Mark 11:22-25
"And Iesous answering saith unto them, "Have faith in Theou.""
"For verily I say unto you, that whosoever shall say unto the mountain, be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith."
"Therefore I say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them."
"And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses."
One of the gifts of the Iesous is the power of clarity. He gives the power of accurate spiritual perception.
"Have faith in Theou" is a call to move into the sphere where one can posses the assurance of the sustaining presence of God.
The challenge, however, is to move into the sphere of faith and set aside the sphere of manipulated awareness or conventional empiricism (Empiricism, of course has practical application for one's daily and temporal life).
The constraints of empirical experience mitigates the life of faith. "Have faith in God" means to walk by faith and not by sight (empiricism).
Manipulated sensory awareness keeps us on the boundaries of the spiritual life. The human eye can only perceive only one one millionth of the electromagnetic spectrum. The light that we 'see' during the daytime came from the sun, our local star seven minutes ago. When I look up at the stars at night I am looking back in time.
Faith moves us into the realm where we abandon sensory perception for spiritual perception. It is here we meet Theou.
The Iesous states in this section of scripture that faith is not merely faith. Faith is only as good as the object of faith. Therefore faith in God stands in radical antithesis to any other specimen of faith.
If one has faith in God he can say to the mountain - not this mountain, but the mountain, be removed, and be thou cast into the sea and shall not doubt in his heart, but believe that those things which he saith shall come to pass, he shall have whatsoever he saith.
What is the mountain in your life? Do you want it removed? Have faith in God and he will bring it to pass.
Faith in God empowers us to step out of the well worn tracks of others and embark upon the exciting journey of the new life script of faith-action.
For more information about Dr. Josiah Rich and his teaching ministry, please visit his website.
Monday, April 30, 2012
Thursday, April 26, 2012
Get Out of the Box of Unbelief
"And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed (etherapeuse- super-powerful deliverance out from sickness) them. And he marveled because of their unbelief." Mk. 6:5-6a
Mark is considered to be the oldest Gospel Document. The literary style is noted for brevity and action. In this document the Iesous is present as the incomparable Servant.
Mark has recorded for his readers or auditors a remarkable account of a visit of the Iesous to his 'own country.' On a Sabbath day he entered a synagogue (place of public gathering) in order to teach the Word.
Those who heard him speak were taken aback by the notable power of his teaching so much so that they wanted to know the source of his 'wisdom', and his ability to do mighty works.
The next question revealed what they really thought of him in spite of the empirical evidence before their eyes.
The family of the Iesous lived among them. They could not reconcile the powerful works performed by the Iesous with the fact that they knew his family.
"And they were offended (eskandalizonto - to commit an act or acts that leads someone to ruin albeit not on purpose) at (en - within) him."
They heard his teaching through the veil of an unquestioned premise. The power to really hear and therefore see the evidential power and integrity of the works of the Iesous were dulled by the sickness of unbelief.
Their collective will was compromised by the unconscious premise of suspicion and envy coupled with fear.
What did the presence of his family among them have to do with an opportunity for spiritual healing? Their questions were merely rhetorical and filled with false reasoning.
They manufactured excuses for not believing in the Iesous and his work. He marveled at their entrenched unbelief. He could therefore do no mighty work among them except heal a few sick folk.
Are you surprised by those who decide for spiritual sickness over spiritual health? This phenomenon is more common than one might suspect.
Are you ready to come to the Iesous and allow him to do a mighty work in your life? Step out of the box of unbelief and believe that Theos has a blessing for you.
For more information about Dr. Rich or his teaching ministry, please visit his website.
Mark is considered to be the oldest Gospel Document. The literary style is noted for brevity and action. In this document the Iesous is present as the incomparable Servant.
Mark has recorded for his readers or auditors a remarkable account of a visit of the Iesous to his 'own country.' On a Sabbath day he entered a synagogue (place of public gathering) in order to teach the Word.
Those who heard him speak were taken aback by the notable power of his teaching so much so that they wanted to know the source of his 'wisdom', and his ability to do mighty works.
The next question revealed what they really thought of him in spite of the empirical evidence before their eyes.
The family of the Iesous lived among them. They could not reconcile the powerful works performed by the Iesous with the fact that they knew his family.
"And they were offended (eskandalizonto - to commit an act or acts that leads someone to ruin albeit not on purpose) at (en - within) him."
They heard his teaching through the veil of an unquestioned premise. The power to really hear and therefore see the evidential power and integrity of the works of the Iesous were dulled by the sickness of unbelief.
Their collective will was compromised by the unconscious premise of suspicion and envy coupled with fear.
What did the presence of his family among them have to do with an opportunity for spiritual healing? Their questions were merely rhetorical and filled with false reasoning.
They manufactured excuses for not believing in the Iesous and his work. He marveled at their entrenched unbelief. He could therefore do no mighty work among them except heal a few sick folk.
Are you surprised by those who decide for spiritual sickness over spiritual health? This phenomenon is more common than one might suspect.
Are you ready to come to the Iesous and allow him to do a mighty work in your life? Step out of the box of unbelief and believe that Theos has a blessing for you.
For more information about Dr. Rich or his teaching ministry, please visit his website.
Monday, April 23, 2012
A Meditation on Release from Judging Others
"Judge not, and ye shall not be judged (Lk. 6:37)"
These poignant words address an attitudinal hubris to which most of us are prone. They also reveal a 'sickness unto death' in that the one who judges will in turn be judged.
The term 'judge' is stated in the imperative and therefore means to stop at once a self-imposed behavioral mandate. Furthermore, the word judge is from 'krino' in the Greek New Testament and it means to try someone in a judicial manner, or to divide or separate.
