Welcome to National Evangelist Ministries. May the flame of evangelism never go out!
Rev. Sarah Garner
1251 85th Ave
Oakland, California 94621
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2013 Sermon and Daily Devotions (www.esword.com)
The Boldness of Grace
Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word . . . and they were all filled with the Holy Spirit, and they spoke the word of God with boldness . . . And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. (Act_4:29, Act_4:31, Act_4:33)
Those who serve God acceptably, must do so by grace. "Let us have grace, by which we may serve God acceptably" (Heb_12:28). Those who serve by grace find that the boldness of grace develops in their lives.
The early church gave testimony to this reality. Soon after Jesus' ascension and the outpouring of the Holy Spirit, the disciples were boldly proclaiming Jesus throughout Jerusalem. This was extremely aggravating to the religious leaders: "being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead" (Act_4:2). When they arrested the disciples, Peter boldly preached Jesus before the Jewish authorities. "This [Jesus] is the 'stone which was rejected by you builders, which has become the chief cornerstone.' Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved" (Act_4:11-12). This bold application of prophecy and proclamation of the gospel astonished the religious establishment. "Now when they saw the boldness of Peter and John . . . they marveled" (Act_4:13). Yet, in their hardness of heart, they further threatened the disciples. Being released, they gathered the church to pray for continued boldness. "Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word." The answer to this prayer was another filling with the Spirit, resulting in further boldness. "And they were all filled with the Holy Spirit, and they spoke the word of God with boldness." This filling of the Holy Spirit brought great measures of God's grace actively at work upon their lives, sustaining this powerful witness of the risen Christ. "And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all."
This is the boldness of the new covenant of grace. "Therefore, since we have such hope, we use great boldness of speech" (2Co_3:12). This hope is new covenant confidence, which is part of the abundant life that the God brings us by His Spirit of grace: "who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" (2Co_3:6).
Heavenly Father, I need this same boldness in my life. Too often, I am hesitant and apprehensive concerning my testimony of You and Your truths. Please fill me afresh with Your Spirit that I might minister in the boldness of Your grace, Amen.
More on the Boldness of Grace
I have written more boldly to you on some points . . . because of the grace given to me by God . . . Great is my boldness of speech toward you. (Rom_15:15 and 2Co_7:4)
When the grace of God is at work in the lives of His people, spiritual boldness is a common result. This was clearly the testimony of the early church. "They spoke the word of God with boldness . . . And great grace was upon them all" (Act_4:31, Act_4:33).
The Apostle Paul experienced this same boldness, as he ministered by the grace of God. "I have written more boldly to you on some points . . . because of the grace given to me by God." Paul's letters often displayed the boldness of grace. Romans was no exception. As he applied the radical truths of the gospel of grace (given in the earlier chapters of Romans), he spoke with characteristic boldness. His exhortation to lay our lives on God's altar is a prime example. "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God" (Rom_12:1-2). His call to be clothed in Christ, leaving no room for fleshly tendencies, is another notable instance. "Let us walk properly, as in the day, not in revelry and drunkenness, not in licentiousness and lewdness, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts" (Rom_13:13-14). His pronouncement concerning the Lord's ownership of our lives is one more illustration. "For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's" (Rom_14:8).
When Paul wrote the saints at Corinth, the boldness of grace was again evident. "Great is my boldness of speech toward you." Just prior to this confession of boldness, he had given a radical request concerning godly separation from the defilements of the world. "Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God" (2Co_6:14-16).
Dear Father, I praise You for the radical nature of You and Your truth. I thank You for the boldness that Your grace can bring into lives. By Your grace at work in me, cause me to think, pray, speak, and act in godly boldness. For Your glory, grant me, I pray, a boldness that is confident, but not arrogant; daring, but not reckless; uncompromising, but not harsh; unrelenting, but not insensitive; fearless, but not unloving.
My Creator Redeemer, I want to live all my days waiting on You, hoping in You. What growing expectations You give me as I hope in You. I anticipate courage, inner strength, Your abundant goodness, an eternal inheritance, and (above all) an everlasting relationship with You. Praise Your name!
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Rev. Sarah Garner
1251 85th Avenue
Oakland, Ca. 94621
Give, the Language of Grace
I have written more boldly to you on some points . . . because of the grace given to me by God . . . I thank my God always concerning you for the grace of God which was given to you by Christ Jesus. (Rom_15:15 and 1Co_1:4)
The grace of God (which produces boldness in those who live by it) is a gift from God. "I have written more boldly to you on some points . . . because of the grace given to me by God." In fact, "give" is basic to the language of grace.
When Paul began his first letter to the believers in Corinth, he emphasized this truth. "I thank my God always concerning you for the grace of God which was given to you by Christ Jesus." This is the starting point for all of the work of God in human hearts. The initial work of salvation is by the gift of God's grace. None of it is produced by the work of man. "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Eph_2:8-9). This same pattern of the giving of grace is true concerning every good thing that God wants to accomplish in man. "Every good gift and every perfect gift is from above, and comes down from the Father of lights" (Jam_1:17).
Whatever God wants to do in the family of man is by His grace, which must be given to us by Him. This is true concerning eternal life. "And I give them eternal life, and they shall never perish" (Joh_10:28). This also pertains to the Holy Spirit in our lives. "And I will pray the Father, and He will give you another Helper, that He may abide with you forever" (Joh_14:16). It is true concerning spiritual gifts. "But the manifestation of the Spirit is given to each one for the profit of all . . . But to each one of us grace was given according to the measure of Christ's gift" (1Co_12:7 and Eph_4:7). This pattern applies to spiritual rest and peace as well. "Come to Me, all you who labor and are heavy laden, and I will give you rest . . . Peace I leave with you, My peace I give to you; not as the world gives do I give to you" (Joh_11:28; Joh_14:27). When it comes to the greatest matter of all (getting to know the Lord better), God must give to us what is required for such growth: "that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him" (Eph_1:17). All of these precious benefits from God are a result of His giving of His grace into our lives.
Will the giving heart of God ever cease toward us? We need never fear that God will be tire of giving us grace. "Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom" (Luk_12:32).
Lord God, giver of every gift of grace, I thank You for the rich and extensive grace that You have given to me. Help me to understand that all of Your kingdom is brought into my experience by the giving of Your grace, in Jesus name, Amen.
Dear God, I praise You for the abundant grace that flows from You into my heart every time I trust in You. It is blessing beyond measure. Nothing else could ever keep me from fear and anxiety. Nothing less could ever bring growth and fruitfulness in the midst of threatening circumstances. You are my hope day by day, Amen.
Given Ministry by the Grace of God
Of which I became a minister according to the gift of the grace of God given to me by the effective working of His power. To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ. (Eph_3:7-8)
As we have seen, "give" is the language of grace. "I thank my God always concerning you for the grace of God which was given to you by Christ Jesus." Our heavenly Father wants to give us all the blessings of His kingdom as a gift of His grace. "Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom" (Luk_12:32). No wonder then that we are given ministry by the grace of God.
