I knew I had learned much from my own personal study using this method but watching God speak to 7 different women enthralled and excited me. In , Janis gave her life to Christ. She started journalling as a way to organize her thoughts, feelings, and prayers. She has had several articles and devotionals published. Janis has been a regular contributor to HopeStreamRadio since its inception in Contact us if you have any questions about the Bible or Christianity.
Janis has been blogging since She ran a group blog called Under the Cover of Prayer for four years. Hope Stream Radio will be her first foray into broadcasting on a regular basis. In addition to a career as a home-maker and teacher, Janis was a partner in a Canadian small business with her husband, Wayne. They currently reside in Ontario and winter in Mesa, Arizona. Janis and Wayne have three children with spouses and many grandchildren.
One of her favourite things is to tell others about what God has done and is doing in her life. B ook Genres — A Review of Fiction. The Advantages of Audiobooks. Three Mini Book Reviews. One Exception to the Rule.
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How Can Christians Resist Temptation. Light- AliceKeyStudio. Your email address will not be published. Walking in the dark can be treacherous. Now I use a flashlight or turn on the lights. It says: Your Word is a lamp to my feet and a light for my path. And in Psalm verse 30 we read: The unfolding of your words give light, it gives understanding to the simple.
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In literary terms, the introduction of her voice into the story is the spark of another voice within Job. Her words—and her possible suggestion of suicide—signify the instigation of an internal dialogue. This new voice breaks the spell of sleepwalking years, and creates the first rift between the Job of external appearances and the Job of internal contemplation.
As we shall see, it proves to be a small step from cursing his wife to cursing his life—just a few verses later—in point of fact following her chided suggestion almost to the letter. Why is light given to him who toils, and life to the bitter of soul? For my sighing comes before I eat, and my roarings are poured out like the waters. Indeed, the consideration of death has been the impetus for spiritual quests on the part of thinkers as diverse as the Buddha and Albert Camus.
Psychologically, however, Job still has a long way to go, for the personality expressed in his first speech is clearly regressive:. Why did I not die from the womb? Why did I not perish when I came out of the belly?
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Why did a lap receive me? Or why the breasts, that I should suck? He does not point a finger at wrongdoers or toward God. It is their insistence that suffering has meaning which will compel Job to shift his grievance from that of being born to that of being wronged. The heated debates between Job and his friends soon lead him to replace his stoic acceptance with righteous indignation.
In chapter 12, Job becomes aware of archetypal characters such as thieves and elders and begins to take note of animals and nature. Two chapters later he even mentions his children.
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My kinsfolk and my close friends have failed me; the guests in my house have forgotten me; my maidservants count me as a stranger… I call to my servant, but he does not respond… I am repulsive to my wife, loathsome to the sons of my own mother… All my friends abhor me, and those whom I loved have turned against me. As Job both loves and hates his friends, guests, servants, wife, and children, he begins, at last, to acknowledge their independent existence and social significance. As Winnicott would predict, concern does indeed emerge in chapters , in which we encounter a very different Job, one whose eyes have opened to the world.
Even as Job condemns Heaven for their state, conveniently leaving himself out of the picture, his tragic portrayal of social reality is worlds apart from the egocentric ranting that marked his previous self, just as his description of injustice is no longer theoretical in nature:. They thrust the poor off the road…. Behold, like wild asses in the desert they go forth to their toil, seeking prey in the wilderness as food for their children…. They lie all night naked, without clothing… hungry, they carry the sheaves… they tread the winepresses but suffer thirst.
From out of the city the dying groan, and the lifeblood of the wounded cries for help. It is a small step from this to another breakthrough, when, for the first time, Job considers his own role in compassion and begins to re-invent himself anew. To do so, he employs the psychological device of reconstructing his identity by re-writing his history. I delivered the poor who cried out, The fatherless and the one who had no helper.
I put on righteousness, and it clothed me; My justice was like a robe and a turban. I was eyes to the blind, And I was feet to the lame. I was a father to the poor, And I searched out the case that I did not know. I broke the fangs of the wicked, And plucked the victim from his teeth. We have good reason to doubt this self-glorification. Has not my soul grieved for the poor? But in claiming to have done so, Job implicitly acknowledges that he should have. In his last major speech, two-thirds through the book, Job displays a level of morality that few attain.
And did not one fashion us in the womb? Throughout this speech, Job articulates the quid pro quo that governs a just society. For that were a heinous crime! If [it be that] I raise my hand against the fatherless, because I saw help in the gate; then let my shoulder blade fall from my shoulder, and let my arm be broken from its socket…. If [it be that] I have eaten its yield without payment and caused the death of its owners; let thorns grow instead of wheat, and foul weeds instead of barley.
The words of Job are ended. This represents a revolutionary transformation for a man who was once completely oblivious to the world around him. He now embraces the desolate under caring wings of love. By the end of chapter 31, he has become a morally righteous man and has effectively exorcised Satan from both himself and the book as a whole.
This marks a shift in the dialogues as well. Initially concerned with the emotional world of a single man, they soon widen to encompass the plight of all mankind and the nature of immortality. Indeed, at its philosophical core, the Book of Job sets the historic stage for the epic battle between the cosmic forces of light and darkness. Each of these terms appears thirty-three times in the book, not counting synonyms, constituting over twenty percent of their usage in the Hebrew Bible—ten times their relative share.
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No other topic comes close to being as important to deciphering the text. To become a sage, Job must appreciate the place of these two opposing elements in creation.
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Only then can he grasp their existential dimension and achieve a renewed understanding of the meaning of life. This cosmic odyssey begins with a Job who knows only darkness.
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It appears prominently in his descriptions of death, which he views as a descent into a dark cosmic underworld:. I go where I shall not return, even to the land of darkness and of the Shadow of Death.