The one who has assumed to judge others and impose a sentence upon them little realizes that he has set the standard by which he will be sentenced. To judge is a double-edged weapon, and the one who wields it not only seeks to mortally wound the soul of another he also inflicts upon himself the identical trauma.
The call of the incomparable Iesous is to listen with the ears of the mind, and recognize the intrinsic necessity to put down the formidable weapon of judging another person. The commandment 'judge not' is coupled with "...and ye shall not be judged."
The inevitable consequences of judging others are set aside when one steps out of the arena of judging. The sentence that was passed upon another and oneself too escapes the tawdry dialectic of mutual condemnation or Mutual Assured Destruction (M.A.D).
Judge not and ye shall not be judged are intrinsic reality. They relieve one of assured self harm and a myopic sense of life. One may not pretend that these words are not real or forebode certain consequences. The fiction of self-deception may create an illusory space for a time but the burden of the fiction will at some point implode the lie bubble.
Give your burdens to the Iesous and he will show you the way to inner peace. Ask him today to relieve you of the need to judge others.
For more information about Dr Josiah Rich and his teachings, please visit his website.
These poignant words address an attitudinal hubris to which most of us are prone. They also reveal a 'sickness unto death' in that the one who judges will in turn be judged.
The term 'judge' is stated in the imperative and therefore means to stop at once a self-imposed behavioral mandate. Furthermore, the word judge is from 'krino' in the Greek New Testament and it means to try someone in a judicial manner, or to divide or separate.
The one who has assumed to judge others and impose a sentence upon them little realizes that he has set the standard by which he will be sentenced. To judge is a double-edged weapon, and the one who wields it not only seeks to mortally wound the soul of another he also inflicts upon himself the identical trauma.
The call of the incomparable Iesous is to listen with the ears of the mind, and recognize the intrinsic necessity to put down the formidable weapon of judging another person. The commandment 'judge not' is coupled with "...and ye shall not be judged."
The inevitable consequences of judging others are set aside when one steps out of the arena of judging. The sentence that was passed upon another and oneself too escapes the tawdry dialectic of mutual condemnation or Mutual Assured Destruction (M.A.D).
Judge not and ye shall not be judged are intrinsic reality. They relieve one of assured self harm and a myopic sense of life. One may not pretend that these words are not real or forebode certain consequences. The fiction of self-deception may create an illusory space for a time but the burden of the fiction will at some point implode the lie bubble.
Give your burdens to the Iesous and he will show you the way to inner peace. Ask him today to relieve you of the need to judge others.
For more information about Dr Josiah Rich and his teachings, please visit his website.
Friday, April 20, 2012
A Prayer Prescription for the Pain of Slander
"Pray for them which despitefully use you." Lk.6:28
'Pray' is a verb. It is here used by the Iesous in a prescriptive sense. It is also enjoined in the imperative impressing upon the auditor/reader that here is a command without apology.
Pray means to ask or request or even to wish. The act of praying is intensely mood altering and therefore mind changing for the one so engaged.
To pray is spiritually assertive. The one who prays is looking out from the limitations of one's own resources and looks expectantly to the unlimited resources of the Theos.
The pray-prescription as given here is a positive response to a not so positive behavior. "Pray for them which despitefully use you." The word 'despitefully' speaks of a ghastly type of behavior. It involves threats, or slander, or even to insult.
In the Old Testament, on the eve of entrance into the Promised Land, Yahweh allowed spies to go in and spy out the land for the people. The majority of the spies created fear and apprehension in the hearts of the people. They uttered a bad report on Yahweh's blessing to the people.
In other words, they slandered the character of Yahweh by their reprehensible report.s Also, in the Old Testament the word 'slander' means to stand against the life of another.
To pray for those who despitefully use us is indeed a prescription to protect our hearts from mirroring behavior that would undermine our spiritual lives.
Has someone despitefully used you? Do you want to do as he or she has done to you? To pray is the way to reframe your mind by releasing your laser-like attention from the spiritual attack upon your person.
Such attacks will always come to us. Therefore become super-prepared by praying without ceasing for those who despitefully use you. We pray that those who have slandered us will be given a new attitude about the interconnection that we share with one another. Hate is a spiritual aberration. The Love of Theos is the intrinsic foundation of all things.
For more information about Dr. Rich and his ministry, please visit his website.
'Pray' is a verb. It is here used by the Iesous in a prescriptive sense. It is also enjoined in the imperative impressing upon the auditor/reader that here is a command without apology.
Pray means to ask or request or even to wish. The act of praying is intensely mood altering and therefore mind changing for the one so engaged.
To pray is spiritually assertive. The one who prays is looking out from the limitations of one's own resources and looks expectantly to the unlimited resources of the Theos.
The pray-prescription as given here is a positive response to a not so positive behavior. "Pray for them which despitefully use you." The word 'despitefully' speaks of a ghastly type of behavior. It involves threats, or slander, or even to insult.
In the Old Testament, on the eve of entrance into the Promised Land, Yahweh allowed spies to go in and spy out the land for the people. The majority of the spies created fear and apprehension in the hearts of the people. They uttered a bad report on Yahweh's blessing to the people.
In other words, they slandered the character of Yahweh by their reprehensible report.s Also, in the Old Testament the word 'slander' means to stand against the life of another.
To pray for those who despitefully use us is indeed a prescription to protect our hearts from mirroring behavior that would undermine our spiritual lives.
Has someone despitefully used you? Do you want to do as he or she has done to you? To pray is the way to reframe your mind by releasing your laser-like attention from the spiritual attack upon your person.
