Be Of Good Courage

"Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD." Psalm 31:24

Something will always discourage our heart, but if our hope rests in the living God's cause for our wellbeing, our discouragement will receive an enlightening balm to nourish our confidence in the hope that whatever we are currently passing through is for the good of our person. It is therefore well to know just what "hope" we are to rest in.

It is easy to imagine some confidence to keep our heart by, which confidence will inevitably be the means our mind is taken from the Bible’s voice or instruction. The psalmist informs us of what our "hope" in the living God should be, and this "hope" is what strengthens our heart to take courage when discouragement is all that is perceived, allowing us to know that this "strength" is what adds sobriety to our heart for possessing self. It is herein well to know that "wisdom strengtheneth," Ecclesiastes 7:19, and that this "hope" in the Bible is forwarded through our taking courage on its wisdom, even when life gives us no reason to do so.

If the Bible will encourage our heart by its wisdom, it is then our assignment to know what this wisdom is, that we may learn of it, to do it. For this cause we read: "Let the word of Christ dwell in you richly in all wisdom," Colossians 3:16, and, "Thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom," Psalm 51:6.

This wisdom is the "truth" or "word" of "Christ," which wisdom directs our attention to how it says, "Christ the power of God, and the wisdom of God," 1 Corinthians 1:24. The BIble’s wisdom, or word, or truth, is called "Christ," and by the manner in which Paul uses this phrase, "Christ," we learn that he references no man, or no tangible thing, but rather uses "Christ" to figuratively illustrate a doctrine or philosophy. In proper context of language, "the Lord Jesus Christ our Saviour," Titus 1:4, is "the commandment of God our Saviour," Titus 1:3, teaching us that "henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more," 2 Corinthians 5:16. 

Paul, through his doctrine, is trying to get us to understand that there is a higher course of learning for our conversation’s personal training. His speech informs the reader that, if they are to benefit in any thing by the Bible, what is thought to be physical or tangible need not continue in such a condition. This he says because, if this blessing is by the living God, and if "God is a Spirit," John 4:24, and if "a spirit hath not flesh and bones," Luke 24:39, then "that which is born of the Spirit is spirit," John 3:6, and the blessing of “the Spirit” is only for the spirit of the mind.

Wisdom is not physical. A commandment is not firstly tangible. Wisdom is firstly mental, and because the Bible’s benevolence is for the mind, we are counseled, "Live according to God in the spirit," 1 Peter 4:6, and, "Be renewed in the spirit of your mind," Ephesians 4:23. The "salvation" promised by the Bible is for our conversation's mind, to renew its spiritual confidence so that we might practically apply to it for kindly governing self. Such "salvation" or regeneration of our thought and feeling is through "the Lord Jesus Christ our Saviour," Titus 1:4, which "Lord" and "Savior"; because this blessing is mental and inward; is "the commandment of God our Saviour," Titus 1:3. 

If the conversation’s regeneration is the Bible’s aim, it is that the condition of our spiritual belief is naturally grotesque and needing alleviation. The Bible’s wisdom is therefore preached through the act of the living God’s chief apostle suffering the tree, for if it says, "He that is hanged is accursed of God," Deuteronomy 21:23. If he on the tree is found separated from the tree and "is gone into heaven, and is on the right hand of God," 1 Peter 3:22, then we have preached to us just what to resurrect from.

What is accursed on the tree is not the literal flesh of the literal man, and we understand this through Paul, who breaks down the figure of this image by saying, "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15. The man on the tree is but a figurative illustration of the handwritten religious law and doctrine of priests and elders, both ancient and modern. There is an issue with handwritten religious laws taken up by the Bible through this act, and it is not for any light or ignorant reason.

The logic behind calling out the religious law by the illustration of the living God’s chief apostle is understood from the sayings: "For whatsoever is not of faith is sin," Romans 14:23, and, "The law is not of faith," Galatians 3:12, and, "The strength of sin is the law," 1 Corinthians 15:56, and, “Christ hath redeemed us from the curse of the law,” Galatians 3:13.

At the beginning of this entry, we learned that "strength" is, in the Bible, another term for "wisdom," because "wisdom strengtheneth," Ecclesiastes 7:19. The "strength" or "wisdom" of all "sin" is today recognized by the Bible as the religious law, which is why it was necessary that that priest "redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree," Galatians 3:13.

