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Die postuur van ‘n aanbidder.

Lofprysing wat God behaag. Die objek van ons lof is die Here, God van hemel en aarde, verlosser en koning van ons hart! Ons fokus is nie die orkes, die sangleier, die liedjies, of die bewegings nie. Ons fokus is God en God alleen. Ons lofprysing en aanbidding is nie gefokus om mense te vermaak nie. Jy kan ook nie eintlik ʼn toeskouer van ons aanbidding wees nie. As aanbidding span fasiliteer en help ons mense om elkeen sy/haar individuele offer van lof aan God te bring. (Heb 13:15) Die fokus is egter nie net op die individu se konneksie met God nie, ons fokus ook op mekaar om saam ons lof en eer aan die Here te bring. Omdat God nie in offers belang stel nie, maar in gehoorsaamheid is ons vandag nog steeds saam met die Heilige Gees en die Woord op ʼn pelgrimsreis om die lof te ondek wat God behaag. (1 Sam 15:22) Ware lofprysing is nie net die sing van liedjies nie, maar ʼn regte lewenswyse gebaseer op Jesus Christus en sy Koninkryk bedryfstelsel. (Amos 5:23-24; Mat 5-6) Soos wat ons meer vrymoedig raak om nie meer lof te gebruik om by God uit te kom nie, maar Hom te loof en prys op grond van die voltooide werk wat Jesus Christus alreeds vir ons gedoen het om ons te regverdig, maak ons gedurig nuwe ondekkings soos Hy Sy hart aan ons ontbloot. Lofprysing is dus ʼn geloofsweg om elke dag meer en meer God se hart te ondek soos ons in die geloof op grond van die kruis in Hom leef en wandel. Aanbid Hom in gees en waarheid. (Joh 4:24) Dit beteken om Hom te loof met opregtheid, eerlikheid, ongeveinste, lof wat nie omgee wat die mense sê nie. Waarheid spreek van die egtheid van ons fokus. Ons bid nie gebede om deur mense gehoor te word nie. (Mat 6:5-8) Aanbidding deur die Gees spreek van aanbidding wat uit jou hart kom, deur die Gees in jou geplaas tot God se eer. Dit is die kern van ons hele aanbidding is om terwyl ons sing en aanbid die Heilige Gees se hulp te soek, dat Hy ons help. Want niemand kan God werklik aanbid of sien sonder dat die Vader Homself deur Sy Gees aan ons openbaar nie. (Mat 16:17; Matt. 11:27; 1 Cor. 2:10; Gal. 1:16) Lofprysing begin die dag wanneer God vir jou ʼn werklikheid word. Wanneer jy God persoonlik sien, beleef of ervaar sal jy Hom loof en prys. Niemand sal jou hoef te leer hoe om dit te doen nie. Dis ʼn spontane reaksie op die werklikheid van Sy bestaan in jou lewe. Die probleem is dat baie mense oor die jare in ʼn kerk groot geword het, waar God net op een sekere manier geloof en geprys word. As gevolg van kulturele invloede en humanisme het aanbidding in die kerk vervreemd geraak met die voorskrifte en voorbeelde wat die Bybel leer. Spontane lofprysing gebeur hoogstens in ons binnekamer of in privaatheid. Die meeste mense wat in die kerk grootgeword het se reaksie oor ons lofprysing is: “Ons hou daarvan en dit is mooi, maar dit is vreemd” Mense is dit nie gewoond nie, en weet nie wat hulle moet doen nie. Ons begeerte is om ons eie opinies en idees neer te lê en soos kinders te word sodat die Heilige Gees ons kan leer deur die Woord hoe ons God moet aanbid in Gees en in Waarheid. Hoekom Loof ons die Here so? Ons loof die Here volgens Bybelse Voorskrifte en nie ons eie opinie of mensgerigte planne nie. Nadat Dawid se eerste poging om die Ark terug te bring na Jerusalem misluk het omdat hy nie die voorskrif wat God neergelê nagekom het nie, maak Dawid groot voorsorg en stel verskeie families aan om hulle lewe te wy aan die ontwikkeling van lofprysing en aanbidding soos God dit verlang. Want omdat julle in die begin nie by was nie, het die Here onse God teen ons uitgebreek, omdat ons Hom nie gesoek het soos dit behoort nie. (1 Kron 15:13) Dit is dan ons doel om die skrif te ondersoek en presies soos die woord vir ons voorskryf God te aanbid met ons hele hart, krag en verstand. Loof die Here met jou alles, die hele mens is betrokke. “Jy moet die Here jou God liefhê met jou hele hart, jou hele siel, al jou krag en jou hele verstand” (Luk 10:27) Dit impliseer eenvoudig dat jy die Here moet liefhê met jou gedagtes, jou emosies, jou liggaam, jou alles! Ons hele menswees is teenwoordig en betrokke om God voluit lief te hê. God is dus die fokus van ons hart. Ons alles, ons wil, ons lewe, ons begeertes, ons drome ons passies, ons gedagtewêreld is gerig om God te loof en te prys. Geen meer dualisme (verdeling in opponerende kompartemente) Lofprysing is nie ʼn offer om God se guns te probeer verdien nie. Die ondekkings wat ons gemaak het oor tyd rakende lofprysing is nie ʼn nuwe lys van werke om God te probeer behaag en so Sy guns te wen nie. Jesus het alreeds God se guns vir ons bekom. Soos ons in Sy teenwoordigheid staan en leef sien ons Sy hart en liefde om selfs in ons dade van lofprysing, óns aan te raak en te seën. Dis is wonderlik om te ondek hoe elkeen van die dade van lof, eintlik gerig is tot ons voordeel. God het nie ons lofprysing nodig nie, maar soos ons Hom meer en meer loof en prys verander ons perspektief, ondervind ons genesing, restoureer Hy ons lewe, en word ons getuies van Sy liefde. Daar is al so baie mense wat kan getuig dat hulle genesing, bevryding en redding ontvang het tydens ons lofprysing. Verskillende tipe Liede en die sing van Geestelike Liede, ʼn nuwe lied, “the song of the Lord” Terwyl julle saam psalms en lofgesange en geestelike liedere sing. Sing en jubel met julle hele hart tot eer van die Here. (Efe 5:19) Psalms is skrifgefundeerde melodieë met begeleiding van ‘n musiek instrument. ‘n Deuntjie wat jy sal onthou. “op die wysie van…” Gesang = ‘n uitgewerkte musikale verwerking van ‘n lering, poësie, lofsang. Gesange is liede wat meer skrifgebonde is en die fokus is op die woorde wat ons sing. Tydens gesange staan ons gewoonlik stil en konsentreer op die inhoud van die woorde wat ons sing. Geestelike liede is liedjies wat uit ons gees kom, dit word op die oomblik geskep volgens dit wat ons in ons hart ervaar en in ons gees sien. Dit is ook die tipe liede waarvan Paulus in Korintiërs 14:15 praat. Ons sal met ons verstand sing, maar ook met ons gees. In vers 14, verduidelik Paulus dat iemand wat in tale bid, of dan in die gees bid se verstand nie betrokke is nie, die woorde kom deur die Gees. Wanneer ons dus in die gees bid of sing, gebeur dit in tale. Maar Paulus lê in die hoofstuk juis klem op die feit dat ons eerder moet profeteer en die taal moet uitlê, sodat mense daardeur opgebou kan word. Tale is gerig tot die Here, en nie ʼn mens nie. (1 Kor 14:2) Die vraag is: is alle liede nie per definisie geestelik nie? Hoekom die verwysing dat dié liede dan nou meer geestelik is as psalms en gesange. Dis duidelik dat geestelike liede verwys na die oorsprong. Psalms en gesange kan ons sing met ons verstand omdat ons die woorde en lirieke ken, maar geestelike liede is deur die gees geïnspireer en werk soos tale en profesie, dis bonatuurlik. Wanneer ek ʼn nuwe lied begin sing, is die deuntjie sowel as die lirieke spontaan en uit die gees. Net so min as wat ek die profetiese woord kon uitdink en uitwerk, so min kan ek ʼn nuwe geestelike lied oefen of uitwerk. Wanneer mens dit eers regkry om in die gees te sing, raak dit ʼn fontein wat nie opdroog nie. Jy kan vir ure aangaan, want in die gees is daar nie beperkinge nie. Soms het dit spontaan in die byeenkoms gebeur dat iemand ʼn lied gesing het, hier word nie melding gemaak van ʼn sangleier nie, maar dat elkeen ʼn lied kon sing en bydra tot die opbouing en stigting van die liggaam. (1 Kor 14:26; Heb 2:11-12) Die term “nuwe lied” kom 19 keer in die Bybel voor, en beteken juis net dit: sing ʼn lied uit jou hart. Soos jy nie ʼn gebed kan aflees wanneer jy met God praat nie, maar eerder uit jou hart met God praat is dit die fokus van ʼn nuwe lied. (Ps 33:3; 40:3; 96:1; 98:1; 149:1) Dit is glad nie moeilik vir mense wat vervul is met die Heilige Gees om spontaan lof aan God te bring nie. (Hand 2:11; 10:46) Die klem op al die bogenoemde skrifgedeeltes is die spontane lofprysing wat onvoorbereid gebeur. Dit is ook wat die mense gedoen het toe hulle palmtakke voor Jesus se donkie gegooi het en uitgeroep het “Hossanna, Hosanna in die hoogste hemele” (Mat 21:9-11) Die gebeurtenis staan in sterk teenstelling met die organiseerde Godsdiensbeoefening van die Fariseërs in die tempel en hierdie spontane feestelikheid op straat. Die rol van die aanbiddingsleiers teenoor die rol van die gemeente. In 2 Kron 29:25 – 29 sien ons hoe die volk die Here loof en prys. “Terwyl die brandoffer aangebied is, het die lofliedere tot eer van die Here begin. Hulle is begelei met die trompette en ander instrumente van Dawid, koning van Israel. 28Die hele gemeente het die Here aanbid terwyl die sangers gesing en die trompette weerklink het” In die gedeelte kan ons aflei dat die aanbidding van die volk baie spontaan was, die volk het nie noodwendig die liedjies geken of saamgesing nie. Later sou hulle spesifieke liede sing en saamsing. “Koning Hiskia en die amptenare het die Leviete beveel om die Here te prys met die psalms van Dawid en Asaf die siener. Hulle het met vreugde lofliedere gesing, neergebuig en aanbid.” Lofprysing as gebed en intersessie. Ek sal aan hulle vreugde gee in my huis van gebed, hulle brandoffers, hulle offers op my altaar sal vir My aanneemlik wees, want my tempel sal uitgeroep word tot ’n huis van gebed (tephillah) vir al die volke. (Je 56:7) Tephillah is ‘n gesang wat as ‘n gebed aan God gesing word. Die Bybel is vol voorbeelde van hierdie tipe gesange. Ps 7, 9, 10, 11, 17, 55, 57, 70. So is ook ons klaagliedere en versoeke aan God gesing. Ps 22, 94, 102, 109, 140. Verder is mense bemoedig en versterk deur sang. Ps 66, 100, 103, 113, 114, 150. Profeteer deur musiek. Dawid en die amptenare in beheer het die seuns van Asaf, Heman en Jedutun vir ’n besondere diens afgesonder. Hulle was mense wat onder begeleiding van liere, harpe en simbale as profete opgetree het. Hier volg besonderhede oor die manne wat ’n funksie gehad het in hierdie diens. (1 Kron 25:1) Moreover David and the captains of the host set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of them that did the work according to their service was: (1 Chro 25:1) Hoor dit, alle volke, luister, alle bewoners van die wêreld, geringes sowel as aansienlikes, tesame ryk en arm! My mond sal louter wysheid spreek, en die oordenking van my hart is net verstand. (Ps 49:2-4) My mouth shall speak wisdom, And the meditation of my heart shall give understanding. I will incline my ear to a proverb; I will disclose my dark saying on the harp. (Ps 49:2-4) Skryf dan nou vir julle hierdie lied op, en leer dit aan die kinders van Israel; lê dit in hulle mond, dat hierdie lied vir My ’n getuie teen die kinders van Israel kan wees. (De 31:19) Maar bring nou vir my ’n siterspeler. En toe die siterspeler op die snare speel, het die hand van die Here op hom gekom, (2 Konings 3:15) Then Hezekiah commanded them to offer the burnt offering on the altar. And when the burnt offering began, the song of the Lord also began, with the trumpets and with the instruments of David king of Israel. (2 Kr 29:27) Dans En Mirjam, die profetes, die suster van Aäron, het ’n tamboeryn in haar hand geneem; en al die vroue het uitgegaan agter haar aan, met tamboeryne en in koordanse. (Exodus 15:20) Daarby het Dawid met alle mag gedans voor die aangesig van die Here; en Dawid was omgord met ’n linneskouerkleed. (2 Samuel 6:14) Laat hulle sy Naam loof in koordans, Hom psalmsing met tamboeryn en siter. (Psalm 149:3) Loof Hom met tamboeryn en koordans, loof Hom met snarespel en fluit (Psalm 150:4) Die beste voorbeeld van hoe hierdie “koordanse” gelyk het is ons volksdanse of die Indiese Groep Danse. Dans vir die Here is so spontaan en natuurlik soos ʼn kind wat skielik aan die das raak vir sy ma en pa. Ons moet nie probeer om die dans te veel te vergeestelik nie. Sommige mense glo dat koordanse verwys na ʼn in ʼn geestelike vervoering, in-ʼn-trans tipe beweging. Alhoewel dit verseker kan gebeur dat ons só meegevoer kan raak in die teenwoordigheid van die Here, is dans bloot ʼn reaksie op wat God gedoen het. Omdat hy ons gered het, omdat ons gevul is met Sy vreugde volg ons liggaam spontaan ons hart en begin ons jubel en dans. Selfs Jesus het spontaan in ‘n dans losgebreek! Jesus het die Vader geprys – Luk 10:21 In dieselfde uur het Jesus Hom in die gees verheug en gesê: Ek loof U, Vader, Here van die hemel en die aarde, dat U hierdie dinge verberg het vir wyse en verstandige mense en dit aan kindertjies geopenbaar het. Ja, Vader, want so was dit u welbehae. (Lu 10:21) Agalliao = Om te spring, om in die lug te spring van blydskap, ekstaties en uitermatig bly en vol vreugde. Die dans was gewoonlik gelei deur ʼn dansleier. (Miriam – Eks 15:1-20; Jefta – Rig 11:34; Barak en Dobora -Rig 5) Dit is ook waarskynlik dat Koning Dawid spontaan begin het om die dans te lei. (2 Sam 6) Die gebruik van tamboeryne tydens die dans was ook algemeen – (2 Sam 6:5; 6:19-20; 6:22) Volgens Wiseman was Mikal se probleem juis dat sy veronderstel was om as Koningin die Vroue se groep te lei, maar sy het geweier. Die doel van hierdie gesamentlike volksdanse, was om die volk te verenig in hul aanbidding en omdat hulle as nasie God gedien het. Die Jodedom is ʼn teokrasie – naamlik: ʼn volk waar God die Koning is, en die kultuur bepaal. Dit staan teenoor ʼn demokrasie, waar die mense die leiding en kultuur bepaal. Dans was dus deel van hul kultuur om vir die ander volke te wys, dat hulle nie dans vir plesier, self verheerliking of seksuele konnotasies nie, hulle dans vir die Here! Profetiese aksies en beweging is die dans: Toe die Here die dans herstel het in ons kerk, het ons begin besef dat net soos daar verskillende ekspressies is in Lofprysing is daar verskillende fokusse in die dans: Die musiek en fokus van die lofprysing bepaal dan ook die vorm wat die dans gaan aanneem. Sou die fokus oorlogvoering en oorwinning wees, dan is die dans meer ekspressief en meer manlik, sterk, vorstelik. Sou die fokus van die aanbidding wees, hoe lief ons die Here het, raak die dans meer vloeiend en vroulik van aard. Soms is die dans kinderlik, en gefokus om die kinders te kan laat deelneem, ander kere is die dans diep en intens en ernstig. Die dans het al hoe meer ʼn fisiese ekspressie geword van wat ons as kerk gesamentlik moet doen. Sou die fokus byvoorbeeld wees dat gedurende ons aanbidding die Here ons lei om die oes te gaan insamel, dan beeld ons dit uit in die dans. Die dans word dan ʼn sterk visuele metafoor en profetiese teken van wat die Here besig is om vir die kerk te sê. In Ou Testamentiese tye was dit ook algemeen dat die mans en die vrouens apart in groepe gedans het, en baie keer teenoor mekaar gestaan het in die dans. Mans sou dan ʼn sekere boodskap aan die vrouens dans, en die vrouens wees aan die mans. Dit is baie praktiese omdat mans se liggame anders werk as vroue sin, en sekere bewegings beter vertoon by mans as by vrouens. Daarom sal jy opmerk in ons dienste dan daar gewoonlik ʼn man dansleier voor staan met die mans agter hom, en die vrouens het ook ʼn dansleier met die vrouens agter haar. Soos in die tyd van Dawid, het die hele volk nie altyd saam gedans nie, die dansers was uitgekies en het die volk voorgegaan in die dans. Tog was daar tye waar die hele volk saam gedans het. Toe ons kerk anders begin sien, nie meer as ʼn organisasie of klub nie, maar as ʼn liggaam waarvan elke lid deel vorm en aktief sy of haar rol speel, het ons besef dat God die hele gemeente wil bevry en genees deur die dans. So alhoewel ons ook dans leiers het, wil ons graag dat die hele gemeente saamdans, anders is dit weer ʼn kwessie van toeskouers teenoor “performers”. Dans is so bevrydend, en al hoe meer New-Agers is besig om die krag van dans te ondek, en hou dans kampe waar mense soos die Indiane om ʼn vuur dans. Dans behoort aan die Here, en ons is besig om dans weer terug te eis van die vyand wat dans verwring en besmet het vir sy doeleindes. Dar is vir my niks lekkerder om te sien hoe die kinders lofprysing geniet as gevolg van die dans nie. Hulle is natuurlike dansers en is nie gepla oor wat die mense sou sê nie, en nou dans ons vir die Here! God jubel en juig oor ons. Die Here jou God is by jou, ’n held wat verlossing skenk. Hy verheug Hom oor jou met blydskap; Hy swyg in sy liefde; Hy juig oor jou met gejubel. (Sef 3:17) Suws = om bly te wees, vreugdevol, verblydend, vrolik en opgeruimd. Rinnah = jubel, ‘n skril geluid, van blydskap of rou, uitroep van vreugde en blydskap, proklameer. Selah. Die woord word meer as 70 keer gebruik in die OT. Die betekenis van die woord is onduidelik, maar sommige dink dit is ʼn “A liturgical mark (sālal, ‘to lift up’; Akkadian sullu, ‘prayer’), perhaps to lift up the voice or the hands in prayer. It may have come into use, possibly in the exilic period, in connection with psalms used in public worship to denote those places at which the priest should pronounce a benediction. Some take it to mean ‘to lift up’ the eyes, for the purpose of repeating the verse, thus the equivalent of ‘da capo’. Others would derive it from an Aramaic root sl, ‘to bow’, and so interpret it as directing the worshipper at this point to prostrate himself.” Vir ons beteken dit dat daar tydens aanbidding tyd vir refleksie en meditasie moet wees. Lofprysing is nooit eenrigting nie, ons wil ook op die Here wag, en hoor wat Hy wil sê tydens die aanbidding. Verder gebeur die volgende sporadies en spontaan tydens ons Aanbidding. Hande Klap – Ps 47:2; Jes 55:12 Juig, toejuig, uitroepe – Esra 3:11; Ps 95:1-2 Sang – Ps 100:4; Ps 101:1; Ps 105:2 Op jou aangesig lê – Gen 17:3 Kniel en neerbuig – Ps 95:6; Esra 9:5; Efe 3:14 Staan – Gen 18:22 Ophef van hande – Ps 63:5; Ps 28:3; 1 Tim 2:8; 1 Kon 8:54 Antifonies – (Weerklink, ego) Ps 107; 136; Neh 12:31, 40-42 Wat moet jy doen tydens aanbidding? Bono die bekende popgroep U2 se hoofsanger wat ‘n belydende Christen is; sê dat alle musiek ‘n vorm van aanbidding is. Die een persoon aanbid sy verlore liefde, of ‘n plek, of ‘n persoon ens. ens. Wanneer ons dan dans en saam hande klap op die ritme van ‘n mooi liedjie waarvan ons hou is ons besig met ‘n vorm van aanbidding. Wanneer ons egter God moet aanbid dan is ons geïnhibeerd en voel ons ongemaklik. Beweeg en sing saam. Al kan jy nie al die bewegings doen nie, of al ken jy nie die liedjies nie. Neem deel. Dis familie! Ons is mos nie vreemd saam met familie nie? Ons wys die gereedheid en gesindheid van ons hart, deur onsself nooit te vervreemd van familie nie. Sou jy gelowiges van ʼn ander taal en nasie besoek het, sou jy nie eers die woorde kon verstaan nie, maar nog steeds saam neurie en deelwees! Moet net nie die werk van die Gees teëstaan nie, of verag soos Migal, Saul se dogter nie. (2 Sam 6) Niemand word verplig om enigiets te doen tydens aanbidding nie, ons doel is om mense te lei en te help om hulle eie lofoffer aan die Here te bring. Fokus dus op die Here, en loof Hom met jou hele hart. Soms is daar tyd vir individuele aanbidding. Toe buig die man hom neer en aanbid die Here (Ge 24:26) En as Moses in die tent ingaan, kom die wolkkolom af en gaan by die ingang van die tent staan, en dan spreek Hy met Moses. En as die hele volk die wolkkolom sien staan by die ingang van die tent, staan die hele volk op en buig, elkeen aan die ingang van sy tent. Dan spreek die Here met Moses van aangesig tot aangesig soos ’n man met sy vriend spreek. (Ek 33:9-34:8) Die belangrikheid van korporatiewe aanbidding. Daarna het Dawid aan die hele vergadering gesê: Loof nou die Here julle God. Toe het die hele vergadering die Here, die God van hulle vaders, geloof; en hulle het gebuig en voor die Here en voor die koning neergeval. (1 Kr 29:20) Wanneer ons byeenkom is dit nie eintlik nie die tyd vir individuele aanbidding nie, alhoewel ons meestal daarvoor tyd inruim. Die liggaam wat saam die Here soos een mens aanbid, is welbehaaglik vir die Here! (Hy woon onder die lofsange, let wel meervoud, van Sy volk) Ps 133:1 Die gees waarin ons aanbid. God sien ons hart en nie ons lofprysing bewegings nie. Jy kan dans, spring en juig maar God sien die hart waarmee jy dit doen. Dit is wesenlik belangrik dat ons sonder toorn, bitterheid, twis, onenigheid ons hande op steek na die Here. (1 Tim 2:8) Die Gees van aanbidding is die Gees van Christus nl: diens, onderwerping, die ander hoër ag, sensitief, nugter en ongeveins. Dit is wat die dinamika van korporatiewe aanbidding so kragtig maak, ons leer om saam die Here te loof en eer. Die hele gesin, en die hele gemeente loof die Here saam. Niemand staan eenkant of vervreem nie. God se koninkryk is insluitend, niemand word uitgesluit nie. Daarom neem ons mekaar in ag, ook in die keuse van die liedjies. Jonk en oud, lê ons eie smake en voorkeure neer om God saam te aanbid. Al hierdie ‘saam’ aksies is gesetel in die verloëning van self. Dit is in sterk teenstelling waar lofprysing maklik kan ontaard in selfgerigtheid, self verheerliking, mens verering, vleeslikheid en wedywering, vleeslike drif en fokus op menslike prestasies. Nederigheid, diensbaarheid, eenheid, ootmoed, gehoorsaamheid is die Gees van Christus wat moet heers in ons aanbidding.
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Jesus die beste lewe

