In Christ

“The harmonious working of all the faculties and affections—of will, heart, imagination, conscience—because each has found in God the ideal sphere for its satisfaction and development.” – J. Patrick

Ps 19:14 – Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer! (YLT)

The sayings of my mouth.

Expressions that expose what I perceive to be truth and wisdom.

The meditation of my heart.

To earnestly, deeply think and to murmur with tenderness, evoking a strong emotional response.
My soul.
My soul is cast down. My soul is in turmoil within me. Why?
The oppression of my enemy [hating adversary].

Luke 2:34-35 – and Simeon blessed them, and said unto Mary his mother, ‘Lo, this [one] is set for the falling and rising again of many in Israel, and for a sign spoken against — (and also thine own soul shall a sword pass through) — that the reasonings of many hearts may be revealed.’ (YLT)

Set. To lie outstretched literally or figuratively. To place in a passive or horizontal posture; utterly prostrate.
Set. That the reasonings of many hearts may be revealed.
Revealed. To take the cover off; disclose.

Does God treat us unfairly?

Are you aware of the reasonings of your heart from which your words, thoughts, meditations, motives, and actions flow?

Job 37:23-24 – “Mighty God! Far beyond our reach! Unsurpassable in power and justice! It’s unthinkable that he’d treat anyone unfairly. So bow to him in deep reverence, one and all! If you’re wise, you’ll most certainly worship him.” (MSG)

Do you worship him? Maybe we don’t fear and bow down in deep reverence and worship The Almighty, because we don’t see him with our eye as Job did.

Do/have you felt as if God treated you or others unfairly?

Job 42:5 – I had heard of you by the hearing of the ear, but now my eye sees you; (ESV) 

Ways of seeing

My eye.
Surface. Outer face. Exterior. Superficial.
Appearance. Outward aspect of a person or thing. Outward show.
My eye.
One’s weakness. One’s hurt.
My eye.
Lifting up one’s eyes expressing desire, longing, devotion.
Gaining or seeking a judgment.
My eye.
Seeing intellectually.
Seeking an evaluation or proof of faithfulness.
A moral faculty; a guide
Mental or spiritual abilities, acts, states.
My eye.
A thing or matter hidden from one’s knowledge.
A special feature of beauty.
My eye.
Spring. To come or arise as from some source; to grow or develop.
My eye.
Well. Depth. Flow. Source.1
An eye of the water: The Word of God; Truth; Identification with Christ; new beginning2
My eye sees you.

It seems that there are several eyes or ways of seeing. The surface, exterior, superficial. The emotions, intellect, desire, conscience. Something hidden, beauty, source, well, depth, flow.

Are you aware of all these ways of seeing? Are you intimately familiar with the eye that sees the Lord God—something hidden, beauty, source; the eye that sees beyond the surface, beyond the superficial, beyond appearances, beyond the emotions, intellect, desires, conscience and the will; the eye that sees the very source of life, identity, and well-being?

Matt 6:22-23 – “The eye is the lamp [light] of the body. So, if your eye is healthy [single, whole, complete] your whole body will be full of light, but if your eye is bad [hurtful in effect or influence], your whole body will be full of darkness. If then the light [the eye] in you is darkness, how great is the darkness! (ESV)

The condition of the eye determines the condition of the whole body.
Eye. Healthy: single, union, whole, complete. Whole body full of light.
Eye. Bad: hurtful in effect or influence. Whole body full of darkness; obscure, murky, indistinct, hidden, not easily understood.

What is this eye that is the lamp of the body?

Mark 8:14-17 – Now they [Jesus’ disciples] had forgotten to bring bread, and they had only one loaf with them in the boat. And he [Jesus] cautioned them, saying, “Watch out; beware of the leaven of the Pharisees and the leaven of Herod.” And they began discussing with one another the fact that they had no bread. And Jesus, aware of this, said to them, “Why are you discussing the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened? (ESV)

Mark 8:18-21 – Having eyes do you not see, and having ears do you not hear? And do you not remember? When I [Jesus] broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?” They said to him, “Twelve.” “And the seven for the four thousand, how many baskets full of broken pieces did you take up?” And they said to him, “Seven.” And he said to them, “Do you not yet understand?” (ESV)

Matt 16:11-12 – How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.” Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. (ESV)

Eye. See. Remember. Understand. Perceive. Something hidden, beauty, source. Are your hearts hardened; hurtful in effect or influence? How is it that you fail to understand?

Are you so caught up in the literal, so engrossed in your own physical body and its needs and desires that you are ignorant of your soul? What teaching, whose teaching do you rely on to make sense of life, to guide your words, thoughts and actions?

Bread for the body.
Superficial.
Bread for the soul.
A thing or matter hidden from one’s knowledge.
Spring. To come or arise as from some source; to grow or develop. Well. Depth. Flow. Source.

My eye: An eye, literally or figuratively; by analogy, a fountain (as the eye of the landscape): affliction, outward appearance, think best, color, conceit, be content, countenance, displease, sight, face, favor, knowledge, look, presence, regard, resemblance, sight, me, thee, them, think, us, well, you.3

What colors everything you see?

Take time to ponder the eye. To see. To remember. To understand, to perceive the eye in all its many senses.

What colors everything that you see, remember, understand, perceive? What ferments within you, spreading and causing gradual change?

As the color of fruit gradually changes during the ripening process, so the color of reality changes as we move from a position of pure ego-consciousness to an ever-growing awareness of our true relationship to God, others and self. Healthy: single, union, whole, complete.

Eye. Full of light. Full of darkness.

What affects the condition of our eye, causing it to be full of light or full of darkness?

Job 17:7 – My eye has grown dim from vexation, and all my members are like a shadow. (ESV)

Ps 6:7 – My eye wastes away because of grief; it grows weak because of all my foes. (ESV)

Ps 31:9 – Be gracious to me, O Lord, for I am in distress; my eye is wasted [failing, shrinking] from grief; my soul and my body also. (ESV)

Ps 88:9 – my eye grows dim through sorrow. Every day I call upon you, O Lord; I spread out my hands to you. (ESV)

Vexation/grief: To trouble. Anger, grief, indignation, provocation, sore, spite, wrath. Rage.4
Sorrow: Depression, misery, affliction, trouble. Abase self, chasten self, humble self.5

Are you aware how trouble, grief, and sorrow color how you perceive yourself, God and others?

What is the remedy for dimness and failing of eye?

Prov 7:2 – keep my commandments and live; keep my teaching as the apple of your eye; (ESV)

Keep my commandments and live.
Keep: to hedge about as with thorns; guard, protect, attend to.6

Then Jesus’ disciples understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. Beware of the teachings of religious leaders and political leaders.

