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Exploring the Divine Love in the Bride of Christ by Guest Blogger Alex Smith. Canticle 4:12 - 16 “A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard... with all the chief spices: a fountain of gardens, a well of living waters, and streams from Lebanon.” Thus Solomon describes with many metaphors his love. The Shulamite responds, “Awake, O North Wind, and come, thou South— blow upon my garden, that the spices thereof may flow out. . . Let my beloved come into his garden, and eat his pleasant fruits. Notice again the imagery of “hidden-ness”, or “private-ness”. An “enclosed” garden— with a high stone wall around it. Only those privileged to gain access may enter. It’s private: not for everyone. The phrase “my sister, my spouse” refers to Christ as our elder brother, and we as his “sister” and “spouse” … “the first-born among MANY BRETHREN.” (Romans 8:29). WE are the “many brethren”, which includes sisters. The Hebrews saw their fellow-countrymen as brothers. So Solomon speaks of Abishag as his “sister”, so also we are Christ’s “brothers”. See also Deuteronomy 18:15 and 18 (“A prophet will I raise up of your brethren.”) “A spring shut up, a fountain sealed.” Like a well-spring with a lid over it, to keep out dirt, bugs, birds, etc. It’s ONLY for the privileged few to drink from, in this case, the One. Proverb 5:15 - 21 uses similar imagery applying to husbands and wives, “Drink water from thine own cistern, and living water from thine own well...” This well, or spring, is not a stagnant pool of standing water: it is living water— that is running freely. In the last day of the great Feast, just as the priest was pouring out the water and the wine onto the Altar of Sacrifice, Jesus stood up in the courtyard of the Temple and cried out, “If any man thirst, let him come unto ME and drink: and out of his belly [his inner-most being] shall flow rivers of living water!” (This spake he of the Spirit, which they were later to receive.)” —John 7:37 - 39a. Jesus wants us to “drink” of him. He also wants to “drink” from us— IF we have that much love for him; like the Shulamite, it would be a “refreshing, life-giving drink” for him, of our adoration and praise. The Shulamite responds in an interesting fashion: she calls for the North wind as well as the South to blow: to cause the spices, and their fragrance, and the fruits to “flow out”. Why the NORTH wind? Because it’s the cold north wind of TRIALS that perfect us, James says. “Count it all joy, brethren, when you are tried and tested: knowing this, that the trying of your faith brings forth patience. And let patience produce her perfect work, that ye might become mature and complete, lacking nothing.” (James 1:2 - 4) Why the SOUTH wind? It’s the warm wind from the heat of the desert that ripens the fruit. We need trials! But we also need blessings. Paul said, “Whether I abase or abound... I can do all [as in, “both”] things in Christ who strengthens me.” (Philippians 4:12 - 13) The result is that WHEN FULLY RIPE, the Bride says “Let him eat his pleasant fruits.” The Lord will allow things in our lives that will “ripen” us— IF we co-operate with him! THEN he can truly enjoy the fruit of our spirits and hearts. He won’t want to eat unripened immature fruit— that is not ready. That’s what a good deal of this is about— maturing in love before him. Developing love to a point of maturity. Deeper love; deeper commitment. Cant. 5:2 - 6 “I sleep, but my heart waketh: it is the voice of my Beloved that knocketh, saying, ‘Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks [of my hair] with the drops of the night.’ “ Look at the sweet terms of endearment with which the King is calling his love! And he even says that his hair is all damp from the night dew— appealing to her that he needs ministering to himself. Most women do have a motherly instinct, even for their own husbands as well as for their children. But no... She replies sleepily, whining, complaining: “I have put off my coat; how shall I put it on [again]? I have washed my feet [for the evening, before getting into bed]; how shall I defile them [again]?” —Solomon then reached through the lattice-work of this eastern summer apartment, and reached around to the inner door-latch, which was a sort of complex combination lock sequence of lever positions, and undoes it for her... but does not enter. He “unlocks” the door, but he does it in order to make it easier for HER, not for himself. He waits outside. Abishag continues her soliloquy, describing this: “My beloved put his hand in the hole by the door, and my bowels [the depths of her being/ her heart] were moved for him.” —She had the emotional response within her... BUT not enough to motivate her to ACTION, just then. Disappointed with her lack of response, he LEAVES. “I rose up to open to my Beloved; and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock. —I opened to my Beloved; but my beloved had WITHDRAWN HIMSELF and was GONE! —my soul failed when he spoke... I sought him— but I could not find him! I called him— but he gave me no answer.” How much is this like the Church of Laodicea— lukewarm, somewhat “hot” but not really enough... enough to say “yes”, but not enough to DO it. To his own CHURCH— His own Called-Out Ones— Jesus calls, “Behold, I stand at the door and knock! If any man hear my voice, and open the door, I will come in and sup with him and he with me!” (Revelation 3:20) Eating dinner together was seen as an intimate time of fellowship, and a great honour. Jesus is promising a TWO-WAY relationship “and he with me”. When Jesus told Zacchaeus, the short-of-stature tax collector that he would eat at his house that day, he wasn’t imposing himself: he was giving Zacchaeus a great honour! Why does it say “myrrh” on her hands? Because myrrh was a costly spice, normally used for embalming the dead— thus symbolising “Death to Self” in her works, her “hands”— that by which we do our works. But she was. . . …-Late- ! I cannot emphasise the warning enough: Please respond, NOW, when the Lord calls you to arise! Cant. 6:8 - 9 THIS IS A KEY PASSAGE. Solomon boasts about the Shulamite’s unique characteristic: that although he has many women, some with whom he has occasional intimacy— SHE is “the Choice One”. “There are three-score (60) queens, and four-score (80) concubines, and virgins without number: my Dove, my Undefiled is but ONE: she is the only one of her mother; she is ‘the Choice One’ of her that bare her.” See the diminishing numbers correlating to the depth, or level, of Relationship. They ALL had a relationship with the King: they were ALL part of his Court. “Virgins without number”. (Not literally, but MANY). These were Court girls, that SERVED in the Royal Court. Lesser in number, but inversely, deeper in the level of relationship, are the Concubines. These were legal wives, but they were “secondary”, as their children could not inherit. In a king’s court, he would have intimate relations (in bed) with a concubine, arbitrarily, now and then. But they did have “occasional” intimacy. Fewer even in number than the Concubines, there are the Queens— wives made through political alliances with other kings. Here in this verse, Solomon has sixty... later he amassed 700. (See I Kings 11:3) But least in number, but CLOSEST TO HIS HEART (“but one”)... is the Shulamite. And he calls her his “dove”, and his “undefiled”. But especially, of all the children born to her mother, he calls her “the Choice One.” —This is a pretty strong typological picture of Christians! There are millions who know the Lord... they are saved, and they are truly “servants of the Lord”. But that’s about as far as it goes, with them. And there are those, fewer— who DO have occasional times of intimacy with his heart. Would that we all would continually seek to be close to the heart of Jesus! And fewer yet are those who are like “queens”... they possess some measure of authority and rulership. Although the promise of Authority is given to all who will believe and receive it (Luke 10:19 “Behold, I GIVE YOU AUTHORITY to tread upon serpents and scorpions, and over all the power of the Enemy: and nothing shall by any means hurt you.”) not all DO take their position in God and have faith in Him to EXERT that Authority which He has given! But there are some, like the “queens”, when they pray against demonic spirits— those spirits respond and FLEE. Or when they pray for healing, much more frequently their prayers seem to get answers. We all should have authority, in the Lord. But some DO have it! And speaking in this manner, that “the Bride” is not just one person, it’s an entire group of people... but this description not only says “one”, indicating the singular position these people occupy in being that close to the heart of the Lord— he says “the Choice One” of her mother (representing the Church). Some might say “It’s not fair that some should be singled out to be ‘the Choice One’ “. Yeah, but who can tell? Only the Lord God of Heaven and Earth has the ability and perception to make a true judgement of who is in this position before Him, and who is in that position. WE can’t... and oughtn’t. But what we can do, is to “exhort one another daily, while it is yet called ‘Today’.” (Hebrews 3:13a). Press in to BE in that place of being his “Choice One” ! Cant. 6:13 The Women of the Court say “Return, return, O Shulamite, that we may look upon thee!” And the Shulamite replies (in amazement at this) “What will ye see in the Shulamite?” And they answer “As it were, the company of two armies.” (KJV) — the literal rendering is, “the dance of two companies/ groups” or “the dance of Mahanaim”. The background of this is verse 12 in which she refers to being carried along on “the chariots of Aminadab”— literally, not a chariot with wheels, but rather a royal Palanquin, or litter (like a small fancy seat with tent-like cloth hangings over it, being carried on two poles, by several hefty servants). The word “Aminadab” might have been one of Solomon’s chief chariot drivers, swift and sure— but the MEANING of the word is: ‘Ammi’ - my people, ‘Nadib’ - princely, or noble, or WILLING. I see this as: the Bride is being borne on a palanquin by willing people. In our application to “people with the Heart of The Bride”... we can’t make it on our own. We are dependent on the Lord IN His people... we are all part of the Body of Christ, and we do NEED each other. They help “carry us along” at times. The Women of the Court (also known as the Daughters of Jerusalem) have played their part in bearing along the Shulamite, but ask her to return “that we may look upon thee”. In comparison with the glory of the King, she modestly asks “Why? What do you see in me?” Our focus is glorifying Jesus, not ourselves. “Not unto us, O Lord, not unto us: but unto Thy Name give glory!” (Psalm 115:1) They respond in a cryptic fashion: “As it were, the dance of two companies” or “the dance of Mahanaim.” Now, in Genesis 32:1 -2 Jacob sees the angels of God, and names the place “Mahanaim” that is “two companies” (of angels). When I first looked at this verse, I thought, “The heavenly dance of praise, made up of two groups— saved Jews and saved Gentiles”. But I wonder— could it mean “What do we see in The Bride? The beauty and grace of the dancing of two groups of God’s angels— a heavenly dance, spiritual in nature, borne forth by God’s holy angels, but acted out in worship to Him in a heavenly dance!” -Psalm 149:3 “Let them praise His name in the dance” and Psalm 150:4 “Praise Him with the timbrel and the dance.” When the Ark of the Covenant (carrying and embodying the Presence of YHWH) was being brought into Jerusalem, King David “danced before the Lord with all his might”. (II Samuel 6:14) Although the Shulamite does not see herself as that special, the Daughters of Jerusalem see in her the gracefulness of this heavenly dance of praise and worship— a dance of the angels, superlative in nature. Wow. I would hope and pray that the spirit of pure worship to God just pours out of us, and is that evident in us. Cant. 7:2 “Thy navel is like a round goblet, which lacketh not liquor: thy belly is like a heap of wheat set about with lilies.” This is but one of many descriptive passages that many tend to think to be “erotic”. But there is rich symbolism in these similes: it is up to us to dig, like a miner, to find the buried gemstones of meaning. In Canticle 4:1 - 5 the King enumerates the Shulamite’s beauty, using similes for her Eyes, Hair, Teeth, Lips, Temples, Neck, and Breasts. Biblical scholar James Neil, in his book Palestine Explored, 1882, wrote: “The Easterns still, as in ancient times, use the greatest plainness of speech throughout the Holy Land. At first, a Western sense of delicacy is greatly shocked. Things, the very mention of which decency forbids amongst us, are there freely spoken of before women and children by people of the highest class, and of the greatest respectability and refinement. . .” So I shall use this one verse as an example. What is one’s navel? It is the “plugged-in source” of