Jesus die Aanbidder

Ware aanbidding – wat God behaag – gebeur wanneer jy jouself volkome aan God gee.

Dis insiggewend dat daar bitter min opgeskryf is oor hoe Jesus aanbid het. Daar is een enkele vers dat Hy gekniel het. Hy het toe ‘n entjie daarvandaan op die grond gaan kniel en gebid.(Mark 14:35) Tydens die Pasga-maal het Jesus saam met Sy dissipels die gebruiklike Hallel (Ps 114-118) gesing. Nadat hulle die lofsang gesing het, het hulle uitgegaan Olyfberg toe.(Matt 26:30) In een van die mooiste oomblikke van Jesus se aanbidding het Hy by daardie selfde geleentheid deur die Heilige Gees dit uitgejubel: Ek prys U, Vader, Here van hemel en aarde, dat U hierdie dinge vir slim en geleerde mense verberg het en dit aan eenvoudiges bekend gemaak het. Ja, Vader, so was dit u genadige bedoeling. (Luk 10:21) Die woord wat hier gebruik word is:ἀγαλλιάω agalliáō; to leap. “To exult, leap for joy, to show one’s joy by leaping and skipping denoting excessive or ecstatic joy and delight. Hence in the NT to rejoice, exult.” In hierdie konteks beteken dit ook: “my tong was bly,” wat beteken om met woorde te jubel en hardop te sing.

Jesus was duidelik gekant teen aanbidding net om deur mense gesien te word. Alles wat hulle doen, doen hulle net om deur mense gesien te word. Hulle maak die gebedsband om hulle voorkop breed, en die tossels aan hulle klere groot.(Matt 23:5)

Daar word vandag baie klem gelê op hoe God aanbid moet word. Die een kerk kompeteer met die ander oor wie se aanbiddingstyl die beste is en die meeste mense trek. Aanbidding behoort egter Godgerig te wees. Wat is die manier van aanbidding wat vir God die aanneemlikste is? Sekerlik is Jesus se lewe dan ons standaard omdat Hy die perfekte voorbeeld van die vleeswording van die wil van God is.

Jesus toon baie duidelik dat aanbidding nie ver verwyder is van die mense nie. Aanbidding is tussen mense, in die alledaagse, in die natuur. Reeds in die OT word daar melding gemaak dat God nie verheerlik word deur die bou van geboue nie. Eerder:Maar op hierdie een sal Ek let: op hom wat arm is en verslae van gees, en wat bewe vir my woord.(Jes 66:1-2) Jesus wys ons dus dat aanbidding ’n permanente leefstyl is en nie ’n plek waarnatoe jy gaan nie. My lewe, wandel, doen en late is Sy heiligdom. (1 Kor 3:16; 6:19; 2 Kor 6:16)

Jou werk is aanbidding.

Ek onthou tydens ons besoek aan Pennsilvanië, waar die Amish-mense leef en boer, hoe beïndruk ons was met die netheid, presisie en pragtige, gesonde mielie- en koringlande. Ons staan tog net so in verwondering oor God se skepping. Mag die mensdom ook in verwondering staan oor ons skeppings, kreatiwiteit, kundigheid, werk-vrugbaarheid en diens! Ons werk is ook ’n preek!

Jesus kies om 90% van Sy lewe daaraan te wy om die Vader te aanbid en te verheerlik in ’n baie aardse, gewone alledaagse bestaan, tussen gewone mense. En Hy doen dan ook ’n beroep op ons om dieselfde te doen: Laat julle lig so voor die mense skyn, dat hulle julle goeie werke kan sien en julle Vader wat in die hemel is, verheerlik.(Matt 5:15) Buiten dat Jesus in hierdie tyd hard moes werk, leer Hy ons dat Hy en die Vader ook werk. Maar Jesus het Hom teen hulle verweer: “My Vader werk tot nou toe, en Ek werk ook.” (Joh 5:17)

Die idee dat werk ook aanbidding is, kom van die Hebreeuse woord vir werk en aanbidding wat van dieselfde kernwoord afkomstig is: Die Here God het die mens in die tuin laat woon om dit te bewerk(abad:skep, bewerk, arbei, vrugbaar, en diens) en op te pas(samar: om op te pas, te hou, te preserveer, te beskerm, versigtig, wag te hou). (Gen 2:15) Hierdie opdrag om te werk is voor die sondeval gegee en toon dat ons geskape is om te werk en rentmeesters te wees. Die vloek van die sondeval is: [M]et swaarkry sal jy daaruit ’n bestaan maak, jou lewe lank. (Gen 3:17)

Die tuin-narratief loop soos ’n goue draad deur die Bybel. Die Bybelverhaal begin in ’n tuin (Gen 2:8-10) en eindig in ’n tuin. (Op 22:1-3) Die oudste beroep is dié van ’n tuinier. Maria sien Jesus aan as die Tuinier. (Joh 20:14)

Dis verder interessant hoe baie Jesus verwys na die landbou en om dinge te plant en te laat groei.

Die gelykenis van die saaier: (Matt 13: 1-23),

Die koring en die kaf: (Matt 13:24-30, 36-43),

Die mosterdsaad:  (Matt 13:31-32),

Die geheime skat in die veld: (Matt 13:44).

Jesus sê ook vele kere dat ons soos ’n gesonde boom moet vrug dra. (Matt 3:8-10)

Dat daar nie twee verskillende tipe vrugte uit een boom kan groei nie. (Matt 7:16-20)

Ons moet siele gaan wen en die oes insamel; kyk, die oes is alreeds wit.

Hy vervloek die vyeboom wat nie vrug dra nie. (Matt 21:18-20)

Koninkryk is soos saad wat groei en vrug dra. (Mark 4:26-29)

Gelykenis van die landbouer. (Luk 20:9-18)

Voorwaar, voorwaar Ek sê vir julle, as die koringkorrel nie in die grond val en sterf nie, bly dit alleen; maar as dit sterf, dra dit veel vrug. Wie sy lewe liefhet, sal dit verloor; maar wie sy lewe haat in hierdie wêreld, sal dit bewaar vir die ewige lewe.(Joh 12:24)

Jesus sien aanbidding dus as vrugbaarheid. Die twee gelykenisse en ook die vermenigvuldiging van die ponde (Luk 19:11-27) en die talente (Matt 25:14-30) gaan oor getrouheid en nie hoe goed ons goed oppas nie. Dit gaan oor hoe goed ons woeker met dit wat ons alreeds ontvang het. Ons vergelyk dikwels getrouheid met standvastigheid, konsekwentheid, betroubaarheid, lojaliteit, toegewydheid en eerlikheid. Jesus vergelyk getrouheid egter met iets anders: vermenigvuldiging. Wat God ook al aan ons gee, Hy verwag dat ons dit sal vermenigvuldig en aan Hom terugbring.

Toe die Here die aarde geskep het, het Hy gesê dit was goed. Wat skep ons wat goed is? Hy word verheerlik deur wat ons skep. Sommige mense skep divisie, wanorde en verdeeldheid. Soos die skepping getuig van Sy heerlikheid en wie God is, so getuig die werke van ons hande.

Wanneer ons op die regte manier sake doen, word ons besigheid ’n manier om mense te bemagtig en op te rig. Daar word dikwels na ’n rassegroep verwys as sleg, en tog bestaan daar ’n Mercedes Benz-fabriek in Port Elizabeth wat aan Europese standaarde voldoen, met meestal Afrikane. Tans word Kigali beskou as die skoonste stad in Afrika. Dis nie die mens wat sleg of vuil is nie. Ons besigheidsmodel maak van mense óf slawe óf rig mense op. Korrupsie is nie net ’n heenwysing na slegte mense nie, maar ook die bewys van ’n swak stelsel.

Die hoogtepunt van die tuin-tema in Jesus se prediking is: Ek is die ware wingerdstok en my Vader is die boer. Elke loot aan My wat nie vrugte dra nie, sny Hy af; maar elkeen wat vrugte dra, snoei Hy reg, sodat dit nog meer vrugte kan dra.(Joh 15:1-10) Jesus is hier baie reguit en op die man af: Die wat My lief het, sal my gebooie bewaar.

Reg leef in ’n goddelose wêreld is hoe ons God die meeste verheerlik.

Sien Daniël, Nehemia, en Mordegai en Ester!

’n Godsvrugbare lewenstyl is hoe God die meeste verheerlik word. Om geregtigheid en reg te doen, is vir die HERE verkiesliker as offers.(Spr 21:3) OAV

To do righteousness and justice is more acceptable to the LORD than sacrifice. (Spr 21:3) NKJV

Genesis 4:4 Die Here het Abel en sy offer aanvaar, maar nie dié van Kain nie. Daaroor was Kain baie kwaad en neerslagtig. “Hoekom is jy so kwaad?” vra die Here vir hom. “Hoekom hang jou gesig? Is daar nie aanvaarding vir jou as jy reg optree nie? Maar as jy weier om reg te doen, moet jy oppas! Sonde sit reg by die deur om jou te oorweldig, maar jy moet dit oorwin.”NLV

Amos 4:4-5 Bring maar julle dankoffer van suurdeegbrood. Spog gerus openlik met julle vrywillige offers! Julle Israeliete hou mos daarvan om dit te doen!NLV

Amos 5:23 Ek wil liewer ’n vloed van regverdigheid sien, ’n eerlike leefwyse soos ’n stroom water wat nie ophou vloei nie.NLV

Amos 6:5 You sing trivial songs to the sound of the harp and fancy yourselves to be great musicians like David. NLT

Jesaja 1:11-15;Wat het Ek aan julle baie offers? vra die Here. Ek is sat van die brandoffers van ramme en die vet van voerbeeste; die bloed van bulle en lammers en bokke staan My nie aan nie. As julle kom om voor My te verskyn, wie het julle gevra om my voorhowe te kom vertrap? Moenie langer julle nuttelose offergawes bring nie: Ek het ’n afsku van julle wierookoffers. Nuwemaansfeeste, sabbatsvierings, die uitroep van feesdae: Ek verdra nie feesviering met onreg saam nie. Julle nuwemaansfeeste en feesgetye haat Ek. Hulle is vir My ’n las, Ek is moeg daarvoor. As julle julle hande in gebed uitstrek, sal Ek my oë vir julle toemaak. Selfs al bid julle hoe baie, sal Ek nie luister nie, want julle hande is met bloed bevlek. NV

Jesaja 5:12 Daar is liere en harpe, tamboeryne, fluite, en wyn by hulle fuifpartye. Maar van wat die Here doen, neem hulle geen notisie nie, sy dade sien hulle nie raak nie.NV

Jesaja 29:13 So het die Here gesê: “Hierdie mense sê hulle behoort aan My. Hulle eer My met hulle monde, maar hulle harte is ver van My af. En hulle aanbidding bestaan uit niks meer nie as menslike opdragte en tradisies.(Matt 15:9)

Die hoogste vorm van aanbidding is ons geloofsvertroue in God.

God aanvaar Abel se aanbidding omdat hy geglo het. Omdat Abel geglo het, het hy ‘n beter offer aan God gebring as Kain. Vanweë Abel se geloof het hy van God bevestiging ontvang dat hy ‘n opregte man is, want God het sy offers aangeneem; en deur dieselfde geloof spreek hy nou nog, al is hy reeds dood. (Heb 11:4) Toe hulle Jesus direk vra: “Wat moet ons doen om die werke van God te volbring?” Jesus antwoord en sê vir hulle: “Dít is die werk van God, dat julle in Hom glo wat Hy gestuur het”(Joh 6:28-29). En sonder geloof is dit onmoontlik om God te behaag; want hy wat tot God gaan, moet glo dat Hy is en ’n beloner is van die wat Hom soek. (Heb 11:6)

Selfs twee heidene, ’n Romeinse offisier en ’n Kanaänitiese vro, is geprys vir hulle groot geloof:

Dit verseker Ek julle: Ek het nog by niemand in Israel so ’n groot geloof teëgekom nie(Matt 8:10)

“Mevrou,” sê Jesus vir haar, “jou geloof is groot. Jou wens word vervul.”

