Author: wordofgod

Today a bit on the meaning of the “wall of separation between church and state,” and the completely different meaning in the First Amendment saying, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.”

There is a difference between “religion” and the “church.” Religion is the means and methods of practice (exercise) what one believes. The church is the group of people who believe, each of the sects considering themselves “The Church” apart and aside from others – because of their religious exercises (the practices that separate them).

In matters of religion and church there is no better place than the scriptures to look for their meaning, as the founders would have understood the terms. The most notable of the English word religion being used is twice in James 1:26 & 27 stating what is defined as “Pure religion.” There we see it not only defining what “religious” practice is but also its purest sense.

James 1
22 But be ye doers of the word, and not hearers only, deceiving your own selves.
23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
24 For he beholds himself, and goes his way, and straightway forgets what manner of man he was.
25 But whoso looks into the perfect law of liberty, and continues therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
26 If any man among you seem to be religious, and bridles not his tongue, but deceives his own heart, this man’s religion is vain.
27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

(As a short aside: the idea of this purist form of religion being to visit widows and orphans creates a paradoxical challenge for one of the many other modern mutations of Constitutional interpretation. The general welfare clause as it is now interpreted (charity) would be a religious practice and should logically be invalid (walled off) as interpreted and implemented.)

The Greek word is threskeia, meaning the ceremonial aspect of practicing religion, and is also translated as worship.

Congress shall make no law respecting the establishment of a (among many opinions choosing one) specific religion (one sects practices), nor shall it prohibiting the free exercise (practice) thereof. (This is the meaning that has been rejected by the mutated nation that now seeks to eliminate and outlaw God.)

Each of the thirteen states at the time of the Constitution being written had an established religion. The fear was that if the Constitution was ratified the majority religion would be voted on, its practices would be established by law as the state (U.S.) church, and all would be forced to accept its practices.

The origin of “the wall of separation between church and state” is meant in this context. There would be no established U.S. church. The Greek word church is ekklesia, literally being a calling out, therefore a popular meeting. It is well known to mean and define the whole group of the One body of Christ. We see this aspect in its use in Hebrews 12 as it defines the General Assembly of true believers. It is the kingdom come on earth.

Hebrews 12
22 But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaks better things than that of Abel.
25 See that ye refuse not him that speaks. For if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaks from heaven:
26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
27 And this word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
29 For our God is a consuming fire.

We see this above understanding in the context of Jefferson’s letter containing the original “separation” phrase. Jefferson wrote the letter to the Danbury Baptist (sect) Association after an election in which he had been attacked by the Congregationalists (religious sect of which John Adams was a member). It is defining a metaphoric wall that keeps the state from recognizing (establishing) any sect of Christianity as “the church.”

From the attached article which should also be read it total:

“On New Year’s Day, 1802, President Jefferson penned a missive to the Baptist Association of Danbury, Connecticut. The Baptists had written the President a “fan” letter in October 1801, congratulating him on his election to the “chief Magistracy in the United States.” They celebrated Jefferson’s zealous advocacy for religious liberty and chastised those who had criticized him “as an enemy of religion[,] Law & good order because he will not, dares not assume the prerogative of Jehovah and make Laws to govern the Kingdom of Christ.”

In a carefully crafted reply, Jefferson endorsed the persecuted Baptists’ aspirations for religious liberty:

Believing with you that religion is a matter which lies solely between Man & his God, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, & not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should “make no law respecting an establishment of religion, or prohibiting the free exercise thereof,” thus building a wall of separation between Church & State.

Although today Jefferson’s Danbury letter is thought of as a principled statement on the prudential and constitutional relationship between church and state, it was in fact a political statement written to reassure pious Baptist constituents that Jefferson was indeed a friend of religion and to strike back at the Federalist-Congregationalist establishment in Connecticut for shamelessly vilifying him as an infidel and atheist in the recent campaign. James H. Hutson of the Library of Congress has concluded that the President “regarded his reply to the Danbury Baptists as a political letter, not as a dispassionate theoretical pronouncement on the relations between government and religion.”

Isaiah 30
8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
9 That this is a rebellious people, lying children, children that will not hear the law of the Lord:
10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.
14 And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.
15 For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
16 But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
17 One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
18 And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

Paid for by TimD2016 – Tim D’Annunzio for US Congress NC District 2

http://www.heritage.org/research/reports/2006/06/the-mythical-wall-of-separation-how-a-misused-metaphor-changed-church-state-law-policy-and-discourse#.Vqq7aj20f7A.facebook

In the previous post we examined the meaning of the terms “religion” and “church” as they are used in specific descriptive scriptures. We saw pure religion defined in James 1:27 and contrasted to vain religion in verse 26 and verses prior. We saw the church defined in Hebrews 12 as the destination of the general assembly of the firstborn. There it is called by the name of heavenly Jerusalem and Zion.

Today a further explanation of what James calls “the perfect law of liberty” and its relation to realizing the destination.

First it must be stated as fact that liberty is a neutral state without any moral attribute of its own. It is within this state that people exist and act, and is the degree to which they are in control of their actions. Liberty in its fullness is total self-control and therefore without need of external law. Liberty lacking self-control tends toward tyranny and chaos. Therefore we see liberty determined through choices of those acting within its state, and maintained only by choosing self-control (self-governing).

“The perfect law of liberty,” defined in James is the security found in self-control wherein no one’s life, liberty itself, or property are threatened by other peoples’ lack of self-control and then forcing the consequences of their bad ideas, lusts, and poor choices on all. Once force is introduced by laws intended to address poor choices (resulting from the lack of self-control) tyranny and injustice follow.

Law and external control in a Christian sense is intended to bring us to a state of self-control, and thereby into perfected liberty. The opposite is true in a world rejecting God; laws are made to allow victimization and now used to remove moral teaching. The result is the removal of self-control. The corrupted world we live in teaches and elevates lawlessness. It defines liberty as the lack of self-control, and in doing creates lawless minds who are never able to be control (changed) by external laws. It ridicules and demonizes an internal moral conscience, and when it achieves what it elevates, the inevitable breakdown of civilization (the return to animal nature and chaos), the same people who instigated the removal of the moral compass (self-control) step in presenting more laws and more external control as solution (tyranny). It only controls the law-abiding and only brings punishment to the lawless caught and convicted. It does noting to teach and change conscience. (Remember – someone’s moral standard is going to be taught and elevated, even if that standard is the total lack of one.)

1 Timothy 1
5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
6 From which some having swerved have turned aside unto vain jangling;
7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
8 But we know that the law is good, if a man use it lawfully;
9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
11 According to the glorious gospel of the blessed God, which was committed to my trust.

If you remember several posts back we looked at the common theme in our Constitution and God’s law being mutual security in life, liberty and estate. We looked at it as the pervading and dominating principle in both and also being our destination of a perfect state of liberty. It is Civilization. If we go back and look at the last several posts we see it as the same overshadowing concept.

