGHT.
JESUS SAID, "ILOVE YOU WITHOUT CONDITION" DO YOU LOVE HIM?
SHOW JESUS THAT YOU LOVE HIM BY SEEKING SOULS FOR HIS KINGDOM.

HE LAID HIS LIFE DOWN ON THE CROSS

 REACHING OUT AND TOUCHING THE CROSS OF JESUS, IT IS AWESOME.
 WE BELIEVE THAT JESUS IS THE CHRIST; WE BELIEVE IN ANGELS, THAT THEY PROTECT US AGAINST EVIL.

REPENT

JESUS IS COMING, REPENT AND BE BAPTIZED FOR THE REMISSION OF YOUR SIN. PLEASE, DON'T ALLOW TOO LATE TO BE YOUR CRY. THE WORD OF GOD SAYS THESE WORDS, "For, behold, the day comes, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that comes shall burn them up, says the LORD of hosts, that it shall leave them neither root nor branch." (MAL. 3: 1) HE WHO HAVE EARS TO HEAR LET HIM HEAR.
IT IS OUT OF LOVE, I'M WARNING YOU OF THE SECOND COMING OF OUR LORD JESUS CHRIST. REPENT.!!!

MANY PEOPLE DO NOT WANT TO PREACH THE TRUTH ABOUT THE COMING OF OUR LORD JESUS CHRIST BECAUSE THEY ARE AFRAID OF MEN FACES. NONETHELESS, THE LORD ASKED US TO PREACH THE TRUTH ABOUT HIS COMING. 

READ THIS,  Isaiah 47:14 Surely they are like stubble; the fire will burn them up. They cannot even save themselves from the power of the flame. Here are no coals to warm anyone; here is no fire to sit by.

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Ezekiel 20:38 I will purge you of those who revolt and rebel against me. Although I will bring them out of the land where they are living, yet they will not enter the land of Israel. Then you will know that I am the LORD.

Ezekiel 21:32 You will be fuel for the fire, your blood will be shed in your land, you will be remembered no more; for I the LORD have spoken.'"

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Ezekiel 24:11 Then set the empty pot on the coals till it becomes hot and its copper glows so its impurities may be melted and its deposit burned aEzekiel 34:17 "'As for you, my flock, this is what the Sovereign LORD says: I will judge between one sheep and another, and between rams and goats. WHICH MEANS THE RIGHTEOUS AND THE UNRIGHTEOUS.

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JESUS IS COMING, REPENT AND BE BAPTIZED FOR THE REMISSION OF YOUR SIN. THIS WORLD IS NOT OUR HOME WE ARE ONLY PASSING THROUGH. REPENTTTTTTTTTTTTTTTTTT! I SAY, REPENT!

 

IT IS ABOUT TIME -WE MUST SPEAK OF THE GOODNESS OF JESUS

It is about time we start talking about the goodness of jesus christ in our lives. We need to tell the world how he died to pay for our sins upon the cruel cross. We need to tell the world that without him we would not be here because the law could not save us. What a mighty God we serve.
"When I think of the goodness of Jesus and all that he had done for me, my soul cries out halleljah! thank God for saving grace"
my friends, Jesus loves us so much, even on the cross he begged his father to forgive us because we have no idea of what we are doing. This is why we need to tell people about is goondess toward us.

DID YOU SENT A POST CARD TO JESUS FOR VALENTINE'S DAY? HE SENT YOU ONE, HE GAVE HIS LIFE FOR YOU ON THE CROSS.  "Greater love hath no man than this, that a man lay down his life for his friends." JOHN 15: 13.

GOD IS EVERYWHERE HE LIVES IN YOU AND ME. HE SEES EVERYTHING THAT MEN DOES IN SECRET PLACES.  EACH DAY WE LIVE IS MUCH BETTER THAN THE DAYS WE SUFFERED.

 JESUS IS LOVE MY FRIEND. TRUST HIM,HE WILL NEVER FAILS YOU.

