Your Heart Is Your Mind, and It Will be Dead when You Die, Until Resurrection Day

Guard your hearts now, because your hearts will be dead between your death and your resurrection

I Samuel 16: 7 But the Lord said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him. For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.”

Matthew 5:8 “Blessed are the pure in heart, for they shall see God.

Matthew 5:28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

Matthew 6:21 For where your treasure is, there your heart will be also.

Matthew 9:4 But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?

Matthew 12:34 You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks.

Matthew 15:8 “‘This people honors me with their lips, but their heart is far from me;

Matthew 15:18 But what comes out of the mouth proceeds from the heart, and this defiles a person.

Matthew 15:19 For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander.

Matthew 18:35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

Luke 16:15 And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.

John 14:27 Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.

John 16:33 I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”

Acts 15:9 and he made no distinction between us and them, having cleansed their hearts by faith.

Acts 16:14 One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul.

Romans 7:22 For I delight in the law of God, in my inner being,

Romans 5:5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

Romans 6:17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed,

2 Corinthians 4:6 For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

2 Corinthians 4:16 So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.

Ephesians 1:18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints,

Ephesians 3:16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being,

1 Thessalonians 2:4 but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts.

Hebrews 3:12 Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.

James 4:8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.

James 5:5 You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter.

James 5:8 You also, be patient. Establish your hearts, for the coming of the Lord is at hand.

1 John 3:20 for whenever our heart condemns us, God is greater than our heart, and he knows everything

Explore posts in the same categories: resurrection

Tags: , , , ,

You can comment below, or link to this permanent URL from your own site.

13 Comments on “Your Heart Is Your Mind, and It Will be Dead when You Die, Until Resurrection Day”

  1. markmcculley Says:

    Genesis 2:7: “A Living Soul.” It is not surprising that this text forms the basis of much of the discussion regarding human nature, since it provides the only Biblical account of how God created man. The text reads: “Then God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living soul.”

    Historically, this text has been read through the lenses of classical dualism. It has been assumed that the breath of life God breathed into man’s nostrils was simply an immaterial, immortal soul that God implanted into the material body. And just as earthly life began with the implantation of an immortal soul into a physical body, so it ends when the soul departs from the body. Thus Genesis 2:27 has been historically interpreted on the basis of the traditional body-soul dualism.

    What has led to this mistaken and misleading interpretation is the fact that the Hebrew word nephesh, translated “soul” in Genesis 2:7, has been understood according to the standard Webster’s definition for soul: “The immaterial essence, animating principle, or actuating cause of an individual life.” Or “The spiritual principle embodied in human beings.” This standard definition reflects the Platonic view of the soul–psyche as being an immaterial, immortal essence that abides in the body, though it is not part of it.

    This prevailing view causes people to read the Old Testament references to the soul–nephesh in the light of Platonic dualism rather than of Biblical wholism. As Claude Tresmontant puts it, “By applying to the Hebrew nephesh [soul] the characteristics of the Platonic psyche [soul], . . . we let the real meaning of nephesh [soul] escape us and furthermore, we are left with innumerable pseudo-problems.”

    People who read the Old Testament references to nephesh (which in the King James version are translated 472 times as “soul”) with a dualistic mind-set, will have great difficulty in understanding the Biblical wholistic view of human nature. According to this, the body and the soul are the same person seen from different perspectives. They will experience problems with accepting the Biblical meaning of the “soul” as the animating principle of both human and animal life. Furthermore, they will be at a loss to explain those passages that speak of a dead person as a dead soul–nephesh (Lev 19:28; 21:1, 11; 22:4; Num 5:2; 6:6,11; 9:6, 7, 10; 19:11, 13; Hag 2:13). For them it is inconceivable that an immortal soul could die with the body.

