"Only be thou strong, and of a most valiant courage, that thou mayest observe and do according to all the law which Moses my servant hath commanded thee: thou shalt not turn away from it to the right hand, nor to the left, that thou mayest prosper whithersoever thou goest."
Jos 1
What does it mean to be a child of Abraham? Who can be Abraham's children, and why does that matter?
https://thebarkingfox.com/2025..../11/01/children-from
What does it mean to be a child of Abraham? Who can be Abraham's children, and why does that matter?
https://thebarkingfox.com/2025..../11/01/children-from
Trying to force mankind’s ideas into the word of our Creator creates confusion and contradiction. Deuteronomy 12:28, “Be careful to obey all these things I command you, so that it may always go well with you and your children after you, because you will be doing what is good and right in the eyes of the LORD your God.” Many will say that we can’t keep all of the 613 commands and they wold be correct, however not all of these are specifically for everyone to follow. Some are for the Levite priests, some only for men, some only for women. Some for children and some for animals. If we think every individual should keep each command we would fail miserably and never live the way we are designed to live.
BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}
BOOK OF ZEPHANIAH
One of the books of the Minor Prophets in the Old Testament.
AUTHOR
According to the editorial heading {Zephaniah 1:1}, Zephaniah prophesied during the reign of Josiah {640–609 BC}. His family tree is given in an unusually full form. Some scholars have suggested that his great- great-grandfather was King Hezekiah {715–686 BC}. But remarkably there is no Jewish tradition to support the suggestion, which there probably would have been if it had been true. His own name, meaning “he whom Adonai protects or hides,” was not uncommon and was a testimony to the keeping power of YHVH.
DATE, ORIGIN, AND DESTINATION
Zephaniah probably prophesied around 630 BC. The fall of Nineveh {612 BC} had not yet occurred {2:13-15}. Josiah’s reign falls into two periods, dividing at 622 BC. In that year, while the temple was being cleared of pagan articles, the Book of the Law was found, which gave momentum to Josiah’s religious reforms {2 Kings 22}. The unreformed state of affairs described by Zephaniah {Zephaniah 1:4-12; 3:1-4} points to a date before 622, at least for his denunciations. The prophet addressed Judah, the southern kingdom, and in particular the civil and religious authorities in Jerusalem. He most probably prophesied during the reign of Josiah, who came to the throne at the age of eight. The negative parts of the book concerning the sin and punishment of Judah -- now fulfilled -- would serve as a serious warning against disobedience to YHVH. Moreover, the fulfilment of Zephaniah’s prophetic threats would serve to enhance the positive side of the book, confirming the hope of completion in the experience of a fresh generation of YHVH’s people.
BACKGROUND
Politically, the Assyrian Empire had spread westward and held Palestine in its grip. The long reign of Manasseh {696–642 BC} had been a period of total subservience to Assyria. Political subservience as an Assyrian vassal meant religious subservience to the gods of Assyria, especially worship of the heavenly bodies {2 Kings 21:5}. Zephaniah complained of this sin {Zephaniah 1:5}. When the door opened to one foreign religion, others naturally came in. Once the exclusiveness of the worship of the YHVH of Israel was abandoned, Palestinian cults were openly accepted. The Canaanite Baal was blatantly worshiped {2 Kings 21:3}, as Zephaniah attested {Zephaniah 1:4}. Zephaniah condemned the worshipers of Molech {verse 5}, who sacrificed children to the Ammonite god {1 Kings 11:7; 2 Kings 23:10}. International imperialism meant a weakening of national culture, so that foreign customs were practiced, probably with religious overtones {Zephaniah 1:8-9}. The reign of Josiah brought changes, marking a political and religious turning point. Assyria, preoccupied with troubles on the eastern and northern frontiers and unable to consolidate its acquisitions, became unable to reinforce its authority in the west. This weakness induced Josiah to launch a national liberation movement. He threw off the yoke of Assyria and expanded his sphere of influence northward into the territory of the old northern kingdom. From a religious standpoint, he completely dissociated himself and his country from the religions that prevailed in Judah and recalled the nation to a pure and exclusive faith in the YHVH of Israel. The book of Zephaniah shows that there was at least one person who shared his ideals. His prophetic ministry undoubtedly paved the way for Josiah’s subsequent reformation. He was a contemporary of Jeremiah, at least for the early part of that prophet’s career {Jeremiah began prophesying in 627 BC}. Scholars have suggested that Zephaniah’s prophesying was prompted in part by attacks of the Scythians. The Greek historian Herodotus tells how the barbaric Scythians overran western Asia and reached as far south as the Egyptian frontier at about the time that Zephaniah prophesied. There is now much less inclination to believe Herodotus’s tale and relate Zephaniah’s prophetic ministry to it. There is no objective evidence for Scythian attacks on so large a scale as Herodotus claimed. Probably Zephaniah spoke simply out of a theological necessity, as he himself claimed {e.g., 1:17}. From his inspired standpoint, he foresaw that a clash involving divine intervention and human downfall was unavoidable.