John Gill's Bible Commentary

Ver. 13. Greater love hath no man than this , etc.] By these words our Lord shows, how far love to another should extend, even to the laying down of our lives for the brethren; which is the highest instance of love among men; that a man lay down his life for his friends ; and in which believers, should not come short of them; and also his great love to his people, and explains what he had just said, �as I have loved you�, ( John 13:34 15:12); which in a little time would be seen, by his laying down his life for them: for he not only came down from heaven, and laid aside his glory and royal majesty, but he laid down his life; not his gold and silver, and the riches of this world, which were all his, but his life; than which, nothing is dearer to a man, is himself, his all: and besides, Christ�s life was not a common one, it was not the life of an innocent person only, or the life of a mere man, but of a man in union with the Son of God; it was the Lord of glory and Prince of life, who was crucified, and slain; a life that was entirely at his own dispose; it had never been forfeited by sin, nor could it have been forced away from him by men or devils; it was laid down of and by himself, freely and voluntarily; and that �for�, in the room, and instead of his people, as a ransom for them; he being their surety and substitute, and standing in their legal place and stead, he took their sins upon him, bore the curse of the law, sustained his Father�s wrath, and all the punishment due to sin; and so suffered death, the death of the cross; the just, in the room and stead of the unjust; the persons for whom be laid down his life, are described as �his friends�; not that they were originally so; being enemies and enmity itself to God, when he laid down his life for them, and reconciled them; they were not such as had carried themselves friendly, or had shown any love and affection to him, but all the reverse: but they are so called, because he had chosen them for his friends; he had pitched upon them, and resolved to make them so; and by dying for them, reconciled them who were enemies; and in consequence of this, by his Spirit and grace, of enemies makes them friends; so that his love in dying for his people, is greater than any instance of love among men: he laid down his life for his enemies, without any sinister selfish views, and that freely and voluntarily; whereas among men, when one man has laid down his life for others, either they have been very deserving, or he has been forced to it, or it has been done with the view of popular applause and vain glory.

THE PARABLE OF THE LOST SHEEP

The Gospel according to

St. Luke

15

The Parable of the Lost Sheep
Mt. 18.10-14
1	Then drew near unto him all the publicans and sinners for to hear him.
2	And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. Lk. 5.29, 30
3	¶ And he spake this parable unto them, saying,
4	What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
5	And when he hath found it, he layeth it on his shoulders, rejoicing.
6	And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost.
7	I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
The Parable of the Lost Coin
8	¶ Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
9	And when she hath found it, she calleth her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost.
10	Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
The Parable of the Lost Son
11	¶ And he said, A certain man had two sons:
12	and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
13	And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
14	And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
15	And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
16	And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
17	And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!
18	I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
19	and am no more worthy to be called thy son: make me as one of thy hired servants.
20	And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
21	And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
22	But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
23	and bring hither the fatted calf, and kill it; and let us eat, and be merry:
24	for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
25	¶ Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing.
26	And he called one of the servants, and asked what these things meant.
27	And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
28	And he was angry, and would not go in: therefore came his father out, and entreated him.
29	And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my friends:
30	but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
31	And he said unto him, Son, thou art ever with me, and all that I have is thine.
32	It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

Published by The American Bible Society

CONTENTS · BIBLIOGRAPHIC RECORD

St. Luke 14 St. Luke 16

THIS IMAGE IS PAUL THE APOSTLE- BRAVE AS A LION IN PREACHING THE WORD'S OF GOD.

JESUS RIDING TO JERUSALEM.
JESUS WITH PILATE.ISAIAH TELLS IT ALL.

THE LAW OF THE MOST HIGH GOD

i TRULY BELIEVE THAT WE SHOULD PAY FOR OUR SINS. READ THE FOLLOWING.