Who’s teaching, ideas, thoughts, and ways do you keep, guard and treasure as the apple of your eye?

Ps 18:27-28 – For you save a humble [poor, afflicted] people, but the haughty eyes [exalt oneself] you bring down. For it is you who light my lamp; the Lord my God lightens my darkness. (ESV)

Humble. Afflicted. Bowed down. Meek. Often harsh and painful treatment. Abused, taken advantage of by the rich. God’s purpose of discipline; to humble, to know what is in our heart8, that we ourselves may know that we are but beasts apart from God.

Are you aware that your eye, your body, your soul is in distress, wasting away from grief, oppression, turmoil? Does your condition cause you to call upon the Lord God? Or do you lash out, continue to seek relief and power through other sources and means, having not yet discovered the oasis of the Lord’s presence, the soothing restorative in his commands?

You, Lord God, save; you free, you relieve a humble people

Ps 81:11-12 – “But my people did not listen to my voice; Israel would not submit to me. So I gave them over to their stubborn hearts, to follow their own counsels. (ESV)

Eye. See. Remember. Understand. Perceive. Something hidden, beauty, source. Are your hearts hardened; hurtful in effect or influence? How is it that you fail to understand? Beware of your own opinions and deliberation and purposes.

Submit. Hear intelligently. Attentively. Consider. Diligently. Discern. Perceive. Understand. Consent. To me, the Lord God, to my counsels.

Can we make ourselves humble? Can we make our eyes and our hearts healthy; single, united, whole, complete? Can we make ourselves understand who God is and what he’s doing and how he’s doing it?

You, Lord God, save; you free, you relieve a humble people.

Humble/meekness: an inwrought grace of the soul; the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept his dealings with us as good, and therefore without disputing or resisting… it is only the humble heart which is also meek, and which, as such, does not fight against God and more or less contend with him. Meekness describes a condition of mind and heart…the meekness manifested by the Lord and commended to the believer is the fruit of power. The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was ‘meek’ because he had the infinite resources of God at His command. Described negatively, meekness is the opposite to self-assertiveness and self-interest; it is equanimity of spirit that is neither elated nor cast down, simply because it is not occupied with self at all.9

An inwrought grace. Worked or woven into a fabric; closely blended with other things.10

Inwrought Grace

Are you familiar with this inwrought grace? How do we get this condition of heart and mind?

John 1:14, 16-18 – And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. And from his [Jesus’] fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (ESV)

The Word became flesh.
Law.
Grace and truth.
Keep my commandments and live; keep my teaching as the apple of your eye.
The Word became flesh.
Law.
Grace and truth.
The Word.
Became flesh.
Not just words written on stone tablets,
Not just words written on skins and parchment,
Not just words written in a book,
The Word became flesh
And dwelt among us.
He has made God known.

Do you know God?

Are we aware of what we have all received; grace upon grace?

How do we become aware?

John 1:5 – The light shines in the darkness, and the darkness has not overcome it. (ESV)

Lift up your eyes expressing desire, longing, devotion, gaining or seeking a judgment.

You, Lord God, save; you free, you relieve a humble people, who look to you, who call out to you. “Every day I call upon you, O Lord; I spread out my hands to you. For it is you who light my lamp; the Lord my God lightens my darkness.”

It is you, Lord God, who light my lamp.
The Lord my God lightens my darkness; what is obscure, murky, indistinct, hidden, not easily understood.

The light shines in the darkness.
The darkness has not overcome it,
The darkness has not comprehended it,
The darkness has not suppressed it.
The light shines in the darkness.

Do you see the light?

Eye. See. Remember. Understand. Perceive. Something hidden, beauty, source. Are your hearts hardened; hurtful in effect or influence, following your own counsels? How is it that you fail to understand?

John 1:10 – He [The Word] was in the world, and the world was made through him, yet the world did not know him. (ESV]

1 Cor 1:21-25 – For God’s wisdom ordained that the world, using its own wisdom, would not come to know him. Therefore God decided to use the “nonsense” of what we proclaim as his means of saving those who come to trust in it. Precisely because Jews ask for signs and Greeks try to find wisdom, we go on proclaiming a Messiah executed on a stake as a criminal! To Jews this is an obstacle, and to Greeks it is nonsense; but to those who are called, both Jews and Greeks, this same Messiah is God’s power and God’s wisdom! For God’s “nonsense” [mystery] is wiser than humanity’s “wisdom.” (CJB)

The world did not know him.

God’s wisdom ordained that the world, using its own wisdom, would not come to know him.

Do you know God?
What wisdom are you using?

You, Lord God, save; you free, you relieve a humble people.
A people who do not ask for signs,
A people who do not try to find wisdom,
A people who trust in the nonsense of God,
A people who trust in a Messiah executed on a stake as a criminal,
A people who trust this Messiah – God’s power and God’s wisdom

John 12:44-46 – And Jesus cried out and said, “Whoever believes [trusts] in me, believes [trusts] not in me but in him who sent me. And whoever sees me sees him who sent me. I have come into the world as light, so that whoever believes [trusts] in me may not remain in darkness. (ESV)

Seeing is the fruit of trusting. How do we learn to trust?

Whoever trusts in me, trusts in him who sent me…
Whoever entrusts himself – body, mind, heart, soul, eye – to me [Christ], whoever entrusts his well-being to me,
Having been persuaded and convicted of the truthfulness of God
Convinced, assured, confident, assenting to evidence and authority
Relying by inward certainty upon me [Christ] for salvation11
Whoever believes [trusts] in me
May not remain in darkness.

In

In [me]: To or into, indicating the point reached or entered of place, time, or figuratively purpose, result. Words expressing motion, literally or figuratively.12

In Christ. To. Into. Motion. Christ. The point reached. Entered. Christ. Purpose. Result.

Whoever sees me, sees him who sent me…

Do you see Jesus? Do you see God?
Inward.
Something hidden, beauty, source.

Light

I [Jesus] have come into the world as light
To shine
To make manifest
To show
To make known God’s thoughts, to speak.13
That all may see
That all may look closely at
With earnest, continued inspection
To gaze with wide open eyes as at something remarkable
To discern clearly physically, mentally
To experience
To attend to
To acknowledge.14
And so, should not abide
Should not stay in a given place, state, relation or expectancy
Should not continue, remain, tarry, be present15
In darkness

See!
Look closely, with earnest, continued inspection
At the light, Jesus.

In

A fixed position in place, time or state,
By implication, instrumentality (medially or constructively)
A relation of rest 16
Instrumentality, the condition, quality, or fact of serving as a means or agency.17
What ferments within you, spreading and causing gradual change? Darkness? Light?
What do you look closely at, gazing with wide open eyes, with earnest, continued inspection?