This act on the tree defines "sin" for us, that it is found in the religious law, and this definition of "sin" is right, because if "that which is born of the Spirit is spirit," John 3:6, and if "without faith it is impossible to please him," Hebrews 11:6, and if "whatsoever is not of faith is sin," Romans 14:23, and if "the law is not of faith," Galatians 3:12, then the living God's intention within the mind of our conversation's conscience is ruined by the religious law, making the religious law "sin" to handle. It is therefore the Bible’s will to "purge your conscience from dead works to serve the living God," Hebrews 9:14, and this will is preached through that that man suffering the tree.

The will and wisdom of the living God is the resurrection of our conversation from service to the religious law into another service blessing the mind of our personal devotional confidence. This is the reason why we are counseled, "Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind," Ephesians 4:22,23.

The "hope" promised "is Christ in you, the hope of glory," Colossians 1:27, and because this "hope" is through the Spirit's wisdom and commandment, seeing as how "that which is born of the Spirit is spirit," John 3:6, we may understand that the "glory" to be received is the adorning of our mind with "the Lord Jesus Christ our Saviour," Titus 1:4, which "Lord" and "Savior" is, in all actuality, "the doctrine of God our Saviour," Titus 2:10. 

The religion of the Bible is mental and philosophical, for the conscience of our conversation, meaning that it is not "through the law, but through the righteousness of faith," Romans 4:13. That act on the tree was accomplished so "that the blessing of Abraham might come," Galatians 3:14, and that the spirit of Moses might draw back from the experience. This spirit is abolished from the present experience with the Bible as a perpetual condemnation against every Moses that should arise, even like as it says, "Whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it," Ecclesiastes 3:14.

If it is written, "He that is hanged is accursed of God," Deuteronomy 21:23, then this curse is a perpetual and ever lasting curse "not only in this world, but also in that which is to come," Ephesians 1:21. If our conversation is dominated by a baptism contrary to that given by the Bible, is ruled by a sabbath contrary to that spoken into existence by this same Mind at creation, and is blessed by all other sorts of "commandments and doctrines of men," Colossians 2:22, we may today know that the handwritten religious law has become the foundation of our faith, making our faith, seeing as how "Christ is the end of the law for righteousness to every one that believeth," Romans 10:4, unhealthy.

Our faithfully experimenting with on the hope of the Bible’s wisdom is the means whereby our personal and devotional constitution is made better. By continuously regenerating our belief by the Bible’s words, the understanding gained will help make life simple, discouragement now becoming an instrument to further that wisdom's good intention. Therefore "be of good courage, and he shall strengthen your heart, all ye that hope in the LORD," Psalm 31:24.

The Movement

Every movement, organization, or crusade has a mission.

Without a mission, the movement is seemingly put on pause. 

The Bible discusses the movement of the living God’s chief apostle. That “crusade” is understood from how it says, “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house,” Isaiah 42:6,7. 

The Bible says that this messenger, along with liberating prisoners and healing the blind, is to be given for a covenant of “light.” Is this true? Was the man to become, or to be transformed into a literal covenant? We find our answers by contrasting certain verses:

“Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people,” Isaiah 51:4. 

“For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life,” Proverbs 6:23. 

“…by his knowledge shall my righteous servant justify many,” Isaiah 53:11. 

“…he shall bring forth judgment to the Gentiles…the isles shall wait for his law,” Isaiah 42:1-4.

These verses allow us to understand the context behind the Bible alluding to or saying that “one” is given for a covenant. In reality, it is not the man that is to be taken for a covenant, but rather the “law,” the “knowledge,” or the “commandment” that is to come from his mouth. The living God has given no man as a covenant, but rather a specific philosophy from that man. 

The Bible makes a clear separation between that man and that man’s understanding. Our traditional religious or theological culture unlawfully and falsely combines the two, leading us to believe that the man is the understanding and that the understanding is the man. This confusion contributes to a legend that the man is more than a man, even like as it was said of Daniel, “I know that the spirit of the holy gods is in thee,” Daniel 4:9. 

Why is this present review relevant? Why is it well to separate the fact of the man’s mission from the fiction of the religious tradition emboldening his aura? Why is it important to know the man’a actual movement and to learn how to disassociate the person from the theological theory forced upon that mission? Why does this matter? 