    The Meaning of “Living Soul.” The prevailing assumption that the human soul is immortal has led many to interpret the phrase “man became a living soul” (Gen 2:7 ) to mean that “man obtained a living soul.” This interpretation has been challenged by numerous scholars who are sensitive to the confusion regarding the difference between the Greek-dualistic and the Biblical-wholistic conception of human nature.

    Johannes Pedersen speaking of the creation of man in his classic study Israel, writes: “The basis of his essence was the fragile corporeal substance, but by the breath of God it was transformed and became a nephesh, a soul. It is not said that man was supplied with a nephesh, and so the relation between body and soul is quite different from what it is to us. Such as he is, man in his total essence is a soul.”

    Pedersen continues by noting that “in the Old Testament we are constantly confronted with the fact that man, as such, is a soul. Abraham started for Canaan with his property and all the souls he had gotten (Gen 12:5), and when Abraham had taken booty on his warlike expedition against the great kings, the King of Sodom exhorted him to yield the souls and keep the goods (Gen 14:21). Seventy souls of the house of Jacob came to Egypt (Gen 46:27; Ex 1:5). Whenever a census is taken, the question always is: How many souls are there? In these and in numerous other places we may substitute persons for souls.”

    Commenting on Genesis 2:7, Hans Walter Wolff asks: “What does nephesh [soul] mean here? Certainly not soul [in the traditional dualistic sense]. Nephesh was designed to be seen together with the whole form of man, and especially with his breath; moreover man does not have nephesh [soul], he is nephesh [soul], he lives as nephesh [soul].”

  2. markmcculley Says:

    Bonhoeffer, Letters and Papers from Prison—“the heart in the biblical sense is not the inner life, but the whole man in relation to God”

    The Christian must therefore really live in the godless world, without attempting to gloss over or explain its ungodliness in some religious way or other. He must live a ‘secular’ life, and thereby share in God’s sufferings. He may live a ‘secular’ life (as one who has been freed from false religious obligations and inhibitions). To be a Christian does not mean to be religious in a particular way, to make something of oneself (a sinner, a penitent, or a saint) on the basis of some method or other, but to be a man – not a type of man, but the man that Christ creates in us. It is not the religious act that makes the Christian, but participation in the sufferings of God in the secular life

  3. markmcculley Says:

    If heart is used to refer to feelings or emotions as over against thought or intellect, that use is discordant with Scripture. Never in the Bible is the word heart set over against the head or the intellectual processes. That is a modern, Western idea of heart, introduced into the Bible from the outside. One would never get that idea from the Bible itself. Indeed, that is a Roman rather that a Biblical view of the heart. The Valentine’s Day cupid, shooting arrows through little red or pink hearts, is the culprit behind this modern, unbiblical view. To Western origins may be attributed all of our romantic notions, which include the idea of heart-as-feeling. No such conception can be found in the Scriptures.

    Consider instead what is contrasted with the word heart in the Bible. In Matthew 15:8, for instance, we read that the people honor God “with their lips, but their heart is far from” him. That sort of contrast is regularly made in the Scriptures. You find the same thing in the well-known passage in Romans 10 in which we are told that it is not enough to confess Christ with the mouth; the one making the profession also must believe in his heart. Notice the contrast: heart/lips, heart/mouth. In the important passage 1 Samuel 16:7, we are assured that “man looks on the outward appearances but [in contrast] God looks on the heart.” Plainly, in all of these pivotal passages there is a contrast between the heart as something inner and the lips, mouth, and appearance as something outer. That is the true Biblical contrast, not a contrast between intellect and emotion.

    The word heart has become a devalued currency in our culture. Preachers too often read the modern Western view of heart-as-emotional-commitment back into Scripture and thus mistake and distort what the Holy Spirit moved the writers of the Bible to say. It is time to restore the true Biblical content of the word so that we may profit from an understanding of those many passages in which it occurs.