In

Medially, in the middle
Constructively, helping to construct; leading to improvements or advances; formative.18
Grace. Divine favor. Unconcealed truth. Real. Genuine. Sincere. To deal faithfully with anyone.
In grace, in Christ
Should not abide in darkness
Dimness
Obscurity
Unclear
Indistinct
Not easily understood or perceived
Hidden
In darkness: dimness, obscurity19

How do we see?
We trust.
Relying by inward certainty
In a Messiah executed on a stake as a criminal,
The Messiah who is God’s power
The Messia who is God’s wisdom,
The Messiah who spreads through us, influencing us, working in us to bring about gradual change,
Tempering us,
To make suitable, desirable, or free from access by mingling with something else; to reduce in intensity by the admixture of some other quality; to temper clay by moistening and kneading; to toughen, as by rigors or trying experiences.20

Clay and Spirit
Inwrought grace,
Because the Messiah has the infinite resources of God at His command.

The little word “in” is fascinating to ponder as we probe the reasonings of the Lord God’s heart, his words, the Word became flesh, his works and his ways, his process of drawing us back into relationship and unity with him; out of darkness and into light. Out of our own stubborn hearts, out of our own counsels, hurtful in effect and influence, and into the grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit. Union. Wholeness.

This little word “in” speaks of relationship, connection, union, not rules to obey, not a prize to win, not an obstacle to overcome, nor punishment to avoid. It speaks not of doing, but of an openness to being done unto by grace; welcoming grace to weave its wisdom and power into the fabric of our being. It is rather like lying upon an operating table, in a passive position, exposed, trusting our surgeon to do effectively and appropriately whatever is necessary to restore us to health and wholeness. Easily bending our counsels to his counsels. Yielding our spirit, our will, our thoughts, our emotions, our body, our entire being to the Lord God and his ways and works.

Growing our relationship with the Lord God is an ongoing process. The more we become convinced that the Lord God is right in all his ways and kind in all his works, whether he gives or takes away, whether he makes well-being or creates calamity, the more malleable, pliant, receptive, sensitive, formable, impressionable we’ll become, like soft clay in a potter’s hands.

In: Origin. The point whence action or motion proceeds (in the Lord God).
In: In the middle of. Formative. (in darkness; emptiness, futility, ignorance).
In: Medially or constructively. Formative. Leading to improvements (In Christ, grace and truth).
In: The point reached or entered. Purpose. Result. (In Christ).

See. Hear. Remember. Understand. Perceive. Something hidden, beauty, source. Are your hearts hardened; hurtful in effect or influence, following your own counsels? How is it that you fail to understand?

See! Gaze upon the light, Christ Jesus, with wide open eyes to discern clearly, acknowledge him, and remain in darkness no longer. See beyond the literal. See beyond weakness, hurt, anger, misery, affliction, trouble, and grief that dim our eye, close our ear, harden our heart. See from a perspective far larger than our own judgments, thoughts, emotions, will, imagination, and conscience. See, understand, perceive, know, experience a relation of rest in his counsels; Grace, Love, Fellowship.

Rest

Rest: Cessation, refreshment, to make to cease. Christ’s rest is not a rest from work, but in work, “not the rest of inactivity but of the harmonious working of all the faculties and affections—of will, heart, imagination, conscience—because each has found in God the ideal sphere for its satisfaction and development.21

Col 1:13-14 – He [Lord God] has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. (ESV)

See. Hear. Remember. Understand. Perceive. Something hidden, beauty, source. Gaze with earnest, continued inspection, with wide open eyes at the remarkable gift that God has given us in Christ. Transferred from the domain of darkness to the kingdom of his beloved Son.

The spirit holding us in the state of darkness is altogether different from the Spirit of the beloved Son.

2 Cor 4:4 – In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. (ESV)

Eph 2:1-3 – And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. (ESV)

Seeing, knowing, resting: the process of transformation

Following is a story that describes this process of transformation through grace. In a state of darkness, mind blinded, eye darkened, unable to see the light, carrying out the desires of the body and the mind, by nature a child of wrath, following the counsel of his own stubborn heart, not considering, not knowing, not discerning the word and will of the Lord God, hurtful in effect and influence, we meet King Nebuchadnezzar. He pushed the boundaries set by the Lord God. And King Nebuchadnezzar discovered that he himself is but a beast, unable to be reasoned with. He is transformed when his ego-consciousness is swallowed up by God-consciousness through the discipline and training of suffering.

Dan 4:1-6; 13-35 – King Nebuchadnezzar to all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied to you! It has seemed good to me to show the signs and wonders that the Most High God has done for me. How great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation.

I, Nebuchadnezzar, was at ease in my house and prospering in my palace. I saw a dream that made me afraid. As I lay in bed the fancies and the visions of my head alarmed me.

“I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven. He proclaimed aloud and said thus: ‘Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit. Let the beasts flee from under it and the birds from its branches. But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven. Let his portion be with the beasts in the grass of the earth. Let his mind be changed from a man’s, and let a beast’s mind be given to him; and let seven periods of time pass over him. The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.’

Then Daniel… answered and said, “…The tree you saw, which grew and became strong…— it is you, O king, who have grown and become strong. Your greatness has grown and reaches to heaven, and your dominion to the ends of the earth. And because the king saw a watcher, a holy one, coming down from heaven… this is the interpretation, O king: It is a decree of the Most High, which has come upon my lord the king, that you shall be driven from among men, and your dwelling shall be with the beasts of the field. You shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven periods of time shall pass over you, till you know that the Most High rules the kingdom of men and gives it to whom he will. And as it was commanded to leave the stump of the roots of the tree, your kingdom shall be confirmed for you from the time that you know that Heaven rules. Therefore, O king, let my counsel be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your prosperity.”

All this came upon King Nebuchadnezzar. At the end of twelve months he was walking on the roof of the royal palace of Babylon, and the king answered and said, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” While the words were still in the king’s mouth, there fell a voice from heaven, “O King Nebuchadnezzar, to you it is spoken: The kingdom has departed from you… Immediately the word was fulfilled against Nebuchadnezzar. He was driven from among men and ate grass like an ox, and his body was wet with the dew of heaven till his hair grew as long as eagles’ feathers, and his nails were like birds’ claws.

At the end of the days [of the Lord God testing me that I might see that I myself am but a beast] I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?” (ESV)

A Watcher

A watcher: An angel as guardian. A watcher, through the idea of opening the eyes; to wake, lift up self, master, raise up, stir up self. To be made naked.22

A watcher, a holy one, came down from heaven
He proclaimed aloud.