The Apostle Paul had a special stewardship entrusted to Him by God's grace. "If indeed you have heard of the dispensation of the grace of God which was given to me for you" (Eph_3:2). This special calling given to him by God concerned the miracle of Jew and Gentile being made one in Christ (as the body of Christ): "that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel" (Eph_3:6). This wondrous "mystery of Christ" (Eph_3:4) was a distinctive emphasis of his ministry. "Of which I became a minister according to the gift of the grace of God given to me by the effective working of His power." Paul repeatedly stated that this ministry calling was given to him by grace. "To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ."
On other occasions, Paul spoke of his ministry without referring to this special emphasis of Jews and Gentiles becoming one in Christ. Still, he described his ministry in the same terms of grace given to him. "According to the grace of God which was given to me, as a wise master builder I have laid the foundation" (1Co_3:10). Here, Paul views his service unto the Lord as a spiritual builder, who is being used to lay a spiritual foundation for the construction of godly lives. God's grace given to him equipped him for, and sustained him in, such service.
We are all called to serve our Master. In our hearts there is a desire to be used of our King. How comforting to know that our ministry will develop by God's grace given to us. Again, humble dependence is the path to such grace for ministry. "To me, who am less than the least of all the saints, this grace was given."
Lord Jesus, I long to serve You in ministry. I rejoice that ministry depends upon Your grace, not my abilities. Lord, I humbly bow before You, seeking You for the necessary grace to serve You in any way that You desire, in Your gracious name, Amen.
O gracious Lord, I am so encouraged to see Your heart toward true humility. Too often, I have thought that I was beyond Your work of recovery in my life. Lord, there are areas in my life that need Your restoring touch. I humble myself before You now, entreating You to pour out Your grace in new measure and new power, Amen.
Courageous, Selfless Ministry by the Grace of God
But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God. (Act_20:24)
Paul was given ministry by the grace of God. "I became a minister according to the gift of the grace of God given to me" (Eph_3:7). To put it another way, he received his ministry from the Lord: "the ministry which I received from the Lord Jesus." Paul's bountiful ministry was developed by the grace of God. "I labored more abundantly than they all, yet not I, but the grace of God which was with me" (1Co_15:10). Also, his ministry was to declare God's grace: "to testify to the gospel of the grace of God." Paul's life demonstrates that such "grace saturated" service leads to courageous, selfless ministry.
Paul's ministry was courageous. "But none of these things move me." The things that Paul faced were formidable. "The Holy Spirit testifies in every city, saying that chains and tribulations await me" (Act_20:23). Down through the centuries, matters less substantial than these have moved many a professing Christian from completing his calling. Yet, by leaning upon the sustaining grace of God, Paul courageously endured great hardship and danger in the service of the gospel of grace. "But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings" (2Co_6:4-5).
Related to this courageous service was Paul's selflessness: "nor do I count my life dear to myself." Soon, he would encounter another sober warning. It was given from a prophet of the Lord, who took Paul's belt and bound his own hands and feet. "So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles" (Act_21:11). Those standing by, who loved Paul deeply, urged him not to proceed. Nevertheless, Paul confessed his willingness to even lose his life for the gospel, if necessary. "Then Paul answered, 'What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus' " (Act_21:13). Such renouncing of self allowed Paul to "finish [his] race with joy." Thus his final testimony would become, "I have fought the good fight, I have finished the race, I have kept the faith" (2Ti_4:7).
Jesus, my Lord and Master, You know the things that threaten to move me away from Your calling for me. You know the times I am tempted to hold my life dear, wanting to shrink back in a self-serving manner. Please saturate my life with Your grace that I might serve courageously and selflessly, Amen.
The Comprehensive, Freely Giving Plan of God
He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? (Rom_8:32)
By the free gift of God's grace, ministry is given to us. "I became a minister according to the gift of the grace of God given to me" (Eph_3:7). By His grace at work in us, our ministry can be marked with courage and selflessness. "None of these things move me; nor do I count my life dear to myself" (Act_20:24). This pattern of grace fits the entire plan of God, because His plan is a comprehensive, freely giving plan.
As we have seen, give is the language of grace. Note the extent to which God desires to give to us. He wants to "freely give us all things." Everything that God considers as needful for fullness of life, He freely makes available by His grace. The scriptures repeatedly speak in such comprehensive terms. "His divine power has given to us all things that pertain to life and godliness" (2Pe_1:3). All that it takes to live as God intends and to grow in godliness as He desires has already been given to us in Christ. As we continue to get to know the Lord, all that He has given us in Christ is progressively brought into our experience: "through the knowledge of Him who called us by glory and virtue" (2Pe_1:3).
The death of Christ is our assurance of having the comprehensive dimensions of God's grace fully available to us: "He who did not spare His own Son, but delivered Him up for us all." Jesus is the Father's deeply loved Son. Through a prophet of old, the Father proclaimed this divine love. "Behold! My Servant whom I uphold, My Elect One in whom My soul delights!" (Isa_42:1). When the Son was on this earth, the Father directly declared His loving delight from heaven. "And suddenly a voice came from heaven, saying, 'This is My beloved Son, in whom I am well pleased' " (Mat_3:17). Jesus is persistently revealed as the object of the Father's love: "The Father loves the Son . . . the Son of His love" (Joh_3:35 and Col_1:13). The magnitude of the Father's love for His Son is behind His love gift to us. "For God so loved the world that He gave His only begotten Son" (John 3:16). Our loving and generous Father has not held back from us the sacrificial gift of His beloved Son, who died for our sins. Now, if He did not hold back His most prized treasure (His own beloved Son), there is no way that the Father will hold back any lesser gift from us. "How shall He not with Him also freely give us all things? "
Loving Father, I praise You for Your great love, in giving Your beloved Son to die for my sins. I thank You for the assurance this brings that everything else that I need will be freely given with Him!
Holy and gracious Father, I praise Your name that grace is the path to obedience. In light of my inadequacy, no other approach could ever be sufficient. Once again, I renounce my flesh and look to the work of Your Spirit, fulfilling Your righteous requirements in my life, Amen.
Jesus Given for Us to be Given to Us
For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. (Rom_5:10)
As the ultimate free gift of God's grace, Jesus was given for us (dying for our sins): "He who did not spare His own Son, but delivered Him up for us all" (Rom_8:32). Moreover, He was given for us to be given to us (that He might express His life in and through us).
We began as enemies of God. Certainly, we were lost and condemned. Yet, our situation was even worse than that. Our lives worked against the purposes and plans of God: "And you, who once were alienated and enemies in your mind by wicked works" (Col_1:21). Our evil thoughts and activities set us against the Lord in both mind and deed. The only way that we could become the friends of God was for Jesus to be given as a sacrifice for us. "When we were enemies we were reconciled to God through the death of His Son." The Lord had to deal with our dual problem of sin and unrighteousness. "For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" (2Co_5:21). The Father graciously placed our sins on His Son that He might give His righteousness to us. For all who would believe in Christ, this brought the precious gift of reconciliation (the turning of enemies into friends).