PURPOSE AND TEACHING
As Zephaniah prophesied in YHVH’s name, he denounced the religious sins of Judah and the corruption rampant among both civil and religious authorities. He foretold the downfall of the nation that actually occurred in 586 BC. The moral and religious landslide could only culminate in a political avalanche of destruction that would engulf the nation. This avalanche is called by Zephaniah “the Day of Adonai.” It was not a new term, and the prophet knew that it would arouse terror in the hearts of his hearers. Amos used it, and even in his time it was well established {Amos 5:18-20}. Isaiah was the first to use the expression in the southern kingdom {Isaiah 2:6-22, see verse 12}. In this, as in a number of respects, Zephaniah was a latter-day Isaiah called by YHVH to re-apply truths earlier prophesied by Isaiah to a later generation. The theme of the Day of Adonai refers to a time when Adonai would decisively intervene in the world to establish his sovereignty. Hostile elements would be swept aside. The enemies of YHVH, sinners against his moral will, would be exposed and punished. It was associated with judgment upon those who did not acknowledge YHVH’s sovereignty -- especially Gentiles, but also sinful Israel. The emphasis on the suffering of YHVH’s people was intended to correct the popular assumption that other nations would be the sole target of divine judgment. The “Day” also would vindicate those who were loyal to YHVH. It guaranteed the rehabilitation of his oppressed supporters. Zephaniah developed this two-sided phenomenon in order to communicate the truth of YHVH to his own generation. It is “a Day of the wrath of YHVH” {Zephaniah 1:15, 18; 2:2}, when his reaction to human sin would be demonstrated. Its target was not only other nations but Judah as well, both Jerusalem, the capital {1:10-13}, and the other cities of Judah. Zephaniah also had a positive message for the people of Judah. For the prophets, the message of salvation did not cancel the message of doom. Judgment would come first, then salvation would follow. But the period of tribulation could not be avoided. The prophet’s grim descriptions of “the day of wrath” are interpreted as dire warnings and implicit pleas to the people of Judah to abandon their complacent, sinful ways. Clearly, Zephaniah’s role under YHVH was to reapply earlier truths sadly forgotten by his own generation. Zephaniah was able to foresee YHVH’s judgment of Judah and the world. But he also proclaimed permanent truths concerning the nature of YHVH and his providential relationship to the world and concerning the responsibilities of the people of YHVH. The importance of the book of Zephaniah for the New Testament lies in the phraseology about the Day of Adonai. There are a number of allusions to this aspect of his message {Matthew 13:41 [Zephaniah 1:3]; Revelation 6:17 [1:14]; 14:5 [3:13]; 16:1 [3:8]}. These echoes stress Zephaniah’s importance beyond his own time. He contributed to the total biblical picture of a Most High, Who intervenes in human history and will establish his kingdom. Zephaniah’s descriptions are a pattern for events that will mark the end of history.