The sentence is by the decree of the watchers,
The decision by the word of the holy ones
To the end
For the purpose
That the living may know
Know
Know that the Most High rules the kingdom of men
And that the Most High gives it to whom he will and sets over it the lowliest of men.

Daniel, the servant of the Lord God, warned and advised the king:
Break off your sins by practicing righteousness,
Break off your iniquities by showing mercy to the oppressed,
That there may perhaps be a lengthening of your prosperity.”

But the king’s ears were dull and so did not hear, and his eye was dim and so did not see, and his heart was stubborn and so followed his own counsel.

The words of his mouth revealed the reasonings of his heart
Is not this great Babylon,
Which I have built by my mighty power as a royal residence
And for the glory of my majesty?

While the words were still in his mouth
A voice fell from heaven
The kingdom has departed from you.

At the end of the days
Nebuchadnezzar lifted his eyes to heaven
Expressing desire, longing, devotion.
His reason returned to him
And he blessed the Most High
He praised and honored him.

Finally, he knew

Finally, he knew what the Lord God wanted him to know.
He knew that the Lord God does according to his will
Among the host of heaven
And among the inhabitants of the earth.
Nebuchadnezzar knew
That none can stay the Lord God’s hand
That none can say to the Lord God, “What have you done?”

What is the Lord God doing in this process of delivering us from the domain of darkness and transferring us to the kingdom of his beloved Son through grace and truth? He’s constantly revealing to us that the darkness has not overcome the light, that he saves a humble people, that he humbles us, that he lights our lamps, that he lightens our darkness. That he is right in all his ways. That he is kind in all his works. That he is trustworthy. That we can confidently lie outstretched before him. That we can place ourselves in a passive posture, fully assured that the Lord God will not disappoint us, for he is good to all, and his mercy is over all that he has made. We need not be afraid to rest in him, to rest in his work.

1 Cor 1:28-30 – God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. He is the source of your life in Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption. (ESV)

The source of our life

The Lord God is the source
Of our life
In Christ Jesus.
The Lord God made Christ Jesus
Our wisdom
Our righteousness
Our sanctification
Our redemption.

See!
Gaze upon the light, Christ Jesus, with wide open eyes to discern clearly.
Acknowledge him; know him thoroughly; recognize him to be who he really is; perceive.
And remain in darkness no longer.

Affliction is our calling from God. Suffering is our friend, coming to us to expose our occupation with self, and to open us up to seeing and experiencing reality from a place of singleness and wholeness. Misery is a means of conditioning our mind and heart to welcome grace’s work. Oppression is a means through which grace weaves into our beastly being the very character and nature and power of God, developing in us an awareness of the infinite resources of God at work within us.

Our natural response when we finally know

How did the egotistical, prideful king respond when he came to know the Lord God?

Dan 4:36-37 – At the same time my reason returned to me, and for the glory of my kingdom, my majesty and splendor returned to me. My counselors and my lords sought me, and I was established in my kingdom, and still more greatness was added to me. Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, for all his works are right and his ways are just; and those who walk in pride he is able to humble. (ESV)

The Lord God has delivered us from the domain of darkness!
The Lord God has transferred us to the kingdom of his beloved Son.
Are you aware? Do you know him thoroughly? Do you recognize him to be who he really is?
In his beloved Son, we have redemption [ransom in full]
In his beloved Son we have the forgiveness [freedom from, pardon] of sins.

So continue, remain, tarry, be present
In Christ Jesus.
A fixed position in place, time and state
In Christ Jesus
The infinite resources of God at his command
Being woven together with him
Leavened and tempered through grace and truth
No longer being self-assertive, self-seeking
Enslaved by the darkness of self-interest.
Becoming meek
Becoming powerful through meekness
Experiencing the fruit of the infinite resources of God forming and transforming us.

Cease.
Rest.
Not from work but in work
Rest in Christ’s work.

Rest.
Not the rest of inactivity
But the rest of the harmonious working of all your abilities, powers, privileges, and affections –
Will, heart, imagination, conscience –
Because each has found in God
The ideal place of existence, knowledge, experience, and influence
For its satisfaction and development
To come into being, grow, evolve, fuller, better, to become known, disclosed.

Bow to him in deep reverence, one and all!
Praise, extol, and honor the King of heaven
For all his works are right and his ways are just.

Interact with the words of Scripture through deep, careful study.

Then move beyond logic and reason; move from head to heart to spirit. Anticipate unifying of body, mind and spirit to mirror and imitate the mind and life of Jesus.

Meditate. Experience the word of Scripture bodily by moaning, growling, uttering, speaking aloud each word, syllable by syllable. Experience the words of Scripture expressing the longing and desire and hope in the depth of your own soul. Become acquainted with your longing. Anticipate that your soul’s longing will be satisfied, its hunger will be filled with good things, and it will be healed and made complete again. Let the inspired word of God arouse feelings of awe.

2 Cor 13:14 – the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, [is] with you all! Amen. (YLT)

Contemplate. Sit quietly without thinking, without murmuring. Simply be. Become conscious of your companions. Eye. See. Something hidden, beauty, source, depth, well, flow.

Stay in this place of rest and fellowship for as long as you can.

When finished, select just one word or phrase and carry it with you all day, thinking about it, murmuring it, holding it, treasuring it. Let it soak deep into your soul. Tomorrow meditate on the entire text again. Select the same word or phrase or a different one to carry with you all day, thinking about it, murmuring it, holding it, treasuring it. Do this practice every day. Let God’s Word begin to fill your soul with good things.

I ponder every morsel of wisdom from you, I attentively watch how you’ve done it. I relish everything you’ve told me of life, I won’t forget a word of it. (Ps 119:15-16 MSG)

 

But it is the spirit in man, the breath of the Almighty, that makes him understand. (Job 32:8)

I encourage you to look for ways and practices to help you become aware of Holy Spirit and to relinquish all that you have and all that you are to Holy Spirit’s convicting, enlightening, restorative ministrations.

See with a different eye. See through the eye of grace and truth, the grace that is being brought to you in the revelation of Jesus Christ. See with the aid of this divine influence upon your heart and mind.

Be still.
Rest.
Not from work.

Be still
Rest.
Not the rest of inactivity.
But rest.
In work
In the harmonious working of all the faculties and affections,
Of will, heart, imagination, conscience,
Because each has found in God
The ideal sphere for its satisfaction and development
In Christ.

Be still.
Rest.
In God.
Origin. The point whence action or motion proceeds, from the Lord God
The source, who has delivered us from the domain of darkness.
The source, who has transferred us to the kingdom of his beloved Son
The source of our life in Christ.

Be still.
Rest.
In Christ.
In: The point reached or entered. Purpose. Result.
In Christ.
Our wisdom.
In Christ.
Our righteousness.
In Christ.
Our sanctification.
In Christ.
Our redemption.
Rest.
In work.
In Christ’s work.
Rest.