Galatians tells us of the law being our schoolmaster to bring us to Christ and faith, as in the self-control (well formed conscience) that comes with this mind being formed in us as it was in Him. It speaks of this being an allegory of the two covenants. The first is under the Law as the schoolmaster to teach us and the second is once the laws are written in our minds and hearts. This is foretold in the allegoric meaning of heavenly Jerusalem as our destination. Remember the name means taught, as the foundation, the way of peace, as in civilization by reciprocal security. This second covenant is what is written about in Jeremiah 31:31 – 34, and is quoted in Hebrews 8 & 10.

Jeremiah 31
31 Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah:
32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, says the Lord:
33 But this shall be the covenant that I will make with the house of Israel; After those days, says the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, says the Lord: for I will forgive their iniquity, and I will remember their sin no more.

Galatians 4
19 My little children, of whom I travail in birth again until Christ be formed in you,
20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.
21 Tell me, ye that desire to be under the law, do ye not hear the law?
22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which trends to bondage, which is Agar.
25 For this Agar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children.
26 But Jerusalem which is above is free, which is the mother of us all.
27 For it is written, Rejoice, thou barren that bears not; break forth and cry, thou that travails not: for the desolate has many more children than she which has a husband.
28 Now we, brethren, as Isaac was, are the children of promise.
29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
31 So then, brethren, we are not children of the bondwoman, but of the free.

Galatians 3
18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
20 Now a mediator is not a mediator of one, but God is one.
21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
25 But after that faith is come, we are no longer under a schoolmaster.
26 For ye are all the children of God by faith in Christ Jesus.
27 For as many of you as have been baptized into Christ have put on Christ.
28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Hebrews 12
22 But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaks better things than that of Abel.
25 See that ye refuse not him that speaks. For if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaks from heaven:
26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
27 And this word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
29 For our God is a consuming fire.

1 Timothy 6
3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6 But godliness with contentment is great gain.
7 For we brought nothing into this world, and it is certain we can carry nothing out.
8 And having food and raiment let us be therewith content.
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
13 I give thee charge in the sight of God, who quickens all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
14 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:
15 Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy;
18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
21 Which some professing have erred concerning the faith. Grace be with thee. Amen.
Thus says the LORD:

Nehemiah 5
1 And there was a great cry of the people and of their wives against their brethren the Jews.
2 For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live.
3 Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
4 There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards.
5 Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.
6 And I was very angry when I heard their cry and these words.
7 Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them.
8 And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer.
9 Also I said, It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies?
10 I likewise, and my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury.
11 Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.
12 Then said they, We will restore them, and will require nothing of them; so will we do as thou says. Then I called the priests, and took an oath of them, that they should do according to this promise.
13 Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performs not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the Lord. And the people did according to this promise.

Paid for by TimD2016 – Tim D’Annunzio for US Congress NC District 2

Federalist 10 authored by James Madison is a paper written and devoted exclusively to how our Constitution was designed to limit the negative effects of special interest groups. The paper is titled, “The Union as a Safeguard Against Domestic Faction and Insurrection.” It tells of these groups being neutered by a system that didn’t allow their ideas to be implemented on a national scale (such as we have ignored with everything from Social Security to Obamacare). It tells of these bad ideas being implemented only in local areas and then having to stand the test of their own effectiveness. The bad ideas would be contained in small areas of their origination and wither away as people abandoned them due to their consequences. The valid also contained by localization would only be able to spread by other local initiative, by choice after realization of their positive effect.

Our Constitution was never intended to pledge or initiate any national mandate resulting from the ideas of one group being forced on all. This is what our system was meant to guard against and is the entire idea of a Constitutional Republic as opposed to a democracy. The rights of the minority (as in those with less power or means (as in the inborn)) are always protected from the mob rule of the majority, and this just as equally in the reverse. It is therefore also intended to be the same guard against the corruption of government by those who would demagogue their way to power by promises of dictating  in favor of minority groups (such as redistribution of wealth by a progressive tax code).

From Federalist 10: “Hence, it clearly appears, that the same advantage which a republic has over a democracy, in controlling the effects of faction, is enjoyed by a large over a small republic,–is enjoyed by the Union over the States composing it. Does the advantage consist in the substitution of representatives whose enlightened views and virtuous sentiments render them superior to local prejudices and schemes of injustice? It will not be denied that the representation of the Union will be most likely to possess these requisite endowments. Does it consist in the greater security afforded by a greater variety of parties, against the event of any one party being able to outnumber and oppress the rest? In an equal degree does the increased variety of parties comprised within the Union, increase this security. Does it, in fine, consist in the greater obstacles opposed to the concert and accomplishment of the secret wishes of an unjust and interested majority? Here, again, the extent of the Union gives it the most palpable advantage.

“The influence of factious leaders may kindle a flame within their particular States, but will be unable to spread a general conflagration through the other States. A religious sect may degenerate into a political faction in a part of the Confederacy; but the variety of sects dispersed over the entire face of it must secure the national councils against any danger from that source. A rage for paper money, for an abolition of debts, for an equal division of property, or for any other improper or wicked project, will be less apt to pervade the whole body of the Union than a particular member of it; in the same proportion as such a malady is more likely to taint a particular county or district, than an entire State.”

We can (again) look at Federalist 1 wherein Alexander Hamilton tells of the founder learned from history that the liberties of republics had most often been overturned by demagogues who came claiming to be the savoir of some group who was said to be deprived of some “right” that didn’t actually exist. That these men would stir up the masses against demons they create and uses this means to rise and gain power. It says these men begin as demagogues and end as Tyrants. The point Hamilton makes is the protection against this is a firm adherence to the founding principles of a well-formed Constitution such as ours, which he was arguing in favor of ratifying.

When Hamilton defines this decline into despotism it is stated as a matter of fact that all historical governments as a natural course had and do tent toward decline into despotism. His assessment based in history was that it is the least likely to happen under a government based in the principles compiled in our Constitution. The following quote from Federalist 1 is telling of this. The “latter” it speaks of is fidelity to our well-formed Constitution (well-reasoned). The “former” is speaking of men who come lurking behind the spurious mask of defending some nonexistent right (right to abortion or redistribution of wealth).

“History will teach us that the former has been found a much more certain road to the introduction of despotism than the latter, and that of those men who have overturned the liberties of republics, the greatest number have begun their career by paying an obsequious court to the people; commencing demagogues, and ending tyrants.”

Obsequious means an over-attentiveness obviously intended to gain favor (pandering). Merriam-Webster says the definition of demagogue is: “a leader who makes use of popular prejudices and false claims and promises in order to gain power.” “Popular prejudice” is that which has become demonized in the pop culture.