CONTENT
The heading {Zephaniah 1:1} introduces Zephaniah, gives the historical setting, and above all stresses his meditation on the divine word. The first major part of the book is 1:2 - 2:3. It subdivides into four units: verses 2-7, 8-13, 14-18; 2:1-3. Verses 2-7 include Judah in a forecast of universal destruction. Zephaniah used traditional material to stress that YHVH’s people were by no means exempt, as they often chose to believe {cf. Amos 5:18-20}. The prophet supported his startling revelation with reasoned statements regarding the religious deviations practiced in Jerusalem. The image of sacrifice was used ironically, portraying Judah as the victim. The national administration and members of the royal family were guilty {Zephaniah 1:8-13}. Superstitions were punctiliously observed, yet basic divine commands against stealing and fraudulent gain went unheeded. Zephaniah saw the enemy attack on the north side of Jerusalem as an illustration of YHVH’s punishment of dishonest traders {cf. Amos 8:5-6; Micah 6:10-11}. There follow a shocking and terrifying description of the grimness of the coming “Day” {Zephaniah 1:14-18}. The prophet stirred up a complacent people who did not want to hear YHVH’s message. He frightened them into reality with a monotonous drumbeat of doom and destruction. Judah would be the demoralized target of YHVH’s wrath. Their wealth had secured luxurious imports but could not prevent divine judgment. The prophet completed his sermon with an appeal for repentance {2:1-3}. Having emotionally stirred his audience from their apathy, he was able to bring the good news that all was not yet lost. A penitential assembly at the temple and the intercession of the spiritually minded and obedient among YHVH’s people might prevent destruction. YHVH’s punishment of foreign nations is described in the second main part of the book {2:4-15}. Representative states are named to the west, east, south, and north of Judah. In the context of the previous material, it amplifies the universal nature of the Day of Adonai. Like the first part, it subdivides into four passages: verses 2:4-7, 8-11, 12, and 13-15. The subject of the first passage is the Philistines. In the case of the cities of Gaza and Ekron, there is a play on words typical of Hebrew prophecy. Both names contain doom within their very sound. The Philistines are labelled as trespassers because they were illegal immigrants from Crete into the Promised Land, which was intended for YHVH’s own people. Zephaniah predicted that Moab and Ammon would suffer attack for their overbearing attitude and their annexation of Judean territory {2:8-11}. YHVH would come to the aid of his Covenant people. The first two main sections have spelled out at length a message of judgment for both Judah and the surrounding nations. This twofold message is now repeated in a much shorter form in the third main section {3:1-8}. Zephaniah criticized Jerusalem in its combined role of political capital and religious centre. The responsibility of being YHVH’s representatives rested too lightly on the shoulders of government and temple officials. Civil leaders abused their powers by demanding bribes and even killing their political opponents. Instead of being the shepherds of the people {cf. Ezekiel 34}, they were beasts of prey {cf. Ezekiel 22:25-27}. The prophets misused their gifts for their own selfish interests, while the priests broke the strict regulations of the temple. The lessons of history went unheeded; they had not learned caution and reverence. The conclusion is clear: Judah could not escape punishment in the coming Day of Adonai but would suffer with other nations. The outworking of YHVH’s will for both Judah and the nations is in view in the final main section {Zephaniah 3:9-20}, but this time from a quite different aspect. Punishment was not YHVH’s last word for his own people or even for the nations at large. Ultimately YHVH’s will is not destruction but salvation {2 Peter 3:9}. The section has three parts: Zephaniah 3:9-10, 11-13, and 14-20. Verses 9-10 deal with the conversion of the nations. This remarkable passage looks forward with divinely guaranteed certainty to the willing submission of Gentiles to the YHVH of Israel. Their turning to YHVH would not be based on human initiative but would originate in the providential activity of YHVH. Lips defiled by worship of pagan gods would be purified and devoted solely to the adoration of the YHVH of Israel. People from remote parts of the earth, here illustrated as the remote south beyond the Ethiopian Nile, would come as suppliants, as if they were scattered Jews returning home. YHVH’s own people would be marked by a change of heart {3:11-13}. By now they would have been purged of the proud people who put themselves before YHVH in the sphere of politics and religion. They would be a purified people who humbly trusted in YHVH. To them were promised the blessings of paradise. The last passage speaks of coming joys {3:14-20}. The prophet projects himself into the future, to the time when YHVH’s judgment would be over and the time of salvation had dawned. YHVH’s people would rejoice in the presence of their Adonai. Fear and demoralization would be cancelled by YHVH’s powerful presence and radiant joy. His joy would infectiously communicate itself to them so that they too would rejoice. Moreover, his joy would be a reaction to the transformation he was working in the lives of his people {verse 17; “he will renew you in his love”}. A necessary part of this transformation would feature the vindication of YHVH’s suffering people. They would be brought to a position of honour, as the visible representatives of the YHVH of glory. Ultimately, YHVH’s power would be revealed through a people of power.
BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}
BOOK OF HABAKKUK
Eighth book of the Minor Prophets in the Old Testament.