    If the heart of man in the Bible refers to the inner life, from which all else flows, what is the point of preaching to the heart? In the light of this meaning, we may say that preaching that goes to the heart genuinely affects the person. He has been hit at the very source of his whole life (Proverbs 4:23). He has been pierced by the preached Word where it counts. This does not necessarily mean that he is converted or, in the case of a believer, that he will repent of his sin, but it does mean that the sermon has truly hit home. That is why, whether the response is favorable or unfavorable, preaching that pierces the heart is preaching that elicits a response. It could not do otherwise because, as we have just seen, the heart is the source of every response. It also may be said that preaching that penetrates or cuts through to the heart is preaching that elicits a genuine response-whether it be faith or fury. Preaching that gets through to the heart does not leave the listener apathetic.

    In contrast, preaching that does not go to the heart of a man is preaching without any genuine effect. While the listener may express gratitude for the help he has received, the words on his lips do not flow from heartfelt conviction. In time, his speech and actions will reflect the true condition of his heart. “By their fruits shall you know them.” When the inner man is truly affected by the Word for good, that will lead to a positive, lasting change in his outward behavior. The outer and inner man will come into closer sync through discernible patterns of growth.

    So, you can see how desirable it is to preach to the heart. Indeed, a strong Biblical case could be made that unless preaching penetrates deeply enough to affect the inner life, it is not preaching at all. True Biblical preaching changes people. It did in Bible times, and there is no reason why it will not do so today.

    Boldness of Heart

    f there is one characteristic that typifies modern preaching, it is its insipid, obsequious approach to speaking the truth. So unlike the early preachers, the Reformers, and the great preachers of all time, many modern Bible-believing preachers seem afraid to tell it like it is. And yet, that modern phrase, “tell it like it is,” indicates that people generally appreciate hearing truth for what it is, even when what they hear isn’t altogether pleasant. But it seems that in Christian circles, in particular, there is a pseudo-pious reserve or over sophistication in which hypersensitive listeners are horrified by anything frank in preaching. There is, therefore, something wrong with modern preaching and in many of those who have been brought up on it that must be corrected. It is basically a willingness to compromise-even God’s truth-which stems from a lack of boldness.

    I am not commending rudeness or crudeness. These unnecessary characteristics are often assumed to be synonymous with boldness. But there is nothing rude or crude about the preaching in the book of Acts. The preaching found there is straightforward, clear, explicit, hard-hitting, and-in short-bold. In fact, the only feature of apostolic preaching described in Acts is its boldness.

    It was said that when they saw the boldness of Peter and John, they recognized that “they had been with Jesus.” The way some prissy Christians today look aghast at any boldness in preaching, you would think instead that a bold preacher had been with the devil! Most people, however, recognize a truly bold preacher as an unusual man and are interested in him and often in what he has to say. One reason why much contemporary preaching not only fails to reach the heart, but is so uninteresting, is that it is timid and pale. Bold preaching is never dull.

    What is boldness? The Greek word parresia means freedom in speaking, openness, willingness to be frank; it is plain speech that is unencumbered by fear. A bold preacher is one who has no fear of speaking the truth-even when it hurts. Many ministries are hampered today simply because of the fear of men. “Will Mrs. Jones take offense if I preach this?” “What will happen if I teach this to the congregation?” and similar thoughts go through the minds of far too many preachers, even when what they ought to be asking themselves is, “What will God think of me if I don’t teach his truth?”

    There is far too little teaching about judgment, hell, and the other doctrines on the dark side of the scriptural spectrum. There is too little reproving of sin. There is too little church discipline and confronting error, even when it is seriously affecting the membership of the church. There is a fear of controversy.

