Praise and blame, gain and loss, pleasure and sorrow come and go like the wind. To be happy, rest like a giant tree in the midst of them all.
Archive for September, 2012
Become merciful to loved ones, strangers, and enemies alike. We are all prone to faults and mistakes; it is part of our journeys to become temporarily lost in the wilderness. Show mercy by offering a helping hand to those who present disappointment or strife. These ones exhibit the deepest need for a courageous and merciful leader.
[Mētho̅o̅’se lah] — a man of the javelinor it shall be sent (deluge). The son of Enoch, and grand-father of Noah, who lived longer than any other man recorded in history.
Gen. 5:21-27: – 21 When Enoch had lived 65 years, he became the father of Methuselah.
22 After he became the father of Methuselah, Enoch walked faithfully with God 300 years and had other sons and daughters.
23 Altogether, Enoch lived a total of 365 years.
24 Enoch walked faithfully with God; then he was no more, because God took him away.
25 When Methuselah had lived 187 years, he became the father of Lamech.
26 After he became the father of Lamech, Methuselah lived 782 years and had other sons and daughters.
27 Altogether, Methuselah lived a total of 969 years, and then he died.
The Man Who Lived the Longest
The Bible represents human life as vastly prolonged before the Flood. Afterwards it grew rapidly briefer. The longevity of the antediluvian races proves that the constitution of man was different from what it is today. With the Flood a change took place so that now the duration of human life is rarely over one hundred years. No strength of constitution, temperance or vegetable diet can add years to such a limit. The instructive register of Genesis five shows that the man who lived for the shortest period lived for 365 years, and the one who lived for the longest period lived for 969 years.
The remarkable longevity served a useful purpose in that it made possible the reception and preservation of ancient traditions. Perhaps Adam lived for about 113 years after the birth of Methuselah, and Methuselah could not have been more than 369 years old when his grandson Noah was born. Thus, Noah conversed with one who had conversed with Adam and Enoch had the privilege of conversing with Adam. God knows how to preserve His truth for the guidance and sanctification of succeeding generations.
Although Methuselah, whose name was fitting for a time when the earth was full of violence, lived for almost a millennium, nothing whatever is recorded of his long life save the birth of his children. What an immense influence he could have exerted through the years if only, like his father Enoch, he had walked with God! It is not the length of a life that counts, but the quality of it.
Why did Methuselah die thirty-one years short of a millennium? Has God reserved the privilege of living for one thousand years for the millennial saints? During our Lord’s millennial reign, life is to be prolonged again, so that one hundred years shall be the duration of childhood, and a grown man’s ordinary age shall be in the age of a tree.
Isa. 65:20: – 20 “Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; the one who dies at a hundred will be thought a mere child; the one who fails to reach a hundred will be considered accursed.
Isa. 65:22: – 22 No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the work of their hands.
Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust.’ Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart. You will not fear the terror of night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the plague that destroys at midday.
You who sit down in the High God’s presence, spend the night in Shaddai’s shadow, Say this: ‘God, you’re my refuge. I trust in you and I’m safe!’ That’s right–he rescues you from hidden traps, shields you from deadly hazards. His huge outstretched arms protect you–under them you’re perfectly safe; his arms fend off all harm. Fear nothing–not wild wolves in the night, not flying arrows in the day, Not disease that prowls through the darkness, not disaster that erupts at high noon. Even though others succumb all around, drop like flies right and left, no harm will even graze you. You’ll stand untouched, watch it all from a distance, watch the wicked turn into corpses. Yes, because God’s your refuge, the High God your very own home, Evil can’t get close to you, harm can’t get through the door. He ordered his angels to guard you wherever you go. If you stumble, they’ll catch you; their job is to keep you from falling. You’ll walk unharmed among lions and snakes, and kick young lions and serpents from the path.
|How Abraham Found a Wife For Isaac
Genesis 23:1 – Genesis 25:18
WHEN SARAH, ISAAC’S mother, was one hundred and twenty-seven years old, she died. Abraham had no place to bury her, so he bought a field containing a cave,, and Abraham buried Sarah in this cave. The field and the cave were called by the name of Machpelah. After Sarah’s death, Abraham and Isaac felt lonely. Isaac was now grown to manhood, and Abraham thought he was old enough to be married. The parents usually choose wives for their sons, and husbands for their daughters, in those countries, and Abraham wished to choose a good wife for Isaac. He knew that the women who lived in Canaan were idol-worshipers, and that they would not teach their children to love the true God. Because he wanted Isaac’s children to serve God, he would not choose a woman of Canaan to be Isaac’s wife.
Then Abraham remembered the news that had come to him from his brother Nahor, who lived at Haran, the place in the country of Mesopotamia where his aged father had died. Nahor was now the father of twelve sons. “Perhaps I can send back to my own people at Haran,” thought Abraham, “and find a wife for Isaac.” So he called his trusted servant,Eliezer, and asked him to journey back to Haran and try to find a God-fearing wife for Isaac.
Eliezer knew that such a journey would require many days’ time and would be attended by many dangers along the way. He knew, too, that Abraham’s people might not be willing to send a daughter so far from home to become the wife of a man whom they had never met. But because he was a faithful servant Eliezer said, “I will go.”
Then the long journey began. Eliezer took with him ten camels, several attendant servants, and many valuable presents. For days and days they traveled, crossing valleys, hills, and rivers, and edging alongside the great, lonely desert. By and by they came to the northern part of Mesopotamia, and then at last their tired camels stopped outside the city of Haran and knelt down near a well.
It was evening time, and the women of the city were coming to this well to fill their pitchers with water. Eliezer had learned to trust in Abraham’s God, and now he lifted up his heart and prayed that God would send out to this well the young woman who would be suitable for Isaac’s wife. “Let it come to pass, 0 Lord,” he prayed, “that the young woman of whom I shall ask a drink may offer to draw water for my camels also. By this sign I shall know that she is the one whom you have chosen, for Abraham’s sake, to he the wife of Isaac.”
While Eliezer was praying, a beautiful young woman approached, with an earthen pitcher upon her shoulder. Eliezer waited until she had filled the pitcher with water, then he asked for a drink. Although he was a stranger, she spoke kindly to him and said she would draw water for his camels also. Again and again she filled her pitcher and poured its contents into the trough that the thirsty animals might drink. When she had done this, Eliezer gave her some of the beautiful presents that he had brought, and asked whose daughter she was and whether her people could supply lodging for him and for his camels. At her reply that she was the granddaughter of Nahor, Abraham’s brother, Eliezer knew that his prayer had been answered, and he bowed his head and worshiped God. Then Rebekah-for this was the young woman’s name -told Eliezer that there was plenty of room in her father’s house to lodge them all, and she hurried to tell what had happened at the well and to show the beautiful presents that Eliezer had given her.
When her brother Laban heard her story and saw the costly ornaments which Eliezer had given to Rebekah, he ran eagerly to meet the strangers at the well and to invite them to come in. “We have room for you and for your camels,” he told them, and they went with him into the city. Laban now showed the same kindness to his guests that Abraham and Lot had shown to their angel visitors. He first brought water to wash their feet and then set food before them.
But Eliezer could not eat. “First let me tell why I have come,” he said. “I am Abraham’s servant, and God has blessed my master greatly, giving him flocks and herds, silver and gold, and many servants, besides camels and asses. God also gave to him and Sarah a son in their old age, and now Abraham has given all his great riches to his son. But as yet this son, Isaac, has no wife, and Abraham will not take a wife for him from the daughters of Canaan, because they worship idols. He has sent me, therefore, to you, to find a wife for Isaac.” Eliezer told also how Rebekah, in answer to his prayer, had offered drink to him and to his thirsty animals.
Rebekah’s father and brother Laban were willing to let her go back with Eliezer because they believed that God had sent him. And Rebekah, too, was willing to go. Eliezer was grateful to know of their willingness, and he bowed his head once more to worship the great God who had helped him on his journey. Afterward he enjoyed the feast which Rebekah’s people had prepared for them. That same night he gave other presents of silver and gold and beautiful clothing to Rebekah, and to her mother and brother.
The next morning Eliezer said, “Now let me return to my master.” Laban and his mother did not want to let Rebekah leave them so soon. “Can you not stay for a few more days?”, they asked. But when Eliezer insisted that he must go at once, they called Rebekah, and she said, “I will go.” So they bade her good-by and sent her away with her nurse and other attending maids.
On the homeward journey Rebekah and her maids rode the camels, and Eliezer led the way to Canaan. Very likely they traveled the same road that Abraham had traveled many years before, when he went with Sarah and Lot to the land that God had promised. At last they drew near to the place where Abraham and Isaac now lived. The evening shadows were stealing through the trees, and Isaac was out in the fields alone, thinking about God, when he saw the camels coming. He hurried to meet them, and Rebekah, seeing him, asked who he was. “This is my master, Isaac,” Eliezer replied, and Rebekah alighted from her camel and covered her face with a veil.
When Isaac met them, Eliezer told how God had answered his prayers and had sent Rebekah to him. Isaac took her to his mother’s tent, and she became his wife. He loved her, and did not grieve any more because of his mother’s death.
The time passed on, and finally Abraham died, too. He had reached the age of one hundred and seventy-five. Ishmael heard of his death and came to help Isaac bury his father. They placed his body in the cave where Sarah had been buried.
In Jesus’ Name
True praying involves knowing beforehand what to request from God. Praying is asking for something definite. The mind is given over entirely to God, thinking of him, of what is needed, and of what has been received in the past.
The very first step in prayer is a mental step. We must be taught through our intellect. And only as far as the intellect is given over to God in prayer will we be able to learn how to pray.
This is the question asked of us in the scripture’s in the bible!!!! Scripture: Mark 8:36 – For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
Ecclesiastes: affirms that meaning for life is not in life, but in the One who gives life.
Purpose of Writing: Ecclesiastes is a book of perspective. The narrative of “the Preacher” (KJV), or “the Teacher” (NIV) reveals the depression that inevitably results from seeking happiness in worldly things. This book gives Christians a chance to see the world through the eyes of a person who, though very wise, is trying to find meaning in temporary, human things. Most every form of worldly pleasure is explored by the Preacher, and none of it gives him a sense of meaning.
In the end, the Preacher comes to accept that faith in God is the only way to find personal meaning. He decides to accept the fact that life is brief and ultimately worthless without God. The Preacher advises the reader to focus on an eternal God instead of temporary pleasure.
• Ecclesiastes declares the absolute vanity of all things under the sun
 The words of the Preacher, the son of David, king in Jerusalem.
 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
 What profit hath a man of all his labour which he taketh under the sun?
Biblical vanity does not refer to an excessive care on good looks. Biblical vanity is emptiness or worthlessness. Ecclesiastes mentions vanity 33 times. It refers to the emptiness of life; in fact, of meaning of any sort, if God is left out and there is no eternity or heaven (see also Psalm 39:5-6  Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.  Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
Psalm 62:9 – Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.
• Two keys will help in understanding this total vanity as taught in Ecclesiastes:
◦ First, this vanity refers only to those things that are under the sun. The phrase under the sun occurs 29 times in the book while under heaven occurs three times. The book does not declare eternal or heavenly things to be vain – only those things connected to this earth and limited by time.
◦ Second, this vanity deals with permanent, not temporary, value. Something is vain if it brings no ultimate value. The book emphasizes profit (Ecclesiastes 1:3What profit hath a man of all his labour which he taketh under the sun?
Ecclesiastes 3:9 What profit hath he that worketh in that wherein he laboureth?
Ecclesiastes 5:16 And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
Many things on earth have a temporary value and are not evil in themselves. However, when these things are examined in the light of eternity, they are worthless or vain. Consider these verses:
■ “Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun?” Ecclesiastes 1:2-3  Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.  What profit hath a man of all his labour which he taketh under the sun?
■ “For what shall it profit a man, if he shall gain the whole world and lose his own soul?” Mark 8:36 – For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
Win as if you were used to it, lose as if you enjoyed it for a change.
There will never be another like it. No matter what happens today, it’s up to you to make the most of it.