~ Breakdown of Philippians 1:21 ~

Image result for Philippians 1:21 King James Version (KJV) 21 For to me to live is Christ, and to die is gain.

For to me to live is Christ
Christ was his life “efficiently”, the efficient cause and author of his (Paul)  spiritual life; he spoke it into him, produced it in him, and disciplined him with it: and he was his life, objectively, the matter and object of his life, that on which he lived; yea, it was not so much he that lived, as Christ that lived in him; he lived by faith on Christ, and his spiritual life was maintained and supported by feeding on him as the bread of life: and he was his life, “finally”, the end of his life; what he aimed at throughout the whole course of his life was the glory of Christ, the good of his church and people, the spread of his Gospel, the honour of his name, and the increase of his interest; and this last seems to be the true sense of the phrase here;

and to die is gain;
to himself, for death is gain to believers: it is not easy to say what a believer gains by dying; he is released thereby, and delivered from all the troubles and distresses of this life, arising from diseases of body, losses and disappointments in worldly things; from the oppressions and persecutions of wicked men; from indwelling sin, unbelief, doubts, and fears, and the temptations of Satan; he as soon as dies enters into the presence of God, where is fulness of joy, and is immediately with Christ, which is far better than being here, beholding his glory and enjoying communion with him; he is at once in the company of angels and glorified saints; is possessed of perfect holiness and knowledge; inherits a kingdom prepared from the foundation of the world, and wears a crown of life, righteousness, and glory; enters upon an inheritance incorruptible and undefiled; is received into everlasting habitations, into mansions of light, life, love, joy, peace, and comfort; is at perfect rest, and surrounded with endless pleasures. This is the common interpretation, and is countenanced by the Syriac, Arabic, and Ethiopic versions, which read, “to die”, or “if I die, it is gain to me”: but instead of reading the words as consisting of two propositions, they may he considered as one, and the sense be either this; Christ is gain to me living or dying in life or in death; for Christ is the believer’s gain in life; he is all in all, his righteousness, his wisdom, his sanctification, his redemption, his life, his light, his food, his raiment, his riches, his joy, peace, and comfort; he is everything to him he wants, can wish for, or desire: and he is his gain in death; the hope he then has is founded on him, and the triumphs of his faith over death and the grave arise from redemption by him; his expectation is to be immediately with him; and the glory he will then enter into will lie in communion with him, in conformity to him, and in an everlasting vision of him: or thus, for me to live and to die is Christ’s gain; his life being spent in his service, in living according to his will, in preaching his Gospel, serving his churches, and suffering for his sake, was for his glory; and his death being for his sake, in the faith of him, and the steady profession of it, would be what would glorify him, and so be his gain likewise; and this seems to be the genuine sense of the words, which contain a reason of the apostle’s faith, why he was persuaded Christ would be magnified or glorified in his body, whether by life or by death.

~SHARED ❤ ❤ ❤

JESUS IS OUR EVERYTHING ~ HE IS EVERYTHING WE HAVE EVER NEEDED OR EVER WANTED (He should be anyway!!!) WHEN WE KNOW THIS WE LEARN THAT THIS LIFE HERE ON EARTH IS TEMPORARY~LIFE WITH THE LORD IS ETERNAL~ AND WALKING WITH HIM HERE~IN THE NOW~ WILL GET US THROUGH ❤