Be still.
Rest.
I [Jesus] have come into the world as light
To shine
To show
To make known God’s thoughts,
That all may see
That all may look closely at
With earnest, continued inspection
To gaze with wide open eyes as at something remarkable
To discern clearly physically, mentally
To experience
To attend to
To acknowledge
And so, should not abide
Should not continue, remain, tarry, be present in darkness
But in light.

Be still.
Rest.
Not the rest of inactivity.
But rest.
In work.
In Christ’s work.
In refreshment.
See. Know. Experience.
From God, in Christ, the ideal sphere for the satisfaction and development
Of your will, heart, imagination, conscience.
In work.

Rest.
In work.
In Christ’s work.
The harmonious working of all your faculties and affections
Woven together with Christ, in Christ, through grace and truth
The infinite resources of God at his command
Setting you free from self-interest
To bear the fruit of power inherent in the infinite resources of God,
Meekness,
Accepting the Lord God’s dealings with you as good
Without disputing, resisting, contending.
In Christ’s work
Rest.

Be still.
Join in the prayer of those who have discovered the powerful work of their Messiah in them:

Welcome, welcome, welcome.
I welcome everything that comes to me today
Because I know it’s for my healing.
I welcome all thoughts, feelings, emotions, persons, situations, and conditions.
I let go of my desire for power and control.
I let go of my desire for affection, esteem, approval, and pleasure.
I let go of my desire for survival and security.
I let go of my desire to change any situation, condition, person, or myself.
I open
I open to the love and presence of God
I open to God’s action within.
Amen.23

Then in meekness, powerful through the infinite resources of God present and at work in you, forming and transforming you, go and love as you are loved.

2 Peter 3:18 – But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen. (ESV)

To Meditative – In Christ

To Do Not Lean on Your Own Understanding

 

*****

Resources/For deeper study:

1Eye: ±ayin OT:5869, “eye; well; surface; appearance; spring.” ±Ayin has cognates in Ugaritic, Akkadian, Aramaic, and other Semitic languages. It occurs about 866 times and in all periods of biblical Hebrew (5 times in biblical Aramaic).

First, the word represents the bodily part, “eye.” In Gen 13:10, ±ayin is used of the “human eye”: “And Lot lifted up his eyes, and beheld all the plain of Jordan….” It is also used of the “eyes” of animals Gen 30:41, idols Ps 115:5, and God Deut 11:12 — anthropomorphism. The expression “between the eyes” means “on the forehead”: “And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord’s law may be in thy mouth…” Ex 13:9. “Eyes” are used as typical of one’s “weakness” or “hurt”: “And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said…” Gen 27:1. The “apple of the eye” is the central component, the iris: “Keep me as the apple of the eye” Ps 17:8. “Eyes” might be a special feature of “beauty”: “Now he was ruddy, and withal [fair of eyes], and goodly to look to” 1 Sam 16:12.

±Ayin is often used in connection with expressions of “seeing”: “And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you” Gen 45:12. The expression “to lift up one’s eyes” is explained by a verb following it: one lifts up his eyes to do something — whatever the verb stipulates (cf. Gen 13:10). “Lifting up one’s eyes” may also be an act expressing “desire,” “longing,” “devotion”: “And it came to pass after these things, that his master’s wife [looked with desire at] Joseph…” Gen 39:7. The “eyes” may be used in gaining or seeking a judgment, in the sense of “seeing intellectually,” “making an evaluation,” or “seeking an evaluation or proof of faithfulness”: “And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him” Gen 44:21.

“Eyes” sometimes show mental qualities, such as regret: “Also regard not [literally, “do not let your eye look with regret upon”] your stuff; for the good of all the land of Egypt is yours” Gen 45:20.

“Eyes” are used figuratively of mental and spiritual abilities, acts and states. So the “opening of the eyes” in Gen 3:5 (the first occurrence) means to become autonomous by setting standards of good and evil for oneself. In passages such as Prov 4:25, “eye” represents a moral faculty: “Let thine eyes look right on, and let thine eyelids look straight before thee.” Prov 23:6 uses the word of a moral state (literally, “evil eye”): “Eat thou not the bread of [a selfish man], neither desire thou his dainty meats.” An individual may serve as a guide, or one’s “eyes”: “And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes” Num 10:31.

The phrase, “in the eye of,” means “in one’s view or opinion”: “And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes” Gen 16:4.

Another phrase, “from the eyes of,” may signify that a thing or matter is “hidden” from one’s knowledge: “And a man lie with her carnally, and it be hid from the eyes of her husband, and [she be undetected]…” Num 5:13.

In Ex 10:5, the word represents the “visible surface of the earth”: “And they shall cover the face of the earth, that one cannot be able to see the earth….” Lev 13:5 uses ±ayin to represent “one’s appearance”: “And the priest shall look on him the seventh day: and behold, if the plague in his sight be at a stay [NASB, “if in his eyes the infection has not changed”]….” A “gleam or sparkle” is described in the phrase, “to give its eyes,” in passages such as Prov 23:31: “Look not thou upon the wine when it is red, when it giveth his color [gives its eyes] in the cup….”

±Ayin also represents a “spring” (literally, an “eye of the water”): “And the angel of the Lord found her by a spring [KJV, “fountain”] of water in the wilderness, by the spring [KJV, “fountain”] on the way to Shur” Gen 16:7.

ma±yan OT:4599, “spring.” This word appears 23 times in the Old Testament. In Lev 11:36, ma±yan means “spring”: “Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.” Another example is found in Gen 7:11: “In the six hundredth year of Noah’s life, in the second month,… the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.” (from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

2Water:

  • Noun. hudor (<START GREEK>u(dwr<END GREEK>, NT:5204), whence Eng. prefix, “hydrois used (a) of the natural element, frequently in the Gospels; in the plural especially in the Apocalypse; elsewhere, e. g., Heb 9:19; James 3:12; in 1 John 5:6, that Christ “came by water and blood,” may refer either (1) to the elements that flowed from His side on the cross after His death, or, in view of the order of the words and the prepositions here used, (2) to His baptism in Jordan and His death on the cross. As to (1), the “water” would symbolize the moral and practical cleansing effected by the removal of defilement by our taking heed to the Word of God in heart, life and habit; cf. Lev 14, as to the cleansing of the leper. As to (2), Jesus the Son of God came on His mission by, or through, “water” and blood, namely, at His baptism, when He publicly entered upon His mission and was declared to be the Son of God by the witness of the Father, and at the cross, when He publicly closed His witness; the apostle’s statement thus counteracts the doctrine of the Gnostics that the divine Logos united Himself with the Man Jesus at His baptism, and left him at Gethsemane. On the contrary, He who was baptized and He who was crucified was the Son of God throughout in His combined deity and humanity.