nourishment for a baby within the womb, where the umbilical cord attaches. It’s the very centre of the belly.... where GOD, like a “mother” feeds us with spiritual milk. But here, the Bride is not seen as a pre-born baby, but as an adult, whose inner-most being (the “navel”) contains liquor, not milk. Strong liquor is not forbidden in Scripture: indeed, the Tithe commanded by the LORD was to be set aside unto Him, but then eaten by those giving it! (Deuteronomy 14:26) And “if it is too far to bring it” (actual food-stuffs), “then you are to turn it into money; and with it buy whatsoever your soul desires: oxen, sheep, wine, or strong drink” —and eat it yourselves! We as new-born Christians, have needed milk (Hebrews 5:12 - 13 i.e. simple doctrine) FROM the Lord; but here, the Shulamite is portrayed as giving TO the King, from the very centre of her being, not milk, but the libation of maturity that intoxicates him with great delight! Plus, it is not wine, which is fermented; but liquor, which is distilled, indicating Purity. Still focussing on this “inner-most core of her being”, he says that her BELLY is like “a heap of wheat”. There were two grain harvests in the spring of the Land: first the wheat, then the barley. Wheat is a much more nutritious and therefore valuable grain; you can see this in Revelation 6:6 where one will be able to buy three times the amount of barley for the same price as one measure of wheat (because barley isn’t nearly as nutritious). There IS a qualitative difference in the lives of Christians: we are rewarded according to our works (but not SAVED by our works). Seek to be a “wheat” Christian— don’t be satisfied with just being a “barley” Christian. But when is wheat in a HEAP? Only when it is harvested, taken to the threshing floor, and the chaff is beaten off with the flail, and the winnowing fan blows it away. THEN the precious grains of life-giving wheat are heaped up. But in this Canticle, Solomon is proclaiming that her belly has the characteristic of “a heap of wheat”. Jesus said in John 7:37 - 39 that “out of your BELLY [that is, out of your inner-most being] will flow ‘rivers of living water’ ” when we receive and are filled with the Holy Spirit. Here in this typological picture, is not just “living water” coming OUT, to nourish and refresh others... this description speaks of the END RESULT: a bountiful harvest of mature souls for the Lord— ones that possess a depth to be counted as the more nutritious “wheat”, rather than the less nutritious “barley”. But the end of the statement says “set about with lilies.” That could also be put, “surrounded by lilies”. As shown earlier, the lily is actually a type of crocus that gives forth a sweet smell, and whose stamens are made into a very expensive spice (saffron), but at the same time, is a common flower growing in a wide plain, or valley (amidst the common strains of humanity), and yet “hid in the clefts of the rock”— hidden away, not noticed, protected and secretly nurtured. This picture of the Heart of the Bride shows us that out of our inner-most being will flow “liquor” unto the Lord’s delight— and unto people, “living water”, and the result will be a harvest of souls for the Lord; but better than that, it will be a harvest of mature (“wheat”) saints, gathered in (the “heap”), tested and tried by the threshing process... and yet, in the sweet fragrance, simplicity, and hidden beauty of the “lily” in amongst the masses of common people. Next time Part 6/6.

One man's view of this fascinating topic by Guest Blogger Alex Smith. A rose of Sharon Canticle 2:15 “Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.” One can take this as drawing attention to seemingly trivial matters (little foxes), but that have an enormous impact, and must be addressed. Foxes are known for eating chickens, and grapes (such as the Aesop’s Fable of “Sour Grapes”). A few grapes missing wouldn’t hurt anything, but these “little foxes”, that is, destructive predators— actually SPOIL the vines! The word is ‘khabal’ which means “to wind tightly, as a rope, i.e. to bind; figuratively, to pervert, destroy, also to writhe in pain”! We would immediately connect “vines” with our growth in the Lord, such as in the metaphors in John 15:1 - 8 where He prunes us “that we might bear more fruit”. But the vines and the grapes that they bear might also be considered as the fruit of ministry in a human sense— the “tender grapes” being the new converts, the “young ones, or babes in Christ”. Woe to such things that would pervert the way or damage the faith of His own! Jesus said that unless you “...become as little children, ye shall not enter into the Kingdom of Heaven.... but whosoever shall OFFEND (draw into temptation and sin) one of these little ones— it would be better for him that a millstone were hung about his neck, and that he was drowned in the depth of the sea!” (Matthew 18:3b, 6). The “little foxes” can be anything that SEEMS fairly harmless: from secret sins, to false prophets that surround us in the Christian media today. Most of their false prophecies seem like harmless, trivial rubbish: but they are perverting the true Gospel of Christ. Ezekiel 13:4 compares Israel’s false prophets to “foxes of the desert”. The word for “vines” actually means “vineyards”, indicating a greater scope of the Church. If allowed to proceed unchecked, these “little foxes”— could be “small” secret sins, such as viewing on-line pornography; or could apply to the myriad of promoters of counterfeit spiritual manifestations— can infect the Church, perverting and destroying it, causing certain among us to writhe as if in pain. (I’ve actually seen this physical manifestation— but when I questioned it, I was told by those deceived by it “that is just the effect of the Holy Spirit”. I sensed that it was a spirit— but not the Holy One.) See Galatians 1:7 - 8. Cant. 2:16 - 17 “My Beloved is mine, and I am his: he feedeth [his flock] among the lilies. Until the day break, and the shadows flee away, turn, my Beloved, and be thou like a roe or a young hart upon the Mountains of Bether.” The Shulamite is proclaiming the security of her relationship— the true satisfaction of BELONGING one to another. But she links it WITH his care of his flock: the Psalm says that “We are His people, the sheep of his pasture”. (Psalm 100:3). We know that SHE is “the Lily (or, crocus) of the Valleys” (Canticle 2:1), but this is plural (“Lilies”)— multiple application, because in the spiritual reality, “the Bride” is not just one person, but many: all who develop this depth of heart with our Lord and Saviour. Just as “the Woman” in Revelation 12 encompasses and contains the “fully-grown son”, until brought forth, so the flock of the Church is being fed among the lilies. “Until the day breathes / blows” —this could mean either Morning or Evening. The commentators seem equally divided on it. It refers to either “the cool of the day” when the sun sets, or the fresh morning breeze when it rises. I prefer this (morning) interpretation... because of the “until”. There is an anticipation, bolstered by the word “turn”, meaning “return”. The recurring theme of “roe/ young hart” (types of deer) show forth speed, quickness. Jesus said, “Behold, I come quickly.” (Revelation 22:12) Blessed are those who, through the dark of night, are eagerly watching for his return! I would emphasise that the interpretation of “Until the day dawns, or ‘breathes, or blows’ ” falls more toward the Dawning of that glorious Day when Christ returns, is echoed by the words of Peter, regarding the Word of God: “We have also a more sure Word of Prophecy [meaning, God’s Word, the Bible], whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place [this present life]; UNTIL THE DAY DAWN, and the Day Star [imagery of Venus, the Morning Star, which used to actually be seen during the day, up until the 1300’s A.D. —representing JESUS] arise in your hearts.” Jesus is called “the Morning Star” in Revelation 22:16. The Shulamite is pleading for her Beloved to return to her, as quickly as a fleet-footed deer leaps from crag to crag, “on the Mountains of Bether.” The word ‘Bether’ means “separation, or division”. Paul states that we are currently physically separated from the Lord— “...while we are at home in the body, we are absent from the Lord.” (II Corinthians 5:6) How keenly we feel that sense of separation! We are also to be separate from worldliness, the Lord commands us “...come out from among them, and BE YE SEPARATE, saith the Lord, and I will receive you...” (II Corinthians 6:17) Our separation from the world will facilitate his restoration of our physical separation from him... He is coming for pure vessels: he says that he will “receive” us, that is, “take us unto himself, in favour”! (Strong’s #1523). Cant. 3:3 - 4 “The watchmen that go about the city found me: to whom I said, ‘Saw ye him whom my soul loveth?’ It was but a little that I passed from them, but I FOUND HIM whom my soul loveth— I HELD HIM AND WOULD NOT LET HIM GO, until I brought him into my mother’s house, and into the chamber of her that conceived me.” The watchmen represent those in the Church who have their spiritual senses attuned to a fine acuity to detect enemies, from without or within. The Bride thinks that if anybody would know “where Jesus is”, these spiritually adept and discerning people ought to. But they couldn’t give her the answer she was looking for... they didn’t have it in them to transmit the presence of the Lord that she wanted. Unsatisfied, she leaves off seeking for the Lord THROUGH these ministers, and FINDS HIM individually, by herself. It’s a personal, one-on-one relationship— that every person belonging to Christ may develop. You see the INTENSITY of love, and the depth of commitment in “I held him and would not let him go”. In Jeremiah 29:13 the Lord says that “ye shall seek Me, and ye shall find Me, when you shall search for Me with ALL YOUR HEART.” Those with the Heart of the Bride wish to “bring Jesus into their churches” (“my mother’s house”). In many churches of today, Jesus in one sense is standing outside the door. Revelation 3:20 is written TO Christians, about themselves— the Laodicean Church. “Behold, I stand at the door and knock: if any man will hear my voice, and open the door, I will come into him, and sup with him, and he with me.” Jesus is practically pleading with his own church for the Intimacy of Heart that is lacking, and promising that it will go both ways! —a two-way relationship! (“Sup” means “have dinner”— back then, it was a close and personal encounter of fellowship, not just eating a sandwich.) O... precious Jesus! ! ! The further phrase, “into the chamber of her that conceived me” means: “where was the Heart of the Bride ‘birthed’ ?” What sort of place, or atmosphere, was a catalyst for this DEPTH in this person/ persons? Was it the Prayer Room, full of intercessors pouring out their hearts to God for others? Was it in the Music Ministry, where people deeply expressed the song of the Bride from their hearts and voices? Wherever the particular place was, she— that is, us who love the Lord in that DEEP a manner, wishes to bring that same level of relationship to others who are in that place! This is the mid-point in the Canticle: the spiritual journey of the Bride on her path from being more self-oriented to “holding Him, and not letting Him go”. Cant. 3:6 cf. 8:5, also cf. 4:6 “Who is this that cometh up from the wilderness, like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?” This is the Shulamite asking this question— with the rhetorical answer “Solomon, the King”, following on our previously-studied charge to “not stir up love, until it is ready, or, until the appropriate time” -a time of maturity. So in typological application, first we are saying that there is a time and place for this special love— but only “when it is ready”. THEN the King will come. It’s interesting that he is WAITING until the proper time, but also that the time must arrive when this maturity level has reached its correct strength. Galatians 4:4 says that “WHEN THE FULLNESS OF TIME WAS COME, God sent forth His Son...” Remember that YHWH appeared to the children of Israel in the Wilderness AS A PILLAR OF SMOKE by day, and a Pillar of Fire by night (Exodus 13:21 - 22). This is comparing Jesus, as portrayed by the king Solomon, with the mighty strength of the LORD God who goes before us in the “wilderness” of our lives here on earth. But Jesus’ humanity is also in view, because this verse also says that he is “perfumed with myrrh and frankincense”: which were two of the three gifts that the Wise Men brought to Jesus as a small child. Myrrh symbolises the anointing for his death and burial— and frankincense represents his priestly function as the Intercessor who PRAYS for us (Hebrews 7:24 - 27 “he ever liveth to make intercession for us”; and Revelation 5:8 and 8:3 - 4) Comparing Song of Solomon 3:6 with Song 8:5... the roles are reversed. Here in Song 8:5 it is Solomon himself (or, possibly the Shulamite’s brothers) asking “Who is this that cometh