~ A breakdown of 2 Corinthians 7:1~

Image result for 2 corinthians 7:1 kjv

2 Corinthians 7:1

Having therefore these promises
That God will walk in his temple, and dwell in his churches, be their God, and they his people, that he will receive them, and be their Father, and they his sons and daughters; which promises they had not in hope, as Old Testament saints had the promises of the Messiah and his kingdom, and as New Testament saints have of the resurrection, the new heavens and new earth, and of appearing with Christ in glory; but in hand, in actual possession; for God was really become their God and Father, and they were his people and children; they had had communion with him, and were received, protected, and preserved by him; which promises and blessings of grace, and which are absolute and unconditional, the apostle makes use of to engage them to purity and holiness; and is a clear proof, that the doctrine of an absolute and unconditional covenant of grace has no tendency to licentiousness, but the contrary: and that his following exhortation might be attended to, and cheerfully received, he uses a very affectionate appellation,

dearly beloved;
so they were of God, being his people, his sons and daughters, adopted, justified, called, and chosen by him; and so they were by the apostle and his fellow ministers, who, as he says in a following verse, were in their hearts to die and live with them; some copies read brethren, and so the Ethiopic version. The exhortation he urges them to, and, that it might be the better received, joins himself with them in it, is,

let us cleanse ourselves from all filthiness of the flesh and
spirit:
by “the filthiness of the flesh” is meant external pollution, defilement by outward actions, actions committed in the body, whereby the man is defiled; such as all impure words, filthiness, and foolish talking, all rotten and corrupt communication, which defile a man’s own body; as the tongue, a little member, when so used does, and corrupts the good manners of others; all filthy actions, as idolatry, adultery, fornication, incest, sodomy, murder, drunkenness, revellings and everything that makes up a filthy conversation, which is to be hated, abhorred, and abstained from by the saints: by “filthiness of the spirit” is meant internal pollution, defilement by the internal acts of the mind, such as evil thoughts, lusts, pride, malice, envy, covetousness, and the like: such a distinction of (Pwgh tamwj) , “the filthiness of the body”, and (vpnh tamwj) , “the filthiness of the soul”, is to be met with among the Jews; who say F18, that when a man has taken care to avoid the former, it is fit he should take care of the latter; they also call the evil imagination, or corruption of nature, “the filth of the body” F19. Now when the apostle says, “let us cleanse ourselves”, this does not suppose that men have a power to cleanse themselves from the pollution of their nature, or the defilement of their actions; for this is God’s work alone, as appears from his promises to cleanse his people from their sins; from the end of Christ’s shedding his blood, and the efficacy of it; from the sanctifying influences of the Spirit; and from the prayers of the saints to God, to create in them clean hearts, to wash them thoroughly from their iniquity, and cleanse them from their sin: besides, the apostle is not here speaking either of the justification of these persons, in which sense they were already cleansed, and that thoroughly, from all their sins and iniquities; nor of the inward work of sanctification, in respect of which they were sprinkled with clean water, and were washed in the layer of regeneration; but what the apostle respects is the exercise of both internal and external religion, which lies in purity of heart and conversation, the one not being acceptable to God without the other; he is speaking of, and exhorting to the same thing, as in the latter part of the preceding chapter; and suggests, that it becomes those who have received such gracious promises to be separate from sin and sinners, to abstain from all appearance of sin, and to have no fellowship with sinners; to lay apart all filthiness and superfluity of haughtiness, and, under a sense of either external or internal pollution, to have recourse to the fountain opened; to deal by faith with the blood of Christ, which cleanses from all sin, of heart, lip, and life; and which is the only effectual method a believer can make use of, to cleanse himself from sin; namely, by washing his garments, and making them white in the blood of the Lamb:

perfecting holiness in the fear of God;
by “holiness” is not meant the work of sanctification upon the heart, for that is wholly the work of the Spirit of God, and not of man; he begins it, carries it on, and perfects it of himself; but holiness of life and conversation is here designed, which in conversion the people of God are called unto, and which highly becomes them: and this they are to be “perfecting”; not that a believer is able to live a life of holiness, without sin being in him, or committed by him; this is in, possible and impracticable in the present life; but the sense of the word (epitelountev) is, that he is to be carrying on a course of righteousness and holiness to the end; to the end of his life, he is to persevere as in faith, so in holiness; as he is to go on believing in Christ, so he is to go on to live soberly, righteously, and godly, to the end of his days; which requires divine power to preserve him from sin, and keep him from falling; and the grace of God, the strength of Christ, and the assistance of the Spirit, to enable him to perform acts of holiness, and the several duties of religion, and to continue in well doing: all which is to be done, “in the fear of God”; not in a servile slavish fear, a fear of hell and damnation, but in a filial fear, a reverential affection for God, an humble trust in him, and dependence on him, for grace and strength; it is that fear which has God for its author, is a blessing of the new covenant, is implanted in regeneration, and is increased by discoveries of pardoning grace; and it has God for its object, not his wrath and vindictive justice, but his goodness, grace, and mercy. This shows from what principle, and upon what views believers act in a course of righteousness and holiness; not from the fear of hell, nor from the fear of men, or with a view to gain their applause, but as in the sight of God, from a reverential affection to him, a child like fear of him, and with a view to his glory.


 

~ The Revelation 3:20 ~

Image result for Revelation 3:20 King James Version (KJV) 20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

JESUS SAID:

Revelation 3:20-22

❤ ❤ ❤

20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

22 He that hath an ear, let him hear what the Spirit saith unto the churches.

“The LORD takes pleasure in HIS people…”

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*SHARED COMMENTARY*

This short psalm is a calling-out for praise to the Lord.  Notice that this psalm begins and ends with the same phrase, “Praise ye the LORD.”  In the first three verses of this chapter, the people of God are called upon to praise and rejoice in the Lord.  Verse 4 gives the reason, “For the LORD taketh pleasure in his people: he will beautify the meek with salvation.”

While the whole world belongs to the Lord, and He is the creator of all men.  The Lord does not take pleasure in all men.  He takes pleasure in ‘His people.’  In this portion, His people are the Israelites, His earthly people.  Who are His people today?  John 1:12 tells us, “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.”  His people are those who have received the Lord Jesus Christ as their savior. They are the children of God.

The one Hebrew word which is translated ‘taketh pleasure’ is ‘ratsah.’  To get a good idea of the meaning of this word, let’s see how that same word is translated in other places in the Old Testament.

In Leviticus 22:27, it is translated ‘accepted.’

In Leviticus 26:34, it is translated ‘enjoy.’

In 1 Samuel 29:4, it is translated ‘reconcile.’

In 1 Chronicles 28:4, it is translated ‘liked.’

In 1 Chronicles 29:3, it is translated ‘set my affection.’

In Psalm 62:4, it is translated ‘delight.’

What an overwhelming thought to realize that we who belong to the Lord are accepted by Him, He enjoys us, He has reconciled us to Himself, He likes us, He has set His affection on us, and He finds His delight in us.  This has nothing to do with our own merit and worth…we have none.  But the Lord has determined to love us and take pleasure in us.

“He will beautify the meek with salvation.”  To those who have been humbled, and felt their need of salvation; the Lord is gracious to freely give them salvation. They are meek and probably rejected by the world.  Yet He puts a beauty upon them of the most excellent kind. He saves them by sanctifying them, and so they wear the beauty of holiness, and the beauty of a joy which springs out of full salvation. He makes his people to become meek, and then makes the meek to become beautiful. How can we consider these divine truths and refrain ourselves from praising and rejoicing in our Lord?  I say we cannot!  As we know more of Him and His delight in us, our hearts leap and cause us to praise Him.

King David wrote in Psalm 35:27, “Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.”  (211.4)

“Thus saith the Lord…”

❤ ❤ ❤

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“Call unto me, and I will answer thee…”

Do you feel alone?

Do you feel like no one understands you? No one loves you?

Well know this~GOD LOVES YOU~UNDERSTANDS YOU~ AND WILL ANSWER YOU! I know this personally as do many others that have been pulled out of the muck and mire by His love-grace-mercy and forgiveness! Call out to Him and  He “will answer thee, and shew thee great and mighty things which thou knowest not.”

God sent His only begotten Son for you, too. He says so.

*John 3:16-17*

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.