Even after this rich grace of reconciliation, the Lord had "much more" yet to give us. "For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life." What remained after Jesus being given for us (for our reconciliation) was for Him to be given to us. This is related to Jesus coming to dwell within us that we could be "saved by His life." Why do the friends of Jesus still need to be saved? Well, His followers would be persistently threatened by the world, the flesh, and the devil. They would still be vulnerable to such matters as, temptation, doubt, fear, fruitlessness, distraction, inadequacy, and more. How then would they be saved? This ongoing rescuing work of the Lord would be "by His life" — by Jesus living in and through His people. "It is no longer I who live, but Christ lives in me" (Gal_2:20). Jesus was not, and is not, susceptible to any of these threatening issues. When He is allowed to express His life in and through us, each of us finds all that we need all of the time.This astounding statement is true, because "Christ is all and in all" (Col_3:11).
Dear Father, my reconciler, I thank You for giving Your Son for me, that I might be changed from Your enemy to Your friend by His death. Yet, much more, I praise You for giving Your Son to me, that I might be saved from spiritual futility day by day by His life. Lord Jesus, live in and through me, I humbly pray, Amen.
God Freely Giving, Man Humbly Receiving
He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? . . . What do you have that you did not receive? Now if you did indeed receive it, why do you glory as if you had not received it? (Rom_8:32 and 1Co_4:7)
The Lord's plan for rescuing and transforming lives by His grace is established upon the Son of God being given for us as a sacrifice for our sins: "He who did not spare His own Son, but delivered Him up for us all." This gift of God's Son assures us that God will also give us with Christ everything we need. "How shall He not with Him also freely give us all things? " God's giving is to be coupled with man's receiving. As God is freely giving to man, He wants man to be humbly receiving from Him.
Every blessing that we have was received from God. "What do you have that you did not receive? " There is no other source from which we can receive true spiritual benefits than the Lord above. "A man can receive nothing unless it has been given to him from heaven" (Joh_3:27). The joy of having Jesus dwelling in our lives as the children of God became true by us receiving Him. "As many as received Him, to them He gave the right to become children of God" (Joh_1:12). The fact that we are now reconciled to God and are no longer His enemies is based upon us receiving the gift of reconciliation. "We also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation" (Rom_5:11). The privilege of serving the Lord in ministry is a gift of grace to be received: "the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God" (Act_20:24). The spiritual gifts that we need for enablement in our ministries is another blessing received from the Lord. "As each one has received a gift, minister it to one another" (1Pe_4:10).
From initial salvation to growth and service, all that is needed must be received from the Lord. This is an encouraging reality. Yet, it is also a humbling truth. It leaves no room for us to glory in ourselves. "Now if you did indeed receive it, why do you glory as if you had not received it?"
Dear Lord, I confess that every blessing I have ever received was given by You from above. I bow humbly before You, admitting that I do not deserve even one of Your innumerable benefits. Lord, I praise You for freely giving to me. I want to humbly receive from You day by day, in Your gracious name, Amen.
Relating Rightly to the God of All Grace
The God of all grace . . . to the praise of the glory of His grace . . . the grace of our Lord Jesus Christ . . . the Spirit of grace. (1Pe_5:10; Eph_1:6 and Heb_10:29)
Our Lord God is "the God of all grace." God's comprehensive and infinite grace is characteristic of all the Godhead (Father, Son, and Holy Spirit). The Father will be honored forever for His grace, so we read: "to the praise of the glory of His grace." The Son makes that grace available to all who believe, so it is called "the grace of our Lord Jesus Christ." The Spirit applies that grace in the hearts of those who follow Jesus Christ, so He is called "the Spirit of grace." Grace is found in God alone. Therefore, one must relate rightly to the God of all grace in order to receive all that He desires to give us in fulfilling His purposes and glorifying His name.
The fundamental manner for relating to the God of grace is the developing of a personal relationship. Getting to know God is what life with the Lord is all about. "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (Joh_17:3). In fact, knowing the Lord is man's ultimate treasure in all of creation. Everything else that competes is to be considered as loss. "But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ" (Phi_3:7-8). It is not surprising then that getting increasingly acquainted with the Lord is the way that His grace impacts our lives. "Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord" (2Pe_1:2).
As we are getting to know the God of all grace more and more, He is developing in our lives two strategic relational realities: humility and faith. We have looked at these two spiritual qualities many times throughout our meditations. Repeated reflection on these two realities is appropriate, since they unfold the practical heart of living daily by God's grace. "Be clothed with humility, for 'God resists the proud, but gives grace to the humble' " (1Pe_5:5). God's grace is given to those who "walk humbly with [their] God" (Micah 6:8). Likewise, faith accesses grace. "We have access by faith into this grace in which we stand" (Rom_5:2). Walking in humble dependence is the way to relate rightly to the God of all grace.
Dear God of all grace, I want to relate to You rightly that I might live daily by Your grace. Help me to know You more and more that humility and faith might develop in my life. I long to walk before You in humble dependence, in Jesus name, Amen.
More on Relating Rightly to the God of All Grace
The God of all grace . . . it is the Spirit who gives life; the flesh profits nothing . . . that I may know Him and the power of His resurrection. (1Pe_5:10; Joh_6:63; and Phi_3:10)
In order to live day by day by grace, we must relate rightly to "the God of all grace" (1Pe_5:10). Essentially, this involves the developing of a personal relationship with the Lord. "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (Joh_17:3). A growing relationship with the true and living God produces the relational realities of humility and faith. Thereby, we are able to live by the grace of God: "God resists the proud, but gives grace to the humble . . . We have access by faith into this grace in which we stand" (1Pe_5:5 and Rom_5:2).
As we are in the word of God, growing in the knowing of God, there are many ways to appropriately express humility and faith toward the Lord. We have emphasized a number of these in previous sections of these devotions. Living by the Spirit was one of these. "It is the Spirit who gives life; the flesh profits nothing." The spiritual life that the Holy Spirit alone can provide is what the new covenant of grace offers to man. God "also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" (2Co_3:6). As we humbly depend upon the Spirit, God graciously fills our lives with His life.
We considered another way to walk relationally in humility and faith in living by the power of the resurrection: "That I may know Him and the power of His resurrection." Yes, resurrection power is available for daily Christian living. "The eyes of your understanding being enlightened; that you may know . . . what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places" (Eph_1:18-20). Of course, experiencing this power hinges upon us humbly admitting that we have no power on our own, and then relying on His mighty power.
Living by the Spirit and living by resurrection power are two ways to relate rightly to the God of all grace. They both are experienced through humble dependence. They both result in the grace of God becoming our daily resource from the Lord.