Such attacks will always come to us. Therefore become super-prepared by praying without ceasing for those who despitefully use you. We pray that those who have slandered us will be given a new attitude about the interconnection that we share with one another. Hate is a spiritual aberration. The Love of Theos is the intrinsic foundation of all things.
For more information about Dr. Rich and his ministry, please visit his website.
Wednesday, April 18, 2012
A Meditation on the Formula for Spiritual Wellness
"Bless them that curse you." Lk. 6:28
In the same context in which one is enjoined by the Iesous to do good to those who are removed from us by hostility toward us another imperative is given.
We are told to bless (Gk. eulogeo: to speak well of) those that curse us. Again, one must not seek refuge in subtle or overt measures of retaliatory behavior. We must not revert to behavior that repays in like manner or escalate an emotional impasse because of a curse hurled upon us by another.
Contrary to an instinctive reaction of speaking a curse against those who curses us we are to speak well of them. In our text the word curse in the Greek is the term 'Kataraomai' and it means to wish ruin upon another person. It is an icy word filled with loathing and disgust for someone or a group of people.
The Iesous does not want those who seriously receive the words "Follow Me" to fail to realize that one's natural inclinations must be surrendered at the point of accepting the intrinsic invitation to follow him as a habit of life.
"Bless those that curse you," lifts following the Iesous out of the milieu of the merely intellectual and transports one into the qualitatively new world of spiritual wholeness wherein one does not live by reactionary defenses that shrinks one's humanity by feeding on the festering wounds of hostility toward those who desire our ruin.
Bless is the prescription of spiritual freedom from the desire to wish ruin in kind. Bless protects the heart and nourishes the spirit. Bless those that curse you is the formula for spiritual wellness. Bless retrains the focus of the heart to concentrate on appropriate emotions that secure our hearts.
Today you must begin the important journey of speaking well of those who have sought to curse you by terribly inappropriate speech actions or to undo your intrinsic humanity by destructive behavior. Stop continuing their efforts to harm you by investing in emotional reactions that perpetuate their attempt to curse you. Bless you.
For more information about Dr. Josiah Rich and his ministry, please visit his website.
In the same context in which one is enjoined by the Iesous to do good to those who are removed from us by hostility toward us another imperative is given.
We are told to bless (Gk. eulogeo: to speak well of) those that curse us. Again, one must not seek refuge in subtle or overt measures of retaliatory behavior. We must not revert to behavior that repays in like manner or escalate an emotional impasse because of a curse hurled upon us by another.
Contrary to an instinctive reaction of speaking a curse against those who curses us we are to speak well of them. In our text the word curse in the Greek is the term 'Kataraomai' and it means to wish ruin upon another person. It is an icy word filled with loathing and disgust for someone or a group of people.
The Iesous does not want those who seriously receive the words "Follow Me" to fail to realize that one's natural inclinations must be surrendered at the point of accepting the intrinsic invitation to follow him as a habit of life.
"Bless those that curse you," lifts following the Iesous out of the milieu of the merely intellectual and transports one into the qualitatively new world of spiritual wholeness wherein one does not live by reactionary defenses that shrinks one's humanity by feeding on the festering wounds of hostility toward those who desire our ruin.
Bless is the prescription of spiritual freedom from the desire to wish ruin in kind. Bless protects the heart and nourishes the spirit. Bless those that curse you is the formula for spiritual wellness. Bless retrains the focus of the heart to concentrate on appropriate emotions that secure our hearts.
Today you must begin the important journey of speaking well of those who have sought to curse you by terribly inappropriate speech actions or to undo your intrinsic humanity by destructive behavior. Stop continuing their efforts to harm you by investing in emotional reactions that perpetuate their attempt to curse you. Bless you.
For more information about Dr. Josiah Rich and his ministry, please visit his website.
Tuesday, April 17, 2012
A Meditation on a Most Needed Infection
"...do good..." Lk.6:35
Within the same context in which the Iesous speaks of the obligation to love those who are hostile toward us he adds another surprising imperative. He adds that one must do good (agathopoieite - to do good, i.e. perform an action that will benefit another).
Why would the Iesous join together "Love ye your enemies (hostile ones)" and "do good?" And why would he state these two demands in the ethical imperative?
Paul, the Apostle, wrote: "And you that were sometime alienated and enemies in your mind by wicked works, yet now hath he (the Iesous) reconciled (Col. 1:21)." In other words, we were once hostile toward Theos and he demonstrated his love toward us by sending the incomparable Iesous.
The word for love in the Greek New Testament that expresses the love of Theos for us is agape. It is more than a noun. It is a noun of action. The love of Theos is not passive and neither is it impotent, or sentimental. The love of Theos is intrinsic to his nature or essence. The love of Theos is uncreated and eternal. This is the love that is expressed in the Theanthropos - Iesous. Therefore, when we are enjoined by the Iesous to love those who are hostile toward us he is speaking from the divine ground of action.
Love, real love, is always in the imperative and expresses itself in doing good indiscriminately and without shadowy motives. Doing good is the expression of the inward freedom that one enjoys unencumbered by reaction to the calculated hostility of others.
Love sets us free to do good so that we articulate the love of God by performing actions of benevolence for the advantage of others. This is what C.S. Lewis calls, "Good Infection."
For more information about Dr. Rich or his ministry, please visit his website.
Monday, April 16, 2012
A Meditation on a Prescription for Spiritual Health
But I say unto you which hear, "Love your enemies (echthrous - those who are hostile to you)..." Lk. 6:27
These powerful words were spoken by the Iesous during the Sermon on the Mount. They are an intrinsic part of the fabric of this healing message. To those who were privy to this great event the Iesous addressed them in compassionate and authoritative power.