The word “water” is used symbolically in John 3:5, either (1) of the Word of God, as in 1 Peter 1:23 (cf. the symbolic use in Eph 5:26), or, in view of the preposition ek, “out of,” (2) of the truth conveyed by baptism, this being the expression, not the medium, the symbol, not the cause, of the believer’s identification with Christ in His death, burial and resurrection. So the New Birth is, in one sense, the setting aside of all that the believer was according to the flesh, for it is evident that there must be an entirely new beginning. Some regard the kai, “and,” in John 3:5, as epexegetic, “even,” in which case the “water” would be emblematic of the Spirit, as in John 7:38 (cf. 4:10,14), but not in 1 John 5:8. where the Spirit and the “water” are distinguished. “The water of life,” Rev 21:6 and 22:1,17, is emblematic of the maintenance of spiritual life in perpetuity. In Rev 17:1 “the waters” are symbolic of nations, peoples, etc.

Note: For potamos, rendered “waters” in 2 Cor 11:26, see RIVER.

  1. Verb. potizo (<START GREEK>poti/zw<END GREEK>, NT:4222), “to give to drink,” is used (a) naturally in Luke 13:15, “watering,” with reference to animals; (b) figuratively, with reference to spiritual ministry to converts, 1 Cor 3:6-8. See DRINK, B, No. 3.

Notes: (1) For hudropoteo, “to drink water,” 1 Tim 5:23, see DRINK, B, No. 5. (2) For the adjective anudros, “waterless” (RV), “without water,” see DRY, No. 2.
(from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

3Your eye: OT:5869 <START HEBREW>/y!u^<END HEBREW> `ayin (ah’-yin); probably a primitive word; an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape): KJV – affliction, outward appearance, before, think best, colour, conceit, be content, countenance, displease, eye ([-brow], [-d], -sight), face, favour, fountain, furrow [from the margin], him, humble, knowledge, look, (+well), me, open (-ly), (not) please, presence, regard, resemblance, sight, thee, them, think, us, well, you (-rselves). (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

4Vexation (sorrow): OT:3708 <START HEBREW>su^K^<END HEBREW> ka`ac (kah’-as); or (in Job) ka`as (kah’-as); from OT:3707; vexation: -anger, angry, grief, indignation, provocation, provoking, sore, sorrow, spite, wrath.

OT:3707 <START HEBREW>su^K*<END HEBREW> ka`ac (kaw-as’); a primitive root; to trouble; by implication, to grieve, rage, be indignant: (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

5Sorrow: OT:6040 <START HEBREW>yn!u(<END HEBREW> `oniy (on-ee’); from OT:6031; depression, i.e. misery: KJV – afflicted (-ion), trouble.

OT:6031 <START HEBREW>hn*u*<END HEBREW> `anah (aw-naw’); a primitive root [possibly rather ident. with OT:6030 through the idea of looking down or browbeating]; to depress literally or figuratively, transitive or intransitive (in various applications, as follows): KJV – abase self, afflict (-ion, self), answer [by mistake for OT:6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for OT:6030], speak [by mistake for OT:6030], submitself, weaken, in any wise. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

6Keep: OT:8104 <START HEBREW>rm^v*<END HEBREW> shamar (shaw-mar’); a primitive root; properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to, etc.: (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

7As the apple of: OT:380 <START HEBREW>/ovya!<END HEBREW> ‘iyshown (ee-shone’); diminutive from OT:376; the little man of the eye; the pupil or ball; hence, the middle (of night): KJV – apple [of the eye], black, obscure. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

8Humbled, afflicted: Verb.
±anah OT:6031, “to be afflicted, be bowed down, be humbled, be meek.” This word, common to both ancient and modern Hebrew, is the source of several important words in the history and experience of Judaism: “humble, meek, poor, and affliction.” ±Anah occurs approximately 80 times in the Hebrew Old Testament. It is found for the first time in Gen 15:13: “…they shall afflict them four hundred years.”

±Anah often expresses harsh and painful treatment. Sarai “dealt hardly” with Hagar Gen 16:6. When Joseph was sold as a slave, his feet were hurt with fetters Ps 105:18. Frequently the verb expresses the idea that God sends affliction for disciplinary purposes: “…the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart…” Deut 8:2; see also 1 Kings 11:39; Ps 90:15. To take a woman sexually by force may be “to humble” her Gen 34:2, KJV, RSV, but the word is more appropriately translated “dishonor” (JB, NEB).

In the day of Atonement observance, “to humble oneself” is probably connected with the requirement for fasting on that day Lev 23:28-29.

Noun.
±ani OT:6041, “poor; humble; meek.” Especially in later Israelite history, just before the Exile and following, this noun came to have a special connection with those faithful ones who were being abused, taken advantage of, by the rich Isa 29:19; 32:7; Amos 2:7. The prophet Zephaniah’s reference to them as the “meek of the earth” Zeph 2:3 set the stage for Jesus’ concern and ministry to the “poor” and the “meek” Matt 5:3,5; Luke 4:18; cf. Isa 61:1. By New Testament times, “the poor of the land” were more commonly known as ±am ha±arets, “the people of the land.”
(from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

9MEEKNESS: A. Adjective. praus or praos (<START GREEK>prau<s <END GREEK>, NT:4239) denotes “gentle, mild, meek”; for its significance see the corresponding noun, below, B. Christ uses it of His own disposition, Matt 11:29; He gives it in the third of His Beatitudes, 5:5; it is said of Him as the King Messiah, 21:5, from Zech 9:9; it is an adornment of the Christian profession, 1 Peter 3:4. Cf. epios, “gentle, of a soothing disposition,” 1 Thess 2:7; 2 Tim 2:24.

  1. Nouns.
  2. prautes, or praotes, an earlier form, (<START GREEK>prau<th$ <END GREEK>, NT:4240) denotes “meekness.” In its use in Scripture, in which it has a fuller, deeper significance than in nonscriptural Greek writings, it consists not in a person’s “outward behavior only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather it is an inwrought grace of the soul; and the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting; it is closely linked with the word tapeinophrosune [humility], and follows directly upon it, Eph 4:2; Col 3:12; cf. the adjectives in the Sept. of Zeph 3:12, “meek and lowly”;… it is only the humble heart which is also the meek, and which, as such, does not fight against God and more or less struggle and contend with Him. This meekness, however, being first of all a meekness before God, is also such in the face of men, even of evil men, out of a sense that these, with the insults and injuries which they may inflict, are permitted and employed by Him for the chastening and purifying of His elect” (Trench, Syn. Sec. xlii). In Gal 5:23 it is associated with enkrateia, “self-control.”