Lord God of all grace, I need Your Holy Spirit to fill me with Your life. My flesh profits nothing. Lord, each day, I need the power of Your resurrection working in my life. I have no effective power that I can generate on my own. I praise You that these are available through humble dependence!
Even More on Relating Rightly to the God of All Grace
The God of all grace . . . Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God . . . He is also Mediator of a better covenant, which was established on better promises. (1Pe_5:10; 2Co_3:5; and Heb_8:6)
If we are going to live by grace as God intends, we must get to know "the God of all grace." As we get to know Him, humility and faith develop in our lives. They are relational realities. They become real in our lives as a result of getting to know the Lord better and better. As we walk with the Lord in humble dependence, we are living by the grace of God. The Lord gives grace to the humble (1Pe_5:5 and Jam_4:6), and faith accesses grace (Rom_5:2; Rom_4:16). The scriptures indicate that there are many ways to relate rightly to the Lord in humility and faith. In our previous meditation, we saw that living by the Spirit and living by resurrection power are two examples of this truth. Now, we will consider two more examples.
Living by the sufficiency of God is a profound opportunity to relate to the Lord in humility and faith. This heavenly perspective begins with a declaration of our own inadequacy. "Not that we are sufficient of ourselves to think of anything as being from ourselves." It is true that we disciples of Jesus Christ are so inadequate that we are unable to produce any of the Christian life ourselves. Jesus Himself taught this radical fact. "Without Me you can do nothing" (Joh_15:5). If we embrace this humbling truth, we are walking in humility before the Lord. The corresponding declaration points us to the source that we need. "But our sufficiency is from God." Only God's resources are sufficient to produce the kind of fruitful spiritual life that God calls us to live. Jesus taught this great truth as well. "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit" (Joh_15:5). If we accept this encouraging truth, we are walking in faith toward the Lord.
Living by the promises of God offers another significant opportunity to relate to the Lord in humility and faith. "He is also Mediator of a better covenant, which was established on better promises." The promises of the old covenant of law (which are basically, "Do these commands, and you shall live" — see Lev_18:5) depend on man's ability and faithfulness. The better promises of the new covenant of grace depend upon God's ability and faithfulness. Abraham was "fully convinced that what He had promised He was also able to perform" (Rom_4:21). Sarah "judged Him faithful who had promised" (Heb_11:11). It is humbling to know that we can't perform well enough to enjoy the promises of the law. Contrariwise, it is faith building to know we can trust in the Lord to fulfill all His promises of grace.
Dear Lord of all grace, I humbly admit that I can only live by Your sufficiency and your promises. By faith, I look to You to do for me and in me what You alone can do, Amen.https://twitter.com/revsarahgarner
Following Jesus as a Disciple
Go therefore and make disciples of all the nations . . . Follow Me . . . If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. (Mat_28:19; Joh_1:43; and Luk_9:23)
Living daily by God's grace depends upon getting to know Him and then walking in the humility and grace that are consequences of growing in fellowship with Him. We have reflected upon four ways to relate rightly to the Lord in humility and faith: living by the Spirit, living by resurrection power, living by the sufficiency of God, and living by the promises of God. Another example is following Jesus as a disciple.
When our Lord was about to leave His disciples, He gave them the marching orders that were to guide the lives of His people until He would return. "Go therefore and make disciples of all the nations." Jesus had been calling out people to follow Him as disciples. Now, they were to continue doing the same. A disciple is a follower of a master, who guides and shapes the lives of his followers. Jesus is the ultimate Master, who gives us a new life in him — life eternal. Jesus' invitation to discipleship was "Follow Me." Along with this invitation, Jesus often explained the terms of discipleship: "If anyone desires to come after Me." This would inform the willing and interested about how to respond. These terms dramatically depict the necessity of relating to the Lord in humility and faith.
The first aspect of being a disciple of Jesus is renouncing the self-life. "Let him deny himself." This amounts to a refusal to attempt to develop a life that can be produced by natural human resources (which everyone inherits from Adam through physical birth). This is a repudiation of self-righteousness, self-sufficiency, self-help, self-exaltation, and the like. Our willingness to embrace this term of discipleship will be seen by a humble agreement with similar biblical pronouncements. "Make no provision for the flesh" (Rom_13:14). Those denying self are not wanting the flesh to have opportunities to indulge itself. "The flesh profits nothing" (Joh_6:63). Those who renounce self confess its total spiritual bankruptcy. We "have no confidence in the flesh" (Phi_3:3). Those who repudiate the self-life do not want to place any hope in the spiritual resources of the flesh. "That no flesh should glory in His presence" (1Co_1:29). Those denying the self-life agree that nothing of the flesh can ever boast in itself before the Lord God almighty.
Dear Lord Jesus, I want to relate rightly to You by following You as a disciple. I do not want my flesh to have any opportunity to indulge itself. I confess total spiritual bankruptcy in my flesh. I want to place no hope in my flesh. I agree that my flesh can never boast before You. I humbly renounce the self-life!
Lord God of holiness, I praise You for the new and living way of grace, that offers such intimacy with You. In humble faith, I ask that You make Your presence known to me day by day, through the blood of Christ, Amen.
More on Following Jesus as a Disciple
If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me . . . But God forbid that I should glory except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. (Luk_9:23 and Gal_6:14)
Following Jesus as a disciple is one way to relate rightly to the Lord in humility and faith. The first aspect of following Jesus involves renouncing the self-life. "If anyone desires to come after Me, let him deny himself." It is certainly humbling to admit that any life we would develop by our own natural resources is unacceptable to the Lord and must be repudiated. The next aspect of being a disciple is also humbling.
This second issue in discipleship is the cross: "and take up his cross." When Jesus spoke of the cross, He was speaking of the ultimate instrument of execution in His day. Consequently, after renunciation of self, we are to confess death for self. The means of this death is the cross of Christ. Those who want to follow Jesus as disciples are to take the cross of Christ as their own personal cross. In doing so, they are admitting to God that they deserved to die upon that cross. "For the wages of sin is death" (Rom_6:23). Furthermore, they are agreeing with the word of God that Jesus died upon that cross on their behalf. "Christ died for our sins according to the Scriptures . . . who Himself bore our sins in His own body on the tree" (1Co_15:3 and 1Pe_2:24). This gospel (which brings forgiveness of sins to all who believe) includes the essential truth of the resurrection. "Moreover, brethren, I declare to you the gospel which I preached to you . . . that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures" (1Co_15:1, 1Co_15:3-4).
Another wondrous benefit of the cross is that we who believe in Jesus also died there with Him. "Knowing this, that our old man was crucified with Him" (Rom_6:6). The old self-life that we were developing while "in Adam" (1Co_15:22) was executed on the cross with Christ. Yes, the cross is the way out of this world of dead sinners, and we can rightly boast in that truth. "But God forbid that I should glory except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world." Meanwhile, the attitudes and resources of the old man persist in our flesh (our natural humanity). Thus, we are to renounce self and confess death to self day by day: "let him deny himself, and take up his cross daily."