Van daardie oomblik af was die dogter gesond. (Matt 15:28)

Dit is baie duidelik uit bostaande skrifgedeeltes dat God die meeste behaag word deur ons geloof! Lofprysing en aanbidding verg geloof. Want in Christus Jesus het nòg die besnydenis nòg die onbesnedenheid enige krag, maar die geloof wat deur die liefde werk. (Gal 5:6)

Opregte liefde – God soek jou hart

Op grond van die ontdekking van Sy liefde vir ons is ons lief vir die Here met ons hele hart, ons ganse gemoed, ons hele verstand en al ons krag! (Deut 10:12; 30:6; Mark 12:30; Luk 10:27) Jesus is immers die rede vir ons bestaan, want Hy het ons eerste liefgehad. (1 Joh 4:19) Sy liefde genees en herstel ons wese, en werk in ons om saam met alle gelowiges mekaar lief te hê soos Hy ons liefhet. (Lev 19:18; Ef 5:2; 1 Tess 4:9; 1 Pet 1:22; 1 Joh 2:7)

Loof die Here met jou alles, die hele mens is betrokke.

Jy moet die Here jou God liefhê met jou hele hart, jou hele siel, al jou krag en jou hele verstand.(Luk 10:27) Dit impliseer eenvoudig dat jy die Here moet liefhê met jou gedagtes, jou emosies, jou liggaam, jou alles! Ons hele menswees is teenwoordig en betrokke om God voluit lief te hê. God is dus die fokus van ons hart. Ons alles, ons wil, ons lewe, ons begeertes, ons drome ons passies, ons gedagtewêreld is gerig om God te loof en te prys. Geen dualisme (verdeling in opponerende kompartemente) nie.

Jesus laat toe dat die sondares sy voete was (Luk 7:36-50) en later Maria (Joh 12:1-11). Hierdie spontane liefdesgebaar raak die Here diep. Albei hierdie vrouens het hulle eie reputasie, en dit wat mense gaan sê, in die wind geslaan om hulle geloof en liefde in die openbaar te bely! Hierdie skaamtelose intieme liefdesdaad het die Here verseker behaag!

’n Verdere spontane aanbidding: DIE volgende dag het ’n groot menigte feesgangers, toe hulle hoor dat Jesus na Jerusalem kom, palmtakke geneem en uitgegaan Hom tegemoet en geroep: Hosanna! Geseënd is Hy wat kom in die Naam van die Here, die Koning van Israel.(Joh 12:12-19) Dit staan in kontras met die vorm of godsdienspleging van die feesvieringe wat in dieselfde tyd deur die tempelleierskap gehou is.

Aanbid Hom in gees en waarheid. (Joh 4:24)

Dit beteken om Hom te loof met opregtheid, eerlikheid, ongeveinste, lof wat nie omgee wat die mense sê nie. Waarheid spreek van die egtheid van ons fokus. Ons bid nie gebede om deur mense gehoor te word nie. (Mat 6:5-8) Aanbidding deur die Gees spreek van aanbidding wat uit jou hart kom, deur die Gees in jou geplaas tot God se eer. Dit is die kern van ons hele aanbidding is om terwyl ons sing en aanbid die Heilige Gees se hulp te soek, dat Hy ons help. Want niemand kan God werklik aanbid of sien sonder dat die Vader Homself deur Sy Gees aan ons openbaar nie. (Mat 16:17; Matt. 11:27; 1 Cor. 2:10; Gal. 1:16)

God is Gees, en ons ken Hom na die Gees. Maar God het dit aan ons deur sy Gees geopenbaar, want die Gees ondersoek alle dinge, ook die dieptes van God. Want wie van die mense weet wat in ’n mens is, behalwe die gees van die mens wat in hom is? So weet ook niemand wat in God is nie, behalwe die Gees van God. (1 Cor 2:10-11) Ons kan God nie begryp, en uitredeneer met ons verstand nie. Ons sien, hoor, verstaan deur die Gees.  Ja, tot vandag toe, wanneer Moses gelees word, lê daar ’n bedekking oor hulle hart; maar wanneer hulle tot die Here bekeer is, word die bedekking weggeneem. Die Here is die Gees, en waar die Gees van die Here is, daar is vryheid. En terwyl ons almal met onbedekte gesig soos in ’n spieël die heerlikheid van die Here aanskou, word ons van gedaante verander na dieselfde beeld, van heerlikheid tot heerlikheid, as deur die Here wat die Gees is. (2 Cor 3:15-18) Petrus moes ‘n persoonlike geestes ervaring hê, soos die Vader Homself aan hom geopenbaar het om te sien wie Christus waarlik is. Toe antwoord Jesus en sê vir hom: Salig is jy, Simon Bar-Jona, want vlees en bloed het dit nie aan jou geopenbaar nie, maar my Vader wat in die hemele is. (Mat 16:17)  Aanbidding is dus geestelik, en nie net die sing van liedjies nie. Daar is ‘n geestelike konneksie. Hoe staan die saak dan? Ek sal met die gees bid, maar ek sal ook met die verstand bid. Ek sal met die gees psalmsing, maar ek sal ook met die verstand psalmsing. (1 Cor 14:15-16)

Net mense wat geestelik is kan geestelike dinge beoordeel. (1 Cor 2:13) Paulus verwys ook direk na die sing van geestelike liedere, teenoor psalms en lofsange. (Col 3:16; Eph 5:19) Hierdie geestelike liedere vind hulle oorsprong in die gees, nie die menslike verstand en intellek nie. en is waarskynlik die nuwe lied waarna die Bybel dikwels verwys. (Ps 33:3; 40:4; 96:1; 98:1; 144:9; 149:1; Isa 42:10; Rev 5:9; 14:3)

Lofprysing begin die dag wanneer God vir jou ʼn werklikheid word.

Wanneer jy God persoonlik sien, beleef of ervaar, sal jy Hom loof en prys. Niemand sal jou hoef te leer hoe om dit te doen nie. Dis ʼn spontane reaksie op die werklikheid van Sy bestaan in jou lewe. Die probleem is dat baie mense oor die jare in ʼn kerk grootgeword het waar God net op een sekere manier geloof en geprys word. As gevolg van kulturele invloede en humanisme het aanbidding in die kerk vervreemd geraak van die voorskrifte en voorbeelde wat die Bybel leer. Spontane lofprysing gebeur hoogstens in ons binnekamer of in privaatheid. Die meeste mense wat in die kerk grootgeword het se reaksie op ons lofprysing is: “Ons hou daarvan en dit is mooi, maar dit is vreemd.” Mense is dit nie gewoond nie en weet nie wat hulle moet doen nie. Ons begeerte is om ons eie opinies en idees neer te lê en soos kinders te word sodat die Heilige Gees ons deur die Woord kan leer hoe ons God moet aanbid in Gees en in Waarheid.

Die gees waarin ons aanbid.

God sien ons hart en nie ons lofprysingsbewegings nie. Jy kan dans, spring en juig, maar God sien die hart waarmee jy dit doen. Dit is van wesenlike belang dat ons sonder toorn, bitterheid, twis en onenigheid ons hande opsteek na die Here. (1 Tim 2:8) As jy dus jou gawe na die altaar toe bring en dit jou daar byval dat jou broer iets teen jou het, laat staan jou gawe daar by die altaar en gaan maak eers vrede met jou broer en kom dan en bring jou gawe.(Matt 5:23-24) Leonard Sweet verduidelik dat die twee balke van die kruis, die een vertikaal en die ander horisontaal, heenwys na ons opwaartse aanbidding na God en wedersyds na ons diens aan mekaar. Die een kan nie sonder die ander nie. Indien ons net op die een aspek van ons geloof fokus, gebruik ons later die balk om ander meer te slaan. Dit is die paradoks van die kruis. Ons aanbid Hom en fokus op Hom, maar dan help Hy ons om weer op mekaar te fokus en mekaar te dien.

Die Gees van aanbidding is die Gees van Christus, naamlik diens, onderwerping, ander hoër ag, sensitief, nugter en ongeveins. Jesus het God aanbid met Sy lewe tussen mense. Dit is wat die dinamika van korporatiewe aanbidding so kragtig maak – ons leer om saam die Here te loof en te eer. Die hele gesin en die hele gemeente loof die Here saam. Niemand staan eenkant of vervreemd nie. God se koninkryk is insluitend, niemand word uitgesluit nie. Daarom neem ons mekaar in ag, ook in die keuse van die liedjies. Jonk en oud lê ons eie smake en voorkeure neer om God saam te aanbid. Al hierdie saam-aksies is gesetel in die verloëning van self. Dit is in sterk teenstelling met lofprysing wat maklik kan ontaard in selfgerigtheid, selfverheerliking, menseverering, vleeslikheid en wedywering, vleeslike drif en fokus op menslike prestasies. Nederigheid, diensbaarheid, eenheid, ootmoed, gehoorsaamheid is die Gees van Christus wat moet heers in ons aanbidding.

‘n Lewende offer

EK vermaan julle dan, broeders, by die ontferminge van God, dat julle jul liggame stel as ’n lewende, heilige en aan God welgevallige offer — dit is julle redelike godsdiens. (Rom 12:1) Deur die OT het God dooie vlees as offers verwag. Byna alles word volgens die wet met bloed gereinig, en sonder die vergieting van bloed vind daar geen vergewing plaas nie.(Heb 9:22) Die priesters mag nie in God se teenwoordigheid gekom het en gesweet het nie. (Eze 44:18) Dit is dus duidelik dat self-verloëning, vir God aanneemlik is as aanbidding. (Mat 16:24) Deur die offers van diere en bokke kan die mens God nader. Jesus het Homself eenmaal vir ons geoffer sodat ons nou met vrymoedigheid kan kom. (Heb 9:12; 10:19) Ons daaglikse verloëning van self en die opneem van ons kruis is aanbidding! Dit is hoe Jesus die Vader verheerlik het. Hy het uiteindelik Sy lewe gegee. (Luk 22:42)

 

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What to do when God feels distant

We all regularly experience moments where God feels distant. There is a difference between sin and sins. Ultimately sin is our arrogance to break relationship and union with God, thinking we can live without Him. Sins are the things we do as a result of a broken relationship. But we have made peace with God through Christ Jesus. Rom 5:1

David knew about this feeling Psalm 27:8-9

IT IS ONLY A FEELING GOD IS OMNIPRESENT
the Bible instructs us when God feels absent, remember it is a feeling because God is omnipresent. omnipresent (i.e., God is everywhere present): 1 Ki 8:27; Job 26:5–6; Ps 139:7–12; Pr 15:3; Je 23:23–24; Ac 17:27 (cf. Ge 28:16; De 4:36; Isa 57:15; Jon 1:3–4; Mt 28:20; Ac 2:25; 17:24, 27–28; Eph 1:23; Heb 13:5; Jam 4:8

He is always with us. will never leave or forsake us. Jos 1:5; 1 Chron 28:20; Heb 13:5
So we are talking about His manifest presence: God making Himself visible to our senses.

THE BIBLE INSTRUCTS US TO WAIT ON GOD
general references: Ge 49:18; Job 35:14; Ps 25:5; 62:5; 119:74; 130:5; Isa 8:17; 25:9; Mk 15:43
♦ exhortation concerning: Job 35:14; Ps 27:14; 37:7; Hos 12:6; Zep 3:8
♦ results of: Ps 25:3; 37:9; 40:1; 147:11; Pr 20:22; Isa 40:31; 49:23; 64:4; La 3:25–26; Mi 7:7; Heb 6:15 (cf. Je 8:15) ♦ lack of: Ps 106:13

WHAT DOES BIBLICAL WAITING LOOKS LIKE?
Waiting is not passive, but an active waiting with earnest expectation. It is more clearly seen in setting up an ambush for the one who promised, “I will be found by you” (Jer. 29:14). Like fishing, i am actively waiting with expectation.

REST H1826. דָּמַם dāmam: A verb meaning to be silent, to be still; to stand still. It depicts the state of being motionless (1 Sam. 14:9; Jer. 47:6). It can be used to command something to be motionless, to stand still (Josh. 10:12, 13), such as the sun. It means to refrain from speech (Lev. 10:3) at an appropriate time (Amos 5:13). It refers to persons being traumatized, rigid, or frozen from fear and fright (Ex. 15:16) like a stone or the silencing of persons through war or other means (Jer. 8:14; 48:2; 49:26; 50:30). It indicates, on the other hand, the absence of emotional distress and churning and the ability to be quiet and relax (Job 30:27; Ps. 4:4; 30:12; 131:2), which Job could not accomplish.

WAITING PATIENTLY H2342. חוּל ḥûl, חִיל ḥiyl: A verb meaning to whirl, to shake, to fear, to dance, to writhe, to grieve. This word has many different meanings, most of which derive from two basic ideas: to whirl in motion and to writhe in pain. The first of these ideas may be seen in the shaking of the earth (Ps. 29:8); the stirring of the waters (Ps. 77:16[17]); or the trembling of the mountains (Hab. 3:10). At times, this word is used in a context of shaking with fear (Deut. 2:25; Jer. 5:22); worshiping in trembling awe (1 Chr. 16:30; Ps. 96:9); or anxiously waiting (Gen. 8:10; Ps. 37:7). It is also used to describe dancing women (Judg. 21:21, 23). The second idea of writhing in pain can be either physical, as when Saul was wounded in battle (1 Sam. 31:3), or emotional, as when Jeremiah grieved in anguish over Jerusalem’s refusal to grieve (Jer. 4:19). This word is often used to describe the labor pains of giving birth (Ps. 29:9; Isa. 26:17, 18; 51:2) but can also imply God’s creating work (Deut. 32:18; Job 15:7; Ps. 90:2; Prov. 8:24, 25).

OUR ACCESS TO GOD HAS BEEN OPENED
Through a new and living way: Heb 10:19
We have access through his righteousness Mat 6:33
Permanent Glory 2 Cor 3:9-18 His Glory is no longer periodic, we are the habitation of His presence. 1 Cor 3:16; 6:19

ABSOLUTE FOCUS:
I was once driving from Northern California to Southern California on Interstate 5. South of Bakersfield I found myself in a dust storm that almost completely blinded me. It covered the entire freeway. There were cars immediately behind me, so I knew stopping could be disastrous. As I got into this cloud of dust I could faintly see cars and trucks scattered all over both sides of the freeway with people waving frantically. Talking with friends, listening to music, and the like are acceptable activities while driving, but they could have been deadly in this moment. Absolute silence filled the car as I worked to maintain my speed and focus on the lane ahead of me. After a minute or two, we made it through that terrifying cloud of death by God’s grace alone. Intense focus restricts what you are willing and able to see. And while this approach will keep you from seeing many things, it will also open your eyes to see more of what you hunger for. Self-control is not the ability to say no to a thousand other voices. It’s the ability to say yes to the one thing so completely that there’s nothing left to give to the other options. Bill Johnson Hosting His presence Unveiling Heaven’s agenda

The major way to express God’s compassion in the Old Testament was to use the Hebrew word raham, “womb.”¹ Why in the world did the Hebrews pick the word “womb” to express God’s compas-sion? Most likely it came from a Hebrew husband’s observing the intense feelings his pregnant wife had for the unborn in-fant inside her womb. He knew she had feelings and a love for that child that he cculd not yet experience. Excerpt From: “Surprised by the Power of the Spirit: Discovering How God Speaks and Heals Today” by Jack S. Deere.

In die onlangse fliek ͞The Avengers͟ word dit uitgebeeld hoe een van die Agente Phil Coulson besig is om te sterf: In sy sterwens oomblik sê hy: Agent Phil Coulson: You’re gonna lose. Loki: Am I? Agent Phil Coulson: It’s in your nature. Loki: Your heroes are scattered, your floating fortress falls from the sky… where is my disadvantage? Agent Phil Coulson: You lack conviction. Loki: I don’t think I.. Coulson shoots Loki with his BFG, causing Loki to be blown through the wall behind him.

Heb 11:1 NOW FAITH is the assurance (the confirmation, the title deed) of the things [we] hope for, being the proof of things [we] do not see and the conviction of their reality [faith perceiving as real fact what is not revealed to the senses]. For by [faith—trust and holy fervor born of faith] the men of old had divine testimony borne to them and obtained a good report. By faith we understand that the worlds [during the successive ages] were framed (fashioned, put in order, and equipped for their intended purpose) by the word of God, so that what we see was not made out of things which are visible.