My recommendation is to read the Federalist papers and understand the most prominent principle in our constitution, as intended, is Equal Security of life, liberty and estate, no matter your position or proportion. These are the same principle found in the words of Christ as he told of the two greatest commandments. The First is fidelity to God, and the second is reciprocal security found in treating your neighbor as yourself. These two are inseparable and essential in effecting any civilization. Without them the opposite [chaos] is unavoidable.

The ideas (originally in the Constitution) prohibiting the confiscation and redistribution of wealth through as progressive tax code was attacked through the means mentioned above (demagogues and factions) and overthrown by the 16th amendment. It not only allowed for an income tax, but more insidiously annulled the Constitutional principle of all taxation being equally apportioned. This aspect of voting yourself other people’s property (money) is also addressed in Federalist 10 when it states the accepted understanding that no man can be a judge in his own case.

I will close with once again posting John Adams’ espousing the need for property protection as a necessity of civilized society. In the same defense he established the concurrence between the laws of God and our Constitution as each supporting the other in common intention.

John Adams, Defence of the Constitutions of Government of the United States
1787 Works 6:8–9

“Suppose a nation, rich and poor, high and low, ten millions in number, all assembled together; not more than one or two millions will have lands, houses, or any personal property; if we take into the account the women and children, or even if we leave them out of the question, a great majority of every nation is wholly destitute of property, except a small quantity of clothes, and a few trifles of other movables. Would Mr. Nedham be responsible that, if all were to be decided by a vote of the majority, the eight or nine millions who have no property, would not think of usurping over the rights of the one or two millions who have? Property is surely a right of mankind as really as liberty. Perhaps, at first, prejudice, habit, shame or fear, principle or religion, would restrain the poor from attacking the rich, and the idle from usurping on the industrious; but the time would not be long before courage and enterprise would come, and pretexts be invented by degrees, to countenance the majority in dividing all the property among them, or at least, in sharing it equally with its present possessors. Debts would be abolished first; taxes laid heavy on the rich, and not at all on the others; and at last a downright equal division of every thing be demanded, and voted. What would be the consequence of this? The idle, the vicious, the intemperate, would rush into the utmost extravagance of debauchery, sell and spend all their share, and then demand a new division of those who purchased from them. The moment the idea is admitted into society, that property is not as sacred as the laws of God, and that there is not a force of law and public justice to protect it, anarchy and tyranny commence. If “Thou shalt not covet,” and “Thou shalt not steal,” were not commandments of Heaven, they must be made inviolable precepts in every society, before it can be civilized or made free.”

Isaiah 8
9 Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.
10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.
11 For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,
12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.
13 Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.
14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
16 Bind up the testimony, seal the law among my disciples.
17 And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.
18 Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion.
19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.
21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.
22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

Paid for by TimD2016 – Tim D’Annunzio for Congress – [email protected]

In response to a comment in the previous post:

Sam Joyce again you are quite wrong about these political gangs not existing at the time of our founding. They most certainly did and Federalist 10 authored by James Madison is a paper written and devoted exclusively to how our Constitution was designed to limit the negative effects of these special interest groups. The paper is titled, “The Union as a Safeguard Against Domestic Faction and Insurrection.” It tells of these groups being neutered by a system that didn’t allow their ideas to be implemented on a national scale (such as we have ignored with everything from Social Security to Obamacare). It tells of these bad ideas being implemented only in localized areas and then having to stand the test of their own effectiveness. The bad ideas would be contained in small areas of their origination and die off as people abandoned them due to their consequences. The valid also contained by localization would only be able to spread by other local initiative, by choice after realization by observation of their positive effect.

Our Constitution was never intended to pledge or initiate any national mandate resulting from the ideas of one group being forced on all. This is what our system was meant to guard against and is the entire idea of a Constitutional Republic as opposed to a democracy. The rights of the minority (as in those with less power or means (as in the inborn)) are always protected from the mob rule of the majority, and this just as equally in the converse. It is therefore also intended to be the same guard against the corruption of government and those who would demagogue their way to power by promises of dictating (edict) once in power, to advantage minority groups using the federal power to implement policy favorable to them (such as redistribution of wealth by a progressive tax code).

From Federalist 10: “Hence, it clearly appears, that the same advantage which a republic has over a democracy, in controlling the effects of faction, is enjoyed by a large over a small republic,–is enjoyed by the Union over the States composing it. Does the advantage consist in the substitution of representatives whose enlightened views and virtuous sentiments render them superior to local prejudices and schemes of injustice? It will not be denied that the representation of the Union will be most likely to possess these requisite endowments. Does it consist in the greater security afforded by a greater variety of parties, against the event of any one party being able to outnumber and oppress the rest? In an equal degree does the increased variety of parties comprised within the Union, increase this security. Does it, in fine, consist in the greater obstacles opposed to the concert and accomplishment of the secret wishes of an unjust and interested majority? Here, again, the extent of the Union gives it the most palpable advantage.

“The influence of factious leaders may kindle a flame within their particular States, but will be unable to spread a general conflagration through the other States. A religious sect may degenerate into a political faction in a part of the Confederacy; but the variety of sects dispersed over the entire face of it must secure the national councils against any danger from that source. A rage for paper money, for an abolition of debts, for an equal division of property, or for any other improper or wicked project, will be less apt to pervade the whole body of the Union than a particular member of it; in the same proportion as such a malady is more likely to taint a particular county or district, than an entire State.”

We can (again) look at Federalist 1 wherein Alexander Hamilton tells of what the founder learned from history; that the liberties of other republics in history had most often been overturned by demagogues who came claiming to be the savoir of some group who was said to be deprived of some “right” that didn’t actually exist. That these men would stir up the masses against demons they create and uses this means to rise and gain power. It says these men begin as demagogues and end as Tyrants. The point Hamilton makes is the protection against this is a firm adherence to the founding principles of a well-formed Constitution such as ours, which he was arguing in favor of ratifying.

When Hamilton defines this decline into despotism it is stated as a matter of fact that all historical governments as a natural course had and do tent toward decline into despotism. His assessment based in history was that it is the least likely to happen under a government based in the principles compiled in our Constitution. The following quote from Federalist 1 is telling of this. The “latter” it speaks of is fidelity to our well-formed Constitution (well-reasoned). The “former” is speaking of men who come lurking behind the spurious mask of defending some nonexistent right (right to abortion or redistribution of wealth).

“History will teach us that the former has been found a much more certain road to the introduction of despotism than the latter, and that of those men who have overturned the liberties of republics, the greatest number have begun their career by paying an obsequious court to the people; commencing demagogues, and ending tyrants.”

Obsequious means an over-attentiveness obviously intended to gain favor. Merriam-Webster says the definition of demagogue is: “a leader who makes use of popular prejudices and false claims and promises in order to gain power.”