up from the wilderness, leaning on her beloved?” This first phrase is identical with Cant. 3:6. We all go through “wilderness” times in our lives. But in this verse, the Shulamite is distinctly displayed as “leaning on her Beloved”. Our love for Him is shown forth in us in being dependent on Him, and not on ourselves or our own strength. Now look at Canticle 4:6 and see the familiar language from 2:17 about waiting through the Night until the Morning... but the difference in this verse, is that Solomon says that HE will “get me to the mountains of myrrh, and to the hill of frankincense.” So in Cant. 3:6 he is described BY the Shulamite as “being perfumed with” myrrh and frankincense— and here he is saying that he is GOING TO the places of self-sacrificial death/ burial, and deep prayer and intercession. In Canticle 2:17 the Bride is calling him to RETURN hastily, upon the “mountains” (seemingly insurmountable odds) of Separation— UNTIL the Day dawns. In Canticle 4:6 HE is saying that until the Day dawns, he will be praying, interceding, and giving his life.... for her! ! ! Cant. 4:7 “Thou art all fair, my love— there is no spot in thee.” Solomon sees Abishag (she who has “errors” in her life) as Jesus sees us. WE do commit errors. BUT... he sees us “not having spot, nor wrinkle, nor any such thing, but that it should be holy and without blemish.” (Ephesians 5:27) Looking at that passage, Paul seems to be saying that BECAUSE Christ has loved the Church and gave himself for it (initially), THAT he MIGHT sanctify (set the Church apart for himself and make it holy) and CLEANSE it with the washing of water by the Word; THAT he might present to it himself in this fashion.... this almost seems like it has not yet been done, the way it is worded. There is an ON-GOING work of sanctification in our lives, IF we yield to him, and continue to offer ourselves to him “as a living sacrifice” (Romans 12:1). Peter, who was married (Matthew 8:14) wrote in I Peter 1:19 similar language about Jesus: “as of a Lamb without blemish and without spot.” But then, he used exactly the same word to apply to US, in II Peter 3:14 “...be diligent that YE may be found of him in Peace: without spot, and blameless.” There is provisional place in God, when we apprehend through Faith in Him, that He makes us holy, and literally “made the Righteousness of God in him.” (II Corinthians 5:21b). There is an imputed righteousness... but I believe that there is a legitimate experiential holiness that we can walk in. It doesn’t mean that we entirely cease sinning whatsoever, for even those in Revelation 12:11 who will be in heaven are said to overcome “by the Blood of the Lamb”— there is never a time when we won’t need the Blood! Quoting from Psalm 32, Paul states in Romans 4:6 - 8 “... the blessedness of the man unto whom God IMPUTETH RIGHTEOUSNESS, without Works: ‘Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the LORD will not impute Sin.’ “ He says “There is no spot in thee.” Can you believe that? BELIEVE it! Next time Part 5/6.

One man's view of of this fascinating topic by Guest Blogger Alex Smith. SECOND POINT... the Characteristics of “the Bride”. The term “the Bride” is a typological picture, or metaphor. But a metaphor of WHAT? Of a place of intimate closeness with the heart of Jesus. I’m pretty sure all true Christians have a desire within them to “want to be like Jesus”. But in what WAY are we to be like him? In the Hebrew culture, the word “son” not only meant either direct descendent, or even distant descendent (e.g. “the son of David”, meaning “the descendent of David”), but it also meant “the one who practises and follows after them in their actions, doing what the originator did”. As in, “If ye were Abraham’s children, ye would do the works of Abraham.” (John 8:39b) “Ye are of your father the devil; for he was a murderer from the beginning... he is a liar, and the father (originator) of it.” (John 8:44). So to be “sons of God” means to be spiritually born from God (“born from Above” or born again, John 3:3) but it also means “doing what the Father does”. Jesus was directly born from God (physically) but also constantly did what his Father did, John 8:28 - 29 and v.38. But to be “the Bride” —? Here we must delve into an ENTIRE BOOK of symbolism, based on a real-life account, almost set up as a poetic pageant of a romantic love story between Israel’s great king Solomon, and a beautiful girl from an obscure country village in the north of Israel.... “The Song of Solomon” which rightly is at the very HEART and CENTRE of the Bible! There is LOADS of typological imagery to be derived from this! A “Type”, in case you are unaware, is a symbolic image— it can be a real thing or an abstract concept— that points to a Spiritual Reality, the “Anti-Type”. Like an actual printing Type-face (a piece of metal that has a backward letter engraved into it), when it is applied (stamped onto the paper, with ink), the actual letter comes out facing the right way, and the words the letters form are then understood. So as a literary device, used many times in the Bible, a “type” is the thing representing a greater truth, the more solid spiritual reality, of which the “type” was only a fore-shadowing, or picture. The “anti-type” is the Truth that the thing (whether it be a person, object, or just a figure of speech) points to. Example: Abraham offering Isaac on Mount Moriah. Abraham was a “type” of God. Isaac, the son of Abraham, was a “type” of Jesus, the Son of God. God gave Jesus as an offering for OUR sin. Abraham gave Isaac as an offering. (God stopped him just at the last minute). The “anti-type” was the TRUE offering for Sin, that Jesus actually DID do, centuries later. Abraham “received him (Isaac) back from the dead, in a figure.” (Hebrews 11:19). It says “a figure”, because although Isaac did not actually die —Abraham counted him as good as dead. In fact, he had faith that God would raise him from the dead, in order to fulfil His great and mighty Promise to him. God DID receive Jesus back from the dead, in REALITY. Jesus really died, and God really DID raise him from the dead. This is how the idea of “type” and “anti-type” work. A literal event that by itself just looks like “Yeah, so? That’s vaguely interesting, but what of it? It’s just something that happened.” But when it is placed in the Scripture as a Type, then it has its corresponding anti-type, or real fulfilment of what it was pointing to. You can NOT build a doctrine based on Types. But you certainly CAN use typology to support a doctrine already in place by clear Scriptures. The doctrine of the Bride is delineated clearly from the New Testament passages. The typology of the Bride is found both in the New Testament passages, and in the Old Testament book “The Song of Solomon”, which interestingly enough, lies at the VERY HEART of the Bible! Introduction: I Kings 1:1 - 4 King David was old... and was cold (probably from poor circulation). They sought out “a young virgin” (vs 1) “and let her CHERISH him, and let her lie in his bosom...” The word “cherish” is ‘cakan’ which means “to be familiar with, i.e. to minister to”. The first qualification was that she would be familiar with him and minister to him. How many songs do we sing that speak of ministering TO Jesus? Not many... but I really like those ones, when I hear them. Integrity Praise/Hosanna group had one “Unto you, we minister unto you— You gave us beautiful garments of praise, and we minister unto You.” (Written by Gerrit Gustafson, © 1989 Integrity's Hosanna! Music). At a church of mine long ago, we had many: one was a simple chorus that went “I will bring You joy, I will bring You joy, as I love You, my wonderful King.” Verse 3 “So they sought for A FAIR DAMSEL throughout ALL THE COASTS [territories] of Israel...” —it would be nice if the whole church would fall into this category— but we see right here that they had to SEARCH for her... it wasn’t “just anybody”. Could YOU be one whose heart would be “sought out” by the servants of the Lord? —your love for Him is beautiful to Him. They “found Abishag the Shunamite”. Shunem is agreed by most scholars to be equivalent to Shulem, which is derived from the word ‘shalom’ meaning “peace”. Here in this opening of the first History of the Kings, the aged King David represents the Old Covenant, being replaced by Solomon (whose name also comes from ‘shalom’ - “Peace”), representing Jesus, the Mediator, Priest, and King of the New Covenant. Jesus is compared to Solomon in Matthew 12:42 “...a greater than Solomon is here.” Jesus is also called “the Prince of Peace” in Isaiah 9:6. This beautiful girl, especially sought out, has a name that fits us all: “Abishag” means... “ERRORS” ! Oh! Doesn’t that just describe us? God has cleansed us by the Blood of Jesus, on the Cross, and sees us as beautiful! And yet, we ARE full of errors in our daily walk. Typologically, “feet” represent our daily walk, because we WALK with our feet. Jesus washed the disciples’ feet, as a lowly servant (a “footman”) would do; Peter protested. But Jesus said, “Peter, if I do not wash you, then you have no part of me!” Peter immediately, enthusiastically went to the opposite extreme, responding, “Lord, then not just my feet— but my hands and my head!” Jesus calmed him down, with a cryptic phrase: “He that IS washed, needs not wash except to WASH HIS FEET— but is clean EVERY WHIT...” (John 13:10) The introduction to Abishag in I Kings 1:1 - 4 concludes with “The damsel was VERY FAIR, and cherished [ministered to] the King... but the king knew her not.” In other words, in the symbolism of typology, is that this “New Testament” beauty (of God seeing us cleansed from our sin) was not compatible with Old Covenant rulership of the Law. That covenant “died” or faded away, as it says in Hebrews 8:13 “In that He said, ‘A new covenant’, He has made the first Old. Now, that which decays and waxes old is ready to vanish away.” King David at that time was so elderly and feeble, that although Abishag was young, beautiful and stimulating, it did nothing for him. She WAS legally his wife as a possession— but they had no intercourse, literally, so their “marriage” (on paper really) was not consummated. Having installed Solomon his son as King, he died soon after. The SONG OF SOLOMON is an ancient Near-Eastern oriental-style poem of love, set in a series of Canticles (short love poems). Although in it the figure of the Bride is mentioned several times as “the Shulamite”, she is never referred to by name. Why is this? Because of the 1005 “songs” that the wisest of kings, Solomon the son of David wrote (see I Kings 4:32), THIS is the only one that God saw fit to preserve and inspire for His Word. And the PURPOSE is not to look at our imperfections and sins— her name ‘Abishag’ meaning “Errors”— it is to give us a vision of how the Lord (represented by Solomon) sees us, and of OUR reactions to Him... our responses, like the Shulamite’s, of growing from a timid country farm worker, used to fields and flocks, and rather immature and even whiny... to a mature, graceful lady fit not only for the Court of the King, but fit to be the King’s Consort. This is never to say to ignore or whitewash our sins; it’s just that this book contains a different focus, a different aspect. There are plenty of other Scriptures about “examining ourselves, to see if we be in the Faith or no”, or “search my heart, O Lord, and see if there be any wicked way in me.” A good deal of the Canticle (as a whole) is ripe with rich poetic similes and metaphors. I do not believe that they are merely random; the words of our Book, God’s Word the Bible, are limited— there ARE only a certain number of them. I believe that EVERY WORD (penned by the original pen-men) is Divinely “inspired”, that is “God-breathed”; and that they ARE “profitable for doctrine, or teaching; for reproof, or conviction; for correction; and for instruction in righteousness.” (II Timothy 3:16) Going on that, I believe that the words in THIS Song, or Canticle, are a wealth of both literal and figurative MEANINGS: that are not only meanings in the ancient world of Solomon and Abishag— but relevant meanings FOR US. Harking back to my First Point, that there ARE varying “levels” of relationship to the Lord shown forth both in the New Testament and in the Old— there are personal figures within The Song of Solomon that correspond to the different qualities of the hearts of Believers. Note: THEY ALL BELONG TO THE KING... whether the intimately close relationship of the Bride, or the semi-close relationship as servants, or even as seemingly distant as citizens of his kingdom (still belonging to him). · The Shulamite, called by King Solomon “my love”. · The King himself, Solomon, who is called by the Shulamite “my beloved”. · The Daughters of Jerusalem, who although they belong to the King as servants, refer to him as “THY beloved”. · The Watchmen of the city, whose role are supposed to protect the citizens of the city from ENEMIES. · Her brothers in the town of Shulem, and reference to their mother. The Next Part is Part 3/6.