Heb 10:22 Let us all come forward and draw near with true (honest and sincere) hearts in unqualified assurance and absolute conviction engendered by faith (by that leaning of the entire human personality on God in absolute trust and confidence in His power, wisdom, and goodness),

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What to do when God feels distant

WHAT TO DO WHEN GOD FEELS DISTANT
We all regularly experience moments where God feels distant. There is a difference between sin and sins. Ultimately sin is our arrogance to break relationship and union with God, thinking we can live without Him. Sins are the things we do as a result of a broken relationship. But we have made peace with God through Christ Jesus. Rom 5:1
David knew about this feeling Psalm 27:8-9
IT IS ONLY A FEELING GOD IS OMNIPRESENT
the Bible instructs us when God feels absent, remember it is a feeling because God is omnipresent. omnipresent (i.e., God is everywhere present): 1 Ki 8:27; Job 26:5–6; Ps 139:7–12; Pr 15:3; Je 23:23–24; Ac 17:27 (cf. Ge 28:16; De 4:36; Is 57:15; Jon 1:3–4; Mt 28:20; Ac 2:25; 17:24, 27–28; Eph 1:23; Heb 13:5; Jam 4:8 He is always with us. will never leave or forsake us. Jos 1:5; 1 Chron 28:20; Heb 13:5
So we are talking about His manifest presence: God making Himself visible to our senses.
WAITING FOR THE LORD
♦ general references: Ge 49:18; Job 35:14; Ps 25:5; 62:5; 119:74; 130:5; Is 8:17; 25:9; Mk 15:43 ♦ exhortation concerning: Job 35:14; Ps 27:14; 37:7; Hos 12:6; Zep 3:8 ♦ results of: Ps 25:3; 37:9; 40:1; 147:11; Pr 20:22; Is 40:31; 49:23; 64:4; La 3:25–26; Mi 7:7; Heb 6:15 (cf. Je 8:15) ♦ lack of: Ps 106:13
WHAT DOES BIBLICAL WAITING LOOKS LIKE?
It is more clearly seen in setting up an ambush for the one who promised, “I will be found by you” (Jer. 29:14). Like fishing, i am actively waiting with expectation.
REST H1826. דָּמַם dāmam: A verb meaning to be silent, to be still; to stand still. It depicts the state of being motionless (1 Sam. 14:9; Jer. 47:6). It can be used to command something to be motionless, to stand still (Josh. 10:12, 13), such as the sun. It means to refrain from speech (Lev. 10:3) at an appropriate time (Amos 5:13). It refers to persons being traumatized, rigid, or frozen from fear and fright (Ex. 15:16) like a stone or the silencing of persons through war or other means (Jer. 8:14; 48:2; 49:26; 50:30). It indicates, on the other hand, the absence of emotional distress and churning and the ability to be quiet and relax (Job 30:27; Ps. 4:4[5]; 30:12[13]; 131:2), which Job could not accomplish.
WAITING PATIENTLY H2342. חוּל ḥûl, חִיל ḥiyl: A verb meaning to whirl, to shake, to fear, to dance, to writhe, to grieve. This word has many different meanings, most of which derive from two basic ideas: to whirl in motion and to writhe in pain. The first of these ideas may be seen in the shaking of the earth (Ps. 29:8); the stirring of the waters (Ps. 77:16[17]); or the trembling of the mountains (Hab. 3:10). At times, this word is used in a context of shaking with fear (Deut. 2:25; Jer. 5:22); worshiping in trembling awe (1 Chr. 16:30; Ps. 96:9); or anxiously waiting (Gen. 8:10; Ps. 37:7). It is also used to describe dancing women (Judg. 21:21, 23). The second idea of writhing in pain can be either physical, as when Saul was wounded in battle (1 Sam. 31:3), or emotional, as when Jeremiah grieved in anguish over Jerusalem’s refusal to grieve (Jer. 4:19). This word is often used to describe the labor pains of giving birth (Ps. 29:9; Isa. 26:17, 18; 51:2) but can also imply God’s creating work (Deut. 32:18; Job 15:7; Ps. 90:2; Prov. 8:24, 25).
OUR ACCESS TO GOD HAS BEEN OPENED
Through a new and living way: Heb 10:19
We have access through his righteousness Mat 6:33
Permanent Glory 2 Cor 3:9-18
ABSOLUTE FOCUS:
I was once driving from Northern California to Southern California on Interstate 5. South of Bakersfield I found myself in a dust storm that almost completely blinded me. It covered the entire freeway. There were cars immediately behind me, so I knew stopping could be disastrous. As I got into this cloud of dust I could faintly see cars and trucks scattered all over both sides of the freeway with people waving frantically. Talking with friends, listening to music, and the like are acceptable activities while driving, but they could have been deadly in this moment. Absolute silence filled the car as I worked to maintain my speed and focus on the lane ahead of me. After a minute or two, we made it through that terrifying cloud of death by God’s grace alone. Intense focus restricts what you are willing and able to see. And while this approach will keep you from seeing many things, it will also open your eyes to see more of what you hunger for. Self-control is not the ability to say no to a thousand other voices. It’s the ability to say yes to the one thing so completely that there’s nothing left to give to the other options. Bill Johnson Hosting His presence Unveiling Heaven’s agenda
In die onlangse fliek ͞The Avengers͟ word dit uitgebeeld hoe een van die Agente Phil Coulson besig is om te sterf: In sy sterwens oomblik sê hy: Agent Phil Coulson: You’re gonna lose. Loki: Am I? Agent Phil Coulson: It’s in your nature. Loki: Your heroes are scattered, your floating fortress falls from the sky… where is my disadvantage? Agent Phil Coulson: You lack conviction. Loki: I don’t think I… [Coulson shoots Loki with his BFG, causing Loki to be blown through the wall behind him]
Heb 11:1 NOW FAITH is the assurance (the confirmation, the title deed) of the things [we] hope for, being the proof of things [we] do not see and the conviction of their reality [faith perceiving as real fact what is not revealed to the senses]. For by [faith—trust and holy fervor born of faith] the men of old had divine testimony borne to them and obtained a good report. By faith we understand that the worlds [during the successive ages] were framed (fashioned, put in order, and equipped for their intended purpose) by the word of God, so that what we see was not made out of things which are visible.
Heb 10:22 Let us all come forward and draw near with true (honest and sincere) hearts in unqualified assurance and absolute conviction engendered by faith (by that leaning of the entire human personality on God in absolute trust and confidence in His power, wisdom, and goodness),
 
 

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How not to loose your Identity in Christ

We fail in life when we forget who we are in Christ. We forget who we really are, and because of our mistaken identity we fall into sin and error. This is actually the root of the word sin, mistaken identity. The Greek word for sin is “hamartia” which literally means “to miss the mark”. When you look up the word mark in any dictionary it has the following meaning: identity, blueprint, to make you mark, signature, consciousness.
Jesus had no sin, why? He knew who He was, and He never forgot or gave up who He was. Even when he was still a young boy he explained to His earthly parents why he remained behind in the temple; “do you not know that I’m busy with My Father’s business.” (luk 2:49) This is such in contrast with most of our teenagers today, who suffer an identity crisis, and conform so easily to the images of the world. Jesus’ struggle was never to understand or believe who he was, it was getting people to believe who He was. (John 6:28-29; Mat 16:15)
We are sons and co-heirs with Christ, a holy priesthood, seated in heavenly places, more than conquerors, set apart, sanctified, justified, righteous, well accepted and loved by God our Father. We have great boldness through the Spirit working it in us, to call the Creator of the universe “Dad”!
And raised us up together, and MADE US SIT TOGETHER IN THE HEAVENLY PLACES IN CHRIST JESUS (Ephesians 2:6)
To the praise of the glory of His grace, by WHICH HE HAS MADE US ACCEPTED IN THE BELOVED. (Ephesians 1:6)
I CAN DO ALL THINGS THROUGH CHRIST who strengthens me. (Philippians 4:1) Yet in all these THINGS WE ARE MORE THAN CONQUERORS THROUGH HIM who loved us. (Romans 8:3)
IN HIM ALSO We Have Obtained An Inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, (Ephesians 1:11)
But now IN CHRIST JESUS YOU WHO ONCE WERE FAR OFF HAVE BEEN BROUGHT NEAR by the blood of Christ. (Ephesians 2:13)
Nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. (Romans 8:39)
Now thanks be to God who ALWAYS LEADS US IN TRIUMPH IN CHRIST, and through us diffuses the fragrance of His knowledge in every place. (2 Corinthians 2:14)
Therefore, IF ANYONE IS IN CHRIST, HE IS A NEW CREATION; old things have passed away; behold, all things have become new. (2 Corinthians 5:17)
For YOU ARE ALL SONS OF GOD THROUGH FAITH IN CHRIST JESUS.(Galatians 3:26)
Blessed be the God and Father of our Lord Jesus Christ, who has BLESSED US WITH EVERY SPIRITUAL BLESSING IN THE HEAVENLY PLACES IN CHRIST, (Ephesians 1:3)
For we are His workmanship, CREATED IN CHRIST JESUS FOR GOOD WORKS, which God prepared beforehand that we should walk in them. (Ephesians 2:10)
The curse of work, is not work itself. “In toil you shall eat of it” & “in the sweat of your face you shall eat your bread” Gen 3:17-18. God gave Adam & Eve work to do before they sinned. “Subdue the earth, multiply and be fruitful” Gen 1:28 Then the Lord God took the man and put him in the garden of Eden to tend and keep it. Gen 2:15 and later to give all the animals their names. Gen 2:19. We say “rest in peace” when someone has died, because we think there is no one working in heaven. Working and being productive is enjoyable. Many people when they retire, work harder than ever, now having time for their passions. Work is not a curse, loosing your identity, and continue work without purpose is the curse. Adam & Eve did not realize they were already made in God’s image. They did not have to eat of the fruit to be like God. Gen 3:5-6 But to satisfy their immediate fleshly needs, they missed their purpose and identity. The root of sin – missing the mark, mistaken identity. Esau selling his birthright. Gen 25:32; Heb 12:16
We recognize our true identity when we discover and see Jesus face to face. When one turns to Him, the veil is removed. 2 Cor 3:14. As we continue to look at Him, we are changed and restored to our true identity. 2 Cor 3:18 Looking unto Jesus the author and finisher of our faith. Heb 12:1 our lives are hidden in Him Col 3:2 because we were made, destined, fore-ordained to be like Jesus. Rom 8:29.
Reasons why we loose our Identity in Him.
1) False beliefs. We have not heard the truth. We believe the lies of what we have been told and experienced over years. Know the truth Joh 8:32
2) Why do we forget so easily who we are? But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does. (James 1:22-25) The word must become flesh in our lives.
3) We do not know how to feed our Spirit, Soul and flesh. Luk 12:16-31 The man did not know what his soul required. Like feeding your wood table some marmight. Jesus offered spiritual water to the women at the well. Joh 4. He knew how to feed himself in the Word, when satan tried to test Him with bread. Mat 4:4
Our body: Food, sleep, exercise,
Our soul: Connections, growth in learning something new, accomplishing and being fruitful to help someone.
Spirit: Encounters with the Word & Spirit, winning souls, hearing God’s voice.
 
 

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Preke

Hoe werk die lofprysing by Harvester?

Lofprysing wat God behaag.
Die objek van ons lof is die Here, God van hemel en aarde, verlosser en koning van ons hart! Ons fokus is nie die orkes, die sangleier, die liedjies, of die bewegings nie. Ons fokus is God en God alleen.
Ons lofprysing en aanbidding is nie gefokus om mense te vermaak nie. Jy kan ook nie eintlik ʼn toeskouer van ons aanbidding wees nie. As aanbidding span fasiliteer en help ons mense om elkeen sy/haar individuele offer van lof aan God te bring. (Heb 13:15) Die fokus is egter nie net op die individu se konneksie met God nie, ons fokus ook op mekaar om saam ons lof en eer aan die Here te bring.  Omdat God nie in offers belang stel nie, maar in gehoorsaamheid is ons vandag nog steeds saam met die Heilige Gees en die Woord op ʼn pelgrimsreis om die lof te ondek wat God behaag. (1 Sam 15:22) Ware lofprysing is nie net die sing van liedjies nie, maar ʼn regte lewenswyse gebaseer op Jesus Christus en sy Koninkryk bedryfstelsel. (Amos 5:23-24; Mat 5-6) Soos wat ons meer vrymoedig raak om nie meer lof te gebruik om by God uit te kom nie, maar Hom te loof en prys op grond van die voltooide werk wat Jesus Christus alreeds vir ons gedoen het om ons te regverdig, maak ons gedurig nuwe ondekkings soos Hy Sy hart aan ons ontbloot. Lofprysing is dus ʼn geloofsweg om elke dag meer en meer God se hart te ondek soos ons in die geloof op grond van die kruis in Hom leef en wandel.

Aanbid Hom in gees en waarheid. (Joh 4:24)

Dit beteken om Hom te loof met opregtheid, eerlikheid, ongeveinste, lof wat nie omgee wat die mense sê nie. Waarheid spreek van die egtheid van ons fokus. Ons bid nie gebede om deur mense gehoor te word nie. (Mat 6:5-8) Aanbidding deur die Gees spreek van aanbidding wat uit jou hart kom, deur die Gees in jou geplaas tot God se eer. Dit is die kern van ons hele aanbidding is om terwyl ons sing en aanbid die Heilige Gees se hulp te soek, dat Hy ons help. Want niemand kan God werklik aanbid of sien sonder dat die Vader Homself deur Sy Gees aan ons openbaar nie. (Mat 16:17; Matt. 11:27; 1 Cor. 2:10; Gal. 1:16)

Lofprysing begin die dag wanneer God vir jou ʼn werklikheid word.

Wanneer jy God persoonlik sien, beleef of ervaar sal jy Hom loof en prys. Niemand sal jou hoef te leer hoe om dit te doen nie. Dis ʼn spontane reaksie op die werklikheid van Sy bestaan in jou lewe. Die probleem is dat baie mense oor die jare in ʼn kerk groot geword het, waar God net op een sekere manier geloof en geprys word. As gevolg van kulturele invloede en humanisme het aanbidding in die kerk vervreemd geraak met die voorskrifte en voorbeelde wat die Bybel leer. Spontane lofprysing gebeur hoogstens in ons binnekamer of in privaatheid. Die meeste mense wat in die kerk grootgeword het se reaksie oor ons lofprysing is: “Ons hou daarvan en dit is mooi, maar dit is vreemd” Mense is dit nie gewoond nie, en weet nie wat hulle moet doen nie. Ons begeerte is om ons eie opinies en idees neer te lê en soos kinders te word sodat die Heilige Gees ons kan leer deur die Woord hoe ons God moet aanbid in Gees en in Waarheid.

Hoekom Loof ons die Here so? Ons loof die Here volgens Bybelse Voorskrifte en nie ons eie opinie of mensgerigte planne nie.

Nadat Dawid se eerste poging om die Ark terug te bring na Jerusalem misluk het omdat hy nie die voorskrif wat God neergelê nagekom het nie, maak Dawid groot voorsorg en stel verskeie families aan om hulle lewe te wy aan die ontwikkeling van lofprysing en aanbidding soos God dit verlang. Want omdat julle in die begin nie by was nie, het die Here onse God teen ons uitgebreek, omdat ons Hom nie gesoek het soos dit behoort nie. (1 Kron 15:13) Dit is dan ons doel om die skrif te ondersoek en presies soos die woord vir ons voorskryf God te aanbid met ons hele hart, krag en verstand.

Loof die Here met jou alles, die hele mens is betrokke.

“Jy moet die Here jou God liefhê met jou hele hart, jou hele siel, al jou krag en jou hele verstand” (Luk 10:27) Dit impliseer eenvoudig dat jy die Here moet liefhê met jou gedagtes, jou emosies, jou liggaam, jou alles! Ons hele menswees is teenwoordig en betrokke om God voluit lief te hê. God is dus die fokus van ons hart. Ons alles, ons wil, ons lewe, ons begeertes, ons drome ons passies, ons gedagtewêreld is gerig om God te loof en te prys. Geen meer dualisme (verdeling in opponerende kompartemente)

Lofprysing is nie ʼn offer om God se guns te probeer verdien nie.

Die ondekkings wat ons gemaak het oor tyd rakende lofprysing is nie ʼn nuwe lys van werke om God te probeer behaag en so Sy guns te wen nie. Jesus het alreeds God se guns vir ons bekom. Soos ons in Sy teenwoordigheid staan en leef sien ons Sy hart en liefde om selfs in ons dade van lofprysing, óns aan te raak en te seën. Dis is wonderlik om te ondek hoe elkeen van die dade van lof, eintlik gerig is tot ons voordeel. God het nie ons lofprysing nodig nie, maar soos ons Hom meer en meer loof en prys verander ons perspektief, ondervind ons genesing, restoureer Hy ons lewe, en word ons getuies van Sy liefde. Daar is al so baie mense wat kan getuig dat hulle genesing, bevryding en redding ontvang het tydens ons lofprysing.

Verskillende tipe Liede en die sing van Geestelike Liede, ʼn nuwe lied, “the song of the Lord” 

Terwyl julle saam psalms en lofgesange en geestelike liedere sing. Sing en jubel met julle hele hart tot eer van die Here. (Efe 5:19) Psalms is skrifgefundeerde melodieë met begeleiding van ‘n musiek instrument. ‘n Deuntjie wat jy sal onthou. “op die wysie van…” Gesang = ‘n uitgewerkte musikale verwerking van ‘n lering, poësie, lofsang. Gesange is liede wat meer skrifgebonde is en die fokus is op die woorde wat ons sing. Tydens gesange staan ons gewoonlik stil en konsentreer op die inhoud van die woorde wat ons sing.

Geestelike liede is liedjies wat uit ons gees kom, dit word op die oomblik geskep volgens dit wat ons in ons hart ervaar en in ons gees sien. Dit is ook die tipe liede waarvan Paulus in Korintiërs 14:15 praat. Ons sal met ons verstand sing, maar ook met ons gees. In vers 14, verduidelik Paulus dat iemand wat in tale bid, of dan in die gees bid se verstand nie betrokke is nie, die woorde kom deur die Gees. Wanneer ons dus in die gees bid of sing, gebeur dit in tale. Maar Paulus lê in die hoofstuk juis klem op die feit dat ons eerder moet profeteer en die taal moet uitlê, sodat mense daardeur opgebou kan word. Tale is gerig tot die Here, en nie ʼn mens nie. (1 Kor 14:2) Die vraag is: is alle liede nie per definisie geestelik nie? Hoekom die verwysing dat dié liede dan nou meer geestelik is as psalms en gesange. Dis duidelik dat geestelike liede verwys na die oorsprong. Psalms en gesange kan ons sing met ons verstand omdat ons die woorde en lirieke ken, maar geestelike liede is deur die gees geïnspireer en werk soos tale en profesie, dis bonatuurlik. Wanneer ek ʼn nuwe lied begin sing, is die deuntjie sowel as die lirieke spontaan en uit die gees. Net so min as wat ek die profetiese woord kon uitdink en uitwerk, so min kan ek ʼn nuwe geestelike lied oefen of uitwerk. Wanneer mens dit eers regkry om in die gees te sing, raak dit ʼn fontein wat nie opdroog nie. Jy kan vir ure aangaan, want in die gees is daar nie beperkinge nie.