My recommendation is to read the Federalist papers and understand the most prominent principle in our constitution, as intended, is Equal Security of life, liberty and estate, no matter your position or proportion. These are the same principle found in the words of Christ as he told of the two greatest commandments. The First is fidelity to God, and the second is reciprocal security found in treating your neighbor as yourself. These two are inseparable and essential in effecting any civilization. Without them the opposite [chaos] is unavoidable.

The ideas (originally in the Constitution) prohibiting the confiscation and redistribution of wealth through as progressive tax code was attacked through the means mentioned above (demagogues and factions) and overthrown by the 16th amendment. It not only allowed for an income tax, but more insidiously annulled the Constitutional principle of all taxation being equally apportioned. This aspect of voting yourself other people’s property (money) is also addressed in Federalist 10 when it states the accepted understanding that no man can be a judge in his own case.

I will close with once again posting John Adams’ espousing the need for property protection as a necessity of civilized society. In the same defense he established the concurrence between the laws of God and our Constitution as each supporting the other in common intention.

John Adams, Defence of the Constitutions of Government of the United States
1787 Works 6:8–9

“Suppose a nation, rich and poor, high and low, ten millions in number, all assembled together; not more than one or two millions will have lands, houses, or any personal property; if we take into the account the women and children, or even if we leave them out of the question, a great majority of every nation is wholly destitute of property, except a small quantity of clothes, and a few trifles of other movables. Would Mr. Nedham be responsible that, if all were to be decided by a vote of the majority, the eight or nine millions who have no property, would not think of usurping over the rights of the one or two millions who have? Property is surely a right of mankind as really as liberty. Perhaps, at first, prejudice, habit, shame or fear, principle or religion, would restrain the poor from attacking the rich, and the idle from usurping on the industrious; but the time would not be long before courage and enterprise would come, and pretexts be invented by degrees, to countenance the majority in dividing all the property among them, or at least, in sharing it equally with its present possessors. Debts would be abolished first; taxes laid heavy on the rich, and not at all on the others; and at last a downright equal division of every thing be demanded, and voted. What would be the consequence of this? The idle, the vicious, the intemperate, would rush into the utmost extravagance of debauchery, sell and spend all their share, and then demand a new division of those who purchased from them. The moment the idea is admitted into society, that property is not as sacred as the laws of God, and that there is not a force of law and public justice to protect it, anarchy and tyranny commence. If “Thou shalt not covet,” and “Thou shalt not steal,” were not commandments of Heaven, they must be made inviolable precepts in every society, before it can be civilized or made free.”

Isaiah 8
9 Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.
10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.
11 For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,
12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.
13 Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.
14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
16 Bind up the testimony, seal the law among my disciples.
17 And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.
18 Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion.
19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.
21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.
22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

Paid for by TimD2016 – Tim D’Annunzio for Congress – [email protected]

As you may have seen on my billboards, or heard and seen in my commercials, I have chosen as my campaign slogan, “It’s Time for a Revolution.” Since choosing it I have seen the same theme popping up in defining the movement in the opposite direction. Therefore, to eliminating any confusion, I thought it an ideal time to define my intended meaning and then contrast it with the other.

Before beginning it is necessary to establish certain facts pertaining to the underlying premise of national discontent driving the desire for Revolution. The meaning of revolution is a turning as movement on a trajectory that brings it back to its start. It is therefore seen as an ending and a beginning. In terms of governments, societies, and institutions it’s meaning is to completely change the methods of it operation as in throwing off the former unwanted and moving forward in a completely different way.

According to the most recent (Jan 17-21) Rasmussen poll of 2500 U.S. likely voters two out of every three people said they think the country is on the “Wrong Track.” These are people involved in choosing the direction and therefor we can conclude based on other polls showing an almost even divide of whom these people would vote for in the presidential election, the desired “Track” as they see it must be somewhat different. We must logically deduce the discontent isn’t for identical reasons nor even a yearning for movement in the same direction. The remaining one-third of likely voters are defined in the poll as thinking the country is moving in the “Right Direction.” Based in the fact this numbers has moved in the last three month from 24% to now 32% we can assume the low would be those happy with all current (Obama) policy and the high now including those assuming a coming change toward their idea of “Right Direction.”

This takes us to the two conflicting ideals being hoped for as including people who want change that comprises all the ideals of security in life, liberty and property, that are the traditional means of pursuing happiness, and conversely those who think the decline from these isn’t happening at a swift enough pace. One sees too much government intrusion and the other seeks more of it. (This is where we find understanding the Trump phenomena, in his seemingly offering both at acceptable levels while the others offer ineffective partial solutions restrained by party ideology and political correctness.)

These are the two possible directions of the unavoidable coming revolution. It is either a faster pace down the road to hell in a hand-basket (death by Bernie Sanders or Hillary Clinton), or it is take the reins of the wrecking ball named Trump and steer him onto [our] right track. We should saddle him with the Constitution and steer him with reins of a vigorous legislative branch. The bit in his mouth should be the foundational ideas that have made this country great.

This is the Revolution as I see it, and as I mean it in my slogan. It is a once again functioning (Constitutionally limited) federal government, based in our founding principles of (unalienable – inseparable) God given rights, and self-government (self-responsibility) that come with self-imposed control based in a Judeo-Christian morality (reciprocal security). The alternative revolution is the opposite at a faster pace, less respect for life, and liberty only as license to threaten other’s life, liberty and property. It is chaos by defining victims in terms of who they have the right to retaliate against by force of law and with pop culture acceptability (mob rule).

Mine is a better way. Instead we have those who aren’t interested in finding the way in the way being presented us. They would rather just burn it all down and be happy with the fire. The way I see it we have a great opportunity.

So, I ask you to join me in my Revolution. I don’t care who you support for president, come follow me. That is an invitation to all, even candidates and pundits.

As I unashamedly do I will close by quoting a scripture as I say, “Thus says the LORD.”

Psalms 119
75 I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.
76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.
77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.
78 Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.
79 Let those that fear thee turn unto me, and those that have known thy testimonies.
80 Let my heart be sound in thy statutes; that I be not ashamed.
81 My soul faints for thy salvation: but I hope in thy word.
82 Mine eyes fail for thy word, saying, When wilt thou comfort me?
83 For I am become like a bottle in the smoke; yet do I not forget thy statutes.
84 How many are the days of thy servant? when wilt thou execute judgment on them that persecute me?
85 The proud have digged pits for me, which are not after thy law.
86 All thy commandments are faithful: they persecute me wrongfully; help thou me.
87 They had almost consumed me upon earth; but I forsook not thy precepts.
88 Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth.
89 For ever, O Lord, thy word is settled in heaven.
90 Thy faithfulness is unto all generations: thou hast established the earth, and it abides.
91 They continue this day according to thine ordinances: for all are thy servants.
92 Unless thy law had been my delights, I should then have perished in mine affliction.
93 I will never forget thy precepts: for with them thou hast quickened me.
94 I am thine, save me: for I have sought thy precepts.
95 The wicked have waited for me to destroy me: but I will consider thy testimonies.
96 I have seen an end of all perfection: but thy commandment is exceeding broad.
97 O how love I thy law! it is my meditation all the day.
98 Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me.
99 I have more understanding than all my teachers: for thy testimonies are my meditation.
100 I understand more than the ancients, because I keep thy precepts.
101 I have refrained my feet from every evil way, that I might keep thy word.
102 I have not departed from thy judgments: for thou hast taught me.
103 How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!
104 Through thy precepts I get understanding: therefore I hate every false way.
105 Thy word is a lamp unto my feet, and a light unto my path.
106 I have sworn, and I will perform it, that I will keep thy righteous judgments.
107 I am afflicted very much: quicken me, O Lord, according unto thy word.
108 Accept, I beseech thee, the freewill offerings of my mouth, O Lord, and teach me thy judgments.
109 My soul is continually in my hand: yet do I not forget thy law.