One man's view of of this fascinating topic by Guest Blogger Alex Smith. The opening and closing verses of The Song of Solomon (aka Canticle) both are the cry of the Heart of The Bride: Cant. 1:2 “Let him kiss me with the kisses of his mouth— for thy love is better than wine!” -and- Cant. 8:14 “Make haste, my beloved, be thou like a roe or to a young hart upon the mountains of spices!” Here we see that although the Song contains the dominant presence of the King, her lover and pursuer, the Song is dictated from the perspective of The Bride. It is ABOUT the heart of the Bride; a spiritual journey from her immature foibles and excuses, to a mature longing and scene of anticipatory preparation. She (read into that, YOU— if you have this heart, or will develop this heart) longs for his “kiss”... that is, the introduction of the Betrothal Kiss opens this Canticle. Here the Shulamite (literally, “from the town of Shulem”, but the meaning is “the woman of Peace”— a feminine version of Solomon, the Man of Peace— signifying Jesus, the very Prince of Peace, Isaiah 9:6) does not initiate, but does ask for, or requests, the Kiss of Betrothal. My ten year old son has got this interesting perspective, when he sees in a movie the guy kiss the girl: “Now they’ve got to get married!” But in the ancient times, it WAS exactly that! The end of the first sentence is “...for your love is better than wine.” The love that Jesus gives, fills us with joy far beyond any earthly thing, such as wine. (Psalm 104:15 “And wine that maketh glad the heart of man”). And at the close of this book, she is longingly looking for his return, again, asking for his rapid and speedy (like types of deer, fleet of foot) return unto her! Just as WE do, in the closing Book of the Bible, Revelation 22:20 “Even so, COME, Lord Jesus!” Key verses in the Song of Solomon: Canticle 1:5 - 6 “I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me because I am black— because the sun hath looked upon me: my mother’s children were angry with me; they made me the keeper of the vineyards. But mine own vineyard have I not kept.” The Shulamite, as portrayed here, but symbolising those with that same heart of “the Bride”, acknowledges that she is swarthy and overly-tanned from exposure to the sun in her agrarian lifestyle. Because a courtly girl would be fair-skinned, this was looked on as “rurally unsophisticated” at the least, and “objectionable/ not fashionable” at the worst. Here is the humility of those acknowledging their faults and sins; their lack before God to enter His courts, what Jesus called being “poor in spirit” (Matthew 5:3). Yet, she also says “comely”. We also acknowledge that the Lord sees past our sins, to see what he has created within us. It’s not boasting; but simple acknowledgement. Here in Cant. 1:5 she gives a comparison of her tanned skin: “the tents of Kedar”. Kedar was one of the nomadic sons of Ishmael, who was the father of the Arab peoples (see Psalm 120:5) — among them, the people of Israel have never found peace. But then, in contrast, she says “as the curtains of Solomon.” Tents... curtains (OF tents)... temporary dwelling places. The first brings no peace; the second brings peace. Our sins, dark like the tents of Kedar, bring us no peace; when we are accepted by the Lord, and He washes our sins away (yet our Daily Walk needs to be cleansed daily) — we have our lives (our ‘tent’ or ‘tabernacle’ as Peter calls our bodies during our earthly sojourn, in II Peter 1:14) before the Lord of Peace, in peace... likened to the curtains of the tent of Solomon (the fabric of his royal pavilion made of rich colours). “My mother’s children, or sons” — those of the Church (“the mother”). Here is an interesting Opposite Parallel between Mary and Martha in Luke 10:38 - 42. Mary sat at Jesus’ feet; Martha was angry, or at least irritated enough to complain. “...they made me keeper of the vineyards” sounds like Martha saying “Don’t you care that my sister has left me to serve alone? Bid her therefore that she help me!” And Jesus replied that “one thing is needful, and Mary has chosen that good part, which shall not be taken away from her.” (Luke 10:42) It sounds like the Shulamite, those with the heart to sit at Jesus’ feet, were told by others in the Church to “get on with church business and ministries”... and that they [as the Shulamite] complied, but at the expense of her own spiritual well-being— “mine own vineyard I have not kept”— another source of a feeling of unworthiness. Here she is “busy, working for the Church, under compulsion” but neglecting the close fellowship of “sitting at Jesus’ feet” that he commends Mary for doing. This is the Shulamite in the state of immaturity. This is the setting in the beginning of her pathway to a deeper relationship and a deepening of her heart. Canticle 2:1 - 4 “I am the Rose of Sharon, and the Lily of the valleys.” (This is the Shulamite speaking). “As the Lily among thorns, so is my love among the daughters.” (This is Solomon speaking). “As the Apple Tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the Banqueting House, and his banner over me was ‘love’.” (The Shulamite responds.) The rose is actually a crocus (Hibiscus Syriacus) which grows in hidden, sheltered places in the valley of Sharon— which means “a wide-open place/ a plain”. This flower is the source of saffron— a VERY expensive spice hand-made from its stamens. Again we see the imagery of HIDDEN BEAUTY. The Bride has a beauty and value that is hidden from most, although growing in a wide-open plain. Those who are close to the heart of the Lord will be “hidden in the cleft of the Rock” (see Song of Solomon 2:14 and Exodus 33:22), yet in the “plain”, that is, in the common society of most people— yet hidden. Jesus knows those who have this heart. The “lily of the valleys” re-iterates the emphasis of humility— flourishing in God, but not noticed by others amidst common life (“of the valleys”). But the lily gives forth a sweet fragrance. We have the contrast of these levels of love in the very next statement. It’s not meant as a prideful boast: but it does show that there is a stark difference. “Lily” compared to “thorns”; “my love” (Solomon’s affectionate term for the Shulamite) compared to “the daughters”. In God’s economy, YOU can choose to develop your relationship with Jesus. YOU can be a “lily”, or you can, in contrast, be as a “thorn”. YOU can pursue learning to love him with a deeper love, to be called “my love”... or you can remain just as one of “the daughters” (who DO belong to him). The contrast continues in the next verse. Here, the Shulamite is speaking again. “AS the apple tree among the other trees”... she is comparing Solomon (for us, read: Jesus) to be more valuable, as bearing fruit— more lovely, for they didn’t have such sweeteners as our range today; fruit and honey were about it, in that age. As the apple, or some say apricot, tree provided shade from the hot Mediterranean sun, so Jesus brings us pleasant shade from the heat of life— “...and you will find rest unto your souls”, he promises in Matthew 11:29. But he also give to us “the fruit of the Spirit” (Galatians 5:22). The Banqueting House not only was for feasting— it was a House of Wine. We store our barrels of wine in cool cellars; they stood their amphorae, or stone or clay wine jugs, along either side of the wall in the feasting chamber. Solomon, as Jesus will in our future, brought Abishag from her country home to an exalted position of a Royal Feast, with the Wine “that maketh glad the heart of men”, representing the fulfilment of joy in the Lord. And “his banner over me was Love”— his Royal Standard, or flag, pronounced “I love THIS one”, just as if he planted a flag of victory at the top of a mountain won in a war campaign. It is true that God loves everyone. But there is a special relationship to which we can attain. Salvation is FREE... and Grace, by its very definition is “un-merited”. But we know from all Gospel accounts, plus Paul’s Epistles, that there are rewards, beyond the starting point of Salvation, and Christians will stand before the Judgement seat of Christ (NOT “the Great White Throne” in Revelation 20:11 —THIS one is for Saved Christians, Romans 14:10) and shall be rewarded according to their works. Paul speaks of running to win in a race (I Corinthians 9:24), and in Philippians 3:14 writes “I press toward the Mark of the Prize— of the High Calling of God, in Christ Jesus.” Canticle 2:7 “I charge you, O ye Daughters of Jerusalem, by the roes and by the hinds of the field: that ye stir not up, nor awaken Love, until she please.” This is repeated thrice: in this verse, and in Cant. 3:5 and 8:4. I fixed the King James Version— it doesn’t actually say “my love”, just “love”... and the pronoun is feminine, not the masculine “he” as the KJV has it... indicating that the love pertains to the Shulamite. However, the Berean Study Bible puts it as “Do not arouse or awaken love until the time is right.” The Christian Standard Bible says “... until the appropriate time.” The Contemporary English Version says “...to awaken love before it is ready.” The International Standard Version says “...awaken or arouse love before its proper time.” But because of the feminine pronoun, this “charge” or command is to the Bride. Thrice-repeated times in Scripture usually indicates intensity, such as in Isaiah 6:3 “Holy, holy, holy is the LORD God of Hosts...” or in Ezekiel 21:27 “A ruin, ruin, ruin will I make it...” or in Jeremiah 22:29 “O land, land, land, hear the Word of the LORD!” So this is a VERY IMPORANT charge, or command... it has an intensity to it throughout the book. There is a RIGHT TIME, and a wrong time, to “stir up love” or to “awaken love” in the heart. People, although well-meaning, may not be in the right place for this. But as the End Times approach— I am exhorting everyone to GET YOUR HEARTS READY... get your hearts INTO that place where your love for the Lord of Glory is able to come forth, and be made plain. It’s time for maturity to ripen into its fullness! Now, the daughters of Jerusalem were the court women, some of them wives of Solomon’s political alliances; they belonged to the King as much as did the Shulamite; yet, one can see their lesser status in Relationship. In Song 3:9 - 11 one can see that they are called “daughters of Jerusalem” equated with daughters of Zion... but in Isaiah 4:4 God must cleanse them of their filthiness. Keep this in mind for the prophetic application— there are Christians who indeed belong to the Lord, but they have no intimate communion with Him— yet they ARE HIS. And some even are quite carnal, and like those later in Isaiah’s day, must be cleansed. This fits in with Paul’s cry for husbands to love their wives, “...even as Christ loved the Church, and gave himself for it: that he might SANCTIFY and CLEANSE IT with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing— but that it should be HOLY and WITHOUT BLEMISH.” (Ephesians 5:25b - 27) Let us remain pure before the Lord at all times! “By the roes and by the hinds” —both male and female deer, lithe and fast. This applies to both men (as “roes, roebucks”) and women (as “hinds”) in the Body of Christ.... and the Lord is wanting to do a quick work; and the thrice-repeated charge indicates the urgency and intensity of it. It is important. But here in this verse, it appears that Solomon is the one speaking: it is the Lord, calling to those in His church who look for Him, to only awaken the heart of love in His bride, at the proper, or appropriate time. Next section is Part 4/6.