AUTHOR
Little is known about the prophet Habakkuk apart from information that may be gained from the book of Habakkuk itself. In 1:1 and 3:1 he is called a prophet, a spokesman for YHVH to his fellow Israelites. The prayer of chapter 3 contains several musical designations {Habakkuk 3:1, 3, 9, 13, 19}. Such technical notations suggest that the author had some responsibility for the temple music. If that is so, he may have been a member of one of the Levitical families. The apocryphal book Bel and the Dragon contain a reference to Habakkuk as “the son of Joshua of the tribe of Levi,” possibly reflecting such a tradition. The book portrays Habakkuk as a man of deep moral sensitivity who rebelled at the injustice that characterized the society of his day.
DATE
Although it is difficult to date the prophecy of Habakkuk precisely, several clues to its date appear in the text. In 1:5-6 the prophet refers to the Chaldeans whom YHVH is “rousing.” The Chaldeans were originally a group of loosely organized tribes who occupied a large portion of the Assyrian Empire. They were a constant source of trouble to their Assyrian Adonais. Eventually, the Chaldeans successfully rebelled against the Assyrian power, placing Nabopolassar on the throne {625–605 BC}. The Chaldeans then ruled all of Babylonia, establishing the Babylonian Empire and inaugurating a period of extensive expansion. Because the Chaldeans came to power about 625 BC, many scholars think that the prophecy of Habakkuk was written shortly before that time. The book would have been written then, within the reign of Josiah {640–609 BC}. Habakkuk 1:6 does not necessarily refer to the initial rise of the Chaldeans. Their reputation was already established as warlike and cruel, for the prophet described them as cruel and violent; they are said to march across the world and conquer it {1:6-8}. Their reputation for military prowess seems to fit best with a time after the battle of Carchemish {605 BC}, when Nebuchadnezzar II defeated the Egyptians and established the Babylonians as an important world power, but it is also possible that their reputation was gained from the Babylonian conquest of Nineveh in 612 BC. The social conditions in Habakkuk’s day seem to fit with a time toward the end of the reign of Judah’s King Josiah. Although Josiah’s reign was characterized by far-reaching religious reforms, initiated by the discovery of the Book of the Law during renovations in the temple {2 Kings 22:8}, Habakkuk describes society as filled with “destruction and violence” {Habakkuk 1:3}. An unfair judicial system led to oppression of the righteous {verse 4}. Because it is also possible that he was referring to the world at large, it seems best to date Habakkuk’s ministry as starting between 612 and 605 BC, and continuing during the reign of Jehoiakim {609–598 BC}.
BACKGROUND
The historical period inaugurated by King Josiah’s death was one of the most bitter in the history of the kingdom of Judah. In 612 BC the Babylonians destroyed the Assyrian city of Nineveh, and in two years they eliminated the last vestiges of formal Assyrian rule in Mesopotamia. The Egyptians, who had been allies of the Assyrians, sought to solidify their hold on the western portion of the former Assyrian Empire. They marched to Carchemish, an important city on the Euphrates River, where they were opposed by Josiah, who died in the battle there. The Egyptians placed Jehoiakim on the throne in place of Jehoahaz, the rightful successor of Josiah. Jehoiakim was an Egyptian vassal, and the land of Judah was forced to pay heavy tribute. The faith of many people might understandably have begun to falter in that time. The religious reforms under Josiah had resulted not in national blessing but in the loss of their freedom. The tenor of society had changed from one of relative stability to one of oppression and violence {see Jeremiah 22:17}. In 604 BC the Babylonians advanced into the Syro-Palestinian area, encountering only weak resistance. At that time Jehoiakim transferred his allegiance to Nebuchadnezzar, who continued his advance to the south. When Pharaoh Neco’s army challenged the invaders, both sides suffered heavy losses and Nebuchadnezzar retreated to Babylon. The vacillating Jehoiakim then transferred his loyalty to Egypt. In 598 BC the Babylonians again advanced into Syro-Palestine, beginning a campaign that led to the fall of Jerusalem in 586 BC.