    In some circles, the fear of controversy is so great that preachers and congregations following after them will settle for peace at any cost-even at the cost of truth, God’s truth. The idea is that peace is all-important. Peace is a Biblical ideal (Romans 12:18 makes that clear: “If possible, so far as it depends on you, be at peace with everybody”), but so is purity. The peace of the church may never be bought at the cost of the purity of the church. That price is too dear. But why do we think that we can get along in this world-or for that matter, even in the church-without conflict and controversy? Jesus didn’t. Paul didn’t. None of the preachers of the apostolic age who faithfully served their Lord were spared controversy. Who are we to escape controversy when they did not? The story of the advance of the church across the Mediterranean world from Jerusalem to Rome is a story of controversy. When the Gospel is preached boldly, there will be controversy. Most of the Epistles themselves were called forth to counter error of doctrine and sinfulness of life. In them there is controversy. The life of Paul is a life of controversy. Tradition tells us that every apostle except John, who was exiled for his faith, died a violent death.

    What is this hypersensitivity that is so often found among a particular brand of evangelicals today? Children around us grow up on TV and movies that feature not only conflict, but violence and crudity. Who in our age is so allergic to frankness that the open preaching of God’s Word will cause him to break out in horror? Pale, insipid preaching is what drives people from Christ and the church, not bold preaching. It seems to me that the problem with hypersensitive evangelicals is not really the one stated up front-offending those to whom we preach-but, more often than not, simply a lack of boldness. And that lack of boldness boils down to a simple fear of men-fear of the consequences of telling it like it is.

    Boldness characterized the preaching of the apostles and other early preachers, Luke says. Let’s take just a brief glimpse at a bit of their preaching. When the 3,000 were stung in their hearts, what sort of preaching was it that led to that? First of all, we see that it was preaching that did not hesitate to contradict the expressed ideas of men. Some said that the 120 who were speaking in foreign languages were drunk. But when Peter got up to preach, the very first words out of his mouth contradicted this foolish accusation: “Certainly these people aren’t drunk, as you imagine; it’s only nine o’clock in the morning!” (Acts 2:15). Well-meaning and fearful preachers will tell you that to openly contradict the audience is a poor preaching tactic-especially at the beginning of a sermon! But Peter had not read the experts; he simply relied on the Holy Spirit and went ahead speaking the truth. To win friends and influence people, you are supposed to begin by gaining agreement. But Peter was more interested in the truth than in manipulating people by selling techniques.

    Not only did Peter begin all wrong, according to the experts, but he was far too frank when he discussed his congregation’s behavior. After all, Peter, it isn’t polite to say such things as “this Man, delivered up by God’s predetermined plan and foreknowledge, you killed by crucifixion!” (Acts 2:23). That sounds like a direct accusation, if not an attack on the audience. You’ll never get anywhere that way, Peter. But Peter isn’t finished. Listen to the conclusion: “So then, let the whole house of Israel know for certain that God has made this Jesus whom you crucified both Lord and Christ.” Now there you’ve done it, Peter! Just when it looked as if you might have pulled your sermon out of the fire after that opening blunder, you went ahead and spoiled everything by adding that last dig, “whom you crucified.” And, while I’m at it, let me tell you something else, Peter. You will never get anywhere using the second person in preaching; it’s too personal. It is possible that you might have gotten away with saying everything you said-even those all-too-frank accusations-if you had only phrased then in the third person, in a more abstract way.

    Preaching from God’s Heart

    The preachers God uses are men who are after (literally, “as”) his heart. That is to say, they understand God’s purposes and his ways, they are in harmony with them, and they are anxious to tell others about them. The concerns they have were first God’s concerns. Such shepherds feed God’s flock what he wants them to: “knowledge and understanding.” Where do they get it? From his Word. Men who preach to the heart, then, are men who know God’s Word, who personally accept and are molded by God’s Word, and who, as a result, are capable of feeding others on that life-giving and nourishing Word. So, the preacher must be capable of understanding God’s Word and feeding others on it.