An in-depth personal view of this fascinating topic by Guest Blogger Alex Smith The term “The Bride” sounds like a female-oriented, romantic, ruffles-and-lace type of wording. Although the symbolism used is from a feminine perspective, the Biblical concept encompasses both women and men in the Body of Christ. WOMEN who are saved, in the New Testament, are included in being called “sons of God” —even though it’s a masculine term. MEN who are saved, in the New Testament, are included in being called “the Bride” (of Christ) —even though it’s a feminine term. · Both terms are metaphors for aspects of our relationship with the Lord. · Both have characteristics that are well worth studying, and aspiring toward in our walk with Jesus.... to press in to developing our hearts toward Him. We need to understand “what it’s all about... what these things mean.” Let’s examine the doctrine of “the Bride of Christ”. FIRST POINT... and this is VITAL: There ARE varying levels of Relationship with the Lord that we may pursue. This is never calling into question the Lord’s love for us; this is about varying levels of our love for Him. It’s NOT an exclusive “club”... “Gold card members, please; oh— if you have a Platinum Card you should feel REALLY posh!” — (NO! ! ! Down with Spiritual Pride! -II Corinthians 10:12 says “...comparing themselves among themselves are NOT WISE.”) This is a Call to more deeply LOVE the Lord with All Your Heart, All Your Mind, All Your Soul, and All Your Strength— which is the First and Greatest Commandment. (Mark 12:30) Jesus said, “Ye are my friends, IF ye do whatsoever I command you. Henceforth [from now on] I call you not SERVANTS, for the servant knoweth not what his lord doeth: but I have called you FRIENDS, for all things that I have heard from my Father I have made known unto you.” (John 15:14 – 15) There is a difference right there: being a servant of God is good! But it is not the same as being a friend of God. · Abraham was called “the friend of God” (II Chronicles 20:7, Isaiah 41:8, James 2:23) · Moses had a close relationship to YHWH; in Exodus 33:11 it says “And YHWH spoke unto Moses FACE TO FACE, as a man speaketh unto his friend.” Now I should like to draw your attention to another image of varying levels of relationship: Paul compares husbands and wives with the Church [literally, the Called-Out Ones] and Christ, in Ephesians 5:21 - 32. Some have pointed out that he does not write the term “the Bride”, but “the Body” in this text. However, he makes clear that the metaphor applies, by joining “love your wives as your own bodies” with the love of husbands to wives, and then Christ and the Church (vs. 32). The word “mystery” (English, KJV) is merely a transliteration of the Greek word ‘musterion’, which more properly translated should be “a hidden secret that IS revealed to those On The Inside— to those ‘in the Know’ ” (meaning to US)... there IS something hidden in this, that IS, or shall be, REVEALED. This passage in Ephesians is a general analogy. It seems to apply to ALL of the Church— to ALL who are born again and truly saved... but we see in the other Scriptures a delineation between “the Bride” and other figures of speech, representing “levels of relationship”. But although it is written in this general manner, comparing Scripture with Scripture, we do know that there will be people who will love the Lord in a greater measure— and those who do indeed love the Lord, but in a lesser measure. (DON’T judge your brother, or even yourself— just press in with your whole heart! –Romans 14:10, I Corinthians 4:3) SPECIFICALLY, there are passages in the Gospels that show us these various relationship “levels”. I say— pursue a deeper love for the Lord at all times! Seek to be more committed to Him... more surrendered in your heart, more “dead to Self” and alive to the Lord! Jesus said, in John 14:2, “In my Father’s house are many ‘abiding places’.” (not just one) In I Corinthians 15:41 - 42 Paul writes that as one star differs from another star in “glory”— so also is the resurrection of the dead. Here, “stars” represent saints, born again people— not angels. (Angels do not die and get resurrected: WE do). But he is saying that just as stars have different magnitudes, or brightness levels, so do we. In Revelation chapters 4, 5, and 7 we see people in the heavenly realm “round about the Throne” (Rev. 4:4), “in the midst of the Throne” (4:6 and 5:6), “a great multitude before the Throne” (7:9) All these speak of differing locations, some nearer, some not quite as near. John 3:29 John the Baptist is speaking of a future “Wedding”. Jesus said of John that he was “more than a prophet... there is not a greater prophet than John the Baptist...” (Luke 7:26b and v.28a) John spoke forth things that quite probably he himself didn’t even understand, but were given by the Spirit of God. I Peter 1:10 - 12 speaks of the prophets who wanted to search out the meanings of the Salvation of which they prophesied— that they themselves didn’t fully understand; and in verse 12 it says that “unto US they did minister the things”... meaning, that although they were speaking to the people of their own generation, it applied to US, yet in their future. This passage is about Salvation in particular, but can be applied to any general revelation of the Scriptures, partly hidden from the prophet who spoke of it. He (John the Baptist) said, “He that hath the BRIDE, is the Bridegroom: but the FRIEND OF THE BRIDEGROOM, who standeth and heareth him, rejoiceth greatly because of the Bridegroom’s voice...” (John 3:29) We may plainly see that “the friend of the Bridegroom” means John the Baptist himself. And that "The Bridegroom" means JESUS. But then, WHO is “the Bride” ? Israel? Israel at that time was mostly backslidden, divided into the sects of the Pharisees (whom Jesus thoroughly rebuked, and compared to a fruitless tree to be cut down), the Sadducees, who were the liberal politicos of the day, and the ‘Am-ha-arretz’ – “the people of the Land” who were your average sinners. Jesus called them “lost sheep”, Matthew 15:24. John said that Jesus “HATH the Bride”. Even though God will regather those in Israel unto Himself one day— this prophetic word by John referred to something much closer and near at hand... the Called-Out Ones (the church). Paul said, “I am jealous over you with a Godly jealousy: for I HAVE ESPOUSED YOU TO ONE HUSBAND, that I may present you as a chaste virgin to Christ.” (II Corinthians 11:2) In those days, espousal/ bethrothal was AS BINDING AS MARRIAGE. This is why the angel said to Joseph in Matthew 1:20 “do not be afraid to take unto thee Mary THY WIFE...” when he had been minded to divorce her quietly. They WEREN’T married yet, but “espoused” or “betrothed” (what we would call “engaged”) —but it was as binding as marriage. So to get out of it, he would have had to file for a formal divorce. And even though they were not yet married, she WAS called his “wife”, not just “fiancée” (our modern term; an older one would be “betrothed”). So for John to say that Jesus “hath the Bride” would apply to his church— the ‘ekklesia’ or “called-out ones” during this Age of Grace... and Israel, at the End of the Day of the LORD when they truly turn back to Him and accept the Messiah that they once rejected. At THAT time, God will gather them back unto Himself. This is “introducing” the concept that 1) there will be a Heavenly “Wedding”, and 2) barely mentioned —not focussed on— that there will be “the Bride” but also “the Friend of the Bridegroom”. The “Bride” at this point is STILL OBSCURE. We, in our Western culture, are pretty much flamboyant show-offs (“Look at my ring! Oh, I’m engaged!”) But in that eastern, oriental culture (as with Muslim countries today), women did NOT “show off”... they remained sequestered; hidden like an unopened rosebud in a fountain in the centre of a secret garden. It’s something to think about. In Matthew 22:1 -14, here is Jesus speaking forth a Parable of a Wedding Feast. Here in verses 2 -10 we read the first part, applying to the Jewish nation and their “spiritual leaders” and the Just Judgement against them for rejecting God’s prophets... making flimsy excuses in verse 5 (see the parallel passage in Luke 14:16 - 24 for those), and finally in verse 6 actually persecuting the messengers of the Lord. In the second half of the parable (vss. 11 - 14) we have a sobering warning of one WHO WAS IN THE WEDDING FEAST being cast out! The man in Verse 11 HAD NOT ON A WEDDING GARMENT. In those days, a king or high official who made such a feast, personally PROVIDED THE GUESTS with their Wedding Garments. What KIND of “garment” had been issued to this fellow? And once HAVING been issued to him, how could he then not have it? The answers would be in Isaiah 61:10 “...He hath clothed me with the garments of Salvation, and the robes of Righteousness, as a Bridegroom decketh himself with ornaments, and AS A BRIDE ADORNETH HERSELF WITH HER JEWELS.” Notice the combined imagery of the Bridegroom AND THE BRIDE in this. In those days, the future bridegroom would give the bride her jewels to wear. This applies to Jesus giving us his righteousness, and us “putting on Christ”, and the Godly attributes of character that come from him. (Galatians 3:27, Romans 13:14, Colossians 3:12) In Revelation 19:7 - 9, John writes of the CULMINATION (in our future) OF THE SPIRITUAL REALITY of these prophetic symbols: “Let us be glad and rejoice: for the Marriage of the Lamb is come, and his wife [or, Bride] has MADE HERSELF READY. And to her was granted that she should be arrayed in Fine Linen, CLEAN AND WHITE: for the Fine Linen is [or, represents] the Righteousness of Saints. And he said unto me, ‘Blessed are they which are called unto the Marriage Supper of the Lamb.’ ” Notice in both passages, that the Lord gives us “garments”, but also that we “adorn ourselves” and “make ourselves ready”. There is a reciprocal measure from us— it’s not just the Lord and none of us. He gives: We respond. So what did this man in Matthew 22 not have? And HOW did he not have it? The only possible answer is that he HAD BEEN GIVEN the Righteousness of Jesus Christ (as a garment)... and that by willful sin, “took it off”. Hebrews 6:4 - 6 issues a sobering warning in conjunction with this Parable and the fate of that man. Now... NOT MENTIONED SPECIFICALLY in this parable: what about “the Bride?” Again, the Bride is “hidden from view”. Mentioned? Well... yes... in that YOU CAN’T HAVE A WEDDING FEAST, without the Bride! That’s what it is about ! ! ! A wedding is ABOUT a bridegroom marrying his bride. Another parable in the Gospel, “The Wise and Foolish Virgins”, Matthew 25:1 -13 AGAIN, we have a WEDDING PARTY. You CAN’T have a Wedding, without the Bride. This parable is ABOUT the “virgins”, equivalent to our modern bridesmaids. Five were wise, and took extra olive oil for their lamps, and five were foolish— and although they WERE in the “virgin/ bridesmaid” category, and they DID have lamps, and they DID have oil (before it ran out), they were rejected at the door. BUT... here’s my point: where is “the Bride?” The King James Version, and in fact many Bibles drawn from the GREEK texts, do not even mention “the Bride”. But the Coptic text, the Syriac text, and the Latin Vulgate (which was made from much earlier Greek texts than we currently possess) ALL DO: The ending of Matthew 25:1 “...and went forth to meet the Bridegroom AND THE BRIDE.” When I was in Youth Group in the early 1980’s, I had made the comment that I didn’t want to be a “foolish virgin”, but a wise one… I certainly did not want to run out of Oil. But another fellow replied “What? I don’t want to be a ‘virgin’, wise or foolish! They were all asleep! I want to be in ‘the Bride’ –she’s not asleep: she’d be up, getting her dress ready, looking out the window, looking out the door, ‘Is he coming yet?’ ”. That revelation took me to a whole new level in understanding, right there. In Revelation 19:7 - 9 John writes that the Bride has “made herself ready” (HER action) but conversely, that she was given to be arrayed in fine linen, which represents the Righteousness of saints (GOD’S action). In verse 9, notice that John writes: “Blessed are they which are called to the marriage supper of the Lamb.” This shows forth that there is not only “the Bride” (who is not called—the event is “for” her!) but also those who will be there… but are called, not part of “the Bride”. These verses show two categories… both saved. In Revelation 22:17 John writes, “And the Spirit and the Bride say ‘Come!’ and let him who hears say ‘Come!’ and let him that is athirst come. And whosoever will, let him take the Water of Life freely.” (see also Rev. 21:6) Notice that there are THREE categories here (“the Bride”, “him who hears”, and “him that is athirst”) — but ALL are Saved... ALL will come and take of the Water of Life. Establishing this doctrine in the New Testament, we have clear figures of varying “levels” of relationship —all part of God’s Kingdom (all Saved). · The Wedding Feast — yet future, includes all of God’s chosen ones · The Wedding Guests; some referring to the religious rulers of 1st Century Israel who rejected the Messiah; some referring to born-again saints, given “garments of Righteousness” by the Lord · The “virgins” —five wise, five foolish, akin to our modern bridesmaids (NOT the same relationship as “the Bride”, but yes, part of the Wedding even so.) · The Bridegroom, meaning Jesus himself · The friend of the Bridegroom, John the Baptist in specific; possibly others who announce the Bridegroom, all through the ages of the Church- but we know that there will be “ ‘Elijah’ before the great and dreadful Day of the LORD” (Malachi 4:5), some kind of End Time, Last Days fulfillment of this prophecy. Whether it means just one person, or whether it means a group— it refers to possessing the spirit and power of Elijah; Jesus said that John the Baptist was “the Elijah which was to come— but they didn’t recognise him, and did to him whatever they wanted” (Matthew 17:12). John was the fore-runner to the Messiah, announcing his coming. It makes sense that in the Last Days, there could be a person, or more likely a group of people, functioning in this same way, announcing the second coming of the Messiah— fitting into this picture as “the friend of the Bridegroom”. · The Bride, generally inferred much of the time (hidden from view, but there), and specifically mentioned in a couple places, such as Matt. 25:1 and Revelation 19:7 - 9, and Revelation 22:17 Part 2/6 is next.

What Value Does God Place on Each Human Life? Today, let's explore the profound value God places on each human life. We will delve into Scripture and insights from C. S. Lewis’ The Four Loves. Together, we can uncover the beauty and significance of every soul. A. Humanity Bears the Image of God Genesis 1:26 (KJV) states, “And God said, Let us make man in our image, after our likeness…” This foundational truth reveals that the value of humanity begins at creation. Every human being possesses inherent dignity because we are made in the image of God. This truth applies universally: The rich and the poor The weak and the strong The elderly and the unborn The righteous and the sinner Every race and nation People are not mere accidents of biology; they are eternal souls. In our world, value is often measured by: Wealth Beauty Intelligence Achievement Power Social status Yet, God measures value by eternal reality. Jesus asked, “For what is a man profited, if he shall gain the whole world, and lose his own soul?” — Matthew 16:26 (KJV). One soul is worth more than the entire world! B. The Cross Reveals Human Worth 1 Peter 1:18–19 (KJV) tells us, “Ye were not redeemed with corruptible things, as silver and gold… But with the precious blood of Christ…” The value of something is shown by the price paid for it. God valued humanity so greatly that Christ shed His blood for sinners. The cross reveals two vital truths: The seriousness of sin The immeasurable value God places upon souls No one is insignificant to God. Jesus sought out those whom society often overlooked: The leper The outcast The tax collector The Samaritan woman The thief on the cross He saw eternal value where others saw rejection. C. S. Lewis on Love and Human Worth C. S. Lewis, in The Four Loves, identified four categories of love that help explain both the beauty and limitations of human affection. 1. Storge — Affection This is natural affection, encompassing: Family love Familiarity Tenderness Everyday care While this love can be beautiful, it can also become possessive or controlling when corrupted by selfishness. 2. Philia — Friendship Friendship is companionship built around shared vision, interest, or purpose. Lewis considered friendship one of life’s great gifts because it unites people around truth and common pursuits. Biblically, David and Jonathan illustrate deep covenant friendship. 3. Eros — Romantic Love This refers to romantic and marital love. God created marriage as sacred and good. However, Lewis warns that romantic love can become destructive when idolised or detached from God. Human love was never designed to replace God. 4. Agape — Divine Love Agape is the highest form of love. It is: Self-giving Sacrificial Unconditional Rooted in God Himself This is the love demonstrated by Jesus Christ. Lewis emphasised that natural loves become dangerous when they become gods. Only divine love can purify and rightly order human loves. Without God: Affection can become manipulation Friendship can become exclusion Romance can become idolatry But when surrendered to God, human loves become expressions of grace. D. Additional Insight From C. S. Lewis on Human Worth C. S. Lewis made a profound observation about the eternal value of human beings in his sermon, The Weight of Glory. He wrote that if we were to see the glory of an ordinary believer as they will one day appear in eternity, we would be strongly tempted to worship them. Lewis was not encouraging the worship of people, but emphasising the breathtaking eternal destiny prepared for redeemed humanity. He reminded us that we never meet a “mere mortal.” Every person we encounter is an eternal being who will exist forever, either in the glory of God’s presence or separated from Him. This understanding radically changes how we should treat others. Lewis famously stated, “There are no ordinary people. You have never talked to a mere mortal.” From God’s perspective, every soul carries eternal significance. The stranger, the weak, the difficult person, the unnoticed individual, and the broken sinner are all beings of immense eternal value. This understanding should inspire humility, compassion, reverence, and deep care in how we view, speak to, and treat others. E. God Sees What Humans Cannot See 1 Samuel 16:7 (KJV) reminds us, “For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” Human beings often judge by outward appearance, but God looks deeper. When Samuel saw David, he overlooked him, but God saw a king. Others saw: Moses as a fugitive Gideon as weak Rahab as immoral Peter as unstable Matthew as corrupt God saw redeemed potential. This is how divine love sees people, and it is also the way we ought to see them too! F. Practical Steps to See People as God Sees Them In our final section, we will explore practical steps necessary to begin to see people as God sees them. Practice Empathy: Try to understand others' feelings and perspectives. This can help us appreciate their struggles and joys. Engage in Active Listening: When someone speaks, listen fully. This shows respect and acknowledges their worth. Value Every Encounter: Remember that every person you meet is an eternal being. Treat them with the dignity they deserve. Pray for a Heart Change: Ask God to help you see others through His eyes. This can transform your relationships. Serve Others: Find ways to serve those around you. Acts of kindness can reflect God's love and value for each person. Amen Personal Prayer: May we all strive to see the immense worth in every individual, reflecting God’s love in our interactions. Let us remember that every soul is precious in His sight.