Paid for by TimD2016 – Tim D’Annunzio for Congress – www.timvote.co

Today a bit of advanced theology for those who hunger and thrust for the deep waters of life. The subject is the cross and our understanding the way the Lord showed us as He as the forerunner entered into what is behind the second veil (the holiest of all).

Among the many aspects we have examined in recent days have been the first and second great commandments upon which we are told all the Law and the Prophets hang. (Love God first and foremost, and second love your neighbor as yourself.) When Matthew 22:40 records the Lord explaining this the Greek word used is kremannumi, translated as “hang.” The word is only used seven times with three of those being in describing the Lord being “hanged” on a tree. The three uses are quoting from Deuteronomy 21:23 where we are told, “accursed is he that is hanged on a tree.” This is actually a parenthetical statement embedded in the greater meaning. It is actually saying it is the vilification (reproach or revile) of God to hang a man on tree, and by this is the land defiled. (The reproach of them that reproached Thee has fallen upon me.)

Deuteronomy 21
23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God gives thee for an inheritance.

Here is the meaning when you hear people say that Christ became accursed for us and took upon him our sins. In this is found the second of the great commandments when we hear His words saying, “Greater love has no man than this, that he lays down his life for his friends.” The Greek word philos is translated here as friend. It is the word also meaning brother and neighbor.

This takes us to the meaning of the being “accursed.” The Hebrew word is qelalah, meaning vilification (the modern term equivalent would be demonization).
In the post before the last we saw the word kremannumi describing the Law and Prophets being precariously perched in [all] present days upon the two great commandments. The word meaning can be seen as being compounded from krino and zonnumi. The word krino means the decision and zonnumi mean suspension. They are the words we have looked at in the past as being translated condemnation (krino), and gird (zonnumi). This is the decision for or against the suspension of the sentence against humanity (self-imposes and self-inflicted darkness and death by following their own ways).

The full point is first a willingness to bear the reproach and vilification in preaching the correction (Jesus, the same yesterday, today and forever). We are encouraged to follow the forerunner showing us the way as both the Lion willing to lead (teach, correct and reconciling) and the Lamb willing to suffer the cost of doing so.

The decision is then upon the hearer and the seer. The word krino is translated “condemned” in John 3:18 as we are told of this aspect.

John 3
11 Truly, Truly, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
15 That whosoever believeth in him should not perish, but have eternal life.
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hates the light, neither cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

The word zonnumi is translated “gird” in John 21 telling of both preaching the word and suffering for it. And he said unto them, “Follow Me.”
John 21

17 He said unto him the third time, Simon, son of Jonas, love thou me? Peter was grieved because he said unto him the third time, Love thou me? And he said unto him, Lord, thou knows all things; thou knows that I love thee. Jesus said unto him, Feed my sheep.
18 Truly, Truly, I say unto thee, When thou was young, thou gird thyself, and walked whither thou would: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou would not.
19 This spoke he, signifying by what death he should glorify God. And when he had spoken this, he said unto him, Follow me.

This takes us once again to Hebrews 13, which begins with calling us to continue in this (philadelphia) brotherly love. It goes on to tell of this preaching the same Jesus, and of bearing the reproach that will come with doing. Remember the chapter prior is the great exposition of the Father’s correcting us as He brings us to perfection and into our destination of His kingdom come.

Hebrews 13
1 Let brotherly love continue.
2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
8 Jesus Christ the same yesterday, and to day, and for ever.
9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
10 We have an altar, whereof they have no right to eat which serve the tabernacle.
11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
13 Let us go forth therefore unto him without the camp, bearing his reproach.
14 For here have we no continuing city, but we seek one to come.
15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
19 But I beseech you the rather to do this, that I may be restored to you the sooner.
20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
24 Salute all them that have the rule over you, and all the saints. They of Italy salute you.
25 Grace be with you all. Amen.

Here are a few more chapters for additional context. The point is the way is through the cross. Hebrews 12: “2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. 4 Ye have not yet resisted unto blood, striving against sin (error).”

Romans 15
1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
2 Let every one of us please his neighbour for his good to edification.
3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
7 Wherefore receive ye one another, as Christ also received us to the glory of God.
8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
10 And again he says, Rejoice, ye Gentiles, with his people.
11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
12 And again, Isaiah says, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.
20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:
21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
22 For which cause also I have been much hindered from coming to you.
23 But now having no more place in these parts, and having a great desire these many years to come unto you.

1 John 3
1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knows us not, because it knew him not.
2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
3 And every man that hath this hope in him purifies himself, even as he is pure.
4 Whosoever commits sin transgresses also the law: for sin is the transgression of the law.
5 And ye know that he was manifested to take away our sins; and in him is no sin.
6 Whosoever abides in him sins not: whosoever sins hath not seen him, neither known him.
7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
8 He that commits sin is of the devil; for the devil sins from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
9 Whosoever is born of God doth not commit sin; for his seed remains in him: and he cannot sin, because he is born of God.
10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loves not his brother.
11 For this is the message that ye heard from the beginning, that we should love one another.
12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.
13 Marvel not, my brethren, if the world hate you.
14 We know that we have passed from death unto life, because we love the brethren. He that loves not his brother abides in death.
15 Whosoever hates his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
17 But whoso hath this world’s good, and sees his brother have need, and shuts up his bowels of compassion from him, how dwells the love of God in him?
18 My little children, let us not love in word, neither in tongue; but in deed and in truth.
19 And hereby we know that we are of the truth, and shall assure our hearts before him.
20 For if our heart condemn us, God is greater than our heart, and knows all things.
21 Beloved, if our heart condemn us not, then have we confidence toward God.
22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.
24 And he that keeps his commandments dwells in him, and he in him. And hereby we know that he abides in us, by the Spirit which he hath given us.