Soms het dit spontaan in die byeenkoms gebeur dat iemand ʼn lied gesing het, hier word nie melding gemaak van ʼn sangleier nie, maar dat elkeen ʼn lied kon sing en bydra tot die opbouing en stigting van die liggaam. (1 Kor 14:26; Heb 2:11-12) Die term “nuwe lied” kom 19 keer in die Bybel voor, en beteken juis net dit: sing ʼn lied uit jou hart. Soos jy nie ʼn gebed kan aflees wanneer jy met God praat nie, maar eerder uit jou hart met God praat is dit die fokus van ʼn nuwe lied. (Ps 33:3; 40:3; 96:1; 98:1; 149:1)

Dit is glad nie moeilik vir mense wat vervul is met die Heilige Gees om spontaan lof aan God te bring nie. (Hand 2:11; 10:46) Die klem op al die bogenoemde skrifgedeeltes is die spontane lofprysing wat onvoorbereid gebeur. Dit is ook wat die mense gedoen het toe hulle palmtakke voor Jesus se donkie gegooi het en uitgeroep het “Hossanna, Hosanna in die hoogste hemele” (Mat 21:9-11) Die gebeurtenis staan in sterk teenstelling met die organiseerde Godsdiensbeoefening van die Fariseërs in die tempel en hierdie spontane feestelikheid op straat.

Die rol van die aanbiddingsleiers teenoor die rol van die gemeente.

In 2 Kron 29:25 – 29 sien ons hoe die volk die Here loof en prys. “Terwyl die brandoffer aangebied is, het die lofliedere tot eer van die Here begin. Hulle is begelei met die trompette en ander instrumente van Dawid, koning van Israel. 28Die hele gemeente het die Here aanbid terwyl die sangers gesing en die trompette weerklink het” In die gedeelte kan ons aflei dat die aanbidding van die volk baie spontaan was, die volk het nie noodwendig die liedjies geken of saamgesing nie. Later sou hulle spesifieke liede sing en saamsing. “Koning Hiskia en die amptenare het die Leviete beveel om die Here te prys met die psalms van Dawid en Asaf die siener. Hulle het met vreugde lofliedere gesing, neergebuig en aanbid.”

Lofprysing as gebed en intersessie.

Ek sal aan hulle vreugde gee in my huis van gebed, hulle brandoffers, hulle offers op my altaar sal vir My aanneemlik wees, want my tempel sal uitgeroep word tot ’n huis van gebed (tephillah) vir al die volke. (Je 56:7) Tephillah is ‘n gesang wat as ‘n gebed aan God gesing word. Die Bybel is vol voorbeelde van hierdie tipe gesange. Ps 7, 9, 10, 11, 17, 55, 57, 70. So is ook ons klaagliedere en versoeke aan God gesing. Ps 22, 94, 102, 109, 140. Verder is mense bemoedig en versterk deur sang. Ps 66, 100, 103, 113, 114, 150.

Profeteer deur musiek.

Dawid en die amptenare in beheer het die seuns van Asaf, Heman en Jedutun vir ’n besondere diens afgesonder. Hulle was mense wat onder begeleiding van liere, harpe en simbale as profete opgetree het. Hier volg besonderhede oor die manne wat ’n funksie gehad het in hierdie diens. (1 Kron 25:1) Moreover David and the captains of the host set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of them that did the work according to their service was: (1 Chro 25:1)

Hoor dit, alle volke, luister, alle bewoners van die wêreld, geringes sowel as aansienlikes, tesame ryk en arm! My mond sal louter wysheid spreek, en die oordenking van my hart is net verstand. (Ps 49:2-4) My mouth shall speak wisdom, And the meditation of my heart shall give understanding. I will incline my ear to a proverb; I will disclose my dark saying on the harp. (Ps 49:2-4)

Skryf dan nou vir julle hierdie lied op, en leer dit aan die kinders van Israel; lê dit in hulle mond, dat hierdie lied vir My ’n getuie teen die kinders van Israel kan wees. (De 31:19)

Maar bring nou vir my ’n siterspeler. En toe die siterspeler op die snare speel, het die hand van die Here op hom gekom, (2 Konings 3:15)

Then Hezekiah commanded them to offer the burnt offering on the altar. And when the burnt offering began, the song of the Lord also began, with the trumpets and with the instruments of David king of Israel. (2 Kr 29:27)

Dans
En Mirjam, die profetes, die suster van Aäron, het ’n tamboeryn in haar hand geneem; en al die vroue het uitgegaan agter haar aan, met tamboeryne en in koordanse. (Exodus 15:20) Daarby het Dawid met alle mag gedans voor die aangesig van die Here; en Dawid was omgord met ’n linneskouerkleed. (2 Samuel 6:14) Laat hulle sy Naam loof in koordans, Hom psalmsing met tamboeryn en siter. (Psalm 149:3) Loof Hom met tamboeryn en koordans, loof Hom met snarespel en fluit (Psalm 150:4) Die beste voorbeeld van hoe hierdie “koordanse” gelyk het is ons volksdanse of die Indiese Groep Danse. Dans vir die Here is so spontaan en natuurlik soos ʼn kind wat skielik aan die das raak vir sy ma en pa. Ons moet nie probeer om die dans te veel te vergeestelik nie. Sommige mense glo dat koordanse verwys na ʼn in ʼn geestelike vervoering, in-ʼn-trans tipe beweging. Alhoewel dit verseker kan gebeur dat ons só meegevoer kan raak in die teenwoordigheid van die Here, is dans bloot ʼn reaksie op wat God gedoen het. Omdat hy ons gered het, omdat ons gevul is met Sy vreugde volg ons liggaam spontaan ons hart en begin ons jubel en dans.

Selfs Jesus het spontaan in ‘n dans losgebreek! Jesus het die Vader geprys – Luk 10:21 In dieselfde uur het Jesus Hom in die gees verheug en gesê: Ek loof U, Vader, Here van die hemel en die aarde, dat U hierdie dinge verberg het vir wyse en verstandige mense en dit aan kindertjies geopenbaar het. Ja, Vader, want so was dit u welbehae. (Lu 10:21) Agalliao = Om te spring, om in die lug te spring van blydskap, ekstaties en uitermatig bly en vol vreugde.

Die dans was gewoonlik gelei deur ʼn dansleier. (Miriam – Eks 15:1-20; Jefta – Rig 11:34; Barak en Dobora -Rig 5) Dit is ook waarskynlik dat Koning Dawid spontaan begin het om die dans te lei. (2 Sam 6) Die gebruik van tamboeryne tydens die dans was ook algemeen – (2 Sam 6:5; 6:19-20; 6:22) Volgens Wiseman was Mikal se probleem juis dat sy veronderstel was om as Koningin die Vroue se groep te lei, maar sy het geweier. Die doel van hierdie gesamentlike volksdanse, was om die volk te verenig in hul aanbidding en omdat hulle as nasie God gedien het. Die Jodedom is ʼn teokrasie – naamlik: ʼn volk waar God die Koning is, en die kultuur bepaal. Dit staan teenoor ʼn demokrasie, waar die mense die leiding en kultuur bepaal. Dans was dus deel van hul kultuur om vir die ander volke te wys, dat hulle nie dans vir plesier, self verheerliking of seksuele konnotasies nie, hulle dans vir die Here!

Profetiese aksies en beweging is die dans:

Toe die Here die dans herstel het in ons kerk, het ons begin besef dat net soos daar verskillende ekspressies is in Lofprysing is daar verskillende fokusse in die dans: Die musiek en fokus van die lofprysing bepaal dan ook die vorm wat die dans gaan aanneem. Sou die fokus oorlogvoering en oorwinning wees, dan is die dans meer ekspressief en meer manlik, sterk, vorstelik. Sou die fokus van die aanbidding wees, hoe lief ons die Here het, raak die dans meer vloeiend en vroulik van aard. Soms is die dans kinderlik, en gefokus om die kinders te kan laat deelneem, ander kere is die dans diep en intens en ernstig. Die dans het al hoe meer ʼn fisiese ekspressie geword van wat ons as kerk gesamentlik moet doen. Sou die fokus byvoorbeeld wees dat gedurende ons aanbidding die Here ons lei om die oes te gaan insamel, dan beeld ons dit uit in die dans. Die dans word dan ʼn sterk visuele metafoor en profetiese teken van wat die Here besig is om vir die kerk te sê.

In Ou Testamentiese tye was dit ook algemeen dat die mans en die vrouens apart in groepe gedans het, en baie keer teenoor mekaar gestaan het in die dans. Mans sou dan ʼn sekere boodskap aan die vrouens dans, en die vrouens wees aan die mans. Dit is baie praktiese omdat mans se liggame anders werk as vroue sin, en sekere bewegings beter vertoon by mans as by vrouens. Daarom sal jy opmerk in ons dienste dan daar gewoonlik ʼn man dansleier voor staan met die mans agter hom, en die vrouens het ook ʼn dansleier met die vrouens agter haar. Soos in die tyd van Dawid, het die hele volk nie altyd saam gedans nie, die dansers was uitgekies en het die volk voorgegaan in die dans. Tog was daar tye waar die hele volk saam gedans het. Toe ons kerk anders begin sien, nie meer as ʼn organisasie of klub nie, maar as ʼn liggaam waarvan elke lid deel vorm en aktief sy of haar rol speel, het ons besef dat God die hele gemeente wil bevry en genees deur die dans. So alhoewel ons ook dans leiers het, wil ons graag dat die hele gemeente saamdans, anders is dit weer ʼn kwessie van toeskouers teenoor “performers”. Dans is so bevrydend, en al hoe meer New-Agers is besig om die krag van dans te ondek, en hou dans kampe waar mense soos die Indiane om ʼn vuur dans. Dans behoort aan die Here, en ons is besig om dans weer terug te eis van die vyand wat dans verwring en besmet het vir sy doeleindes. Dar is vir my niks lekkerder om te sien hoe die kinders lofprysing geniet as gevolg van die dans nie. Hulle is natuurlike dansers en is nie gepla oor wat die mense sou sê nie, en nou dans ons vir die Here!

God jubel en juig oor ons.

Die Here jou God is by jou, ’n held wat verlossing skenk. Hy verheug Hom oor jou met blydskap; Hy swyg in sy liefde; Hy juig oor jou met gejubel. (Sef 3:17) Suws = om bly te wees, vreugdevol, verblydend, vrolik en opgeruimd. Rinnah = jubel, ‘n skril geluid, van blydskap of rou, uitroep van vreugde en blydskap, proklameer.

Selah.

Die woord word meer as 70 keer gebruik in die OT. Die betekenis van die woord is onduidelik, maar sommige dink dit is ʼn “A liturgical mark (sālal, ‘to lift up’; Akkadian sullu, ‘prayer’), perhaps to lift up the voice or the hands in prayer. It may have come into use, possibly in the exilic period, in connection with psalms used in public worship to denote those places at which the priest should pronounce a benediction. Some take it to mean ‘to lift up’ the eyes, for the purpose of repeating the verse, thus the equivalent of ‘da capo’. Others would derive it from an Aramaic root sl, ‘to bow’, and so interpret it as directing the worshipper at this point to prostrate himself.” Vir ons beteken dit dat daar tydens aanbidding tyd vir refleksie en meditasie moet wees. Lofprysing is nooit eenrigting nie, ons wil ook op die Here wag, en hoor wat Hy wil sê tydens die aanbidding.

Verder gebeur die volgende sporadies en spontaan tydens ons Aanbidding.

Hande Klap – Ps 47:2; Jes 55:12
Juig, toejuig, uitroepe – Esra 3:11; Ps 95:1-2
Sang – Ps 100:4; Ps 101:1; Ps 105:2
Op jou aangesig lê – Gen 17:3
Kniel en neerbuig – Ps 95:6; Esra 9:5; Efe 3:14
Staan – Gen 18:22
Ophef van hande – Ps 63:5; Ps 28:3; 1 Tim 2:8; 1 Kon 8:54
Antifonies – (Weerklink, ego) Ps 107; 136; Neh 12:31, 40-42

Wat moet jy doen tydens aanbidding?

Bono die bekende popgroep U2 se hoofsanger wat ‘n belydende Christen is; sê dat alle musiek ‘n vorm van aanbidding is. Die een persoon aanbid sy verlore liefde, of ‘n plek, of ‘n persoon ens. ens. Wanneer ons dan dans en saam hande klap op die ritme van ‘n mooi liedjie waarvan ons hou is ons besig met ‘n vorm van aanbidding. Wanneer ons egter God moet aanbid dan is ons geïnhibeerd en voel ons ongemaklik.

Beweeg en sing saam. Al kan jy nie al die bewegings doen nie, of al ken jy nie die liedjies nie. Neem deel. Dis familie! Ons is mos nie vreemd saam met familie nie? Ons wys die gereedheid en gesindheid van ons hart, deur onsself nooit te vervreemd van familie nie. Sou jy gelowiges van ʼn ander taal en nasie besoek het, sou jy nie eers die woorde kon verstaan nie, maar nog steeds saam neurie en deelwees!

Moet net nie die werk van die Gees teëstaan nie, of verag soos Migal, Saul se dogter nie. (2 Sam 6) Niemand word verplig om enigiets te doen tydens aanbidding nie, ons doel is om mense te lei en te help om hulle eie lofoffer aan die Here te bring. Fokus dus op die Here, en loof Hom met jou hele hart.

Soms is daar tyd vir individuele aanbidding.

Toe buig die man hom neer en aanbid die Here (Ge 24:26)
En as Moses in die tent ingaan, kom die wolkkolom af en gaan by die ingang van die tent staan, en dan spreek Hy met Moses. En as die hele volk die wolkkolom sien staan by die ingang van die tent, staan die hele volk op en buig, elkeen aan die ingang van sy tent. Dan spreek die Here met Moses van aangesig tot aangesig soos ’n man met sy vriend spreek. (Ek 33:9-34:8)

Die belangrikheid van korporatiewe aanbidding.

Daarna het Dawid aan die hele vergadering gesê: Loof nou die Here julle God. Toe het die hele vergadering die Here, die God van hulle vaders, geloof; en hulle het gebuig en voor die Here en voor die koning neergeval. (1 Kr 29:20) Wanneer ons byeenkom is dit nie eintlik nie die tyd vir individuele aanbidding nie, alhoewel ons meestal daarvoor tyd inruim. Die liggaam wat saam die Here soos een mens aanbid, is welbehaaglik vir die Here! (Hy woon onder die lofsange, let wel meervoud, van Sy volk) Ps 133:1

Die gees waarin ons aanbid.
God sien ons hart en nie ons lofprysing bewegings nie. Jy kan dans, spring en juig maar God sien die hart waarmee jy dit doen. Dit is wesenlik belangrik dat ons sonder toorn, bitterheid, twis, onenigheid ons hande op steek na die Here. (1 Tim 2:8) Die Gees van aanbidding is die Gees van Christus nl: diens, onderwerping, die ander hoër ag, sensitief, nugter en ongeveins. Dit is wat die dinamika van korporatiewe aanbidding so kragtig maak, ons leer om saam die Here te loof en eer. Die hele gesin, en die hele gemeente loof die Here saam. Niemand staan eenkant of vervreem nie. God se koninkryk is insluitend, niemand word uitgesluit nie. Daarom neem ons mekaar in ag, ook in die keuse van die liedjies. Jonk en oud, lê ons eie smake en voorkeure neer om God saam te aanbid. Al hierdie ‘saam’ aksies is gesetel in die verloëning van self. Dit is in sterk teenstelling waar lofprysing maklik kan ontaard in selfgerigtheid, self verheerliking, mens verering, vleeslikheid en wedywering, vleeslike drif en fokus op menslike prestasies. Nederigheid, diensbaarheid, eenheid, ootmoed, gehoorsaamheid is die Gees van Christus wat moet heers in ons aanbidding.

Categories
Sermons

Worshipping God HIS way!

The way we worship in Harvester has always been one of the biggest stumbling stones for people. This is the reason why people will not join us. It is said that people feel pressured into doing something they are not comfortable with. It is the strangest thing is it not, to be offended with the worship? We are not doing anything wrong or unholy, we’re not busy seeking our own interest, we’re not promoting self. We are worshipping God and yet this offends people. I believe one of the obstacles is; becoming free from your own culture, traditions and the way you have been brought up. The Kingdom of Heaven is made up of one nationality. Kingdom people, Children of God! We have one Father and King! We are one tribe! We are now citizens of His World-order, Reign, and Culture. We are all disciplined into His way of doing things, becoming a Kingdom Culture. Worship is imbedded in Culture. This is why it is so difficult. IT HAS BEEN HARD FOR ALL OF US, WE ALL HAD TO LAY DOWN OUR LIFE, TAKE UP HIS CROSS AND LEARN TO FOLLOW HIM. Worship was always the first thing to be reformed and restored in Jewish Culture, after the people gone astray over years. 2 Chron 15 (Asa); 19 (Jehosaphat); 31 (Hezekiah)

Let us then discover and meditate the way the people of God worshipped with the help of the Holy Spirit. May He teach us the way!