PURPOSE AND THEOLOGICAL TEACHING
The main purpose of Habakkuk’s prophecy is to explain what a godly person’s attitude should be toward the presence of evil in the world. It also addresses the nature of YHVH’s justice in punishing moral evil. The teaching of the book is set forth in an interesting pattern of crucial questions by the prophet about YHVH’s activity in history. His questions may reflect deep doubts and concerns, or they may be a literary device for reflecting the questions that people in his society were asking. In the psalm at the end of the book, the prophet shows that he has reached an understanding of YHVH’s purposes, and he rests in utter submission to YHVH. One of the prophet’s chief problems was the seeming inactivity of YHVH, as evil continued unpunished. YHVH’s answer was that he does punish evil in his own time and with his chosen instruments. The world is not an arena in which evil continually triumphs. History testifies to the fall of tyrants and wicked nations. The godly person thus interprets history in terms of faith -- trusting YHVH and affirming YHVH’s righteous rule in the world. The book of Habakkuk does not explain why YHVH has allowed evil in the world. It does affirm that a righteous person will see YHVH’s activity in history through the eyes of faith. Chapter 3 eloquently expresses that theme as Habakkuk looks at history and recounts YHVH’s gracious activity on behalf of his people. One of the most important theological concepts in the book is that of YHVH’s sovereign activity in history. Habakkuk affirms YHVH’s control of all history and demonstrates that even the godless nations are subject to his control. Their rise and fall is determined not by the fortuitous course of events but by YHVH.
CONTENT
THE FIRST COMPLAINT AND ITS RESPONSE {1:1-11}
The prophecy of Habakkuk begins with a series of questions reflecting the prophet’s deep feelings over the wrongs rampant in his society. He begins by asking how long he will have to cry to YHVH, who does not seem to hear. Many have asked that question as they see evil present in a world governed by the sovereign YHVH. The answer that the prophet received was unusual. Adonai was surely doing something about the evil in his society; he was raising up the Chaldeans as an instrument of his wrath to punish the people of Judah. The description of the Chaldeans in 1:6-11 is filled with bold metaphors that depict them as an awesome force pillaging as they advance in their conquests. One might well wonder, as the prophet did, why YHVH would use such a tool to accomplish his purposes. The prophet’s first complaint reflects a number of perplexing problems. Why does YHVH not do something about evil? Why does he allow it to continue? YHVH does not always seems to respond when people want him to. Furthermore, when YHVH did answer, he said he would punish the evil in Judah by using the Babylonians. The prophet’s prayer was answered, but in a way he did not expect. YHVH would use a hated and wicked nation to punish the wrongs of his own people. Habakkuk must have been perplexed at this, but he could take comfort in one fact: YHVH was still in control of history {Habakkuk 1:5-6}. YHVH governed the rise and fall of nations, using even wicked ones to accomplish his will.
THE SECOND COMPLAINT AND ITS RESPONSE {1:12–2:5}
The answer to the first complaint was not enough for Habakkuk. He acknowledged that YHVH had “decreed the rise of these Babylonians to punish and correct us for our terrible sins” {1:12}. But he goes on to say, “You are perfectly just in this. But will you, who cannot allow sin in any form, stand idly by while they swallow us up? Should you be silent while the wicked destroy people who are more righteous than they?” {verse 13}. He implies that YHVH observes the wicked Chaldeans but does not punish them for their wrongs. Habakkuk still cannot understand how YHVH can use a wicked nation to punish his own people. But Habakkuk did learn something from YHVH’s first response. He began his second complaint with the affirmation “O ADONAI my YHVH, my Holy One, you who are eternal -- is your plan in all of this to wipe us out? Surely not!” {1:12}. The prophet probably had in mind the previous verse, which declared that the YHVH of the Chaldeans was their own military might. In contrast, Judah’s YHVH is eternal and not transitory like the fleeting strength of armies and nations. Habakkuk’s problem was still not resolved, for he next described the rapacious nature of the Chaldeans, wondering how YHVH could use them to punish Judah. The Chaldeans were like fishermen, catching people in their nets and then worshiping their nets {1:15-16}. Habakkuk asked YHVH if the Chaldeans would continue emptying their nets and slaying the nations {verse 17}. Having posed his questions, the prophet waited to see what YHVH’s response would be {2:1}. Adonai replied that his answer should be written in large, clear letters, for it was certain {verse 2}, but it would not be fulfilled immediately {verse 3}. What follows is one of the greatest verses about faith in the whole Old Testamen {2:4}. The words “the righteous will live by their faith” became the touchstone of Paul’s message and of the Protestant Reformation. The apostle Paul appealed to Habakkuk 2:4 in his exposition of the doctrine of justification by faith {Romans 1:17; Galatians 3:11}. This passage was also important in the New Testament book of Hebrews {Hebrews 10:38-39}. The word “faith” in the Old Testament basically means “firmness” or “strength.” The root of the word is used to describe the supporting posts of a door {2 Kings 18:16} and firm support for a peg {Isaiah 22:23}. When used of YHVH, the word has the sense of faithfulness or of unwavering commitment to his promises. Referring specifically to human faith, it means unwavering trust in the YHVH who promised. Faith in the Old Testament is not an abstract concept but rather is commitment to YHVH. It is not characterized by works but by an attitude of wholehearted trust in YHVH. YHVH affirms in Habakkuk 2:4 that a truly righteous person will live by unwavering trust in YHVH, trust that remains firm in spite of trials. Yeshua taught the same thing in the parable of the sower {Matthew 13:21}, and it is also expressed in James 1:12. YHVH’s answer to Habakkuk’s complaint was that he does punish evil, but in his time and his way. A truly righteous person will not lose faith because evil is not immediately eliminated or the wicked quickly punished. Faith trusts in the sovereignty of YHVH’s righteous rule in this world.