In Luke's record of this great message the Iesous spoke to those that "...hear." 'Hear' in this context means perception with the 'ear' of the mind. There is a poignancy and urgency to the term hear as if he is preparing the auditor for an unexpected and difficult message.
Next the Iesous says "Love your enemies." Imagine the number of people in the audience who were stunned by these words. Imagine those who were at war with their neighbors and relatives. Imagine saying these words to those who were smarting from the brutalities of the Pax Romana (the peace ? of Rome) of Roman occupation of their country.
These were difficult words to hear with the ear of the mind. Love (agapate) is a Greek noun of action and is placed at the beginning of the sentence to emphasis its imperative nature. Hate is emotional brutality to oneself immediately and to others.
We have powerful excuses for our hate-walls. It is our reaction to an offense whether real or the result of hate training. But the reaction carries with it substantive damage to the body. Cortisol eats away at our organs and compromises us internally. It also erodes our emotional life and ability to love.
When we hate we paradoxically are not punishing the object of our rancor we are wounding ourselves. The premise of hate is false but at the time it 'feels' right - hate is irrational. It is the sanctification of madness.
Love your enemies is a prescription to release yourself from the internal poison of hate. Iesous is the consummate Epidemiologist. He is here addressing a pandemic sin against oneself and others.
Please meditate on his words and don't allow your heart to become stone-like by holding on to hate. Love your enemies is a prescription for spiritual health.
How does one love someone who is hostile? Decide to be a proactive sower of positive regard for others. Look closely at your life and if necessary do some careful thinking. Reversing negative and nonproductive hate thinking behavior will provide a more satisfying life.
For more information about Dr. Rich or his ministry, please visit his website.
These powerful words were spoken by the Iesous during the Sermon on the Mount. They are an intrinsic part of the fabric of this healing message. To those who were privy to this great event the Iesous addressed them in compassionate and authoritative power.
In Luke's record of this great message the Iesous spoke to those that "...hear." 'Hear' in this context means perception with the 'ear' of the mind. There is a poignancy and urgency to the term hear as if he is preparing the auditor for an unexpected and difficult message.
Next the Iesous says "Love your enemies." Imagine the number of people in the audience who were stunned by these words. Imagine those who were at war with their neighbors and relatives. Imagine saying these words to those who were smarting from the brutalities of the Pax Romana (the peace ? of Rome) of Roman occupation of their country.
These were difficult words to hear with the ear of the mind. Love (agapate) is a Greek noun of action and is placed at the beginning of the sentence to emphasis its imperative nature. Hate is emotional brutality to oneself immediately and to others.
We have powerful excuses for our hate-walls. It is our reaction to an offense whether real or the result of hate training. But the reaction carries with it substantive damage to the body. Cortisol eats away at our organs and compromises us internally. It also erodes our emotional life and ability to love.
When we hate we paradoxically are not punishing the object of our rancor we are wounding ourselves. The premise of hate is false but at the time it 'feels' right - hate is irrational. It is the sanctification of madness.
Love your enemies is a prescription to release yourself from the internal poison of hate. Iesous is the consummate Epidemiologist. He is here addressing a pandemic sin against oneself and others.
Please meditate on his words and don't allow your heart to become stone-like by holding on to hate. Love your enemies is a prescription for spiritual health.
How does one love someone who is hostile? Decide to be a proactive sower of positive regard for others. Look closely at your life and if necessary do some careful thinking. Reversing negative and nonproductive hate thinking behavior will provide a more satisfying life.
For more information about Dr. Rich or his ministry, please visit his website.
Sunday, April 15, 2012
Ancient Wisdom and Bio-Behavioral Medicine Work Together
Ancient Wisdom and Bio-Behavioral Medicine Work Together
Written by Dr. Josiah Rich
April 15, 2012
Holistic Health Daily
For more information about this author, please visit website.
Written by Dr. Josiah Rich
April 15, 2012
Holistic Health Daily
For more information about this author, please visit website.
Friday, April 13, 2012
A Meditation on Extreme Faith in God
"For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure (huperbole, that is, a throwing beyond), above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead (II Cor. 1:8-9)."
Paul carried the extreme message of the intrinsic necessity of the Iesous into the world. He knew that to herald the work of the Iesous would be at great personal cost. How could it be otherwise? The old anthropology of persons doing horrific acts of moral depravity upon themselves and upon others found Paul's word of the Iesous offensive.
Paul found that the redemptive word caused some to bristle and seek to harm him. He was placed under great and unrelenting pressure at times in his ministry. He, and the disciples with him in Asia, found themselves pressed out of measure, above the power or ability to handle their circumstances from their own devices. They were pushed to the limits of endurance and then beyond any reasonable expectation of survival.
"We despaired even of life..." at an utter loss. Where was Theos in this situation? There are times in life when the Theos of all comfort must allow us to experience pressures that are divinely designed for us to step out of ourselves, our programs and even our abilities.
His ways are not our ways and his thoughts are not our thoughts. We have a plan, but he has the plan - the blue print for our lives that he authored before he flung down the created order of space-time. We do not often realize that our plans of self-will are in conflict with God's plan because they are forged upon the anvil of ambition and shaped by the hammer of desire.
He must undo what we have done to ourselves. So he takes us to the boundaries of ourselves and allows us to look over the precipice and see that we are ultimately fragile. Paul, however, discovers that out there on the edge of himself, where he despaired of life, something more was super-added to his estate.
"But we had (perfect participle) the sentence of death in ourselves." How could he make such a statement? He knows the power and love of the Iesous. But Paul has been led to an experience of the Iesous that has produced the experience of the sacrificial death of the Iesous in his life.