Today a bit of advanced theology for those who hunger and thrust for the deep waters of life. The subject is the cross and our understanding the way the Lord showed us as He as the forerunner entered into what is behind the second veil (the holiest of all).

Among the many aspects we have examined in recent days have been the first and second great commandments upon which we are told all the Law and the Prophets hang. (Love God first and foremost, and second love your neighbor as yourself.) When Matthew 22:40 records the Lord explaining this the Greek word used is kremannumi, translated as “hang.” The word is only used seven times with three of those being in describing the Lord being “hanged” on a tree. The three uses are quoting from Deuteronomy 21:23 where we are told, “accursed is he that is hanged on a tree.” This is actually a parenthetical statement embedded in the greater meaning. It is actually saying it is the vilification (reproach or revile) of God to hang a man on tree, and by this is the land defiled. (The reproach of them that reproached Thee has fallen upon me.)

Deuteronomy 21
23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God gives thee for an inheritance.

Here is the meaning when you hear people say that Christ became accursed for us and took upon him our sins. In this is found the second of the great commandments when we hear His words saying, “Greater love has no man than this, that he lays down his life for his friends.” The Greek word philos is translated here as friend. It is the word also meaning brother and neighbor.

This takes us to the meaning of the being “accursed.” The Hebrew word is qelalah, meaning vilification (the modern term equivalent would be demonization).
In the post before the last we saw the word kremannumi describing the Law and Prophets being precariously perched in [all] present days upon the two great commandments. The word meaning can be seen as being compounded from krino and zonnumi. The word krino means the decision and zonnumi mean suspension. They are the words we have looked at in the past as being translated condemnation (krino), and gird (zonnumi). This is the decision for or against the suspension of the sentence against humanity (self-imposes and self-inflicted darkness and death by following their own ways).

The full point is first a willingness to bear the reproach and vilification in preaching the correction (Jesus, the same yesterday, today and forever). We are encouraged to follow the forerunner showing us the way as both the Lion willing to lead (teach, correct and reconciling) and the Lamb willing to suffer the cost of doing so.

The decision is then upon the hearer and the seer. The word krino is translated “condemned” in John 3:18 as we are told of this aspect.

John 3
11 Truly, Truly, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
15 That whosoever believeth in him should not perish, but have eternal life.
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hates the light, neither cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

The word zonnumi is translated “gird” in John 21 telling of both preaching the word and suffering for it. And he said unto them, “Follow Me.”

John 21
17 He said unto him the third time, Simon, son of Jonas, love thou me? Peter was grieved because he said unto him the third time, Love thou me? And he said unto him, Lord, thou knows all things; thou knows that I love thee. Jesus said unto him, Feed my sheep.
18 Truly, Truly, I say unto thee, When thou was young, thou gird thyself, and walked whither thou would: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou would not.
19 This spoke he, signifying by what death he should glorify God. And when he had spoken this, he said unto him, Follow me.

This takes us once again to Hebrews 13, which begins with calling us to continue in this (philadelphia) brotherly love. It goes on to tell of this preaching the same Jesus, and of bearing the reproach that will come with doing. Remember the chapter prior is the great exposition of the Father’s correcting us as He brings us to perfection and into our destination of His kingdom come.

Hebrews 13
1 Let brotherly love continue.
2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
8 Jesus Christ the same yesterday, and to day, and for ever.
9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
10 We have an altar, whereof they have no right to eat which serve the tabernacle.
11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
13 Let us go forth therefore unto him without the camp, bearing his reproach.
14 For here have we no continuing city, but we seek one to come.
15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
19 But I beseech you the rather to do this, that I may be restored to you the sooner.
20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
24 Salute all them that have the rule over you, and all the saints. They of Italy salute you.
25 Grace be with you all. Amen.

Here are a few more chapters for additional context. The point is the way is through the cross. Hebrews 12: “2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. 4 Ye have not yet resisted unto blood, striving against sin (error).”

Romans 15
1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
2 Let every one of us please his neighbour for his good to edification.
3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
7 Wherefore receive ye one another, as Christ also received us to the glory of God.
8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
10 And again he says, Rejoice, ye Gentiles, with his people.
11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
12 And again, Isaiah says, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.
20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:
21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
22 For which cause also I have been much hindered from coming to you.
23 But now having no more place in these parts, and having a great desire these many years to come unto you.

1 John 3
1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knows us not, because it knew him not.
2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
3 And every man that hath this hope in him purifies himself, even as he is pure.
4 Whosoever commits sin transgresses also the law: for sin is the transgression of the law.
5 And ye know that he was manifested to take away our sins; and in him is no sin.
6 Whosoever abides in him sins not: whosoever sins hath not seen him, neither known him.
7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
8 He that commits sin is of the devil; for the devil sins from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
9 Whosoever is born of God doth not commit sin; for his seed remains in him: and he cannot sin, because he is born of God.
10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loves not his brother.
11 For this is the message that ye heard from the beginning, that we should love one another.
12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.
13 Marvel not, my brethren, if the world hate you.
14 We know that we have passed from death unto life, because we love the brethren. He that loves not his brother abides in death.
15 Whosoever hates his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
17 But whoso hath this world’s good, and sees his brother have need, and shuts up his bowels of compassion from him, how dwells the love of God in him?
18 My little children, let us not love in word, neither in tongue; but in deed and in truth.
19 And hereby we know that we are of the truth, and shall assure our hearts before him.
20 For if our heart condemn us, God is greater than our heart, and knows all things.
21 Beloved, if our heart condemn us not, then have we confidence toward God.
22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.
24 And he that keeps his commandments dwells in him, and he in him. And hereby we know that he abides in us, by the Spirit which he hath given us.

Continuing from yesterday’s post: There is a certain repeating pattern in scripture wherein seemingly disassociated passages are written consecutively and their full meaning is only understood when the intended connection is revealed. Yesterday began one such revelation and today we will further explore the deeper intention.

In the previous post we saw the LORD as the Almighty and Eternal manifesting Himself in present time when ever He wills. This is in continuing His mission of bringing man back after he has gone perilously past the boundary of equitable judgment and has lost right reason. It is God’s people forgetting the way of civilization and the LORD duplicating His providential course correction. We see this as New Jerusalem as we are again reminded of the meaning of the name, taught and founded in peace (Yara-shalam).

Again: Strong’s Hebrew Dictionary definitions:

Strong’s #3384: yarah (pronounced yaw-raw’) or (2 Chr. 26:15) yara; {yaw-raw’}; a primitive root; properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an arrow, i.e. to shoot); figuratively, to point out (as if by aiming the finger), to teach:–(+) archer, cast, direct, inform, instruct, lay, shew, shoot, teach(-er,-ing), through.

Strong’s #7999: shalam (pronounced shaw-lam’) a primitive root; to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate (in various applications):–make amends, (make an) end, finish, full, give again, make good, (re-)pay (again), (make) (to) (be at) peace(-able), that is perfect, perform, (make) prosper(-ous), recompense, render, requite, make restitution, restore, reward, X surely.