of the Israelites from Egypt. the common chronology places the date of this event at B.C. 1491, deriving it in this way: --In ( 1 Kings 6:1 ) it is stated that the building of the temple, in the forth year of Solomon, was in the 480th year after the exodus. The fourth year of Solomon was bout B.C. 1012. Add the 480 years (leaving off one years because neither the fourth nor the 480th was a full year), and we have B.C. 1491 as the date of the exodus. This is probably very nearly correct; but many Egyptologists place it at 215 years later, --about B.C. 1300. Which date is right depends chiefly on the interpretation of the Scripture period of 430 years, as denoting the duration of the bondage of the Israelites. The period of bondage given in ( Genesis 15:13Genesis 15:14 ; Exodus 12:40Exodus 12:41 ) and Gala 3:17 as 430 years has been interpreted to cover different periods. The common chronology makes it extend from the call of Abraham to the exodus, one-half of it, or 215 years, being spend in Egypt. Others make it to cover only the period of bondage spend in Egypt. St. Paul says in ( Galatians 3:17 ) that from the covenant with (or call of) Abraham the giving of the law (less than a year after the exodus) was 430 years. But in ( Genesis 15:13Genesis 15:14 ) it is said that they should be strangers in a strange land,a nd be afflicted 400 years, and nearly the same is said in ( Exodus 12:40 ) But, in very truth, the children of Israel were strangers in a strange land from the time that Abraham left his home for the promised land, and during that whole period of 430 years to the exodus they were nowhere rulers in the land. So in ( Exodus 12:40 ) it is said that the sojourning of the children of Israel who dwelt in Egypt was 430 years. But it does not say that the sojourning was all in Egypt, but this pee who lived in Egypt had been sojourners for 430 years. (a) This is the simplest way of making the various statements harmonize. (b) The chief difficulty is the great increase of the children of Israel from 70 to 2,000,000 in so short a period as 215 years, while it is very easy in 430 years. But under the circumstances it is perfectly possible in the shorter period. See on ver. 7 (c) If we make the 430 years to include only the bondage in Egypt, we must place the whole chronology of Abraham and the immigration of Jacob into Egypt some 200 years earlier, or else the exodus 200 years later, or B.C. 1300. in either case special difficulty is brought into the reckoning. (d) Therefore, on the whole, it is well to retain the common chronology, though the later dates may yet prove to be correct. The history of the exodus itself commences with the close of that of the ten plagues. [PLAGUES, THE TEN] In the night in which, at midnight, the firstborn were slain, ( Exodus 12:29 ) Pharaoh urged the departure of the Israelites. vs. ( Exodus 12:31Exodus 12:32 ) They at once set forth from Rameses, vs. ( Exodus 12:37Exodus 12:39 ) apparently during the night v. ( Exodus 12:42 ) but towards morning on the 15th day of the first month. ( Numbers 33:3 ) They made three journeys, and encamped by the Red Sea. Here Pharaoh overtook them, and the great miracle occurred by which they were saved, while the pursuer and his army were destroyed. [

 

The "aul" is mentioned only two times in the Bible. Here are the references:

Exodus 21:6Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
See All... Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.

Deuteronomy 15:17Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.
See All... Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.

The "aul" is simply another spelling for the word "awl." Historically, this word has been spelled in many ways (given here in general historical order): ael, eal, awul, awel, al, owul, eawl, eaule, owel, ouel, el, oule, alle, aule, ele, awle, all, aul, awl. This is a small tool with a long, sharp point used for making holes, usually in leather or in wood (to prepare the wood to take a nail). However, in the Bible examples, it was clearly used to make a hole in the ear of the Hebrew servant who wanted to give up his chance to go free and surrender as a lifelong servant to his master.

Basically, it was a sign of voluntary slavery. The servant was brought to a door or a door post and the master would place the servant's ear up against the wood and use the aul to bore a hole in his ear. We are not told whether or not the servant placed an ornament such as an earring in his pierced ear. According to the "Cyclopedia of Biblical, Theological, and Ecclesiastical Literature," it was the practice in Lydia, India, and Persia to perforate the ears of boys dedicated to the service of the gods. Also, other Oriental countries employed the piercing of the ear as a sign of perpetual servitude.

An interesting use of this typical action is seen in the following prophecy in reference to Jesus Christ:

Psalm 40:6Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
See All... Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. 7 Then said I, Lo, I come: in the volume of the book it is written of me, 8 I delight to do thy will, O my God: yea, thy law is within my heart.

The opening of the ear in Psalm 40:6Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
See All... is an allusion to the piercing of the ear of the servant as mentioned in the law. Yet, when this prophecy is quoted in the New Testament and applied to Christ, the opening of the ear takes on a new meaning.

Hebrews 10:5Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
See All... Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

In place of "mine ears hast thou opened" we read "a body hast thou prepared me." God is teaching us something. The opening or piercing of the ear is an act of voluntary surrender to full servitude. When Jesus came to earth and was born

 

Exodus 21:1-6 . LAWS FOR MENSERVANTS.

1. judgments--rules for regulating the procedure of judges and magistrates in the decision of cases and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural equity, and incorporated, with modifications and improvements, in the Mosaic code.

2-6. If thou buy an Hebrew servant--Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's property; and if, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through in a public court, and a brand of servitude stamped on his ear ( Psalms 40:6 ) for life, or at least till the Jubilee ( Deuteronomy 15:17 ).

Exodus 21:7-36 . LAWS FOR MAIDSERVANTS.

7-11. if a man sell his daughter--Hebrew girls might be redeemed for a reasonable sum. But in the event of her parents or friends being unable to pay the redemption money, her owner was not at liberty to sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance must be provided for her suitable to her condition as his intended wife, or her freedom instantly granted.

23-25. eye for eye--The law which authorized retaliation (a principle acted upon by all primitive people) was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord ( Matthew 5:38-42 ).

28-36. If an ox gore a man or a woman, that they die--For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.

30. If there be laid on him a sum of money, &c.--Blood fines are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly allowed in the Mosaic law.