This 'sentence of death' is a divine blessing. "That we should not trust (perfect participle) in ourselves, but in God which raiseth the dead." Here is the balance in life that faith must have as its yardstick. The sentence of death is the blessing and reminder not to trust in ourselves. Trust in ourselves is our intrinsic idolatry.
Paul will have none of it. He wants what God wants for his life. Are you ready for extreme faith? Are you ready to stop trusting self and start trusting God alone?
For more information about Dr. Josiah Rich and his ministry, please visit his website.
Paul carried the extreme message of the intrinsic necessity of the Iesous into the world. He knew that to herald the work of the Iesous would be at great personal cost. How could it be otherwise? The old anthropology of persons doing horrific acts of moral depravity upon themselves and upon others found Paul's word of the Iesous offensive.
Paul found that the redemptive word caused some to bristle and seek to harm him. He was placed under great and unrelenting pressure at times in his ministry. He, and the disciples with him in Asia, found themselves pressed out of measure, above the power or ability to handle their circumstances from their own devices. They were pushed to the limits of endurance and then beyond any reasonable expectation of survival.
"We despaired even of life..." at an utter loss. Where was Theos in this situation? There are times in life when the Theos of all comfort must allow us to experience pressures that are divinely designed for us to step out of ourselves, our programs and even our abilities.
His ways are not our ways and his thoughts are not our thoughts. We have a plan, but he has the plan - the blue print for our lives that he authored before he flung down the created order of space-time. We do not often realize that our plans of self-will are in conflict with God's plan because they are forged upon the anvil of ambition and shaped by the hammer of desire.
He must undo what we have done to ourselves. So he takes us to the boundaries of ourselves and allows us to look over the precipice and see that we are ultimately fragile. Paul, however, discovers that out there on the edge of himself, where he despaired of life, something more was super-added to his estate.
"But we had (perfect participle) the sentence of death in ourselves." How could he make such a statement? He knows the power and love of the Iesous. But Paul has been led to an experience of the Iesous that has produced the experience of the sacrificial death of the Iesous in his life.
This 'sentence of death' is a divine blessing. "That we should not trust (perfect participle) in ourselves, but in God which raiseth the dead." Here is the balance in life that faith must have as its yardstick. The sentence of death is the blessing and reminder not to trust in ourselves. Trust in ourselves is our intrinsic idolatry.
Paul will have none of it. He wants what God wants for his life. Are you ready for extreme faith? Are you ready to stop trusting self and start trusting God alone?
For more information about Dr. Josiah Rich and his ministry, please visit his website.
Thursday, April 12, 2012
A Meditation on Suffering and Consolation in Iesous
Suffering in the Greek is the word 'pathemata' and means: Spiritual hardship
Consolation in the Greek is the word 'paraklesis' and means: Comfort
"For as the suffering of Christou abound in us, so our consolation also aboundeth by Christous (II Cor 1:5)."
We are identified with the Iesous when there is a radical commitment to him. Our commitment to him engages us in a complete manner. It is extreme living.
We must follow him. He calls us out of ourselves into a qualitatively new life that bears his distinct image. If we follow him completely our relationships will becomes new - beginning with ourselves.
The Iesous will make us new inside. A real encounter with him through his saving action will make us a new creation. He will cleanse our perception of who we thought him to be and show us the marvelous magnitude of who he really is.
There are times when I may experience suffering for my relationship with him. The suffering that I may experience because of my relationship with him is never cast aside.
Nothing is ever lost in our experience. The life of faith is often filled with perplexity and mystery. I may be suddenly overtaken by a reality that causes my faith to be tested in a new way. I may find myself in a situation that came into my life of faith and it has settled down into my life and I have prayed to God to take it away.
I could have a multitude of dissimilar situations to come into my life in an overlapping manner that threatens to overthrow me completely. I find that they goad me to turn to the Iesous for power to negotiate the present situation. For what I suffer in Iesous is not merely my sufferings they are his sufferings experienced through me.
He is maturing my faith in his Word as he is using my life to inspire others to trust him too, and to show that he does not leave me alone in my suffering. He gives me consolation. He super-abounds encouragement into me by coming along side me in suffering. His presence supplies me with hope. The hope that he gives is indeed confident expectation toward the future.
For more information about Dr. Josiah Rich and his ministry, please visit his website.
Consolation in the Greek is the word 'paraklesis' and means: Comfort
"For as the suffering of Christou abound in us, so our consolation also aboundeth by Christous (II Cor 1:5)."
We are identified with the Iesous when there is a radical commitment to him. Our commitment to him engages us in a complete manner. It is extreme living.
We must follow him. He calls us out of ourselves into a qualitatively new life that bears his distinct image. If we follow him completely our relationships will becomes new - beginning with ourselves.
The Iesous will make us new inside. A real encounter with him through his saving action will make us a new creation. He will cleanse our perception of who we thought him to be and show us the marvelous magnitude of who he really is.
There are times when I may experience suffering for my relationship with him. The suffering that I may experience because of my relationship with him is never cast aside.
Nothing is ever lost in our experience. The life of faith is often filled with perplexity and mystery. I may be suddenly overtaken by a reality that causes my faith to be tested in a new way. I may find myself in a situation that came into my life of faith and it has settled down into my life and I have prayed to God to take it away.
I could have a multitude of dissimilar situations to come into my life in an overlapping manner that threatens to overthrow me completely. I find that they goad me to turn to the Iesous for power to negotiate the present situation. For what I suffer in Iesous is not merely my sufferings they are his sufferings experienced through me.