Ps 150:1 הָלַל hālal A verb meaning to praise, to commend, to boast, to shine. The root meaning may be to shine but could also be to shout. The word most often means praise and is associated with the ministry of the Levites who praised God morning and evening (1Ch 23:30). All creation, however, is urged to join in (Ps. 148), and various instruments were used to increase the praise to God (Ps. 150). The word hallelujah is a command to praise Yah (the Lord), derived from the word ha¯lal (Psa 105:45; Psa_146:1). The reflexive form of the verb is often used to signify boasting, whether in a good object (Psa 34:2 [3]) or a bad object (Psa 49:6 [7]). Other forms of the word mean to act foolishly or to be mad (1Sa 21:13 [14]; Ecc_7:7; Isa 44:25).

Ps 149:1 תְּהִלָּה tehillāh: A feminine noun meaning praise, a song of praise. This word is a noun derived from the verb hālal (H1984), which connotes genuine appreciation for the great actions or the character of its object. It is used especially of the adoration and thanksgiving that humanity renders to God (Psa 34:1 [2]). By extension, it also represents the character of God that deserves praise (Psa 111:10); and the specific divine acts that elicit human veneration (Exo 15:11). It can also refer to the condition of fame and renown that comes with receiving this sort of praise and, as such, was applied to God (Deu 10:21; Hab 3:3); Israel (Deu 26:19; Jer 13:11); Jerusalem (Isa 62:7;Zep 3:19-20); Damascus (Jer 49:25); Moab (Jer 48:2); Babylon (Jer 51:41). In late Hebrew, this term became a technical term for a psalm of praise. In this capacity, it is used in the title of Psalm 145 to designate it as David’s Psalm of Praise. It has also become the Hebrew title for the entire book of Psalms.

רוֹמַם rômam: A masculine noun referring to praise, high praise. It is used of lifting up, an exaltation of God by His holy people (Psa 66:17; Psa 149:6).

Deut 16:14 śāmaḥ שָׂמַח A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1Sa 11:9); of tribes of Israel (Deu 33:18); of God rejoicing in His works (Psa 104:31); of people rejoicing in the Lord Himself (Deu 12:12; Psa 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer 20:15); making people rejoice the heart of others (Psa 19:8 [9]). Wine can gladden the hearts of persons (Ecc 10:19). God gladdens His people with His presence (Isa 56:7); but also their enemies when He judges Israel (Psa 89:42 [43]). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Psa 5:11 [12]; Psa 9:2 [3]; Psa 14:7; Psa 16:9; Psa 19:8 [9], etc.; but also 1Sa 2:1; Deu 12:7; Joe 2:23, etc.).

Ps 40:16 śiyś שׂוּשׂ A verb meaning to rejoice; to exalt; to be glad. It is a verb that indicates great rejoicing and jubilant celebration. It refers to the Lord’s taking delight or joy over, blessing, punishing, or disciplining His people if they need it (Deu 28:63; Deu 30:9; Jer 32:41; Zep 3:17). It indicates finding a cause to be happy, to rejoice even over death (Job 3:22). It describes a horse enjoying his strength (Job 39:21); the sun joyfully traveling across the sky (Psa 19:5 [6]); but especially God’s people rejoicing over Him (Psa 35:9; Psa 40:16 [17]; Psa,68:3 [4]; Isa,61:10). It is used figuratively of the desert and the dry land rejoicing in its God-given fertility (Isa 35:1).

Ps 98:1 “new song” שִׁירָה šiyrāh, שִׁיר A masculine noun meaning a song. This word is used to indicate a type of lyrical song, a religious song, or a specific song of Levitical choirs. In Amos, God uses the word to indicate that He will turn their joyful singing into mourning because of their unfaithfulness to Him (Amo 8:10). This time of mourning will be like that of mourning for an only son, and it will end in a bitter day. In a similar usage, Laban asks Jacob why he ran off secretly without telling Laban. If Jacob would have stated he wanted to leave, Laban would have sent him off with joy and singing (Gen 31:27). Isaiah uses the word to indicate the type of songs that will no longer be sung when the Lord lays waste the earth (Isa 24:9). The type of drunken revels associated with drinking wine and beer will no longer be heard. This word is also used in Nehe-miah to denote songs of praise (Neh 12:46). In this particular context, Nehemiah indicates that the music directors in the days of David and Asaph led songs of praise. The noun is also used to indicate specific songs of Levitical choirs accompanied by musical instruments. When David and the Israelites brought the ark of the Lord from Baalah of Judah (Kiriath Jearim), they celebrated with songs (1Ch 13:8). Amos uses the word to denote complacency and apathy. Many Israelites lay on ivory couches and strummed their musical instruments while dining on fattened calves and choice lambs. These people were so caught up in themselves that they did not even give thought to the threat of destruction by the Lord.

Ps 98:4 “joyful noise” rûa‛ רוּעַ A verb meaning to shout, to sound a blast. The term occurs thirty-three times in the Old Testament and was utilized fundamentally to convey the action of shouting or the making of a loud noise. Shouting often took place just before a people or army rushed into battle against opposition; sometimes the war cry became the very signal used to commence engagement with the enemy (Jos 6:10, Jos 6:16, Jos 6:20; Jdg 15:14; 1Sa 4:5; 1Sa 17:20; 2Ch 13:15). Many times the shout was a cry of joy, often in response to the Lord’s creating or delivering activity on behalf of His people (Job 38:7; Psa 47:1 [2]; Psa 95:1-2; Isa 44:23; Zep 3:14; Zec 9:9). In several other instances, the shout expressed triumph and victory over a foe (Psa 41:11 [12]; Psa 60:8 [10]; Psa 108:9 [10]); and occasionally mourning (Isa 15:4; Mic 4:9). A few times, the term denotes the shout of a trumpet (i.e., the blast), usually as a signal to begin battle (Num 10:9; 2Ch 13:12; cf. Hos 5:8; Joe 2:1).

“Loud Noise” pāṣaḥ
פָּצַח. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).

רָנַן rānan, רוּן rûn “Rejoice” ra¯nan rûn: I. A verb meaning to shout for joy; to sing joyfully. It indicates the utterance or crying out of a person or persons. The character of the cry must be discerned by the context or actual intended use of the verb: Often it indicates crying out in joy, exaltation (Isa 12:6; Isa 24:14; Jer 31:7). It is used most often of exalting or praising the Lord (Isa 26:19; Isa 35:2; Isa 52:8; Jer 31:12; Jer 51:48); especially in Psalms (Psa 5:11 [12]; Psa 67:4 [5]; Psa 81:1 [2]; Psa 90:14; Psa 92:4 [5]; Psa 149:5). The absence of a cry like this is sometimes an indication of God’s judgment (Isa 16:10). God makes even a widow’s heart sing for joy (Job 29:13). God causes even nature to shout for delight (Psa 65:8 [9]); and commands His just, righteous people to shout for joy (Psa 32:11). Its opposite is a cry of distress (Isa 65:14; Lam 2:19). It is used in general of putting forth a cry of encouragement, exhortation, instruction (Pro 1:20; Pro 8:3). II. A verb meaning to be overcome. It indicates a person who is under the influence of wine, who is making sounds, responses as a staggering person or one barely awake (Psa 78:65, mit_rônen). III. A verb meaning to awake out of stupor. It refers to a person coming from under the influence of wine, still not fully alert

(Ps 78:65) יָדָה yāḏāh: A verb meaning to acknowledge, to praise, to give thanks, to confess, to cast. The essential meaning is an act of acknowledging what is right about God in praise and thanksgiving (1Ch 16:34). It can also mean a right acknowledgment of self before God in confessing sin (Lev 26:40) or of others in their God-given positions (Gen 49:8). It is often linked with the word hālal (H1984) in a hymnic liturgy of “thanking and praising” (1Ch 16:4; 1Ch 23:30;Ezr 3:11; Neh 12:24, Neh 12:46). This rightful, heavenward acknowledgment is structured in corporate worship (Psa 100:4; Psa 107:1, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31), yet is also part of personal lament and deliverance (Psa 88:11 [10]). Several uses of yāḏāh evidence an essence of motion or action (as something given), intensively referring twice to cast or to throw down (Lam 3:53; Zec 1:21 [2:4]), and once it means to shoot (as an arrow; Jer 50:14).

עָלַץ ‛ālaṣ: A verb meaning to rejoice, to be jubilant. It is used of a person (leḇ, heart) rejoicing, especially the Lord (1Sa 2:1; Psa 5:11 [12]; Psa 9:2 [3]; Psa 68:3 [4]); of nature exalting God (1round them (Pro 11:10; Pro 28:12). It is used of the rejoicing of one’s enemies as well (Psa 25:2).

עָלַס ‛ālas, נֶעֱלָסָה ne‛elāsāh: I. A verb meaning to enjoy, to rejoice. It means to find delight and pleasure in something and to express it (Job 20:18). It describes the act of sexual intimacy (Pro 7:18). II. A verb meaning to flap joyously. It describes the appearance and manner of something acting or responding in an apparently happy manner (Job 39:13). It personifies ostrich wings in context. III. A feminine noun indicating to be attractive, beautiful. This translation takes the form of ‛ālas, ne‛elāsāh as a noun. It is probably a passive form of the verb ‛ālas. If taken as a noun, it means beautiful (Job 39:13, KJV).

זָמַר zāmar: A verb meaning to play an instrument, to sing with musical accompaniment. Stringed instruments are commonly specified in connection with this word, and the tambourine is also mentioned once (Psa 33:2; Psa 71:22-23; Psa 149:3). The term occurs frequently in a call to praise-usually a summons to oneself (2Sa 22:50;1Ch 16:9; Psa 66:4; Isa 12:5). In the Bible, the object of this praise is always the Lord, who is lauded for both His attributes and His actions (Jdg 5:3; Psa 101:1; Psa 105:2). Besides the above references, this verb appears exclusively in the Book of Psalms, contributing to a note of praise in psalms of various types: hymns (Psa 104:33); psalms of thanksgiving (Psa 138:1); and even psalms of lament (Psa 144:9).

Ps 89:15-16 תְּרוּעָה terû‛āh: A feminine noun indicating a shout of joy; a shout of alarm, a battle cry. It refers to a loud, sharp shout or cry in general, but it often indicates a shout of joy or victory (1Sa 4:5-6); a great shout anticipating a coming event (Jos 6:5,Jos 6:20). It can refer to the noise or signal put out by an instrument (Lev 23:24; Lev 25:9). Amos used the word to refer to war cries (Amo 1:14; Amo 2:2; cf. Job 39:25; Zep 1:16). The Lord puts shouts of joy into His people (Job 8:21;Job 33:26).

Ps 98:4 פָּצַח pāṣaḥ: I. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).

גִּיל giyl, גּוּל gûl: A verb meaning to rejoice. It is a response of persons both religiously, as when they divide the spoils of the Lord’s victories (Isa 9:3 [2]); when they rejoice in His salvation (Isa 25:9; Isa 65:18); or over idolatrous objects (Hos 10:5). It describes the Lord’s joyous response over His people and Jerusalem in the new heavens and earth (Isa 65:19). The dry land, the Arabah, will even rejoice (Isa 35:1-2). Many things rejoice besides those just mentioned: the heart (Psa 13:5 [6]; Pro 24:17; Zec 10:7); the soul (Psa 35:9; Isa 61:10). Rejoicing in the Lord is accompanied with proper fear and trembling as well (Psa 2:11). God’s people rejoice in many things: Jerusalem (Isa 66:10); the Lord’s salvation (Psa 9:14 [15]); the Lord (Psa 35:9; Isa 41:16); the Lord’s name (Psa 89:16 [17]); the Holy One of Israel (Isa 29:19).

סָלַל sālal: A verb meaning to build up, to lift up; to exalt. It means to hold someone or something in a position of a high or excessively high reputation or worth: Pharaoh over God’s people (Exo 9:17). It also means to raise something up, for something to rise up: God’s troops (Job 19:12); one’s assailants (Job 30:12); a song of praise to God (Psa 68:4 [5]); a person exalted by wisdom (Pro 4:8); an upward path of life, a lifting up (Pro 15:19; Jer 18:15); a roadway for God’s people (Isa 57:14).

שָׂחַק śāḥaq: A verb meaning to laugh; to celebrate; to rejoice; to mock. It refers to a strong expression of joy: of celebration (Jer 30:19); of making merry, rejoicing (2Sa 6:5, 2Sa 6:21; Jer 15:17); it means to play, to sport, to have fun (Psa 104:26). But it is often used in a context where ridicule or mockery is directed at someone or something (Jdg 16:25). It is used in parallel with mocking (Pro 1:26). Great kings mocked at lesser kings (Hab 1:10). Samson was forced to serve as a tragic comedian for the Philistines (Jdg 16:27). It is used figuratively of wisdom personified, laughing, rejoicing at God’s creation (Pro 8:30-31). The teacher taught that there is a time for genuine laughter (Ecc 3:4). It has the sense of playing, enjoying life, in some contexts, especially in the prophet’s vision of a restored people of God (Zec 8:5). It means to sing and indicates singing women (1Sa 18:7). It means to play a sport, to hold a contest or a match (2Sa 2:14). In its causative stem, it means to cause laughter toward persons, to mock them (2Ch 30:10).

Isa 8:6 מָשׂוֹשׂ māśôś: I. A masculine noun referring to joy, rejoicing. It indicates a response of inner happiness in the way of the Lord (Job 8:19); in anything a person chooses to rejoice in (Isa 8:6). Jerusalem was considered to be the joy of the whole earth (Psa 48:2 [3]); especially of God’s people (Isa 66:10; Lam 2:15); music creates joy in those hearing it (Isa 24:8). It depicts the joy of a bridegroom (Isa 62:5). God’s people are created for joy (Isa 65:18). It stands for the object of peoples’ joy: wife, son, daughter, prophet (Eze 24:25). God, however, brings an end to the joy of a rebellious people and city (Hos 2:11 [13]). II. A masculine noun describing a rotten thing, something wasted away. Some translators read Job 8:19 as a negative assertion concerning decaying roots or other rotten objects.

Isa 13:3 עַלִּיז ‛alliyz: An adjective meaning rejoicing, jubilant. It refers to a state of jubilation, a celebration over something. In context it is used of triumphant warriors who would destroy Babylon (Isa 13:3); and of persons rejoicing in general (Isa 22:2; Isa 24:8; Isa 32:13). It is used of Jerusalem itself (Isa 23:7; Zep 3:11); and of Nineveh (Zep 2:15).

In the New Testament.

συγχαίρω sugchaírō; fut. sugcharṓ, 2d aor. sunechárēn, from sún (G4862), together, and chaírō (G5463), to rejoice. To rejoice together, to share in another’s joy, with the dat. depending on sún(G4862), together, in composition (Luk 1:58; Luk 15:6, Luk 15:9

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Luk 10:21 ἀγαλλιάω agalliáō; contracted agalliṓ, fut. agalliásō, aor.ēgallíasa, from ágan (n.f.), much, and hállomai(G242), to leap. To exult, leap for joy, to show one’s joy by leaping and skipping denoting excessive or ecstatic joy and delight. Hence in the NT to rejoice, exult. Often spoken of rejoicing with song and dance (Sept.: Psa 2:11; Psa 20:5;Psa 40:16; Psa 68:3). Usually found in the mid. deponent agalliáomai. (I) Used in an absolute sense (Act 2:26, “my tongue was glad,” meaning I rejoiced in words, sang aloud; Luk 10:21; Act 16:34). It is sometimes put after chaírō (G5463), to rejoice, which is of less intense significance, and produces an expression meaning to rejoice exceedingly (Mat 5:12; 1Pe 4:13; Rev 19:7; see Psa 40:16;Psa 90:14). (II) With a noun of the same significance in an adv. sense (1Pe 1:8 with chará [G5479], joy, “rejoice with joy unspeakable”). (III) Followed by hína (G2443), so that, with the subjunctive (Joh 8:56, “he rejoiced that he should see my day” [a.t.]). (IV) Followed by epí (G1909), upon, with the dat. (Luk 1:47). (V) Followed by en (G1722), in, with the dat. where a simple dat. might stand (Joh 5:35; Act 16:34; 1Pe 1:16; Sept.: Psa 13:5; Psa 89:16). Deriv.: agallíasis (G20), exultation. Syn.: euphraínō (G2165), to cheer, gladden;chaírō (G5463), to rejoice; kaucháomai (G2744), to boast, glory, rejoice; katakaucháomai (G2620), to glory against. Ant.: lupéō (G3076), to grieve; stenázō (G4727), to groan; diaponéō (G1278), to be sorely grieved; prosochthízō (G4360), to be vexed with something, irksome; adēmonéō (G85), to be troubled; baréō (G916), to burden; odunáō(G3600), to cause pain.

μεγαλύνω megalúnō; fut. megalunṓ, from mégas (G3173), great, strong. To make great, enlarge. With the acc., in relation to the borders of garments (Mat 23:5); to show great mercy to someone or to do him great kindness (Luk 1:58); magnify or praise (Luk 1:46; Act 5:13; Act 10:46; Act 19:17; 2Co 10:15; Phi 1:20; Sept.: 2Sa 7:26; Psa 34:3; Psa 69:31). Syn.: doxázō (G1392), to glorify; hupsóō (G5312), to, elevate; sébomai (G4576), to revere; hairéomai (G138), to prefer; aírō (G142), to lift up; phusióō (G5448), to inflate; auxánō (G837), to grow, increase; prokóptō (G4298), to cut one’s way forward, advance. Ant.: tapeinóō (G5013), to humble; kataischúnō (G2617), to put to shame; elattonéō (G1641), to have less; elattóō (G1642), to decrease, make lower.

(Taken directly from the Bible Word Dictionary)

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Worshipping God HIS way!