The meaning of prautes “is not readily expressed in English, for the terms meekness, mildness, commonly used, suggest weakness and pusillanimity to a greater or less extent, whereas prautes does nothing of the kind. Nevertheless, it is difficult to find a rendering less open to objection than ‘meekness’; ‘gentleness’ has been suggested, but as prautes describes a condition of mind and heart, and as ‘gentleness’ is appropriate rather to actions, this word is no better than that used in both English Versions. It must be clearly understood, therefore, that the meekness manifested by the Lord and commended to the believer is the fruit of power. The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was ‘meek’ because he had the infinite resources of God at His command. Described negatively, meekness is the opposite to self-assertiveness and self-interest; it is equanimity of spirit that is neither elated nor cast down, simply because it is not occupied with self at all.

“In 2 Cor 10:1 the apostle appeals to the ‘meekness… of Christ.’ Christians are charged to show ‘all meekness toward all men,’ Titus 3:2, for meekness becomes ‘God’s elect,’ Col 3:12. To this virtue the ‘man of God’ is urged; he is to ‘follow after meekness’ for his own sake, 1 Tim 6:11 (the best texts have No. 2 here however), and in his service, and more especially in his dealings with the ‘ignorant and erring,’ he is to exhibit ‘a spirit of meekness,’ 1 Cor 4:21, and Gal 6:1; even ‘they that oppose themselves’ are to be corrected in meekness, 2 Tim 2:25. James exhorts his ‘beloved brethren’ to ‘receive with meekness the implanted word,’ 1:21. Peter enjoins ‘meekness’ in setting forth the grounds of the Christian hope, 3:15.” From Notes on Galatians, by Hogg and Vine pp. 294 (from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

10Inwrought: Webster’s Dictionary.

11Believe: NT:4100 <START GREEK>pisteu/w<END GREEK> pisteuo (pist-yoo’-o); from NT:4102; to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one’s spiritual well-being to Christ): KJV – believe (-r), commit (to trust), put in trust with.

NT:4102<START GREEK>pi/sti$<END GREEK> pistis (pis’-tis); from NT:3982; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself: KJV – assurance, belief, believe, faith, fidelity.

NT:3982
convince (by argument, true or false); by analogy, to pacify or conciliate (by other fair means); reflexively or passively, to assent (to evidence or authority), to rely (by inward certainty): KJV – agree, assure, believe, have confidence, be (wax) confident, make friend, obey, persuade, trust, yield. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

12In me: NT:1519 <START GREEK>ei)$<END GREEK> eis (ice); a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases: KJV – [abundantly-], against, among, as, at, [back-] ward, before, by, concerning, continual, far more exceeding, for [intent, purposefore],, forth, in (among, at, unto, -so much that, -to), to the intent that, of one mind, never, of, (up-) on, perish, set at one again, (so) that, therefore (-unto), throughout, til, to (be, the end, -ward), (here-) until (-to), … ward, [wherefore-], with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively). (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

13Light: NT:5457<START GREEK>fw=$<END GREEK> phos (foce); from an obsolete phao (to shine or make manifest, especially by rays; compare NT:5316, NT:5346); luminousness (in the widest application, nat. or artificial, abstract or concrete, literal or figurative): KJV – fire, light.

NT:5316 <START GREEK>fai/nw<END GREEK> phaino (fah’-ee-no); prolongation for the base of NT:5457; to lighten (shine), i.e. show (transitive or intransitive, literal or figurative): KJV – appear, seem, be seen, shine, think.

NT:5346 <START GREEK>fhmi/<END GREEK> phemi (fay-mee’); properly, the same as the base of NT:5457 and NT:5316; to show or make known one’s thoughts, i.e. speak or say: KJV – affirm, say. Compare NT:3004. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

14Sees: NT:2334 <START GREEK>qewre/w<END GREEK> theoreo (theh-o-reh’-o); from a derivative of NT:2300 (perhaps by add. of NT:3708); to be a spectator of, i.e. discern, (literally, figuratively [experience] or intensively [acknowledge]): KJV – behold, consider, look on, perceive, see. Compare NT:3700.

NT:2300 <START GREEK>qea/omai<END GREEK> theaomai (theh-ah’-om-ahee); a prolonged form of a primary verb; to look closely at, i.e. (by implication) perceive (literally or figuratively); by extension to visit:

NT:3708 <START GREEK>o(ra/w<END GREEK> horao (hor-ah’-o); properly, to stare at [compare NT:3700], i.e. (by implication) to discern clearly (physically or mentally); by extension, to attend to; by Hebraism, to experience; passively, to appear:

NT:3700 <START GREEK>o)pta/nomai<END GREEK> optanomai (op-tan’-om-ahee); a (middle voice) prolonged form of the primary (middle voice) optomai (op’-tom-ahee); which is used for it in certain tenses; and both as alternate of NT:3708; to gaze (i.e. with wide-open eyes, as at something remarkable; and thus differing from NT:991, which denotes simply voluntary observation; and from NT:1492, which expresses merely mechanical, passive or casual vision; while NT:2300, and still more emphatically its intensive NT:2334, signifies an earnest but more continued inspection; and NT:4648 a watching from a distance): KJV – appear, look, see, shewself. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

15Abide: NT:3306 <START GREEK>me/nw<END GREEK> meno (men’-o); a primary verb; to stay (in a given place, state, relation or expectancy): KJV – abide, continue, dwell, endure, be present, remain, stand, tarry (for), thine own. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

16In darkness: NT:1722<START GREEK>e)n<END GREEK> en (en); a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between NT:1519 and NT:1537); “in,” at, (up-) on, by, etc.:

In me: NT:1519 <START GREEK>ei)$<END GREEK> eis (ice); a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases: KJV – [abundantly-], against, among, as, at, [back-] ward, before, by, concerning, continual, far more exceeding, for [intent, purposefore],, forth, in (among, at, unto, -so much that, -to), to the intent that, of one mind, never, of, (up-) on, perish, set at one again, (so) that, therefore (-unto), throughout, til, to (be, the end, -ward), (here-) until (-to), … ward, [wherefore-], with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively). (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

NT:1537 <START GREEK>e)k<END GREEK> ek (ek) or ex (ex); a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote): (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

17Instrumentality: Webster’s New World Dictionary

18Constructively: Webster’s New World Dictionary

19Darkness: NT:4653 <START GREEK>skoti/a<END GREEK> skotia (skot-ee’-ah); from NT:4655; dimness, obscurity (literally or figuratively): (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

20Temper. 1. To make suitable, desirable, or free from excess by mingling with something else; reduce in intensity, esp. by the admixture of some other quality; moderate; assuage; mollify [to temper criticism with reason] 2a) to bring to the proper texture, consistency, hardness, etc. by mixing with something or treating in som way [to temper paints with oil, to temper steel by heating and sudden cooling, to temper clay by moistening and kneading] b) to toughen, as by rigors or trying experiences.