Lord Jesus, I confess Your cross as my cross. I deserved to die there, but You died in my place. I boast in that cross, where I also died with You. Now, through the cross, I have escaped this dead, condemned world. I praise You that these truths both humble my heart and stir my faith!
Once More on Following Jesus as a Disciple
If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me . . . My sheep hear My voice, and I know them, and they follow Me. (Luk_9:23 and Joh_10:27)
As we have been considering, following Jesus as a disciple is another way to relate rightly to the Lord in humility and faith. The terms of discipleship are renouncing the self-life and confessing death for the self-life. "If anyone desires to come after Me, let him deny himself, and take up his cross daily." Initially and continually, these humble and trusting responses to Jesus deal with self, which is the basic obstruction to following Him.
Three simple words express the very heart of discipleship: "and follow Me." All of the Christian life can be summed up and fulfilled in this profound relationship of pursuing a humble and trusting walk with the Lord. It is the will of God that we grow in His all-sufficient grace. "But grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2Pe_3:18). Jesus came overflowing with that grace. "And the Word became flesh and dwelt among us . . . full of grace and truth" (Joh_1:14). As we follow Him in humble dependence, He pours His grace into our lives.
Jesus has all that we need. In Him, the complete resources of the Godhead that we need for personal wholeness reside. "For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him" (Col_2:9-10). In Him, all wisdom and knowledge are contained: "in whom are hidden all the treasures of wisdom and knowledge" (Col_2:3). Jesus is the very life that we are called to live: "Christ who is our life" (Col_3:4). He is our "all and in all" (Col_3:11).
We need the Lord Jesus like sheep need a shepherd. In fact, our discipleship walk with Christ is portrayed in scripture as sheep following a shepherd. Those who are in the world are like sheep without a shepherd. What a needy picture that is. "But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd" (Mat_9:36). Jesus, our shepherd, is the ultimate shepherd. "I am the good shepherd. The good shepherd gives His life for the sheep" (Joh_10:11). Having died for us, our shepherd wants to lead us throughout our lives. "My sheep hear My voice, and I know them, and they follow Me" (Joh_10:27). In humble dependence, we can hear His voice through His word and be led by His Spirit. Thereby, we enter into the fullness of the grace that God has for us during our pilgrimage here on this earth.
Jesus, my good shepherd, I need You like a sheep needs a shepherd. I humbly trust You to lead me through life, pouring out upon me the fullness of Your grace, in Your wonderful name, Amen.
Lord Jesus, You are all of the good things to come that were foreshadowed in the law. Help me to avoid being caught up in the shadows of the law. May Your Spirit draw me to the unlimited spiritual substance that is found in You alone, Amen.
Dear Father, I need more spiritual stamina. I desire to please You by obedience. I long to walk in more assurance. I praise You that all this is ours in Christ, by faith, Amen.https://twitter.com/revsarahgarner December 22
raying Without Ceasing to the God of All Grace
The God of all grace . . . pray without ceasing. (1Pe_5:10 and 1Th_5:17)
These two biblical phrases are ideal correlations. The only way that we can live as God intends is by grace. Our God is the source of all grace. God's grace is to be drawn upon by humility and faith. Prayer is the most appropriate expression of humility and faith. We pray, because we need God's help (thereby, expressing humility). We pray, because we believe God will help us (thereby, exercising faith). Consequently, praying without ceasing is a simple, yet profound, way to relate rightly to the God of all grace.
"Pray without ceasing." This command is not requiring the incessant reciting of prayers. Rather, it is a call to a way of living: "continuing steadfastly in prayer" (Rom_12:12). Praying without ceasing is an attitude of the heart, as well as an addressing of prayers consistently to the Lord. To pray without ceasing is to have the inner man focused in humble dependence upon the Lord, while consistently addressing actual prayers to the Lord.
Paul was such a man of prayer. The Lord was definitely the object of his expectations: "the Lord Jesus Christ, our hope" (1Ti_1:1). In addition, he consistently offered prayers unto the Lord: "without ceasing I make mention of you always in my prayers . . . do not cease to give thanks for you, making mention of you in my prayers . . . without ceasing I remember you in my prayers night and day" (Rom_1:9; Eph_1:16; and 2Ti_1:3). Notice also, Paul's prayers included recurring prayer for others. Those who live by grace develop hearts of intercession, praying that others might enjoy the grace of God as well.
It is common among the spiritual examples of scripture to find lives of prayer. David was clearly one who prayed without ceasing. A great portion of his Psalms are directed to the Lord in prayer. Some testify of his habit of prayer. "Evening and morning and at noon I will pray, and cry aloud, and He shall hear my voice" (Psa_55:17). Jeremiah was a man of prayer. "O LORD, my strength and my fortress, my refuge in the day of affliction . . . Heal me, O LORD, and I shall be healed; save me, and I shall be saved . . . Give heed to me, O LORD, and listen to the voice of those who contend with me!" (Jer_16:19; Jer_17:14; and Jer_18:19). Daniel was also a man of prayer. "He knelt down on his knees three times that day, and prayed and gave thanks before his God, as was his custom since early days" (Dan_6:10). Likewise, all who want to live by grace increasingly become people of prayer.
O God of all grace, I want to live in humble dependence upon Your abounding grace. Teach me to express humility and faith in a life of unceasing prayer. This I pray through Christ Jesus my Lord, Amen.
Jesus' Call to Pray without Ceasing
Pray without ceasing . . . Then He spoke a parable to them, that men always ought to pray and not lose heart . . . And shall God not avenge His own elect who cry out day and night to Him? (1Th_5:17 and Luk_18:1, Luk_18:7)
Praying without ceasing is the way to relate rightly to the God of all grace. Jesus called His followers to live in this prayerful manner, when He told a parable that contrasted a godless human judge with God, our righteous judge.
Jesus' primary message would be that men should persistently pray at all times. "Then He spoke a parable to them, that men always ought to pray and not lose heart." Jesus' illustration involved a wronged widow who was appealing for help from an unjust judge. At first, the judge had no interest in assisting her. However, when she persisted, he relented and gave her relief. "Though I do not fear God nor regard man, because this widow troubles me I will avenge her, lest by her continual coming she weary me" (Luk_18:4-5). The ungodly judge granted her relief, although he was not motivated by fear of God nor by compassion for man. His action was merely self-serving. Jesus then contrasts the holy motivations of our loving God, who will certainly respond to the needs of His chosen ones, as they call upon His name ceaselessly. "And shall God not avenge His own elect who cry out day and night to Him?" (Luk_18:7). The Lord Jesus hereby encourages us to pray without ceasing.
Jesus' call to a life of persistent prayer was commended to us by His own example. "Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed" (Mar_1:35). Early in the inspired recordings of the ministry of Jesus, His habit of prayer is noted. At times, Jesus was up before dawn for extended prayer with the Father. On another occasion, He prayed the entire night through. "Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God" (Luk_6:12). In addition to His rich private prayer life, Jesus prayed regularly in public as well. "I thank You, Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent and have revealed them to babes . . . Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them . . . Father, I thank You that You have heard Me. And I know that You always hear Me" (Mat_11:25; Luk_9:16; and Joh_11:41-42). If Jesus, the Son of God prayed habitually, how clearly we are to do the same.
Jesus, my Lord, I want to heed Your radical call to a path of unceasing prayer. I want to follow Your wonderful example of a life of habitual prayer — in private and in public.
Dear Lord, even as You are faithful and true, so Your word is faithful and true. I began by a faith that was stirred through the gospel message of Your word. I know that I can only grow in faith as I humbly receive You word into my life day by day. Lord, I long to live by faith that I might grow in Your grace, in Your holy name, Amen.
Another Call to Pray without Ceasing
Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints. (Eph_6:18)
Through His word, God calls us to lives of continual prayerfulness. "Pray without ceasing" (1Th_5:17). Jesus also calls us to this life of prayer, both by His teaching and His example. "Then He spoke a parable to them, that men always ought to pray and not lose heart . . . in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed" (Luk_18:1 and Mar_1:35). Our present verse is another call to praying without ceasing.
The context concerns appropriating by faith the powerful spiritual resources that are ours in the Lord. "Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil" (Eph_6:10-11). These heavenly provisions are put on by looking to the Lord unceasingly in prayer: "praying always." This constancy in prayer can be done with "all prayer and supplication." God has arranged many appropriate ways for us to pray to Him: such as, confession, repentence, request, thanksgiving, rejoicing, praise, adoration, and more. Note however, that every type of praying is to be done "in the Spirit." As in all areas of life, we must depend upon the Spirit. He will grant us guidance and wisdom for praying according to the will of God.
Godly praying also includes spiritual alertness: "being watchful to this end." When prayer is especially needed, we can be tempted to slumber. In Gethsemane, the disciples were not alert to the great need to pray. "Watch and pray, lest you enter into temptation" (Mar_14:38). Again, this highlights our need to be led of the Spirit. Further, a part of our need for the Spirit pertains to perseverance: "with all perseverance." Praying requires all kinds of spiritual persistence. Praying amounts to demanding spiritual labor. The Holy Spirit must sustain us in God's strength, if we are to engage in prayer to the extent that our Lord often desires. Some of this call to persevering prayer involves the battles and needs that others are facing: "with all perseverance and supplication for all the saints." It is not wrong for us to cry out to God concerning our own needs. Our Lord invites us to do such. "Let your requests be made known to God" (Phi_4:6). Still, the Lord wants to use us in the lives of people near and far through the wonderful avenue of intercession. The vision for prayer given here is quite expansive: "Praying always . . . all prayer . . . all perseverance . . . all the saints."
Dear Lord, this extensive call to prayer humbles my heart. I see much room to grow in my prayer life. Yet, it stirs my faith as well. By Your Spirit of grace at work in me, such praying is possible. O Lord, please make of me such a prayer warrior, Amen.
Rev. Sarah Garner
1251 85th Avenue
Welcome In Jesus Name to National Evangelist Ministries!!
Rev. Sarah Garner
1251 85th Avenue
"National Evangelist Ministries " Where everybody is somebody and Jesus is Lord of all.
Isaiah 54:17 No weapon that is formed against thee shall prosper; and every tongue thatshall rise against thee in judgment thou shalt condemn. This isthe heritage of the servants of the LORD, and their righteousness isof me, saith the LORD.
Mission Statement:Reaching the Lost at Any Cost for Jesus Christ! New Life for Old in Christ Jesus!
We are Pentecostal. Non-Demoninational. We believe in the Trinity. The Father (God) The Son (Jesus Christ) and The Spirit (Holy Spirit) Salvation is by grace through faith in Jesus Christ. We believe in water baptism. We believe in the five fold Ministry.Teachers,Prophets,Apostles,Pastors,and Evangelists. We believe in gifts of the spirit. Laying on of hands,Speaking in tongues,Gifts of Prophecy and Miracles. We believe Jesus is Lord of Lords and Kings of Kings. We believe he (Jesus Christ) died for the sin's of the world and was raised up by God/Holy Spirit on the third day and now sit's on the right hand of God making intercession for mankind. We believe Jesus Christ is coming back again to the earth soon for his church that he died for. We believe in the Holy Bible that it is the word of God.
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National Evangelist Ministries
C/O Rev. Sarah Garner
1251 85th Ave
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Names Of God!
El Shaddai (Lord God Almighty)
El Elyon (The Most High God)
Adonai (Lord, Master)
Yahweh (Lord, Jehovah)
Jehovah Nissi (The Lord My Banner)
Jehovah-Raah (The Lord My Shepherd)
Jehovah Rapha (The Lord That Heals)
Jehovah Shammah (The Lord Is There)
Jehovah Tsidkenu (The Lord Our Righteousness)
Jehovah Mekoddishkem (The Lord Who Sanctifies You)
El Olam (The Everlasting God)
Jehovah Jireh (The Lord Will Provide)
Jehovah Shalom (The Lord Is Peace)
Jehovah Sabaoth (The Lord of Hosts)
Meanings to the Names of God!
All-Sufficient One, Lord God AlmightyUse in the Bible: In the Old Testament El Shaddai occurs 7 times. El Shaddai is first used in Gen 17:1.
Variant spellings: None
TWOT Reference: 2333
Strong's Reference: 7706
El Shaddai in the Septuagint: theou saddai — God Shaddai; pantokratôr (for Shaddai) — the Almighty
Meaning and Derivation: El is another name that is translated as "God" and can be used in conjunction with other words to designate various aspects of God's character. Another word much like Shaddai, and from which many believe it derived, is shad meaning "breast" in Hebrew (some other scholars believe that the name is derived from an Akkadian word Šadu, meaning "mountain," suggesting strength and power). This refers to God completely nourishing, satisfying, and supplying His people with all their needs as a mother would her child. Connected with the word for God, El, this denotes a God who freely gives nourishment and blessing, He is our sustainer.
Further references of the name El Shaddai in the Old Testament: Gen 17:1; Gen 28:3; Gen 35:11; Gen 43:14; Gen 48:3
Return to Top El Elyon(el el-yone')
The Most High GodUse in the Bible: In the Old Testament El Elyon occurs 28 times. It occurs 19 times in Psalms. El Elyon is first used in Gen 14:18.
Variant spellings: None
TWOT Reference: 1624g, 1624h
Strong's Reference: 5945
El Elyon in the Septuagint: ho theos ho hupsistos — the God most high
Meaning and Derivation: El is another name that is translated as "God" and can be used in conjunction with other words to designate various aspects of God's character. Elyon literally means "Most High" and is used both adjectivally and substantivally throughout the Old Testament. It expresses the extreme sovereignty and majesty of God and His highest preeminence. When the two words are combined — El Elyon — it can be translated as "the most exalted God."(Psa 57:2)
Further references of the name El Elyon in the Old Testament: Gen 14:18; Gen 14:19; Gen 14:20; Gen 14:22; Psa 57:2; Psa 78:35 Adonai(ad-o-noy')
Lord, MasterUse in the Bible: In the Old Testament Adonai occurs 434 times. There are heavy uses of Adonai in Isaiah (e.g., Adonai Jehovah). It occurs 200 times in Ezekiel alone and appears 11 times in Daniel Chapter 9. Adonai is first used in Gen 15:2.
Variant spellings: None
TWOT Reference: 27b
Strong's Reference: 0136
Adonai in the Septuagint: kurios — Lord, Master
Meaning and Derivation: Adonai is the verbal parallel to Yahweh and Jehovah. Adonai is plural; the singular is adon. In reference to God the plural Adonai is used. When the singular adon is used, it usually refers to a human lord. Adon is used 215 times to refer to men. Occasionally in Scripture and predominantly in the Psalms, the singular adon is used to refer to God as well (cf. Exd 34:23). To avoid contravening the commandment "Thou shalt not take the name of the LORD thy God in vain" (Exd 20:7), sometimes Adonai was used as a substitute for Yahweh (YHWH). Adonai can be translated literally as, "my lords' " (both plural and possessive).
the Geneva Bible, the King James Version, etc.).
Further references of the name Adonai in the Old Testament: Complete list available here.
Return to Top Yahweh or Jehovah(yah-weh)
Lord, JehovahUse in the Bible: In the Old Testament Yahweh occurs 6,519 times. This name is used more than any other name of God. Yahweh is first used in Gen 2:4.
Variant spellings: YHWH, Jehovah
TWOT Reference: 484a
Strong's Reference: 3068
Yahwehin the Septuagint: kurios — Lord, Master
despotês — Lord, Master, denoting the omnipotence of God (TDNT), despot, absolute ruler
Meaning and Derivation: Yahweh is the promised name of God. This name of God which (by Jewish tradition) is too holy to voice, is actually spelled "YHWH" without vowels. YHWH is referred to as the Tetragrammaton (which simply means "the four letters"). YHWH comes from the Hebrew letters: Yud, Hay, Vav, Hay. While YHWH is first used in Genesis 2, God did not reveal Himself as YHWH until Exodus 3. The modern spelling as "Yahweh" includes vowels to assist in pronunciation. Many pronounce YHWH as "Yahweh" or "Jehovah." We no longer know for certain the exact pronunciation. During the third century A.D., the Jewish people stopped saying this name in fear of contravening the commandment "Thou shalt not take the name of the LORD thy God in vain" (Exd 20:7). As a result of this, Adonai is occasionally a substitute for YHWH. The following compound names which start with "YHWH" have been shown using "Jehovah." This is due to the common usage of "Jehovah" in the English of these compound names in the early English translations of the Bible (e.g.,
Further references of the name Yahweh in the Old Testament: Complete list available here.
Return to Top Jehovah Nissi(yeh-ho-vaw' nis-see')
The Lord My Banner, The Lord My MiracleUse in the Bible: In the Old Testament Jehovah-Nissi occurs only once in Exd 17:15.
Variant spellings: Jehovah Nisi; Jehovahnissi
TWOT Reference: None
Strong's Reference: 3071
Jehovah Nissi in the Septuagint: kurios kataphugê mou — the Lord is my refuge
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" — this denotes a God who reveals Himself unceasingly. Nes (nês), from which Nissi derived, means "banner" in Hebrew. In Exd 17:15, Moses, recognizing that the Lord was Israel's banner under which they defeated the Amalekites, builds an altar named Jehovah-Nissi (the Lord our Banner). Nes is sometimes translated as a pole with an insignia attached. In battle opposing nations would fly their own flag on a pole at each of their respective front lines. This was to give their soldiers a feeling of hope and a focal point. This is what God is to us: a banner of encouragement to give us hope and a focal point.
Further references of the name Jehovah Nissi in the Old Testament: Exd 17:15
Return to Top Jehovah-Raah(yeh-ho-vaw' raw-aw')
The Lord My ShepherdUse in the Bible: In the Old Testament Jehovah-Raah (The Lord my Shepherd) is used in Psalm 23.
Variant spellings: Jehovah Rohi; Jehovah Ro'eh
TWOT Reference: 2185, 2186
Strong's Reference: 7462
Jehovah-Raah in the Septuagint: kurios poimainei me — the Lord shepherds me
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" — this denotes a God who reveals Himself unceasingly. Rô'eh from which Raah derived, means "shepherd" in Hebrew. A shepherd is one who feeds or leads his flock to pasture (Eze 34:11-15). An extend translation of this word, rea', is "friend" or "companion." This indicates the intimacy God desires between Himself and His people. When the two words are combined — Jehovah Raah — it can be translated as "The Lord my Friend."
Further references of the name Jehovah-Raah in the Old Testament: Gen 48:15; Gen 49:24; Psa 23:1; Psa 80:1
Return to Top Jehovah-Rapha(yeh-ho-vaw' raw-faw')
The Lord That HealsUse in the Bible: In the Old Testament Jehovah-Rapha (The Lord that Heals) is used in Exd 15:26.
Variant spellings: Jehovah-Rophe; Jehovah Rophecha; Jehovah Raphah
TWOT Reference: 2196
Strong's Reference: 7495
Jehovah Rapha in the Septuagint: kurios ho iômenos se — the Lord your healer
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" - this denotes a God who reveals Himself unceasingly. Rapha (râpâ') means "to restore", "to heal" or "to make healthful" in Hebrew. When the two words are combined — Jehovah Rapha — it can be translated as "Jehovah Who Heals." (cf. Jer 30:17; Jer 3:22; Isa 30:26; Isa 61:1; Psa 103:3). Jehovah is the Great Physician who heals the physical and emotional needs of His people.
Further references of the name Jehovah Rapha in the Old Testament: Exd 15:26
Return to Top Jehovah Shammah(yeh-ho-vaw' shawm'-maw)
The Lord Is ThereUse in the Bible: In the Old Testament Jehovah Shammah occurs only once in Ezekiel 48:35.
Variant spellings: Jehovah Samma
TWOT Reference: None
Strong's Reference: 3074
Jehovah Shammah in the Septuagint: estai to onoma autês — the name thereof
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" - this denotes a God who reveals Himself unceasingly. Shammah is derived from the Hebrew word sham, which can be translated as "there." Jehovah Shammah is a symbolic name for the earthly Jerusalem. The name indicates that God has not abandoned Jerusalem, leaving it in ruins, but that there will be a restoration.
Further references of the name Jehovah Shammah in the Old Testament: Eze 48:35
Return to Top Jehovah Tsidkenu(yeh-ho-vaw' tsid-kay'-noo)
The Lord Our RighteousnessUse in the Bible: In the Old Testament Jehovah Tsidkenu occurs 2 times. Jehovah Tsidkenu is first used in Jer 23:6.
Variant spellings: Jehovah Tzidkaynu; Jehovah Tsidqenuw
TWOT Reference: None
Strong's Reference: 3072
Jehovah Tsidkenu in the Septuagint: kuriou tou theou hêmôn elalêsen pros hêmas — the Lord our God spoke to us
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" - this denotes a God who reveals Himself unceasingly. Tsedek (tseh'-dek), from which Tsidkenu derived, means "to be stiff," "to be straight," or "righteous" in Hebrew. When the two words are combined — Jehovah Tsidkenu — it can be translated as "The Lord Who is our Righteousness."
Further references of the name Jehovah Tsidkenu in the Old Testament: Jer 23:6; Jer 33:16
Return to Top Jehovah Mekoddishkem(yeh-ho-vaw' M-qadash)
The Lord Who Sanctifies You, The Lord Who Makes HolyUse in the Bible: In the Old Testament Jehovah Mekoddishkem occurs 2 times. Jehovah Mekoddishkem is first used in Exd 31:13.
Variant spellings: Jehovah M'kaddesh
TWOT Reference: 1990
Strong's Reference: 6942
Jehovah Mekoddishkem in the Septuagint: kurios ho hagiazôn humas — the Lord that sanctifies you
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" — this denotes a God who reveals Himself unceasingly. Mekoddishkem derives from the Hebrew word qâdash meaning "sanctify," "holy," or "dedicate." Sanctification is the separation of an object or person to the dedication of the Holy. When the two words are combined — Jehovah Mekoddishkem — it can be translated as "The Lord who sets you apart."
Further references of the name Jehovah Mekoddishkem in the Old Testament: Exd 31:13; Lev 20:8
Return to Top El Olam(el o-lawm')
The Everlasting God, The God of Eternity, The God of the Universe, The God of Ancient DaysUse in the Bible: El Olam is first used in Gen 21:33.
Variant spellings: None
TWOT Reference: 1631a
Strong's Reference: 5769
El Olamin the Septuagint: [ho] theos [ho] aiônios — the everlasting God
Meaning and Derivation: El is another name that is translated as "God" and can be used in conjunction with other words to designate various aspects of God's character. Olam derives from the root word 'lm (which means "eternity"). Olam literally means "forever," "eternity," or "everlasting". When the two words are combined — El Olam — it can be translated as "The Eternal God."
Further references of the name El Olam in the Old Testament: Gen 21:33; Jer 10:10; Isa 26:4
Return to Top Elohim(el-o-heem')
God, Judge, CreatorUse in the Bible: : In the Old Testament Elohim occurs over 2000 times. Elohim is first used in Gen 1:1.
Variant spellings: None
TWOT Reference: 93c
Strong's Reference: 0430
Elohim in the Septuagint: theos — the standard Greek word for god, "a transcendent being who exercises extraordinary control in human affairs or is responsible for bestowal of unusual benefits" (BDAG). It specifically refers to the monotheistic God of Israel.
Meaning and Derivation: Elohim is translated as "God." The derivation of the name Elohim is debatable to most scholars. Some believe it derived from 'êl which, in turn, originates from the root word, 'wl (which means "strong"). Others think that Elohim is derived from another two roots: 'lh (which means "god") in conjunction with 'elôah (which means "fear"). And still others presume that both 'êl and Elohim come from 'eloah.
Further references of the name Elohim in the Old Testament: Complete list available here.
Return to Top Qanna(kan-naw')
Jealous, ZealousUse in the Bible: In the Old Testament Qanna occurs 6 times. Qanna is first used in Exd 20:5.
Variant spellings: Kanna
TWOT Reference: 2038b
Strong's Reference: 7067
Qanna in the Septuagint: zêlôtês — jealous
Meaning and Derivation: Qanna is translated as "jealous," "zealous," or "envy." The fundamental meaning relates to a marriage relationship. God is depicted as Israel's husband; He is a jealous God, wanting all our praise for Himself and no one else. (cf. Exd 34:14)
Further references of the name Qanna in the Old Testament: Exd 20:5; Exd 34:14; Deu 4:24; Deu 5:9; Deu 6:15
Return to Top Jehovah Jireh(yeh-ho-vaw' yir-eh')
The Lord Will ProvideUse in the Bible: In the Old Testament Jehovah-Jireh occurs only once in Gen 22:14.
Variant spellings: None
TWOT Reference: None
Strong's Reference: 3070
Jehovah Jireh in the Septuagint: kurios eiden — the Lord has seen
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" - this denotes a God who reveals Himself unceasingly. Jehovah-Jireh is a symbolic name given to Mount Moriah by Abraham to memorialize the intercession of God in the sacrifice of Isaac by providing a substitute for the imminent sacrifice of his son.
Further references of the name Jehovah Jireh in the Old Testament: Gen 22:14
Return to Top Jehovah-Shalom(yeh-ho-vaw' shaw-lome')
The Lord Is PeaceUse in the Bible: In the Old Testament Jehovah-Shalom occurs only once in Jdg 6:24.
Variant spellings: None
TWOT Reference: None
Strong's Reference: 3073
Jehovah-Shalom in the Septuagint: eirênê kuriou — peace of the Lord
Meaning and Derivation: Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" — this denotes a God who reveals Himself unceasingly. Shalom is a derivative of shâlêm (which means "be complete" or "sound") Shalom is translated as "peace" or "absence from strife." Jehovah-Shalom is the name of an altar built by Gideon in Ophrah.
Further references of the name Jehovah-Shalom in the Old Testament: Jdg 6:24
Return to Top Jehovah Sabaoth(yeh-ho-vaw' se ba'ôt)
The Lord of Hosts, The Lord of PowersUse in the Bible: Jehovah and Elohim occur with Sabaoth over 285 times. It is most frequently used in Jeremiah and Isaiah. Jehovah Sabaoth is first used in 1Sa 1:3.
Variant spellings: None
TWOT Reference: 1865a, 1865b
Strong's Reference: 6635
Jehovah Sabaoth in the Septuagint: kurios sabaôth — the Lord of hosts (sabaôth: Gr. transliteration of Heb. "hosts")
Meaning and Derivation: Jehovah is translated as "The Existing One" or "Lord." The chief meaning of Jehovah is derived from the Hebrew word Havah meaning "to be" or "to exist." It also suggests "to become" or specifically "to become known" - this denotes a God who reveals Himself unceasingly. Sabaoth (se bâ'ôt) means "armies" or "hosts." Jehovah Sabaoth can be translated as "The Lord of Armies" (1Sa 1:3). This name denotes His universal sovereignty over every army, both spiritual and earthly. The Lord of Hosts is the king of all heaven and earth. (Psa 24:9-10; Psa 84:3; Isa 6:5).
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