As we begin with the associations mentioned above we must first look at Job 33 wherein we are plainly told of the LORD repeating this corrective process and when accomplished it being as if we have returned to the days of our youth. This is the same wording we see in Psalms 110. The Psalm tells of the Lord sitting at His LORD’s right hand until His enemies are made His footstool. This is the same Psalm that tells us of the LORD’s promise of the Lord being in the Eternal order of Melchisedec (King of Shalam, King of Zedeq). The Psalm is also quoted by the Lord, recorded in Matthew 22:44 after His telling of God being a God of the living (present now and in perpetuity).

Job 33
14 For God speaks once, yea twice, yet man perceives it not.
15 In a dream, in a vision of the night, when deep sleep falls upon men, in slumbering upon the bed;
16 Then He opens the ears of men, and seals their instruction,
17 That He may withdraw man from his purpose, and hide pride from man.
18 He keeps back his soul from the pit, and his life from perishing by the sword.
19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
20 So that his life abhors bread, and his soul dainty meat.
21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.
22 Yea, his soul draws near unto the grave, and his life to the destroyers.
23 If there be a messenger with him, an interpreter, one among a thousand, to show unto man His uprightness:
24 Then He is gracious unto him, and says, Deliver him from going down to the pit: I have found a Ransom.
25 His flesh shall be fresher than a child’s: he shall return to the days of his youth:
26 He shall pray unto God, and He will be favourable unto him: and he shall see His face with joy: for He will render unto man His righteousness.
27 He looks upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
28 He will deliver his soul from going into the pit, and his life shall see the light.
29 Lo, all these things works God oftentimes with man,
30 To bring back his soul from the pit, to be enlightened with the light of the living.
31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
32 If thou hast anything to say, answer me: speak, for I desire to justify thee.
33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.

Psalms 110
1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
2 The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
4 The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
5 The Lord at thy right hand shall strike through kings in the day of his wrath.
6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
7 He shall drink of the brook in the way: therefore shall he lift up the head.

Matthew 22
31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
33 And when the multitude heard this, they were astonished at his doctrine.
34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
36 Master, which is the great commandment in the law?
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38 This is the first and great commandment.
39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
40 On these two commandments hang all the law and the prophets.
41 While the Pharisees were gathered together, Jesus asked them,
42 Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
43 He said unto them, How then doth David in spirit call him Lord, saying,
44 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
45 If David then call him Lord, how is he his son?
46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

Hebrews 5
5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
6 As he said also in another place, Thou art a priest for ever after the order of Melchisedec.
7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
8 Though he were a Son, yet learned he obedience by the things which he suffered;
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
10 Called of God an high priest after the order of Melchisedec.
11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
13 For every one that uses milk is unskillful in the word of righteousness: for he is a babe.
14 But strong meat belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Hebrews 6
1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
5 And have tasted the good word of God, and the powers of the world to come,
6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
7 For the earth which drinks in the rain that cometh oft upon it, and brings forth herbs meet for them by whom it is dressed, receives blessing from God:
8 But that which bears thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
10 For God is not unrighteous to forget your work and labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister.
11 And we desire that every one of you do show the same diligence to the full assurance of hope unto the end:
12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.
13 For when God made promise to Abraham, BECAUSE HE COULD SWEAR BY NO GREATER, HE SWORE BY HIMSELF,
14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
15 And so, after he had patiently endured, he obtained the promise.
16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.
17 Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
19 Which hope we have as an anchor of the soul, both sure and stedfast, and which enters into that within the veil;
20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

Hebrews 7
1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abides a priest continually.

The Hebrew name Tsidqiyahaw (Zedekiah) is from two Hebrew words, tsedeq and Yahh. Yahh is the contracted form of Jahovah, and from the word hayah, meaning self-existent (as in coming or becoming whomever and whenever He wills). This is the name of The Almighty and Eternal. The word tsedeq means equity, right and prosperity. The word is most often used in association with these attributes in government and of just rule.

Here are the definitions from Strong’s Hebrew Dictionary and Brown-Driver-Briggs Hebrew Lexicon, as they appear at bibletools.org:

Strong’s #6664: tsedeq (pronounced tseh’-dek)from 6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity:–X even, (X that which is altogether) just(-ice), ((un-))right(-eous) (cause, -ly, – ness).

Brown-Driver-Briggs Hebrew Lexicon: tsedeq

1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God’ s attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus

Part of Speech: noun masculine
Relation: from H6663

The first of the 118 times the word is used is in Leviticus 19:15 as “in righteousness.”

Leviticus 19
15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbour.
16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour; I am the Lord.
17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.

Does the ending of verse 18 sound familiar? It is what the Lord defined, along with first and foremost loving God, as all the law and prophets hanging (balancing) upon these two things. This is written in Matthew 22:40. The Greek word translated “hang” has a meaning of being precariously perched in the now (present day judgment).

Matthew 22
31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
33 And when the multitude heard this, they were astonished at his doctrine.
34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
36 Master, which is the great commandment in the law?
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38 This is the first and great commandment.
39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
40 On these two commandments hang all the law and the prophets.

This takes us back to the word tsadaq that we are told tsedeq is derived from. The meaning is to become what tsedeq defines. Here is the Strong’s Dictionary definition: Strong’s #6663: tsadaq (pronounced tsaw-dak’) a primitive root; to be (causatively, make) right (in a moral or forensic sense):–cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness).

Tsedeq (as in having become) is the second half of the name Melchizedek (Malkiy-Tsedeq) who is defined as the King of Peace (Shalom). See the post titled, “Apocalypse – The Way to Civilization.” Melchisedec is defined in Hebrews 5 thru 7 as exemplifying the type as Christ in His work and mission in the present. We see the self-existent LORD manifesting Himself at will with the mission of bringing us to rightness and equity through teaching civilization.

This is heavenly Jerusalem under God’s rule as in mount Zion.

Hebrews 7
1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

This takes us back to Jeremiah 32 and Zedekiah (the equity of Jehovah) being carried into Babylon (confusion) until the LORD visits him (manifests His presence). What follow this proclamation is the Lord telling of the kinsman redeemer buying the field, and this being his right and this even itself being the proof of his authority to do so.
I am saying this is the word of the LORD and His will.