He is maturing my faith in his Word as he is using my life to inspire others to trust him too, and to show that he does not leave me alone in my suffering. He gives me consolation. He super-abounds encouragement into me by coming along side me in suffering. His presence supplies me with hope. The hope that he gives is indeed confident expectation toward the future.
For more information about Dr. Josiah Rich and his ministry, please visit his website.
Wednesday, April 11, 2012
A Meditation on the Theos of All Comfort
"Blessed be the Theos, even the Father of our Lord Iesous Christou, the Father of mercies, and Theos of all comfort (parakleseos - One who comes along our side for strength, hope, and courage); Who comforts us in all our tribulation that we may be able (given power) to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God (II Cor. 1:3-4)."
We do not walk alone as believers. There is no need to ever feel that one is alone because we have the assurance of God's presence when life gets tough. Life is tough sometimes and it may get so tough that one may lack the courage to continue.
Let me assure you that God knows how tough life can get and he will come along your side and give you the power to receive courage. He not only comforts us in some of our troubles, but in all of our troubles. In the Greek text the word 'trouble' is 'thipsei' and it means to break, crush, compress, or distress.
There are times when you may feel that you are about to break under pressure, crushed by circumstances, and squeezed by anxiety. What Theos has given in the incomparable Ieous is priceless. The afflictions that you and I experience must come through the Iesous. He will not put more on us that we can bear through Him.
Remember, our consolation abounds by the Iesous Do you need comfort from the stresses of life today? Take your request to the Theos of all comfort.
For more information about Dr. Josiah Rich or his teachings, please visit his website.
We do not walk alone as believers. There is no need to ever feel that one is alone because we have the assurance of God's presence when life gets tough. Life is tough sometimes and it may get so tough that one may lack the courage to continue.
Let me assure you that God knows how tough life can get and he will come along your side and give you the power to receive courage. He not only comforts us in some of our troubles, but in all of our troubles. In the Greek text the word 'trouble' is 'thipsei' and it means to break, crush, compress, or distress.
There are times when you may feel that you are about to break under pressure, crushed by circumstances, and squeezed by anxiety. What Theos has given in the incomparable Ieous is priceless. The afflictions that you and I experience must come through the Iesous. He will not put more on us that we can bear through Him.
Remember, our consolation abounds by the Iesous Do you need comfort from the stresses of life today? Take your request to the Theos of all comfort.
For more information about Dr. Josiah Rich or his teachings, please visit his website.
Tuesday, April 10, 2012
The Cross of Iesous is Our Freedom
I Cor. 1:18-20
For the preaching (O Logos) of the cross is to them that perish foolishness (moria, which means: moronic); but unto us which are saved it is the power (dunamis, which means: energetic power or ability) of Theou.
For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
Where is the wise? Where is the Scribe? Where is the disputer (skilled in debate) of this kosmos (world)? hath not the Theou not made foolish the wisdom of the Kosmos?
The cross is the subversive action of Theos because by it he has made known his love for all people. He is no respecter of persons. Those systems of belief that exclude many and include the few are set aside through the cross.
The cross is the power of antithesis that extinguishes the power of dialectic. Whereas dialectic may intellectually resolve the inherent tension of antithesis in reality we experience life as antithesis or as either/or dualistic encounter.
The power of the cross transcends the temporal debates on the meaning of life and moves us into a life that means participation in the divine nature. Theos has shattered the philosophic wisdom of those who are limited by intellectual self-flattery. Theos does not honor conceit he honors the humble and repentant person.
God's subversive action in the kosmos is granting new life to those who will accept the Logos of the cross.
The word 'Logos' (cogent reason expressed through intelligent speech) is to the ones being undone in destruction a moronic and contemptible message. But to those who have transitioned out of death and are saved ones the cross is the power of God. We are rescued from death through the decisive action of God in Iesous.
We were dead in trespasses and sins and the Iesous reversed our collective destiny of final banishment from the presence of God. Now is the time to say 'yes' to what God has done for you through the Iesous.
Are you ready to believe in God for the rescue of your soul?
"...the foolishness of God is wiser than men; and the weakness of God (Theou) is stronger than men (anthropon). I Cor. 1:25
For more information about the teachings of Dr. Josiah Rich, please visit his website.
For the preaching (O Logos) of the cross is to them that perish foolishness (moria, which means: moronic); but unto us which are saved it is the power (dunamis, which means: energetic power or ability) of Theou.
For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
Where is the wise? Where is the Scribe? Where is the disputer (skilled in debate) of this kosmos (world)? hath not the Theou not made foolish the wisdom of the Kosmos?
The cross is the subversive action of Theos because by it he has made known his love for all people. He is no respecter of persons. Those systems of belief that exclude many and include the few are set aside through the cross.
The cross is the power of antithesis that extinguishes the power of dialectic. Whereas dialectic may intellectually resolve the inherent tension of antithesis in reality we experience life as antithesis or as either/or dualistic encounter.
The power of the cross transcends the temporal debates on the meaning of life and moves us into a life that means participation in the divine nature. Theos has shattered the philosophic wisdom of those who are limited by intellectual self-flattery. Theos does not honor conceit he honors the humble and repentant person.
God's subversive action in the kosmos is granting new life to those who will accept the Logos of the cross.
The word 'Logos' (cogent reason expressed through intelligent speech) is to the ones being undone in destruction a moronic and contemptible message. But to those who have transitioned out of death and are saved ones the cross is the power of God. We are rescued from death through the decisive action of God in Iesous.
We were dead in trespasses and sins and the Iesous reversed our collective destiny of final banishment from the presence of God. Now is the time to say 'yes' to what God has done for you through the Iesous.
Are you ready to believe in God for the rescue of your soul?