The way we worship in Harvester has always been one of the biggest stumbling stones for people. This is the reason why people will not join us. It is said that people feel pressured into doing something they are not comfortable with. It is the strangest thing is it not, to be offended with the worship? We are not doing anything wrong or unholy, we’re not busy seeking our own interest, we’re not promoting self. We are worshipping God and yet this offends people. I believe one of the obstacles is; becoming free from your own culture, traditions and the way you have been brought up. The Kingdom of Heaven is made up of one nationality. Kingdom people, Children of God! We have one Father and King! We are one tribe! We are now citizens of His World-order, Reign, and Culture. We are all disciplined into His way of doing things, becoming a Kingdom Culture. Worship is imbedded in Culture. This is why it is so difficult. IT HAS BEEN HARD FOR ALL OF US, WE ALL HAD TO LAY DOWN OUR LIFE, TAKE UP HIS CROSS AND LEARN TO FOLLOW HIM. Worship was always the first thing to be reformed and restored in Jewish Culture, after the people gone astray over years. 2 Chron 15 (Asa); 19 (Jehosaphat); 31 (Hezekiah)
Let us then discover and meditate the way the people of God worshipped with the help of the Holy Spirit. May He teach us the way!
Ps 150:1 הָלַל  hālal  A verb meaning to praise, to commend, to boast, to shine. The root meaning may be to shine but could also be to shout. The word most often means praise and is associated with the ministry of the Levites who praised God morning and evening (1Ch 23:30). All creation, however, is urged to join in (Ps. 148), and various instruments were used to increase the praise to God (Ps. 150). The word hallelujah is a command to praise Yah (the Lord), derived from the word ha¯lal (Psa 105:45; Psa_146:1). The reflexive form of the verb is often used to signify boasting, whether in a good object (Psa 34:2 [3]) or a bad object (Psa 49:6 [7]). Other forms of the word mean to act foolishly or to be mad (1Sa 21:13 [14]; Ecc_7:7; Isa 44:25).
Ps 149:1 תְּהִלָּה tehillāh: A feminine noun meaning praise, a song of praise. This word is a noun derived from the verb hālal (H1984), which connotes genuine appreciation for the great actions or the character of its object. It is used especially of the adoration and thanksgiving that humanity renders to God (Psa 34:1 [2]). By extension, it also represents the character of God that deserves praise (Psa 111:10); and the specific divine acts that elicit human veneration (Exo 15:11). It can also refer to the condition of fame and renown that comes with receiving this sort of praise and, as such, was applied to God (Deu 10:21; Hab 3:3); Israel (Deu 26:19; Jer 13:11); Jerusalem (Isa 62:7;Zep 3:19-20); Damascus (Jer 49:25); Moab (Jer 48:2); Babylon (Jer 51:41). In late Hebrew, this term became a technical term for a psalm of praise. In this capacity, it is used in the title of Psalm 145 to designate it as David’s Psalm of Praise. It has also become the Hebrew title for the entire book of Psalms.
רוֹמַם rômam: A masculine noun referring to praise, high praise. It is used of lifting up, an exaltation of God by His holy people (Psa 66:17; Psa 149:6).
Deut 16:14 śāmaḥ שָׂמַח A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1Sa 11:9); of tribes of Israel (Deu 33:18); of God rejoicing in His works (Psa 104:31); of people rejoicing in the Lord Himself (Deu 12:12; Psa 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer 20:15); making people rejoice the heart of others (Psa 19:8 [9]). Wine can gladden the hearts of persons (Ecc 10:19). God gladdens His people with His presence (Isa 56:7); but also their enemies when He judges Israel (Psa 89:42 [43]). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Psa 5:11 [12]; Psa 9:2 [3]; Psa 14:7; Psa 16:9; Psa 19:8 [9], etc.; but also 1Sa 2:1; Deu 12:7; Joe 2:23, etc.).
Ps 40:16 śiyś  שׂוּשׂ A verb meaning to rejoice; to exalt; to be glad. It is a verb that indicates great rejoicing and jubilant celebration. It refers to the Lord’s taking delight or joy over, blessing, punishing, or disciplining His people if they need it (Deu 28:63; Deu 30:9; Jer 32:41; Zep 3:17). It indicates finding a cause to be happy, to rejoice even over death (Job 3:22). It describes a horse enjoying his strength (Job 39:21); the sun joyfully traveling across the sky (Psa 19:5 [6]); but especially God’s people rejoicing over Him (Psa 35:9; Psa 40:16 [17]; Psa,68:3 [4]; Isa,61:10). It is used figuratively of the desert and the dry land rejoicing in its God-given fertility (Isa 35:1).
Ps 98:1 “new song”  שִׁירָה šiyrāhשִׁיר A masculine noun meaning a song. This word is used to indicate a type of lyrical song, a religious song, or a specific song of Levitical choirs. In Amos, God uses the word to indicate that He will turn their joyful singing into mourning because of their unfaithfulness to Him (Amo 8:10). This time of mourning will be like that of mourning for an only son, and it will end in a bitter day. In a similar usage, Laban asks Jacob why he ran off secretly without telling Laban. If Jacob would have stated he wanted to leave, Laban would have sent him off with joy and singing (Gen 31:27). Isaiah uses the word to indicate the type of songs that will no longer be sung when the Lord lays waste the earth (Isa 24:9). The type of drunken revels associated with drinking wine and beer will no longer be heard. This word is also used in Nehe-miah to denote songs of praise (Neh 12:46). In this particular context, Nehemiah indicates that the music directors in the days of David and Asaph led songs of praise. The noun is also used to indicate specific songs of Levitical choirs accompanied by musical instruments. When David and the Israelites brought the ark of the Lord from Baalah of Judah (Kiriath Jearim), they celebrated with songs (1Ch 13:8). Amos uses the word to denote complacency and apathy. Many Israelites lay on ivory couches and strummed their musical instruments while dining on fattened calves and choice lambs. These people were so caught up in themselves that they did not even give thought to the threat of destruction by the Lord.
Ps 98:4 “joyful noise” rûa‛  רוּעַ A verb meaning to shout, to sound a blast. The term occurs thirty-three times in the Old Testament and was utilized fundamentally to convey the action of shouting or the making of a loud noise. Shouting often took place just before a people or army rushed into battle against opposition; sometimes the war cry became the very signal used to commence engagement with the enemy (Jos 6:10, Jos 6:16, Jos 6:20; Jdg 15:14; 1Sa 4:5; 1Sa 17:20; 2Ch 13:15). Many times the shout was a cry of joy, often in response to the Lord’s creating or delivering activity on behalf of His people (Job 38:7; Psa 47:1 [2]; Psa 95:1-2; Isa 44:23; Zep 3:14; Zec 9:9). In several other instances, the shout expressed triumph and victory over a foe (Psa 41:11 [12]; Psa 60:8 [10]; Psa 108:9 [10]); and occasionally mourning (Isa 15:4; Mic 4:9). A few times, the term denotes the shout of a trumpet (i.e., the blast), usually as a signal to begin battle (Num 10:9; 2Ch 13:12; cf. Hos 5:8; Joe 2:1).
“Loud Noise”  pāṣaḥ
פָּצַח. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).
רָנַן rānan, רוּן rûn “Rejoice” ra¯nan rûn: I. A verb meaning to shout for joy; to sing joyfully. It indicates the utterance or crying out of a person or persons. The character of the cry must be discerned by the context or actual intended use of the verb: Often it indicates crying out in joy, exaltation (Isa 12:6; Isa 24:14; Jer 31:7). It is used most often of exalting or praising the Lord (Isa 26:19; Isa 35:2; Isa 52:8; Jer 31:12; Jer 51:48); especially in Psalms (Psa 5:11 [12]; Psa 67:4 [5]; Psa 81:1 [2]; Psa 90:14; Psa 92:4 [5]; Psa 149:5). The absence of a cry like this is sometimes an indication of God’s judgment (Isa 16:10). God makes even a widow’s heart sing for joy (Job 29:13). God causes even nature to shout for delight (Psa 65:8 [9]); and commands His just, righteous people to shout for joy (Psa 32:11). Its opposite is a cry of distress (Isa 65:14; Lam 2:19). It is used in general of putting forth a cry of encouragement, exhortation, instruction (Pro 1:20; Pro 8:3). II. A verb meaning to be overcome. It indicates a person who is under the influence of wine, who is making sounds, responses as a staggering person or one barely awake (Psa 78:65, mit_rônen). III. A verb meaning to awake out of stupor. It refers to a person coming from under the influence of wine, still not fully alert
(Ps 78:65) יָדָה yāḏāh: A verb meaning to acknowledge, to praise, to give thanks, to confess, to cast. The essential meaning is an act of acknowledging what is right about God in praise and thanksgiving (1Ch 16:34). It can also mean a right acknowledgment of self before God in confessing sin (Lev 26:40) or of others in their God-given positions (Gen 49:8). It is often linked with the word hālal (H1984) in a hymnic liturgy of “thanking and praising” (1Ch 16:4; 1Ch 23:30;Ezr 3:11; Neh 12:24, Neh 12:46). This rightful, heavenward acknowledgment is structured in corporate worship (Psa 100:4; Psa 107:1, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31), yet is also part of personal lament and deliverance (Psa 88:11 [10]). Several uses of yāḏāh evidence an essence of motion or action (as something given), intensively referring twice to cast or to throw down (Lam 3:53; Zec 1:21 [2:4]), and once it means to shoot (as an arrow; Jer 50:14).
עָלַץ ‛ālaṣ: A verb meaning to rejoice, to be jubilant. It is used of a person (leḇ, heart) rejoicing, especially the Lord (1Sa 2:1; Psa 5:11 [12]; Psa 9:2 [3]; Psa 68:3 [4]); of nature exalting God (1round them (Pro 11:10; Pro 28:12). It is used of the rejoicing of one’s enemies as well (Psa 25:2).
עָלַס ‛ālas, נֶעֱלָסָה ne‛elāsāh: I. A verb meaning to enjoy, to rejoice. It means to find delight and pleasure in something and to express it (Job 20:18). It describes the act of sexual intimacy (Pro 7:18). II. A verb meaning to flap joyously. It describes the appearance and manner of something acting or responding in an apparently happy manner (Job 39:13). It personifies ostrich wings in context. III. A feminine noun indicating to be attractive, beautiful. This translation takes the form of ‛ālas, ne‛elāsāh as a noun. It is probably a passive form of the verb ‛ālas. If taken as a noun, it means beautiful (Job 39:13, KJV).
זָמַר zāmar: A verb meaning to play an instrument, to sing with musical accompaniment. Stringed instruments are commonly specified in connection with this word, and the tambourine is also mentioned once (Psa 33:2; Psa 71:22-23; Psa 149:3). The term occurs frequently in a call to praise-usually a summons to oneself (2Sa 22:50;1Ch 16:9; Psa 66:4; Isa 12:5). In the Bible, the object of this praise is always the Lord, who is lauded for both His attributes and His actions (Jdg 5:3; Psa 101:1; Psa 105:2). Besides the above references, this verb appears exclusively in the Book of Psalms, contributing to a note of praise in psalms of various types: hymns (Psa 104:33); psalms of thanksgiving (Psa 138:1); and even psalms of lament (Psa 144:9).
Ps 89:15-16 תְּרוּעָה terû‛āh: A feminine noun indicating a shout of joy; a shout of alarm, a battle cry. It refers to a loud, sharp shout or cry in general, but it often indicates a shout of joy or victory (1Sa 4:5-6); a great shout anticipating a coming event (Jos 6:5,Jos 6:20). It can refer to the noise or signal put out by an instrument (Lev 23:24; Lev 25:9). Amos used the word to refer to war cries (Amo 1:14; Amo 2:2; cf. Job 39:25; Zep 1:16). The Lord puts shouts of joy into His people (Job 8:21;Job 33:26).
Ps 98:4 פָּצַח pāṣaḥ: I. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).
גִּיל giyl, גּוּל gûl: A verb meaning to rejoice. It is a response of persons both religiously, as when they divide the spoils of the Lord’s victories (Isa 9:3 [2]); when they rejoice in His salvation (Isa 25:9; Isa 65:18); or over idolatrous objects (Hos 10:5). It describes the Lord’s joyous response over His people and Jerusalem in the new heavens and earth (Isa 65:19). The dry land, the Arabah, will even rejoice (Isa 35:1-2). Many things rejoice besides those just mentioned: the heart (Psa 13:5 [6]; Pro 24:17; Zec 10:7); the soul (Psa 35:9; Isa 61:10). Rejoicing in the Lord is accompanied with proper fear and trembling as well (Psa 2:11). God’s people rejoice in many things: Jerusalem (Isa 66:10); the Lord’s salvation (Psa 9:14 [15]); the Lord (Psa 35:9; Isa 41:16); the Lord’s name (Psa 89:16 [17]); the Holy One of Israel (Isa 29:19).
סָלַל sālal: A verb meaning to build up, to lift up; to exalt. It means to hold someone or something in a position of a high or excessively high reputation or worth: Pharaoh over God’s people (Exo 9:17). It also means to raise something up, for something to rise up: God’s troops (Job 19:12); one’s assailants (Job 30:12); a song of praise to God (Psa 68:4 [5]); a person exalted by wisdom (Pro 4:8); an upward path of life, a lifting up (Pro 15:19; Jer 18:15); a roadway for God’s people (Isa 57:14).
שָׂחַק śāḥaq: A verb meaning to laugh; to celebrate; to rejoice; to mock. It refers to a strong expression of joy: of celebration (Jer 30:19); of making merry, rejoicing (2Sa 6:5, 2Sa 6:21; Jer 15:17); it means to play, to sport, to have fun (Psa 104:26). But it is often used in a context where ridicule or mockery is directed at someone or something (Jdg 16:25). It is used in parallel with mocking (Pro 1:26). Great kings mocked at lesser kings (Hab 1:10). Samson was forced to serve as a tragic comedian for the Philistines (Jdg 16:27). It is used figuratively of wisdom personified, laughing, rejoicing at God’s creation (Pro 8:30-31). The teacher taught that there is a time for genuine laughter (Ecc 3:4). It has the sense of playing, enjoying life, in some contexts, especially in the prophet’s vision of a restored people of God (Zec 8:5). It means to sing and indicates singing women (1Sa 18:7). It means to play a sport, to hold a contest or a match (2Sa 2:14). In its causative stem, it means to cause laughter toward persons, to mock them (2Ch 30:10).
Isa 8:6 מָשׂוֹשׂ māśôś: I. A masculine noun referring to joy, rejoicing. It indicates a response of inner happiness in the way of the Lord (Job 8:19); in anything a person chooses to rejoice in (Isa 8:6). Jerusalem was considered to be the joy of the whole earth (Psa 48:2 [3]); especially of God’s people (Isa 66:10; Lam 2:15); music creates joy in those hearing it (Isa 24:8). It depicts the joy of a bridegroom (Isa 62:5). God’s people are created for joy (Isa 65:18). It stands for the object of peoples’ joy: wife, son, daughter, prophet (Eze 24:25). God, however, brings an end to the joy of a rebellious people and city (Hos 2:11 [13]). II. A masculine noun describing a rotten thing, something wasted away. Some translators read Job 8:19 as a negative assertion concerning decaying roots or other rotten objects.
Isa 13:3 עַלִּיז ‛alliyz: An adjective meaning rejoicing, jubilant. It refers to a state of jubilation, a celebration over something. In context it is used of triumphant warriors who would destroy Babylon (Isa 13:3); and of persons rejoicing in general (Isa 22:2; Isa 24:8; Isa 32:13). It is used of Jerusalem itself (Isa 23:7; Zep 3:11); and of Nineveh (Zep 2:15).
In the New Testament. 