When I first dove into the rich waters of Psalm One, I found myself craving more than just the words on the page. I wanted to hear the message come alive, to feel the encouragement and wisdom flow through a voice that understood the heart behind the scripture. That’s when I discovered the treasure trove of online psalm sermon resources. These sermons offer a unique way to connect deeply with the Psalm, helping us grow spiritually and find fresh inspiration for our daily walk. If you’ve ever wondered how to find meaningful sermons on Psalm One that resonate with your soul, you’re in the right place. Let’s explore together how to uncover these gems and make the most of them. Why Seek Online Psalm Sermon Resources? In today’s fast-paced world, finding time to attend church or Bible study groups can be challenging. Online sermons provide a flexible, accessible way to engage with scripture anytime, anywhere. But beyond convenience, these resources offer something more profound. Imagine sitting in a quiet room, headphones on, as a passionate preacher unpacks the layers of Psalm One. You hear stories, illustrations, and heartfelt prayers that bring the Psalm’s message to life. It’s like having a personal guide walking alongside you, helping you understand the blessings of delighting in God’s law and the contrast between the righteous and the wicked. Online sermons can: Deepen your understanding of Psalm One’s themes. Encourage your spiritual growth with practical applications. Provide fresh perspectives from different preachers and traditions. Create a sense of community through shared learning, even if virtual. How to Find Quality Online Psalm Sermon Resources Finding sermons online can feel overwhelming with so many options available. Here are some practical tips to help you navigate and select sermons that truly nourish your spirit: 1. Use Specific Search Terms Start with precise phrases like “Psalm One sermons online” or “sermons on Psalm 1”. This narrows down the results to focused teachings. For example, you can explore psalm one sermons online to find curated messages dedicated to this Psalm. 2. Check Trusted Platforms Look for sermons on well-known church websites, Christian ministries, or platforms dedicated to Bible teaching. These sources often provide reliable, theologically sound content. 3. Listen to Sample Clips Before committing to a full sermon, listen to a short clip or preview. This helps you gauge the speaker’s style and whether their approach resonates with you. 4. Read Reviews and Comments If available, reviews or comments from other listeners can offer insight into the sermon’s impact and quality. 5. Explore Different Formats Some sermons come as videos, others as podcasts or transcripts. Choose the format that fits your learning style best. What to Look for in a Psalm One Sermon Not all sermons are created equal. When you find a sermon on Psalm One, consider these elements to ensure it’s enriching and uplifting: Biblical Accuracy: The sermon should faithfully interpret the Psalm’s message without distorting its meaning. Practical Application: Look for teachings that connect the Psalm’s wisdom to everyday life. Engaging Delivery: A warm, conversational tone helps the message stick and encourages reflection. Encouragement and Hope: Psalm One is about blessing and delight in God’s law. The sermon should inspire and uplift. Length and Depth: Depending on your time and interest, choose sermons that are concise or more in-depth. Making the Most of Your Online Psalm Sermon Experience Listening to a sermon is just the beginning. To truly benefit, try these steps: 1. Prepare Your Heart and Mind Find a quiet space free from distractions. Take a moment to pray, asking God to open your heart to His word. 2. Take Notes Jot down key points, verses, or questions that arise. This helps you remember and reflect later. 3. Reflect and Meditate After the sermon, spend time thinking about how the message applies to your life. What changes might God be inviting you to make? 4. Discuss with Others If possible, share insights with friends or a study group. Conversation deepens understanding and builds community. 5. Revisit and Review Don’t hesitate to listen again or explore different sermons on Psalm One. Each time, new layers of meaning can emerge. Embracing the Journey with Psalm One Sermons Psalm One is a beautiful gateway into the Psalter, inviting us to choose the path of blessing by delighting in God’s law. Online sermons open doors to this journey, offering guidance, encouragement, and fresh insight. Whether you’re new to the Psalm or returning for deeper study, these resources can be a wellspring of spiritual nourishment. So why not take a moment today? Search for a sermon, press play, and let the words of Psalm One inspire your heart and mind. Remember, every step you take in understanding scripture is a step closer to a richer, more vibrant relationship with God. And with the wealth of online psalm sermon resources at your fingertips, that journey is more accessible than ever. May your exploration of Psalm One be filled with joy, peace, and the deep satisfaction that comes from walking in God’s truth.

When I first dove into the rich waters of Psalm One, I found myself captivated by its timeless wisdom and profound encouragement. This psalm, often overlooked, holds a treasure trove of spiritual guidance that can transform how we live and grow in faith. Have you ever wondered why some sermons resonate deeply, stirring your heart and mind? It’s often because they tap into the powerful truths nestled in passages like Psalm One. Psalm One is more than just an introduction to the Book of Psalms; it’s a roadmap for flourishing in life and faith. In this post, I want to share with you some heartfelt reflections and practical insights from psalm one sermons sermons that have inspired me. Together, we’ll explore how these messages can nurture your spiritual journey and help you cultivate a life rooted in God’s word. Eye-level view of an open Bible on a wooden table with soft natural light The Heart of Psalm One: A Pathway to Blessing Psalm One sets the stage with a clear contrast between two ways of living. On one side, there is the person who delights in the law of the Lord, meditating on it day and night. On the other, there is the one who walks in the counsel of the wicked, stands in the way of sinners, and sits in the seat of mockers. This vivid imagery invites us to reflect: which path am I choosing today? What strikes me most is the promise attached to the righteous person - they are like a tree planted by streams of water, yielding fruit in season, and whose leaf does not wither. This metaphor is so rich and alive. It speaks of stability, nourishment, and productivity. Imagine being that tree, deeply rooted and flourishing no matter the season. In practical terms, this means immersing ourselves in God’s word daily. It’s not just about reading scripture but letting it soak into our hearts and shape our thoughts and actions. When we do this, we experience a spiritual vitality that sustains us through life’s challenges. Psalm Sermon Insights: Nourishing Your Soul Daily One of the most encouraging lessons from psalm one sermons sermons is the emphasis on meditation. Meditation here isn’t about emptying the mind but filling it with God’s truth. It’s a gentle, ongoing conversation with scripture that transforms us from the inside out. How can we cultivate this habit? Here are some simple, practical steps I’ve found helpful: Set aside a specific time each day for scripture meditation, even if it’s just five minutes. Choose a verse or passage from Psalm One or related scriptures to focus on. Reflect on what the passage means for your life today. Ask yourself questions like: What is God saying to me? How can I apply this truth? Write down your thoughts in a journal to deepen your engagement. Pray through the scripture, asking God to help you live it out. These small steps create a rhythm that nurtures your soul and keeps you connected to God’s guidance. Over time, this practice builds resilience and joy, much like the tree that thrives by the water. Close-up view of a journal and pen beside a steaming cup of tea on a wooden desk Embracing the Contrast: Choosing the Right Path Psalm One doesn’t shy away from the reality of choice. It paints a clear picture of two paths, inviting us to consider where we stand. This contrast is not just about behaviour but about the company we keep and the influences we allow in our lives. Have you noticed how easy it is to slip into patterns that pull us away from God’s truth? It might be subtle - a negative conversation, a cynical attitude, or distractions that steal our focus. Psalm One challenges us to be intentional about what we allow to shape our minds and hearts. Here’s how I’ve learned to embrace this challenge: Evaluate your influences regularly. Are they encouraging your growth or leading you away from God’s path? Surround yourself with uplifting community that shares your desire to live by God’s word. Guard your mind and heart by limiting exposure to negativity and harmful content. Replace unhealthy habits with spiritual disciplines like prayer, worship, and fellowship. By making these choices, we align ourselves with the blessings promised in Psalm One. It’s a daily decision, but one that leads to deep peace and purpose. Living the Promise: Fruitfulness in Every Season One of the most beautiful images in Psalm One is the fruit-bearing tree. This speaks to a life that is not only surviving but thriving. It’s a life marked by purpose, impact, and joy. But how do we live this out practically? From my experience and the sermons I’ve studied, fruitfulness comes from staying connected to the source - God’s word and presence. Here are some ways to cultivate this fruitfulness: Serve others with love and humility. Fruitfulness often shows in how we bless those around us. Use your gifts and talents to contribute to your community and church. Stay rooted in prayer, seeking God’s guidance in every decision. Celebrate small victories and growth moments, recognising God’s work in your life. Be patient with yourself during dry seasons, trusting that God’s timing is perfect. Remember, fruitfulness is not about perfection but faithfulness. Like a tree, you may have seasons of growth and rest, but your roots remain strong. Finding Strength in Psalm One Sermons Exploring the power of Psalm One sermons has been a journey of discovery and encouragement for me. These messages offer more than knowledge; they provide a living hope and practical tools for spiritual growth. If you’re looking for inspiration to deepen your relationship with God, I encourage you to explore these sermons and let their wisdom take root in your heart. You can find a wealth of resources and teachings that bring Psalm One to life at psalm one sermons sermons. These sermons are crafted to be accessible and relevant, helping you navigate your faith journey with confidence and joy. May you be like the tree planted by streams of water - nourished, fruitful, and steadfast in every season. I hope these reflections inspire you to dive deeper into Psalm One and embrace the abundant life it promises. Remember, every step you take towards God’s word is a step towards blessing and growth. Keep meditating, keep choosing the right path, and watch how your life flourishes. High angle view of a peaceful garden path lined with trees and sunlight filtering through leaves

Billy Graham: Salvation is free, but discipleship costs everything we have. In Part 1 we outlined 4 of the key differences between being a believer and being a disciple. We now present the remaining 3 points of difference (v-vii). V. Some Say There Is No Difference It is worth acknowledging that some Christians argue there is no difference between believer and disciple. The online ministry 'Salvation Call' puts it this way: “The Bible at no point drew a line of difference between disciples and believers… They are the same and can be used interchangeably.” And in one sense, that is true — biblically, the terms overlap. But the problem is not the terminology.The problem is the experience. Many people stop at belief and never grow into discipleship.Many people accept Christ but never follow Christ.Many people receive salvation but never walk in transformation. The question is not what we call ourselves — the question is how we live. VI. Call to Action — From Believer to Disciple So let me ask you gently, lovingly, honestly: Are you a believer… or a disciple? Greg Laurie gives us this powerful summary: “A believer lives a saved life. A disciple lives a called life.” Believers are grateful for the cross.Disciples carry the cross. Believers enjoy the benefits of salvation.Disciples embrace the responsibilities of obedience. Believers hear the Word. Disciples do the Word. Believers go to church. Disciples are the church. Believers are changed by Christ.Disciples are used by Christ. VII. Conclusion — The Daily Cross Let us return one last time to Luke 9:23:“If anyone would come after me, let him deny himself and take up his cross daily and follow me.” Daily. Not weekly.Not occasionally.Not when it is convenient. Daily. Discipleship is not about perfection — it is about direction. Not about arrival — but pursuit. Not about believing once — but following daily. Today, Jesus is calling you and me — not to be a fan, but a follower. Not to be a believer only, but a disciple. Amen Closing Prayer Lord Jesus, thank You for saving me, for loving me, for calling me. Move me from belief to discipleship. From admiration to obedience. From convenience to commitment. Teach me to take up my cross daily and follow You. Make me your disciple — fully devoted, fully surrendered, fully Yours Amen.