A TAUNT-SONG CELEBRATING THE FALL OF THE CHALDEANS {2:6-20}
After hinting at the fall of the Chaldeans, the prophet composes a taunt-song in which he depicts the gloomy future of that nation. When the Babylonian Empire fell to a coalition of Medes and Persians, the prophetic elements in Habakkuk’s poem became historical reality. The prophet affirms that Babylon’s “debtors” will arise against her {Habakkuk 2:7}. This expression implies that some nations would suddenly arise to bring about Babylon’s downfall. The reason for the destruction of Babylon is cited in 2:8: “You have plundered many nations; now they will plunder you”. The Old Testament principle of retributive justice teaches that YHVH’s moral Law extends not only to believers but to unbelievers as well. The great building efforts of the Babylonian king Nebuchadnezzar seem to be implied in 2:9-11. The prophet says that even the stones and beams of his cities will cry out, as though protesting the fact that the city was built with blood {verses 11-12}. Habakkuk condemns the Chaldeans, not only for their inhuman cruelty, but also for the shameful way in which they treated their captive peoples. The prophet pictures this degrading treatment in a vivid metaphor, saying it is like making others drunk in order to gaze on their shame {2:15}. Habakkuk concludes his taunt-song with a denunciation of Chaldean idolatry, pointing out the folly of those who make YHVHs from wood and stone {2:18-19}. The Chaldeans, like other pagan peoples, attributed their success to their idols. The prophet implies that because such trust is groundless -- their idols are powerless to help them -- Babylon will fall. Habakkuk goes on to make a striking contrast between Adonai and the idols created by people: “Adonai is in his holy Temple. Let all the earth be silent before him” {2:20}. YHVH is real and he is sovereign. The prophet’s word is that the earth should wait in hushed silence for the judgment that will surely come.
THE PRAYER OF HABAKKUK {3:1-19}
The prophecy of Habakkuk closes with a prayer, reminiscent of some of the Old Testament psalms. It contains a superscription {3:1} and several musical notations. Some have argued that this chapter is not originally Habakkuk’s, because it does not fit the narrative flow of the book. They regard the chapter as originating in the postexilic period. However, the psalm could have been written by the prophet and added to his prophetic oracles, either by himself or by a secretary. The musical notations do not necessarily point to a later period, because many psalms have such musical directions, and their pre-exilic date has been substantiated by linguistic and historical studies. The prayer is similar to the message of Habakkuk. In it he affirms that YHVH will judge his enemies {3:16}, and he praises YHVH’s sovereignty {verse 3}. Both themes are prominent in the prophetic oracles of chapters 1 and 2. The prayer is filled with assurances of YHVH’s power and justice. It forms a fitting conclusion to the body of the book, in which the prophet questioned divine providence. It demonstrates that the prophet had come to a place of unshakeable faith as he observed YHVH’s activity in history.
Thought for Today: Shabbat November 01
When I understand something of the Moshiach’s Love for me as a sinner, I respond with love for the Moshiach – and that love includes feelings and emotions. But emotions come and go, and we must not allow them to mislead us. YHVH loves me, whether I “feel” it or not… What makes the difference? It can be summered in one word: commitment… This commitment not only keeps us faithful to the Moshiach when we don’t feel like it, it also keeps away negative emotions such as doubt and fear. John Witherspoon, the only cleric to sign the Declaration of Independence, once said: “it is only the fear of YHVH Elohiym that can deliver us from the fear of man”
TTN Music 
TTN Promo 