< Exodus 20Exodus 22 >

 

The New Testament

The New Testament does not have any specific teachings about capital punishment. However, the Old Testament ideas of punishment became secondary to Jesus' message of love and redemption. Both reward and punishment are seen as properly taking place in eternity, rather than in this life.

Jesus said His mission was not to abolish the Law, but to fulfill it (Matthew 5:17-20). However, He and His apostles greatly modified our understanding of God's intentions. Love is the principle that must guide all our actions (Matthew 5:43-48, 22:34-40, Mark 12:28-34, Luke 10:25-28, Romans 13:9-10, Galatians 5:14). Christians are bound by Jesus' commands to "Love the Lord your God" and "Love your neighbor as yourself." We are no longer bound by the harsh Old Testament Law (John 1:16-17, Romans 8:1-3, 1 Corinthians 9:20-21).

Jesus flatly rejected the Old Testament principle of taking equal revenge for a wrong done (Matthew 5:38-41, Luke 9:52-56). He also said that we are all sinners and do not have the right to pass judgment on one another (Matthew 7:1-5). In the case of a woman caught in adultery (a capital offense), Jesus said to those who wanted to stone her to death,

"Let anyone among you who is without sin be the first to throw a stone at her." And once again he bent down and wrote on the ground. When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. Jesus straightened up and said to her, "Woman, where are they? Has no one condemned you?" She said, "No one, sir." And Jesus said, "Neither do I condemn you. Go your way, and from now on do not sin again." (NRSV, John 8:7-11)

The apostle Paul also warned against taking revenge for a wrong done (Romans 12:17-21, 1 Thessalonians 5:15). Likewise, the apostle Peter warned us not to repay evil with evil (1 Peter 3:9).

Arguments for and against capital punishment

Christians, and our churches, are divided on the issue of whether capital punishment is right or wrong.

Some proponents of capital punishment see it as mandated by the Old Testament Law. However, Christians are no longer bound by the Old Testament Law. The argument of a Biblical mandate for capital punishment is also contradicted by the fact that many of the capital crimes in the Old Testament are considered relatively minor today. Very few people in the Christian world would support capital punishment for such things as doing work on the Sabbath, false prophecy or making false statements about a woman's virginity.

Many proponents of capital punishment interpret the phrase, "authority does not bear the sword in vain!" in Romans 13:1-5 as New Testament authority for capital punishment. However, the point of this passage is that Christians must not use their freedom from the Old Testament religious Law as an excuse to violate the civil law. We must obey civil authority, which is instituted by God, because of fear of punishment as well as conscience (verse 5).

Opponents of capital punishment see it as exactly the kind of revenge and human judgment that Jesus and His apostles so often warned against. They believe the principles set forth by Jesus and the apostles restrict punishment to only that which is necessary to protect society (i.e., humane confinement of offenders).

Opponents of capital punishment also point out that Jesus taught great principles for us to apply in our lives, rather than specific laws. Thus, his failure to specifically condemn slavery, capital punishment and many other evils should not be interpreted as approval of those things. They see the mercy He showed to the woman caught in adultery (John 8:3-11) as His rejection of capital punishment. However, Jesus never specifically repudiated capital punishment.

Some opponents of capital punishment see a prohibition against capital punishment in the Ten Commandments (Exodus 20:13, "Thou shalt not kill" in the King James Version). The original Hebrew word ratsach, translated as "kill" or "murder" could refer to either killing in general or unlawful killing (murder). However, most authorities think this is not a prohibition against capital punishment because the death penalty is specifically authorized elsewhere in the Old Testament.

Church positions

The three largest Christian denominations in the United States are split on the issue of capital punishment. The Roman Catholic Church opposes it in virtually all cases; the Southern Baptist Convention approves of it in certain cases; the United Methodist Church opposes it in all cases.

Here are the official position statements:

Roman Catholic:

2267. Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.

If, however, non-lethal means are sufficient to defend and protect people's safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity with the dignity of the human person.

Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm-without definitively taking away from him the possibility of redeeming himself-the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically non-existent."
From Catechism of the Catholic Church, second edition, copyright © 1997, United States Catholic Conference, Inc., http://www.usccb.org/catechism/text/pt3sect2chpt2art5.htm

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GOD WORDS NEVER CHANGE; HE IS TODAY, YESTERDAY AND TOMORROW. GOD HAS NO MOTHER OR FATHER, HE GIVES THE COMMANDMENTS AS IT PLEASES HIM. WE MUST DO OUR BEST TO ACKNOWLEDGE HIM. TODAY WE THANK GOD FOR GIVING US HIS SON.