    The source of heart-reaching messages is the Bible. “Faith” comes from hearing the Word (Romans 10:17). Prophets and apostles had direct revelation from God; today we have that same revelation in an inscripturated form. The idea of the written Word of God is not recent; it is Biblical. The Bible calls itself God’s Word (compare especially Psalm 119), despite what liberals confidently say to the contrary. So, if preachers wish not only to preach to the heart, but to preach in ways that are pleasing to God, they must preach “after [as] his heart.” To do that, they must learn his thoughts and intents (heart) and become attuned to them in their own lives. They may learn from the Bible all that is necessary to preach (compare 2 Timothy 3:16-17). Indeed, there is only one way to preach to hearts: to preach from God’s heart; but God has revealed his heart only in his written Word.

    How tragic, therefore, that men in the pulpit prattle on about the ideas of other men, share their own opinions, and feed God’s sheep on diets of everything else. All the while, food provided by God-available, nourishing, life-giving-is almost totally neglected. Preacher, you will preach to the heart only when you preach from God’s heart. You will preach from God’s heart only when you know what is in his heart. And you will know what is in his heart only when you know his Word. You must dedicate yourself, therefore, to a thorough study of that Word so that you will truly become a workman in the Word who does not need to be ashamed, because you have accurately handled the Word of truth (2 Timothy 2:15) in your preaching.

    In Colossians 4:3, 4, Paul wrote: “… praying at the same time also about us, that God may open for us a door for the Word, to speak about the secret of Christ, because of which I am in bonds, so that I may proclaim it clearly, as I ought to.” To “proclaim it clearly, as I ought to”-those words have to do with form.

    Paul’s one goal was to avoid anything that might obscure God’s truth and to do everything that he could to present it as clearly as possible. There is no contradiction between that desire and an unwillingness to have his listeners’ faith depend upon something other than the Gospel of Christ. In fact, the two concerns dovetail: if anything obscures the Gospel, it isn’t possible for people to understand and believe it. Preacher, that means that you must not seek to become a Demosthenes, calling attention to your rhetorical powers, but you must do whatever is necessary to be sure that your proclamation of the convicting, nourishing Word is clear. You must aim not at the applause of men, but at reaching their hearts.

    Clarity is one prerequisite pertaining to form that is essential to preaching to the heart. How sad it is that preachers do not work more on this matter of clarity. How important it must be if the apostle Paul himself was concerned enough about it to ask for prayer. Have you ever asked your congregation to pray for clarity in your preaching? Have you ever asked them to pray about your preaching at all? Clarity is the thing. Paul was right-that is how he was to speak; preacher, it is also how you ought to speak.

  4. markmcculley Says:

    from a review of Horton’s Covenant and Salvation, in Ordained Servant: “Having been called effectively involves having been regenerated, but the two are not identical. The exercise of the Spirit’s energies in calling produces an enduring change within sinners distinct from that exercise. The result is a new and lasting disposition, what Scripture calls a new “heart.” That is, at the core of my being, I am no longer against God and disposed to rebel against his will but, now and forever, for him and disposed in the deepest recesses of whom I am to delight in doing his will.

    In view of the undeniable reality of their own indwelling sin, believers need to be exhorted not to quench or grieve the Spirit at work in their lives. But his work in the justified ungodly does not merely consist of an ongoing countering activity within those otherwise only disposed to be thoroughly resistant and recalcitrant. The definitive, nothing less than eschatological death-to-life change effected and maintained in believers by the Spirit provides a stable basis within them for his continuing day-by-day activity of renewing and maturing them according to their inner selves (2 Cor. 4:16), for his continuing toward completion the good work begun in them (Phil. 1:6). The Reformed use of “habitual” to describe this irreversible change, this radical dispositional reorientation, in believers seems appropriate.

    Gaffin, in By Faith and not By Sight, p103—“The law gospel antithesis enters not by virtue of creation but as the consequence of sin…The gospel is to the purpose of removing the law gospel antithesis in the life of the believer…In Christ, united to Him, the law is no longer my enemy but my friend.”