21Rest:

  • Nouns.
  • anapausis (<START GREEK>a)na/pausi$<END GREEK>, NT:372), “cessation, refreshment, rest” (ana, “up,” pauo, “to make to cease”), the constant word in the Sept. for the Sabbath “rest,” is used in Matt 11:29; here the contrast seems to be to the burdens imposed by the Pharisees. Christ’s “rest” is not a “rest” from work, but in work, “not the rest of inactivity but of the harmonious working of all the faculties and affections — of will, heart, imagination, conscience — because each has found in God the ideal sphere for its satisfaction and development” (J. Patrick, in Hastings’ Bib. Dic.); it occurs also in Matt 12:43; Luke 11:24; Rev 4:8, RV, “(they have no) rest” [KJV, “(they) rest (not)”], where the noun is the object of the verb echo, “to have”; so in 14:11.
  • katapausis (<START GREEK>kata/pausi$<END GREEK>, NT:2663), in classical Greek, denotes “a causing to cease” or “putting to rest”; in the NT, “rest, repose”; it is used (a) of God’s “rest,” Acts 7:49; Heb 3:11,18; 4:1,3 (twice), RV (1 st part), “that rest” (the KJV, “rest,” is ambiguous), 5,11; (b) in a general statement, applicable to God and man, 4:10.
  • anesis (<START GREEK>a&nesi$<END GREEK>, NT:425), for the significance of which see EASE, B, is translated “rest” in 2 Cor 2:13, KJV (RV, “relief”); 7:5 (ditto); in 2 Thess 1:7, the subject is not the “rest” to be granted to the saints, but the divine retribution on their persecutors; hence the phrase “and to you that are afflicted rest with us,” is an incidental extension of the idea of recompense, and is to be read parenthetically. The time is not that at which the saints will be relieved of persecution, as in 1 Thess 4:15-17, when the Parousia of Christ begins, but that at which the persecutors will be punished, namely, at the epiphany (or out-shining) of His Parousia 2 Thess 2:8. For similar parentheses characteristic of epistolary writings see v. 10; 1 Thess 1:6; 2:15,16.
  • sabbatismos (<START GREEK>sabbatismo/$<END GREEK>, NT:4520), “a Sabbath-keeping,” is used in Heb 4:9, RV, “a sabbath rest,” KJV marg., “a keeping of a sabbath” (akin to sabbatizo, “to keep the Sabbath,” used, e. g., in Ex 16:30, not in the NT); here the sabbath-keeping is the perpetual sabbath “rest” to be enjoyed uninterruptedly by believers in their fellowship with the Father and the Son, in contrast to the weekly Sabbath under the Law. Because this sabbath “rest” is the “rest” of God Himself, 4:10, its full fruition is yet future, though believers now enter into it. In whatever way they enter into divine “rest,” that which they enjoy is involved in an indissoluble relation with God.
  • koimesis (<START GREEK>koi/mhsi$<END GREEK>, NT:2838), “a resting, reclining” (akin to keimai, “to lie”), is used in John 11:13, of natural sleep, translated “taking rest,” RV. Note: In Acts 9:31, KJV, eirene, “peace” (RV), is translated “rest.”
  • Verbs.
  • anapauo (<START GREEK>a)napau/w<END GREEK>, NT:373), akin to A, No. 1, in the active voice, signifies “to give intermission from labor, to give rest, to refresh,” Matt 11:28; 1 Cor 16:18, “have refreshed”; Philem 20, “refresh”; passive voice, “to be rested, refreshed,” 2 Cor 7:13, “was refreshed”; Philem 7, “are refreshed”; in the middle voice, “to take or enjoy rest,” Matt 26:45; Mark 6:31; 14:41; Luke 12:19, “take thine ease”; 1 Peter 4:14; Rev 6:11; 14:13. See REFRESH. In the papyri it is found as an agricultural term, e. g., of giving land “rest” by sowing light crops upon it. In inscriptions it is found on gravestones of Christians, followed by the date of death (Moulton and Milligan).
  • katapauo (<START GREEK>katapau/w<END GREEK>, NT:2664), akin to A, No. 2, used transitively, signifies “to cause to cease, restrain,” Acts 14:18; “to cause to rest,” Heb 4:8; intransitively, “to rest,” Heb 4:4,10. See CEASE, A, No. 6, RESTRAIN.
  • episkenoo (<START GREEK>e)piskhno/w<END GREEK>, NT:1981), “to spread a tabernacle over” (epi, “upon,” skene, “a tent”), is used metaphorically in 2 Cor 12:9, “may rest upon (me),” RV, marg., “cover,” “spread a tabernacle over.”
  • kataskenoo (<START GREEK>kataskhno/w<END GREEK>, NT:2681), “to pitch one’s tent, lodge,” is translated “shall rest,” in Acts 2:26, KJV (RV, “shall dwell”). See LODGE.
  • hesuchazo (<START GREEK>h(suxa/zw<END GREEK>, NT:2270), “to be still, to rest from labor,” is translated “they rested” in Luke 23:56. See PEACE (hold one’s), No. 3.
  • epanapauo (<START GREEK>e)panapau/w<END GREEK>, NT:1879), “to cause to rest,” is used in the middle voice, metaphorically, signifying “to rest upon” (epi, “upon,” and No. 1), in Luke 10:6 and Rom 2:17. Note: For “find rest” Rom 15:32, RV, see REFRESH, No. 2.

(from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

22Watcher: OT:5894 <START HEBREW>ryu! <END HEBREW> `iyr (Aramaic) (eer); from a root corresponding to OT:5782; a watcher, i.e. an angel (as guardian):

OT:5782 <START HEBREW>rWu<END HEBREW> `uwr (oor); a primitive root [rather identical with OT:5783 through the idea of opening the eyes]; to wake (literally or figuratively): KJV – (awake (-n, up), lift up (self), master, raise (up), stir up (self).

OT:5783 <START HEBREW>rWu<END HEBREW> `uwr (oor); a primitive root; to (be) bare: KJV – be made naked. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)

23From just this by Richard Rohr, CAC Publishing, PO Box 12464, Albuquerque, New Mexico 87195, Copyright 2017 by Richard Rohr: Spiritual teacher Mary Mrozowski composed and first taught what is now called the Welcoming Prayer, which many have found to be life-changing. Page 117.

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