Jeremiah 32
1 The word that came to Jeremiah from the Lord in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar.
2 For then the king of Babylon’s army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah’s house.
3 For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus says the Lord, Behold, I will give this city into the hand of the king of Babylon, and he shall take it;
4 And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes;
5 And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, says the Lord: though ye fight with the Chaldeans, ye shall not prosper.
6 And Jeremiah said, The word of the Lord came unto me, saying,
7 Behold, Hanameel the son of Shallum thine uncle shall come unto thee saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it.
8 So Hanameel mine uncle’s son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord.
9 And I bought the field of Hanameel my uncle’s son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver.
10 And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.
11 So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:
12 And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle’s son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.
13 And I charged Baruch before them, saying,
14 Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.
15 For thus says the Lord of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.
16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the Lord, saying,
17 Ah Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee:
18 Thou shews lovingkindness unto thousands, and recompenses the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the Lord of hosts, is his name,
19 Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:
20 Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day;
21 And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror;
22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
23 And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commanded them to do: therefore thou hast caused all this evil to come upon them:
24 Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou sees it.
25 And thou hast said unto me, O Lord God, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.
26 Then came the word of the Lord unto Jeremiah, saying,
27 Behold, I am the Lord, the God of all flesh: is there any thing too hard for me?
28 Therefore thus says the Lord; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it:
29 And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger.
30 For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, says the Lord.
31 For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face,
32 Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.
33 And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.
34 But they set their abominations in the house, which is called by my name, to defile it.
35 And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.
36 And now therefore thus says the Lord, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence;
37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:
38 And they shall be my people, and I will be their God:
39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:
40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.
41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.
42 For thus says the Lord; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.
43 And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans.
44 Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, says the Lord.

Today more detail on yesterday’s mention of God’s choosing whom every He will to lead His people. I will begin by telling of how much it distresses me to hear people who should be allies poised to win a great battle instead filled with bitterness and at each other’s throats as they are agitated by the accusation of those knowing nothing but how to open wounds and then aggravate them. In the end what we will wind up with is the open wound and nothing else.

Let’s begin with remembering our destination, heavenly Jerusalem. This is OUR destination not that of the worldly enemies of God. Hebrews 12 tells of this destination by first describing the way into it. We are instructed to follow peace and to do so to avoid the bitterness that ensues and defiles many. The chapter goes on to tell of the two destinations; the one burning with fire and the other mount Zion, which we are told is heavenly Jerusalem. This is the way to the city we seek.

We are further told of this bitterness being between bothers as it is symbolized in telling of Esau selling his birthright and of his self-produced rejection.

Hebrews 12
14 Follow peace with all men, and holiness, without which no man shall see the Lord:
15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

This passages and context are further defining what is written in Psalms 122 of praying for the peace of Jerusalem. There we see it described by telling of the thrones of justice, the testimony and the peace. These are describing the same instruction and correction we see early in Hebrews 12. The “testimony” is the Ark of the Lord’s Testimony (the Covenant found), and is being used to fully explain the context of the full literal meaning of Jerusalem. As we have examined in the past it is a compound word comprised of the Hebrew words Yarah and shalam. Following are the Strong’s Hebrew Dictionary definitions of the words:

Strong’s #3384: yarah (pronounced yaw-raw’) or (2 Chr. 26:15) yara; {yaw-raw’}; a primitive root; properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an arrow, i.e. to shoot); figuratively, to point out (as if by aiming the finger), to teach:–(+) archer, cast, direct, inform, instruct, lay, shew, shoot, teach(-er,-ing), through.

Strong’s #7999: shalam (pronounced shaw-lam’) a primitive root; to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate (in various applications):–make amends, (make an) end, finish, full, give again, make good, (re-)pay (again), (make) (to) (be at) peace(-able), that is perfect, perform, (make) prosper(-ous), recompense, render, requite, make restitution, restore, reward, X surely.

This is the way of peace as it is taught and intended by God. It is the way of civilization. The opposite is what the world teaches; war against even those of your own house. The way of peace is reciprocal security and the self-governing it yields. These are the founding principles of our nation, all men equal and afforded the same security in life, liberty and estate no matter their temporal station. This is what we teach and what we strive to achieve for any who will live under this same rule. This is the kingdom of God. Don’t let the ways of the world steal our victory away.

(So, my wife and son are for Trump and I am for Cruz. If I follow the example of our current society I should destroy these relationships by calling them every type of vile name and they should return the same to me. When it’s over what have we gained?)

Following are the two chapters and another Psalm that tells of the reaction I expect but do not desire. It is also worth noting that Hebrews 13:1 begins by telling us to let Philadelphia continue. The word is translated as “brotherly love.” I will also paste this chapter.

Hebrews 12
1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
4 Ye have not yet resisted unto blood, striving against sin.
5 And ye have forgotten the exhortation which speaks unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
6 For whom the Lord loves he chastens, and scourges every son whom he receives.
7 If ye endure chastening, God deals with you as with sons; for what son is he whom the father chastens not?
8 But if ye be without chastisement, whereof all are partakers, then are ye illegitimate, and not sons.
9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
11 Now no chastening for the present seems to be joyous, but grievous: nevertheless afterward it yields the peaceable fruit of righteousness unto them which are exercised thereby.
12 Wherefore lift up the hands which hang down, and the feeble knees;
13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
14 Follow peace with all men, and holiness, without which no man shall see the Lord:
15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.
18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
19 And the sound of a trumpet, and the voice of words; which voice they that heard demanded that the word should not be spoken to them any more:
20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)
22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaks better things than that of Abel.
25 See that ye refuse not him that speaks. For if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:
26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
27 And this word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
29 For our God is a consuming fire.

Psalms 122
1 I was glad when they said unto me, Let us go into the house of the Lord.
2 Our feet shall stand within thy gates, O Jerusalem.
3 Jerusalem is builded as a city that is compact together:
4 Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord.
5 For there are set thrones of judgment, the thrones of the house of David.
6 Pray for the peace of Jerusalem: they shall prosper that love thee.
7 Peace be within thy walls, and prosperity within thy palaces.
8 For my brethren and companions’ sakes, I will now say, “Peace be within thee.”
9 Because of the house of the Lord our God I will seek thy good.

Psalm 120
1 In my distress I cried unto the Lord, and he heard me.
2 Deliver my soul, O Lord, from lying lips, and from a deceitful tongue.
3 What shall be given unto thee? or what shall be done unto thee, thou false tongue?
4 Sharp arrows of the mighty, with coals of juniper.
5 Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!
6 My soul hath long dwelt with him that hates peace.
7 I am for peace: but when I speak, they are for war.

Hebrews 13
1 Let brotherly love continue.
2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
8 Jesus Christ the same yesterday, and to day, and for ever.
9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
10 We have an altar, whereof they have no right to eat which serve the tabernacle.
11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
13 Let us go forth therefore unto him without the camp, bearing his reproach.
14 For here have we no continuing city, but we seek one to come.
15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
19 But I beseech you the rather to do this, that I may be restored to you the sooner.
20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
24 Salute all them that have the rule over you, and all the saints. They of Italy salute you.
25 Grace be with you all. Amen.

Paid for by TimD2016 – Tim D’Annunzio for Congress – www.timvote.com