"...the foolishness of God is wiser than men; and the weakness of God (Theou) is stronger than men (anthropon). I Cor. 1:25
For more information about the teachings of Dr. Josiah Rich, please visit his website.
Monday, April 9, 2012
The Resurrection of Iesous: The Subversive Action of Theos on Our Behalf
Mark 14:27-31
And Iesous saith unto them, "All ye shall be offended (skandalisthesesthe - to throw someone into ruin unawares without deceit) because of me this night: for it is written I will smite the shepherd, and the sheep shall be scattered (Zech. 13:7)."
"But after that I am risen, I will go before you into Galilee."
But Peter saith unto him, "Although all shall be offended, yet will not I."
Iesous saith unto him, "Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice." But he spake the more vehemently, "If I should die with thee, I will not deny they in any wise." Likewise also said they all (Mk.14:27-31).
"Whom God (the Theos) raised up having loosed the pains of death (thanatou) because it was not possible that he should be holden of it (Acts 2:24).
The disciples will collectively abandon the Iesous. The test to come is not theirs; it is his test. Iesous knows this to be true and he knows that they are not spiritually ready to stand with him and for him now - later on they will after his resurrection.
They will hit a terrible wall and his violent experience in the hands of his captors will test their faith. They will encounter what Kierkegaard called "The Halt." For Kierkegaard "The Halt" was a scandal within that causes one to flee from the Christ.
On the other side of the crucifixion event they will meet him on new ground. He would be held by death (thanatou) for a little while. That is, the Divine Passive will allow death to hold him fast for a short time and then he will rise up because he is the Iesous. It was not possible for death to hold on to him permanently.
"All ye shall be offended" was disclosure of corporate offense induced by terror and uncertainty. The unsolicited retort of Petros is filled with untested bravado. He certainly meant what he said but within the immediate milieu. He is not yet seized by menace and the threat of death.
He knew however, that the knowledge of that horrific event needed to be shared with the disciples. Therefore he told them the truth about his immediate destiny and their minds could not take in the information. They needed to know but it was a type of knowing they did not want to know. They needed to know so that their faith in his character was not overthrown too.
Where are you today in your life? Have you hit a spiritual wall? The Iesous will give you the power to overcome it. But you say, "The wall has invaded my soul and my life is molded around it."
Let me say that the resurrection is God's subversive action and his ultimate healing event.
Bring your desire for healing before him and receive the good news that Iesous is saving people by giving them new life through his resurrection.
Dr. Rich is a member of the Spiritual Coaching and Counseling Network. You can contact him by visiting his website if you are need of Spiritual Counseling.
And Iesous saith unto them, "All ye shall be offended (skandalisthesesthe - to throw someone into ruin unawares without deceit) because of me this night: for it is written I will smite the shepherd, and the sheep shall be scattered (Zech. 13:7)."
"But after that I am risen, I will go before you into Galilee."
But Peter saith unto him, "Although all shall be offended, yet will not I."
Iesous saith unto him, "Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice." But he spake the more vehemently, "If I should die with thee, I will not deny they in any wise." Likewise also said they all (Mk.14:27-31).
"Whom God (the Theos) raised up having loosed the pains of death (thanatou) because it was not possible that he should be holden of it (Acts 2:24).
The disciples will collectively abandon the Iesous. The test to come is not theirs; it is his test. Iesous knows this to be true and he knows that they are not spiritually ready to stand with him and for him now - later on they will after his resurrection.
They will hit a terrible wall and his violent experience in the hands of his captors will test their faith. They will encounter what Kierkegaard called "The Halt." For Kierkegaard "The Halt" was a scandal within that causes one to flee from the Christ.
On the other side of the crucifixion event they will meet him on new ground. He would be held by death (thanatou) for a little while. That is, the Divine Passive will allow death to hold him fast for a short time and then he will rise up because he is the Iesous. It was not possible for death to hold on to him permanently.
"All ye shall be offended" was disclosure of corporate offense induced by terror and uncertainty. The unsolicited retort of Petros is filled with untested bravado. He certainly meant what he said but within the immediate milieu. He is not yet seized by menace and the threat of death.
He knew however, that the knowledge of that horrific event needed to be shared with the disciples. Therefore he told them the truth about his immediate destiny and their minds could not take in the information. They needed to know but it was a type of knowing they did not want to know. They needed to know so that their faith in his character was not overthrown too.
Where are you today in your life? Have you hit a spiritual wall? The Iesous will give you the power to overcome it. But you say, "The wall has invaded my soul and my life is molded around it."
Let me say that the resurrection is God's subversive action and his ultimate healing event.
Bring your desire for healing before him and receive the good news that Iesous is saving people by giving them new life through his resurrection.
Dr. Rich is a member of the Spiritual Coaching and Counseling Network. You can contact him by visiting his website if you are need of Spiritual Counseling.
Thursday, April 5, 2012
Spiritual Ecology Within the Sphere of Iesous
And the peace of God, which passeth (supercedes) all understanding, shall keep your hearts and minds through (en - in the sphere of) Christos Iesou. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things of good report, if there be any virtue (moral excellence) and if there be any praise, think (calculate mentally) these things. These things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you (Phil. 4:6).
There is a wealth of Spiritual Wisdom in the above words. They are the eternal wisdom of the Iesous mediated through the genius of Paul of Tarsus.
Paul connects the peace of God (possessive genitive) or the peace that is God's own peace will be the possession of those who release their cares through prayer to God.
God's peace is not subject to circumstances. God's peace is with us when we are bewildered by events or taken aback by disaster. God's peace is manifested in our lives not by benign passivity, but by an innate tranquility in the midst of trials.