  5. markmcculley Says:

    There are Christians of good intentions who emphasize a distinction between theoretical knowledge and practical Christian living. Or they may contrast head knowledge and heart knowledge, or use some other phrases. Such language is confused. It is quite true that non-Christians can understand Christian doctrine very well. The persecutor Saul understood Christian doctrine better than those whom he persecuted. The better he understood it, the more intensely he persecuted. The difference was that Saul consider the doctrines false and blasphemous, while the Christians believed them to be true. Hence, while we insist that understanding is indispensable, we also insist that belief or faith is so too.

    Some confused Christians are not satisfied even with faith, on the ground that James says the devils believe and tremble. They fail to note that James said no more than that the devils believe in monotheism. If they believe some other things also, James does not tell us what they are. Saving faith involves belief, a voluntary acceptance as true, of some other propositions as well. Gordon Clark, Lord God of Truth, p 44

  6. markmcculley Says:

    Psalm 42: 5 the salvation of my face and my God
    the help of my countenance and my God

    Romans 8: 23 And not only the creation, but we ourselves, who have the first-fruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

    II Corinthians 5: we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. 5 He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.

  7. markmcculley Says:

    Matthew 22: 34 When the Pharisees heard that He had silenced the Sadducees, they came together. 35 And one of them, an expert in the law, asked a question to test Him: 36 “Teacher, which command in the law is the greatest?” 37 He said to him, “Love the Lord your God with all your HEART, with all your soul, and with all your MIND 38 This is the greatest and most important[n]command. 39 The second is like it: Love your neighbor as yourself. 40 All the Law and the Prophets depend on these two commands

  8. markmcculley Says:

    Only the gospel shows us what the law is. But the gospel is not the law. The gospel shows me that I cannot and will not ever keep or fulfill the law. The requirements of the law are fulfilled in the elect only by imputation (Romans 8:4) and the elect are justified (even according to the law) when the law has put the elect to death in Christ. (Romans 6:7).
    So when I was converted, I did not change my mind about lust. I am not sure that lusting bothers me or grieves me more now than when I was a self-righteous puritan. But I do fear God now. Before I did not at all fear or know the true God before. I fear God in this one distinctive important thing: now I know that only God has satisfied His law and that only for the elect.
    Without that last little bit (and only for the elect), then people can hear all the above and still be Lutherans or puritanical Calvinists. Part of the fear of God is to know that only God can save, to know that God’s character means that God a. has chosen some to save and some not to save and b. does not save apart from Christ and His satisfaction of God’s consistent with His character law.

  9. markmcculley Says:

    resignation and acquiesence bias
    do not cancel out regrets
    we need resistance to “current events”

    memory loss helps us forward
    toward indifference
    about choices past
    and future

    what does it matter
    what did it matter

    Tuesday is Roots Market
    jazz on Thursday night
    notes to remind ourselves

    buy Chuck Taylor shoes for Kevin’s birthday
    mother’s day was Chanticleer
    Longwood Garden our anniversary

    the stream is still conscious

    psalm 116 i will walk
    before the Lord in the land of the living

    whose husband will he be in the resurrection?
    they say there is no being raised from the dead
    but this age is passing away
    the time is limited
    from now on
    as it was already

    time was always short
    from the beginning
    the age purposed to pass away

    God is not the God of the dead
    except insofar as God raises the dead

    Revelation 20: 5 The rest of the dead did not again until the age was completed. This is the first resurrection.

  10. markmcculley Says:

  11. markmcculley Says:

  12. markmcculley Says:

    the greatest generation was not all that great

    Matthew 11:16 “But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children,

    Matthew 24:32-34 “Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door. “Truly I say to you, this generation will not pass away until all these things take place.

    Colossians 1:26 In order to carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints,

    Philippians 2:14-16 Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain.

    Ephesians 3:20-21 Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations ever AND ALSO ever. .

    Genesis 9:12 God said, “This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations;

    Isaiah 34:10 The fire will not be quenched night or day; Its smoke will go up ever From generation to generation it will be desolate; None will pass through it ever AND ALSO ever.

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: