Category: Spirit Of God

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Psalm 109

King James Version

Psalm 109

King James Version

109 Hold not thy peace, O God of my praise;

2 For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue.

3 They compassed me about also with words of hatred; and fought against me without a cause.

4 For my love they are my adversaries: but I give myself unto prayer.

5 And they have rewarded me evil for good, and hatred for my love.

6 Set thou a wicked man over him: and let Satan stand at his right hand.

7 When he shall be judged, let him be condemned: and let his prayer become sin.

8 Let his days be few; and let another take his office.

9 Let his children be fatherless, and his wife a widow.

10 Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.

11 Let the extortioner catch all that he hath; and let the strangers spoil his labour.

12 Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.

13 Let his posterity be cut off; and in the generation following let their name be blotted out.

14 Let the iniquity of his fathers be remembered with the Lord; and let not the sin of his mother be blotted out.

15 Let them be before the Lord continually, that he may cut off the memory of them from the earth.

16 Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.

17 As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.

18 As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones.

19 Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.

20 Let this be the reward of mine adversaries from the Lord, and of them that speak evil against my soul.

21 But do thou for me, O God the Lord, for thy name’s sake: because thy mercy is good, deliver thou me.

22 For I am poor and needy, and my heart is wounded within me.

23 I am gone like the shadow when it declineth: I am tossed up and down as the locust.

24 My knees are weak through fasting; and my flesh faileth of fatness.

25 I became also a reproach unto them: when they looked upon me they shaked their heads.

26 Help me, O Lord my God: O save me according to thy mercy:

27 That they may know that this is thy hand; that thou, Lord, hast done it.

28 Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.

29 Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.

30 I will greatly praise the Lord with my mouth; yea, I will praise him among the multitude.

31 For he shall stand at the right hand of the poor, to save him from those that condemn his soul.

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John 14:23

Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

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1 Thessalonians 4:16-17

1 Thessalonians 4:16-17 (King James Version)

 

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

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MESSIAH

NIV Dictionary Of The Bible
โค๏ธMessiahโค๏ธ

MESSIAH. A word that represents the Hebrew mรคshiah, the Aramaic meshihรค’, and the Greek Messias. “Messias” (John
1:41, 4:25 KJV) is a transcription of the Greek word. The basic meaning of the
word is
anointed one. ” “Christ” is the English form of the Greek Christos, which means “anointed.” The Septuagint uses Christos 40 times to translate the Hebrew mรคshiah. In ancient Israel both persons and things consecrated to sacred purposes were anointed by having oil poured over them. In the OT the primary significance of the expression “the Lord’s anointed” refers to the earthly king who is reigning over the Lord’s people. The Israelites did not think of crowning a king but of anointing him when he was enthroned. The fact that he was anointed was the essential characteristic of the ruler.
Isaiah uses the term only of Cyrus (Isa
45:1). Later the expression
“Son of
David” was a synonym for “Messiah” (Matt 21:9; Mark 10:47-48). Except for Daniel 9:25-26 the title “‘Messiah’ as a reference to Israel’s eschatological king does not occur in the OT. It appears in this sense later in the NT and in the literature of Judaism.
In the NT the
Messiah is
“the Christ,” the Greek
equivalent of the Hebrew mรคshiah.
Closely related to the eschatological character of the Messiah is his political significance. He will destroy the world powers in an act of judgment, deliver Israel from her enemies, and restore her as a nation. The Messiah is the king of this future kingdom to whose political and religious domination the other nations will yield. His mission is the redemption of Israel and his dominion is universal. This is the clear picture of the Messiah in practically all of the OT passages that refer to him. The Messiah will put an end to war, for he is the Prince of Peace, and he will rule righteously over his people. He himself is righteous and is called the righteous Messiah or the Messiah of righteousness (Jer 23:6).
Through the Messiah the kingdom of the end time will be established, the kingdom of God on earth, the restoration of Israel.
As the Messiah was present from the first in the creation so he is also present as the central figure of the last events. He is declared to be the firstborn of creation and also the end and goal of creation (John 1:1; Col 1:15-17; Rev 3:14).
The essential features of the OT picture of the Messiah are in the person of Jesus.
The suffering, dying, and glorified Servant of the Lord of the OT is that same NT Son of Man who will return on the clouds of heaven. The Messiah, as the Son of Man, will suffer, die, and rise again on the third day,
“according to the Scrip-
tures.” But even though Jesus was victorious over death in his resurrection and ascension, he did not yet reign in his full messiahship in his righteous kingdom.
His ultimate victory is revealed to be in the future, and consequently he must come again in power to establish his messianic throne and kingdom.
The Messiah as the Son of Man is a preexistent heavenly being. Long before Abraham, Jesus said, the Son of Man was (John 8:58; cf. 17:5; Col 1:17). The origin of creation is linked with the Messiah Jesus in various Scriptures (1 Cor 8:6;
2 Cor 8:9; Col 1:15-17). It is also as preexistent that Jesus is called “elect?
(! Peter 2:6; NIV “chosen”*). The Messiah is the Son of Man in a unique sense (John 1:1; Rom 1:4). Jesus was asked to declare if he was ‘
“the Messiah, the Son
of God”
(Matt 26:63-64; Mark 14:61;
Luke 22:67-70), and his claim is clear.

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2 Corinthians 5:14-15ย (Amplified Bible, Classic Edition)

For the love of Christ controls and urges and impels us, because we are of the opinion and conviction that [if] One died for all, then all died; And He died for all, so that all those who live might live no longer to and for themselves, but to and for Him Who died and was raised again for their sake.