The peace of God will keep (guard) our hearts and minds through Christo Iesou. In the Greek New Testament the word 'through' is the Greek preposition 'en' and it is a preposition of rest. Therefore, the peace of God will guard our hearts and minds within the sphere (rest) of the Iesou.
Because we are at rest in the Iesou we can cogitate things that are true (conforming to reality in Iesous), ...things that are honest, ...things that are just, ...things that are pure (the holy things), ...things that are lovely, ...things of good report, moral excellence, ...with praise.
Are your in need of Spiritual rest today? If so, you may have it through the Iesou. Today, gift yourself with Spiritual ecology within the sphere of Him.
If you are in need of Spiritual Coaching, please contact Dr. Josiah Rich through his website for details.
There is a wealth of Spiritual Wisdom in the above words. They are the eternal wisdom of the Iesous mediated through the genius of Paul of Tarsus.
Paul connects the peace of God (possessive genitive) or the peace that is God's own peace will be the possession of those who release their cares through prayer to God.
God's peace is not subject to circumstances. God's peace is with us when we are bewildered by events or taken aback by disaster. God's peace is manifested in our lives not by benign passivity, but by an innate tranquility in the midst of trials.
The peace of God will keep (guard) our hearts and minds through Christo Iesou. In the Greek New Testament the word 'through' is the Greek preposition 'en' and it is a preposition of rest. Therefore, the peace of God will guard our hearts and minds within the sphere (rest) of the Iesou.
Because we are at rest in the Iesou we can cogitate things that are true (conforming to reality in Iesous), ...things that are honest, ...things that are just, ...things that are pure (the holy things), ...things that are lovely, ...things of good report, moral excellence, ...with praise.
Are your in need of Spiritual rest today? If so, you may have it through the Iesou. Today, gift yourself with Spiritual ecology within the sphere of Him.
If you are in need of Spiritual Coaching, please contact Dr. Josiah Rich through his website for details.
Tuesday, April 3, 2012
A Meditation for those in Spiritual Depression
Ps. 42: 1-8
"I pour out my soul on me." (vs. 4)
"Why are you downcast (bowed down), O my soul? Why so disturbed (growl, rage, uproar) within me?" (vs. 5)
The Psalmist-poet has provided for us a timeless description of spiritual depression. We are not given any information as to how he has come into this time of grief. However, he does give a poignant in situ description of his spiritual warfare with his condition. He finds himself in a dry, parched estate. As a deer pants for water after fleeing for his life from some desperate encounter, so his soul pants after God. From there he moves on say that he has not eaten and that his tears have been his sustenance day and night.
Those who knew of his condition had no healing word for him, in fact they only had a word of discouragement. They said, "Where is your God?" They were taken aback by the reversal of circumstances of the psalmist. Why? The psalmist admits that in the past that he used to go to the house of worship leading the multitude with shouts of joy and thanksgiving. (vs. 4) But now that is all gone and he finds himself mired in misery. "Why are you down cast, O my soul?"
The used to has been suspended by the poignant invasiveness of insistent trials and stabbing grief. Through the probing grief of his situation there is the one constant that has not changed. Through the intensity of his affliction he places hope in God. He says, "I will yet praise him, my Savior and my God."
He says, "Deep calls to deep in the roar of your waterfalls, all your waves and breakers have swept over me.
He is battered by grief and laid low by his circumstances and yet in spite of his suffering he knows that the Iesous has not let go of him. By day the LORD directs his love, at night his song (music therapy) is with me ... the God of my life.
Are you presently experiencing a situation that has taken away your peace of mind? Are you asking God to do something about a particularly difficult situation? Do you feel isolated from others due to the trauma of you grief?
Hope in Iesous. He has said, "I will never leave you or forsake you."
For more information about Dr. Rich and his teachings or if your organization is in need of an inspirational speaker, please visit his web site or call MVP Seminars at (510) 558-3495.
"I pour out my soul on me." (vs. 4)
"Why are you downcast (bowed down), O my soul? Why so disturbed (growl, rage, uproar) within me?" (vs. 5)
The Psalmist-poet has provided for us a timeless description of spiritual depression. We are not given any information as to how he has come into this time of grief. However, he does give a poignant in situ description of his spiritual warfare with his condition. He finds himself in a dry, parched estate. As a deer pants for water after fleeing for his life from some desperate encounter, so his soul pants after God. From there he moves on say that he has not eaten and that his tears have been his sustenance day and night.
Those who knew of his condition had no healing word for him, in fact they only had a word of discouragement. They said, "Where is your God?" They were taken aback by the reversal of circumstances of the psalmist. Why? The psalmist admits that in the past that he used to go to the house of worship leading the multitude with shouts of joy and thanksgiving. (vs. 4) But now that is all gone and he finds himself mired in misery. "Why are you down cast, O my soul?"
The used to has been suspended by the poignant invasiveness of insistent trials and stabbing grief. Through the probing grief of his situation there is the one constant that has not changed. Through the intensity of his affliction he places hope in God. He says, "I will yet praise him, my Savior and my God."
He says, "Deep calls to deep in the roar of your waterfalls, all your waves and breakers have swept over me.
He is battered by grief and laid low by his circumstances and yet in spite of his suffering he knows that the Iesous has not let go of him. By day the LORD directs his love, at night his song (music therapy) is with me ... the God of my life.
Are you presently experiencing a situation that has taken away your peace of mind? Are you asking God to do something about a particularly difficult situation? Do you feel isolated from others due to the trauma of you grief?
Hope in Iesous. He has said, "I will never leave you or forsake you."
For more information about Dr. Rich and his teachings or if your organization is in need of an inspirational speaker, please visit his web site or call MVP Seminars at (510) 558-3495.
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