The Missing Word in Modern Christianity is ‘disciple’. Church family, today I want to talk about a distinction that is quietly shaping the modern Christian experience. It is the difference between being a believer and being a disciple. Bible teacher Greg Laurie puts it plainly: “Every disciple is a believer, but not every believer is necessarily a disciple. Jesus calls us to more than belief. He calls us to follow and be his disciple.” We live in a world where anyone can say, “I believe in God,” or “believe in Jesus.” But the New Testament uses the word Christian only three times. The word disciple, however, appears more than 290 times. The Bible’s emphasis is clear: Jesus did not come to make believers — He came to make disciples. And so today, dear reader, I want to ask a simple but searching question: Are you merely a believer… or are you truly a disciple? We will now discuss 7 major points of difference between being a believer and being a disciple. I. Believers Admire Jesus — Disciples Follow Jesus Let us begin with Jesus’ own words in Luke 9:23:“If anyone would come after me, let him deny himself and take up his cross daily and follow me.” A believer looks at the cross with gratitude.A disciple takes up the cross with commitment. Andrew Wommack reminds us: “Jesus did not say, ‘Go and get people to make a decision.’ He said to make disciples.” Belief is important — it is essential — but belief alone is not the end of the journey. It is the beginning. Discipleship is the path that follows. A believer says, “I admire Jesus.”A disciple says, “I will follow Jesus.” II. Believers Obey When It is Easy — Disciples Obey When It is Costly Jesus said in John 14:15, “If you love me, keep my commandments.” A believer obeys when it is convenient. A disciple obeys when it is costly. Jesus never promised that obedience would be comfortable. He promised that obedience would be worth it. He said in John 8:31 “If ye continue in my word, then are ye my disciples indeed.” Notice the word continue. Discipleship is not occasional obedience — it is ongoing obedience. A believer asks, “What’s the minimum I need to do?”A disciple asks, “Lord, what else can I surrender?” Consider our brother and sisters in places like Nigeria and Iran, what is their cost to following Jesus Christ? III. Believers Decide Once — Disciples Decide Daily Many believers can point to a a special moment — a prayer, a service, a decision. And praise God for that moment. But discipleship is not defined by a moment; it is defined by a daily choice. Romans 12:1 calls us to present ourselves as living sacrifices — not once, but continually. Greg Laurie says: “A believer decides once. A disciple decides daily.” James 2:20 reminds us: “Faith without works is dead.” Not because works save us — but because true faith produces a life of daily surrender. A believer remembers the day they came to Christ.A disciple remembers that today they must follow Christ. IV. Believers Receive Jesus — Disciples Represent Jesus 2 Corinthians 5:20 says, “We are ambassadors for Christ.” A believer receives Jesus as Savior.A disciple represents Jesus as Lord. A recent Elim article puts it beautifully: “Each one of us is called primarily to be a follower of Jesus, his disciple… Gathering together on Sunday mornings is not primarily where discipleship takes place.” Church is the place where disciples are formed, but the world is the place where disciples are seen. A believer says, “Jesus lives in me.”A disciple says, “Jesus lives through me.” Amen Personal Prayer In Part 2 we consider a further 3 major points of difference between being a believer and being a disciple.

Psalm 1 is a beautiful gateway into the wisdom and guidance of the entire Psalter. It sets the tone for the journey ahead, contrasting the way of the righteous with the path of the wicked. But how do we truly dive into this rich passage and let it transform our hearts and minds? Let’s explore some effective ways to study Psalm 1 that will deepen your understanding and enrich your spiritual walk. Why Study Techniques for Psalm 1 Matter When I first opened Psalm 1, I was struck by its simplicity and depth. It’s like a seed packed with life, waiting to grow in the fertile soil of our hearts. But without the right approach, that seed might never sprout. That’s why study techniques are so important. They help us unpack the layers of meaning, connect the words to our lives, and apply the truths in a way that sticks. Studying Psalm 1 isn’t just about reading words on a page. It’s about engaging with the text, asking questions, and letting it speak to your soul. Here are some practical ways to do just that. Step 1: Read Psalm 1 Slowly and Reflectively The first step is simple but powerful: read Psalm 1 slowly. Don’t rush through it. Let each phrase sink in. Read it aloud if you can. Hearing the words can bring new insights. Try reading it multiple times throughout the day. Each time, focus on a different part: The blessed man who does not walk in the counsel of the wicked The metaphor of the tree planted by streams of water The contrast between the righteous and the wicked Ask yourself: What stands out to me? What feelings or thoughts arise? This slow, reflective reading opens the door to deeper understanding. Step 2: Use Study Techniques for Psalm 1 to Explore Key Themes Now that you’ve read Psalm 1 carefully, it’s time to dig deeper. Here are some study techniques for Psalm 1 that can help you explore its key themes: Word Study Look up the meaning of important words like "blessed," "delight," "meditate," and "wicked." Understanding the original Hebrew or the nuances in translation can reveal fresh layers of meaning. Compare Translations Read Psalm 1 in different Bible versions. Notice how the wording changes and what that might mean. Sometimes a phrase in one version sparks a new insight. Contextual Study Consider Psalm 1’s place in the Bible. It’s the introduction to the Psalms, setting up a contrast between two ways of life. How does this shape your understanding? Personal Application Reflect on how the psalm’s message applies to your daily life. Are there areas where you need to avoid the counsel of the wicked? How can you delight more in God’s law? By using these techniques, you move beyond surface reading into a richer, more personal engagement with the text. Step 3: Meditate and Memorise Psalm 1 Meditation is more than just thinking about a passage. It’s about letting the words dwell in your heart and mind until they shape your thoughts and actions. Psalm 1 invites us to meditate on God’s law day and night. How can we do that practically? Choose a verse or phrase to memorise. For example, "He is like a tree planted by streams of water." Repeat it throughout the day. Say it during quiet moments, while walking, or before sleep. Visualise the imagery. Picture that strong tree, deeply rooted and flourishing. Journal your reflections. Write down what the verse means to you and how it encourages you. Memorising and meditating on Psalm 1 helps internalise its wisdom, making it a living part of your spiritual journey. Step 4: Engage with Community and Sermons Studying alone is valuable, but sharing insights with others can deepen your understanding. Join a Bible study group or attend sermons focused on Psalm 1. Listening to different perspectives can open your eyes to new interpretations and applications. If you’re looking for a resource, psalm one sermons bible study offers inspiring teachings that help unpack this psalm in accessible ways. Engaging with such resources can provide encouragement and fresh motivation. Step 5: Apply Psalm 1 in Your Daily Life The ultimate goal of studying Psalm 1 is transformation. How can you live out its truths today? Avoid negative influences. Be mindful of the company you keep and the advice you follow. Delight in God’s Word. Set aside time daily to read and meditate on Scripture. Stay rooted in God’s presence. Like the tree by the water, seek spiritual nourishment regularly. Reflect on your path. Are you walking in the way of the righteous or drifting toward the wicked? Small, intentional steps can lead to profound growth. Psalm 1 is not just a poem to admire but a guide to a flourishing life. Embracing Psalm 1 as a Lifelong Companion Studying Psalm 1 is like planting a seed in your soul. With care, patience, and the right techniques, it grows into a strong tree that withstands storms and bears fruit. Remember, this journey is personal and ongoing. Each time you return to Psalm 1, you may discover something new. So, why not start today? Open your Bible, take a deep breath, and let Psalm 1 speak to you. Let it inspire you to walk the path of blessing and life. May your study be fruitful and your heart refreshed.

Psalm 1 is a beautiful gateway into the wisdom of the Bible. It sets the tone for the entire Psalter by contrasting two ways of life - one that leads to blessing and one that leads to ruin. As I reflect on this psalm, I find it offers timeless lessons that gently guide us toward a life rooted in joy, purpose, and spiritual growth. Let’s explore these lessons together and see how they can shape our daily walk. Embracing the Path of the Righteous The psalm opens with a clear choice: to delight in the law of the Lord and meditate on it day and night. This isn’t just about reading scripture; it’s about letting God’s word become the heartbeat of our lives. When I think about this, I imagine a tree planted by streams of water - nourished, steady, and fruitful. What does it mean to delight in God’s law? It means finding joy in His guidance, trusting that His ways lead to life. It’s a daily decision to turn away from negative influences and harmful habits. For example, instead of getting caught up in gossip or envy, I try to focus on kindness and gratitude. This shift isn’t always easy, but it’s deeply rewarding. Actionable tip: Start your day by reading a short passage from the Bible and reflecting on how it applies to your life. Write down one way you can live out that truth today. Life Lessons from Psalm 1: Avoiding the Pitfalls of the Ungodly Psalm 1 warns us about the company we keep and the choices we make. It describes the ungodly as those who walk in step with sinners, stand in the way of sinners, and sit in the company of mockers. This progression shows how small compromises can lead us further from God’s path. I’ve learned that the people and habits we surround ourselves with have a powerful influence on our spiritual health. It’s like walking on a path - if you keep stepping onto slippery stones, you’re more likely to fall. But if you choose solid ground, your steps become sure. This psalm encourages us to be intentional about our friendships, conversations, and entertainment. Are they uplifting and encouraging? Do they draw you closer to God or pull you away? These questions help me evaluate my daily choices. Practical advice: Make a list of influences in your life. Identify which ones help you grow spiritually and which ones might be holding you back. Then, take small steps to increase the positive and reduce the negative. The Blessing of Being Like a Tree One of the most vivid images in Psalm 1 is the person who delights in God’s law being like a tree planted by streams of water. This tree yields fruit in season and whose leaf does not wither. It’s a powerful metaphor for a life that is nourished and fruitful. What does this fruitfulness look like in real life? It could be patience in difficult times, generosity to others, or a peaceful heart amid chaos. When I think about this, I realise that spiritual growth is not always flashy or dramatic. Often, it’s quiet and steady, like a tree growing strong roots underground. This image reminds me that staying connected to God is essential. Just as a tree needs water, we need God’s presence and guidance to thrive. When we do, our lives naturally bless those around us. Try this: Reflect on areas in your life where you want to see growth. Pray for God to nourish those areas and look for small ways to bear fruit each day. Living with Purpose and Hope Psalm 1 ends by contrasting the fate of the righteous and the wicked. The righteous are like that flourishing tree, while the wicked are like chaff blown away by the wind. This stark contrast reminds me that our choices have eternal significance. Living with purpose means aligning our daily actions with God’s truth. It means knowing that even when life is hard, we are rooted in something unshakable. This hope gives me courage to face challenges and to keep growing spiritually. Sometimes, it’s tempting to take shortcuts or to follow the crowd. But Psalm 1 gently calls us back to a life of integrity and faithfulness. It’s a reminder that true happiness and security come from God alone. Encouragement: When you feel overwhelmed or uncertain, remember the image of the tree planted by water. You are invited to be that tree - steady, fruitful, and deeply rooted in God’s love. Applying Psalm 1 in Everyday Life How can we live out the lessons from Psalm 1 in practical ways? Here are some ideas that have helped me: Daily meditation: Set aside a few minutes each day to read and reflect on scripture. Let it shape your thoughts and actions. Choose your company wisely: Surround yourself with people who encourage your faith and challenge you to grow. Avoid negative influences: Be mindful of what you watch, listen to, and engage with. Protect your heart and mind. Stay connected to God: Like a tree needs water, we need prayer, worship, and fellowship to thrive. Bear fruit: Look for opportunities to show kindness, patience, and love in your daily interactions. If you want to dive deeper, exploring psalm one sermons teachings can offer inspiring insights and practical guidance to strengthen your walk with God. Psalm 1 is more than just an introduction to the Psalms - it’s a roadmap for a blessed life. By choosing the path of righteousness, delighting in God’s word, and staying rooted in His love, we can experience the joy and peace that come from living in harmony with Him. May these lessons encourage you today and every day as you grow in faith and walk with God.