συγχαίρω sugchaírō; fut. sugcharṓ, 2d aor. sunechárēn, from sún (G4862), together, and chaírō (G5463), to rejoice. To rejoice together, to share in another’s joy, with the dat. depending on sún(G4862), together, in composition (Luk 1:58; Luk 15:6, Luk 15:9 [in these verses, the translation can be “to congratulate”]; 1Co 12:26; 1Co 13:6;Phi 2:17-18; Sept.: Gen 21:6, in the mid.). Ant.: sullupéō (G4818), to sorrow or be grieved with someone.
καυχάομαι kaucháomai; contracted kauchṓmai, fut.kauchḗsomai, pres. 2d person kauchásai, (Rom 2:17, Rom 2:23). Some Greek lexicons deduce it from auchḗn (n.f.), the neck, which vain persons are apt to carry in a proud manner (Psa 75:5; Isa 3:16). To boast, glory, exult, both in a good and bad sense. Used in an absolute sense (1Co 1:29,1Co 1:31; 1Co 4:7; 2Co 10:13, 2Co 10:17; 2Co 11:18, 2Co 11:30; 2Co 12:1, 2Co 12:6, 2Co 12:11; Gal 6:14; Eph 2:9). Followed by the acc. of thing of which one boasts (2Co 9:2; 2Co 11:16, 2Co 11:30, with the acc. of degree); by en(G1722), in, with the dat. of that in which one glories, of things (Rom 2:23; Rom 5:3; 2Co 5:12;2Co 10:15-16; 2Co 11:12; 2Co 12:9; Gal 6:13;Jam 1:9; Jam 4:16); of persons (1Co 3:21; 2Th 1:4); in God (Rom 2:17; Rom 5:11; 1Co 1:31;2Co 10:17; Phi 3:3); by epí (G1909), upon with the dat. (Rom 5:2); by katá (G2596), according, with the acc. meaning as to anything (2Co 11:18); by perí (G4012), about, with the gen. (2Co 10:8); by hupér (G5228), on behalf of, with the gen. (2Co 7:14; 2Co 9:2; 2Co 2:5). Deriv.: katakaucháomai (G2620), to boast greatly; kaúchēma (G2745), the result of bragging, a boast; kaúchēsis (G2746), the act of boasting. Syn.: megalauchéō (G3166), to speak haughtily;huperaíromai (G5229), to become haughty;tuphóō (G5187), to envelop with smoke, inflate with self-conceit, be proud; huperéchō (G5242), to hold oneself above; huperupsóō (G5251), to elevate oneself above others; huperphronéō(G5252), to think of oneself as above others;doxázō (G1392), to glorify, magnify;perpereúomai (G4068), to be vainglorious, vaunt oneself. Ant.: tapeinóō (G5013), to make low, humble, and in the mid. tapeinóomai, to be abased, to humble oneself; elattonéō (G1641), to diminish;elattóō (G1642), to decrease, make lower.
εὐφραίνω euphraínō; fut. euphranṓ, from eúphrōn (n.f.), gladsome, cheerful, which is from eú (G2095), well, and phrḗn (G5424), mind. To rejoice, make joyful in mind. In a good and spiritual sense, to rejoice, make joyful (2Co 2:2; Sept.: Psa 19:9); in the mid., euphraínomai, to be glad, joyful (Act 2:26; Rom 15:10; Gal 4:27). To be joyful or merry, in a natural sense (Luk 15:23-24, Luk 15:29, Luk 15:32; Sept.: Deu 14:26; Deu 27:7) or in a bad sense (Luk 12:19; Act 7:41). In Luk 16:19, it refers to the rich man’s luxurious and sumptuous living. See euphrosúnē (G2167), gladness, which is also from eúphrōn (n.f.). Syn.: chaírō (G5463), to rejoice; agalliáō (G21), to exult, rejoice greatly; euthuméō (G2114), to make cheerful. Ant.: klaíō (G2799), to weep; dakrúō (G1145), to shed tears; thrēnéō (G2354), to mourn;stenázō (G4727), to groan; alalázō (G214), to wail; lupéō (G3076), to make sorry, and in the mid. to be sorry.
Luk 10:21 ἀγαλλιάω agalliáō; contracted agalliṓ, fut. agalliásō, aor.ēgallíasa, from ágan (n.f.), much, and hállomai(G242), to leap. To exult, leap for joy, to show one’s joy by leaping and skipping denoting excessive or ecstatic joy and delight. Hence in the NT to rejoice, exult. Often spoken of rejoicing with song and dance (Sept.: Psa 2:11; Psa 20:5;Psa 40:16; Psa 68:3). Usually found in the mid. deponent agalliáomai. (I) Used in an absolute sense (Act 2:26, “my tongue was glad,” meaning I rejoiced in words, sang aloud; Luk 10:21; Act 16:34). It is sometimes put after chaírō (G5463), to rejoice, which is of less intense significance, and produces an expression meaning to rejoice exceedingly (Mat 5:12; 1Pe 4:13; Rev 19:7; see Psa 40:16;Psa 90:14). (II) With a noun of the same significance in an adv. sense (1Pe 1:8 with chará [G5479], joy, “rejoice with joy unspeakable”). (III) Followed by hína (G2443), so that, with the subjunctive (Joh 8:56, “he rejoiced that he should see my day” [a.t.]). (IV) Followed by epí (G1909), upon, with the dat. (Luk 1:47). (V) Followed by en (G1722), in, with the dat. where a simple dat. might stand (Joh 5:35; Act 16:34; 1Pe 1:16; Sept.: Psa 13:5; Psa 89:16). Deriv.: agallíasis (G20), exultation. Syn.: euphraínō (G2165), to cheer, gladden;chaírō (G5463), to rejoice; kaucháomai (G2744), to boast, glory, rejoice; katakaucháomai (G2620), to glory against. Ant.: lupéō (G3076), to grieve; stenázō (G4727), to groan; diaponéō (G1278), to be sorely grieved; prosochthízō (G4360), to be vexed with something, irksome; adēmonéō (G85), to be troubled; baréō (G916), to burden; odunáō(G3600), to cause pain.
μεγαλύνω megalúnō; fut. megalunṓ, from mégas (G3173), great, strong. To make great, enlarge. With the acc., in relation to the borders of garments (Mat 23:5); to show great mercy to someone or to do him great kindness (Luk 1:58); magnify or praise (Luk 1:46; Act 5:13; Act 10:46; Act 19:17; 2Co 10:15; Phi 1:20; Sept.: 2Sa 7:26; Psa 34:3; Psa 69:31). Syn.: doxázō (G1392), to glorify; hupsóō (G5312), to, elevate; sébomai (G4576), to revere; hairéomai (G138), to prefer; aírō (G142), to lift up; phusióō (G5448), to inflate; auxánō (G837), to grow, increase; prokóptō (G4298), to cut one’s way forward, advance. Ant.: tapeinóō (G5013), to humble; kataischúnō (G2617), to put to shame; elattonéō (G1641), to have less; elattóō (G1642), to decrease, make lower.

(Taken directly from the Bible Word Dictionary)

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Die Ekstase van ‘n Christus Gevulde Lewe

Jesus die bron van ons VREUGDE

God verlang dat ons Hom sal dien met vreugde en blydskap.

Die Here se hart vir ons is, dat ons die lewe en alles wat Hy ons gegee het sal geniet! Ons hoef nie hierdie vreugde te soek en deur pynigende rituele te gaan om dit te ervaar nie, Hy werk ware “bliss” geluk, vreugde en passie in ons deur Christus! Omdat jy die Here jou God nie met vreugde en vrolikheid van hart weens die oorvloed van alles gedien het nie, Deut 28:47 God beplan werklikwaar vir ons lewe en lewe in oorvloed! (Joh 10:10)

Daarteenoor … “On the celebration of the birthday of their prophet and other festivals, they work themselves, by the constant repetition of “Allah, Allah,” into a state of unconscious ecstasy, “in which they plant swords in their breasts, tear live serpents with their teeth, eat bottles of glass, and finally lie prostrate on the ground for the chief of their order to ride on horseback over their bodies.”

GLORY . A major biblical concept, in the word “glory” is the translation in KJV of a variety of Hebrew and Greek words, the most common being kābôd in the OT and doxa in the NT. Developing from the Hebrew concept of “weight, heaviness, worthiness,” the term “glory” in a doctrinal sense is used of God in (Ps 19:1 and (63:2), speaking of the heaviness, awesomeness, or intrinsic worth of God’s being.

Central to the OT usage of the term is the idea of the “glory of Yahweh” (Isa 6:3). In this sense, glory is linked to revelation, and consists of the manifestation of God’s nature. The specific issue in (Isa 6) is the revelation of holiness, and the majestic holiness and glory of God are closely related. At times in the OT this manifestation approximates an overpowering physical appearance of glory, splendor, or brilliance (Lev 9:23; Ex 33:18 ff.). This is theologically represented by the terms “presence,” or “Shekinah glory.”

In the NT the glory of the Lord is seen in connection with Jesus Christ in a variety of ways. The birth narrative in the Lucan account shows that the first advent of Messiah was marked by the appearance of the glory of the Lord (Lk 2:9, 14, 32). This glory, the fullness or sum of all the perfections of the Godhead, was veiled during the earthly incarnate ministry of Christ, except for a brief glimpse at the transfiguration (Lk 9:28 ff.), and at crucial points in Christ’s ministry (Jn 2:11; 11:40). (Heb 1:3) delineates Jesus Christ as the effulgence or radiation of the glory of God.

By sovereign grace, the NT believer is seen as sharing to some extent in this glory now (Rom 8:30; II Cor 4:6). In the resurrected state the believer will be conformed to the glorified Saviour to a far greater extent than now realized, and will share in the eschatological glory of Christ (I Pet 5:4; Rev 21:23). He will be free of the fallen nature and have a resurrection body. Pfeiffer, C. F., Vos, H. F., & Rea, J. (1975; 2005). The Wycliffe Bible Encyclopedia.

Die mens is geskape met ʼn soeke en begeerte vir ekstase. God het bedoel dat ons hierdie ekstase vind in Hom (Ps 119:16; Job 22:25-26), jou huwelik (Spr 5:18) en die Liggaam van Christus (Joh 17:21). Wanneer ons ons hart wend en fokus op enige goedkoop alternatief, raak ons een met ʼn objek (substance) en verloor ons ons menslike en goddelike eienskappe. Dit is die kern van alle tipes van verslawing. Ons diepste begeerte in verhoudings is om met iemand een te word, ʼn sielsgenoot te vind met wie ons kan oud word. Ware geluk is nie geluk as dit nie met iemand gedeel kan word nie. Verslawing lei tot diepe eensaamheid en ʼn konstante verwydering van sulke sinvolle verhoudings. God het ons dan ook geskape om in eenwording ekstase te ondervind.

Spiritual ecstasy is an altered state of consciousness characterized by greatly reduced external awareness and expanded interior mental and spiritual awareness which is frequently accompanied by hallucinations and emotional/intuitive (and sometimes physical) euphoria. Eksase bring mee dat ons “invincible” voel, ons voel kragtig en “bold”, jy kan onthou, jy het helderheid, beleef euphoria, en jy is ontspanne.

Omdat ons nie hierdie ekstase eerstens in Hom kry nie, (Mat 6:33) en ook nie in ons maats nie, soek ons dit op ander plekke, en vul die honger in ons hart met musiek, seks, dwelms, voorskrifmedisyne, alkohol, sport, en kos. Alhoewel daar opsigself niks boos is omtrent enige van hierdie “substances” nie, is dit bedoel as aanvullers en nie die kern en wese van ons ontvlugting nie. Hierdie dinge offer kortstondige ontvlugting en ons “voel” tydelike beter, maar hierdie middels bied nie die krag, vermoë en genade om ons probleme te oorkom nie. Dit kan net die Here doen!

Ons het ecstacy die meeste nodig wanneer ons “vulnerable” weerloos is: Moegheid, uitbranding, alleenheid, verveeldheid, stres, spanning, angs, en woede.

Die volgende chemiese middels word natuurlik en spontaan in jou liggaam vrygestel wanneer jy intimiteit met jou maat bereik.

Dopamine: Elevated levels of dopamine in the brain produce extremely focused attention. This chemical causes people to focus intensely on the object of my affection at the exclusion of everything else around them. A release of dopamine is associated with craving and dependency in addiction. Inside the brain, dopamine plays important roles in motor controlmotivationarousal, cognition, and reward,

Norepinephrine: This chemical generates exhilaration and increased energy by giving the body a shot of natural adrenaline. Norepinephrine has also been linked to raising memory capacity. Whatever stimulus is being experienced in the presence of this chemical is “seared” in the brain.
An increase in norepinephrine from the sympathetic nervous system increases the rate of contractions in the heart.[6]

Testosterone: Testosterone is known as the hormone of sexual desire in both men and women. Key hormone of desire, triggering feelings of positive energy and well-being.

Oxytocin: The flood of oxytocin at climax acts as a natural tranquilizer, lowering blood pressure, blunting sensitivity to pain and stress, and inducing sleep.

Serotonin: This natural chemical is released right after climax, exercise, breathing, ecstasy bringing on a deep feeling of calmness, satisfaction and release from stress. Anti-depressant drugs like Prozac are designed to increase levels of serotonin.

Buite die raamwerk van intimiteit en eenwording in ons verhouding met God, ons maat, en die liggaam, word die einste middel wat ons gebruik vir ontvlugting ons tronksel. Ons wat geskape is na God se beeld, raak slaaf van geskape middels.

 

Hierdie middels werk gewoonlik in ons diepste wese en affekteer ons “reptilian en mammal” brein, alhoewel ons in ons logiese rasionele denke weet en wil om nie in te gee nie, hunker ons diepste wese na hierdie middels, en word ons in die tregter van goedkoop ekstase ingetrek. Die enigste manier om dit te voorkom, is om in ons diepste wese God te ontmoet en te beleef, en met Hom eenwording te ervaar. Sy liefde laat ons blom, skyn, gloei van Sy heerlikheid. Soos wat Moses se gelaat gegloei het.

The Reptilian Brain

This brain is the first to be developed. It is responsible for autonomic bodily functions such as heartbeat, breathing, and temperature control. It is also responsible for the most important human needs, such as survival, feeding and mating.

This brain is part of your subconscious mind. It has a set of pre-programmed instructions that it will always execute. This brain cannot change or learn from past experiences. It only understands images, and does not understand language.

Some of the traits associated with the reptilian brain are: aggression, dominance, obsessiveness, compulsiveness, fear, worship, submission, greed, sex, and seeking a mate.

The Mammalian Brain

This is the type of brain developed by most mammals on top of their reptilian brain. It is your emotional brain – this is the brain that is responsible for making you feel the way that you do. This brain creates chemical messages that allow you to store information in memory. The more emotionally charged the message is, the stronger effect on the brain it is going to have.

This part of the brain is able to learn from past experiences. It ensures that you feel pleasure from the activities intended for your survival, such as eating and sex. This function helps to ensure that you will continue to repeat the favorable behaviors. The emotional brain is also able to learn to associate pain with activities that may threaten your existence, such as getting burned or getting hit by a car.

We like to think that we make most of our decisions based on what we think is right. In actuality, however, we make most of our decisions, on what we feel is right. And this “feeling” is the response that we get from our emotional brain.

The Primate Brain

This is the thinking brain. It controls such things as thinking, language, and creative thinking. This brain is responsible for telling us who we think we are.

Unfortunately, this brain does not have a priority over its two predecessors. For example, in an emergency situation, your brain can cause you to automatically react in a certain way, without you ever having to think about it. This function is crucial to our survival, but it can also present some real problems if our subconscious mind decides to take over, as it often does, in non-emergency situations.

Jesus is pure vreugde!

Die voorhangsel is geskeur (2 Kor 3:7-4:6) Die heerlikheid en glorie wat net vir die hoë priester bedoel was, het nou in ons kom woon. Soos wat ons vanuit hierdie diepe intimiteit met Hom leef, is daar deurentyd momente waar Sy vreugde tasbaar in ons word.

Toe Johannes nog in sy moeder se buik net in Jesus se teenwoordigheid kom, het hy met vreugde opgespring. Want kyk, toe die geluid van jou groet in my ore klink, het die kindjie in my skoot van vreugde opgespring.
Lukas/Luke 1:44 En die engel sê vir hulle: Moenie vrees nie, want kyk, ek bring julle ‘n goeie tyding van groot blydskap wat vir die hele volk sal wees, Lukas/Luke 2:10 Elke keer wat ons Jesus ontmoet, Hom beleef, die Woord vir ons duidelik word, Hy met ons praat, ons lei, ons wys deur iemand anders wat Jesus leef, in die alles vind ons ware vreugde!!!

Kyk net na die volgende “mindmap” en sien die vrymaking en verlossing van jou redding!

Die koninkryk van God (hemel, vrede, vreugde) het gekom, en tuiste in ons hart gevind! (Luk 17:21) Hierdie koninkryk is nie ʼn destinasie nie, maar ʼn bedryfstelsel. Soos wat ons in gehoorsaamheid in Sy genade leef, vul Hy ons lewe met vreugde, nie net subjektiewe ervarings van vreugde nie, maar vreugde wat ander lewens raak. Daar is ʼn plek vir ʼn ekstatiese ervarings in die Here. (2 Kor 5:13) Maar God wil hê ons moet hierdie vreugde deel!

Die Heilige Gees vul ons met vreugde!

Want die koninkryk van God is nie spys en drank nie, maar geregtigheid en vrede en blydskap in die Heilige Gees.
Romeine/Romans 14:17 En die dissipels is vervul met blydskap en met die Heilige Gees. Handelinge/Acts 13:52

Dis beter om te gee as om te ontvang.

dat onder baie beproewing deur verdrukking hulle oorvloedige blydskap by hulle diepe armoede oorvloedig was in hulle ryke milddadigheid. 2 Korintiers/Corinthians 8:2

‘n Gelukkige huwelik!

Geniet die lewe met die vrou wat jy liefhet…

Mag jou fontein geseënd wees, en verheug jou oor die vrou van jou jeug — Pred 9:9 die lieflike wildsbokkie en aanvallige steenbokkie; laat haar boesem jou altyd vermaak, mag jy in haar liefde gedurigdeur bedwelmd wees. Spreuke/Proverbs 5:18

Die vreugde van om ‘n siel te wen.

En hulle is deur die gemeente uitgelei en het Fenícië en Samaría deurgegaan en vertel van die bekering van die heidene, en aan al die broeders groot blydskap verskaf. Handelinge/Acts 15:3

Eenheid is vreugde!

maak dan nou my blydskap volkome deur eensgesind te wees: een in liefde, een van hart, een in strewe. Fillipense/Philippians 2:2 Ek doen ‘n beroep op julle almal, broers, in die Naam van ons Here Jesus Christus, om eensgesind te wees. Daar moet geen verdeeldheid onder julle wees nie. Julle moet een wees in dieselfde gesindheid en met dieselfde oortuiging. 1 Korintiers/Corinthians 1:10

Geniet die gawe van jou werk!

Kyk, wat ek as ‘n goeie ding gesien het, wat voortreflik is, is dat iemand eet en drink en die goeie geniet vir al sy arbeid waarmee hy hom vermoei onder die son gedurende die getal van sy lewensdae wat God hom gee; want dit is sy deel. 18 Ook vir elke mens aan wie God rykdom en skatte gegee het, en wat Hy in staat stel om daarvan te eet en sy deel te neem en hom te verheug by sy moeitevolle arbeid, is dit ‘n gawe van God.19 Want hy dink nie baie aan sy lewensdae nie, omdat God hom laat besig wees met die vreugde van sy hart. Prediker/Ecclesiastes 5:17

In hierdie tyd van verdrukking en probleme op baie vlakke, landbou, ekonomie, verbrokkelings verhoudings gee die Here vir ons ʼn sleutel!

“For you shall go out with joy, And be led out with peace; The mountains and the hills Shall break forth into singing before you, And all the trees of the field shall clap their hands. Instead of the thorn shall come up the cypress tree, And instead of the brier shall come up the myrtle tree; And it shall be to the Lord for a name, For an everlasting sign that shall not be cut off.” Jesaja/Isaiah 55:12-13

 

LEWE ELKE OOMBLIK IN DIE VREUGDE VAN SY NABYHEID!