How would you feel if, after you led an intellectual and philosophical movement, your actual cause found itself hidden by an intention given to you by history writers? How would you feel if you, after having died for a cause deeply touching your heart, had your reason for willingly sacrificing yourself turned into something grossly far and contrary from your concern? This is what happened, more than 2000 years ago, to the living God’s chief apostle. 

Mission matters. Fact matters. Reality matters. The man’s actual cause means much to our conversation’s  growth and development. It means much because our devotional experience is to mirror that man’s philosophical and devotional movement. 

This man taught the living God’s “good will.” That “good will” is a commandment or a “law” of devotional wellbeing. We owe it to our conversation’s thoughts and feelings to let it know the experience intended for it. This is why understanding the actual man’s movement matters. This is why he said, “If a man keep my saying, he shall never taste of death,” John 8:52. 

Be Happy

There is something you need to know: You deserve to be happy.

Here is something, concerning your right to happiness, that you may not know, and it is found in the saying, "Happy is the man that findeth wisdom, and the man that getteth understanding," Proverbs 3:13.

The main concern of the Bible's philosophy is the happiness of its student. To the Bible's mind, happiness is retained, or is claimed, or is experienced through both finding wisdom and getting understanding. But why? Why is it that wisdom is, to the Bible, the pre-requisite for happiness? The answer is found in the saying, "The excellency of knowledge is, that wisdom giveth life to them that have it," Ecclesiastes 7:12.

You deserve to be happy. You deserve the best human experience. You deserve to enjoy your thoughts and feelings in peace. We all, being alive, deserve this, but to have this kind of happiness, our devotional mind must first be happy.

The Bible, in the previously quoted book of Proverbs, verse thirteen, states that the happy soul finds wisdom and gets understanding. In order to "find" and "get," a field for finding and getting is implied, even like it says, "He that tilleth his land shall have plenty of bread," Proverbs 28:19.

The "field" for finding and getting wisdom and understanding is the field of our heart and mind, but if the field should be tilled, then an instrument for tilling is needed. Here is where the Bible's philosophy, and it's experience, comes in, seeing as how "the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," Hebrews 4:12.

The instrument for tilling our thoughts and feelings for wisdom and understanding is, quite vaguely put, "The word of God." What is the "word of God"? Whatever it is, it is to cause a division within the person, encouraging a self-reflection for a resurrection. This "resurrection," being the main factor for a wisdom and understanding stirring up and maintaining love for self's character, is the key to our happiness.

The "word of God" is , as we can make out from Paul's statement in the book of Hebrews, a counsel for personal and devotional enlightenment. This enlightenment is best illustrated through the portrait of the living God's chief apostle suffering between heaven and earth.

With it written, "Christ hath redeemed us from the curse of the law," Galatians 3:13, and, "The strength of sin is the law," 1 Corinthians 15:56, Paul is laying out a principle for interpreting what we are seeing when observing this particular individual crucified. That crucified body, representing a religious philosophy pronouncing personal and devotional righteousness, beauty, and piety from doing handwritten religious laws, represents the annihilation of such a philosophy. This is why it says, for example, "By the deeds of the law there shall no flesh be justified in his sight," Romans 3:20.

Being crucified, and later reading that this body "was caught up unto God, and to his throne," Revelation 12:5, separated from the scene of its crucifixion, figuratively illustrates the existence of second and better philosophy for the conversation's conscience. This second and better philosophy is one calling into action the thoughts and the feelings for acquiring knowledge to regulate the conversation’s conscience, which is why it says, concerning the present devotional experience, "By his knowledge shall my righteous servant justify many," Isaiah 53:11.

The instrument to till the ground of our personal and devotional heart with is the understanding taught through the illustration of the living God's minister suffering crucifixion. Applying self to the philosophy contained within this illustration will, because of its ability to challenge the character, add wisdom and understanding to the person. This addition, due to it edifying self's thoughts and feelings, is what increases practical happiness, the lesson being that with devotional clarity, and with the person willingly experiencing internal turmoil from the challenging science of the Bible's wisdom, acceptance, contentment, patience, and love of self, will take place.

You deserve happiness. You deserve to be loved. But to be happy, and to be loved, we have to first love our self. So that we do not manipulate the affection of another, taking their affection to be a prescription for the love we will not first bring our self to demonstrate to its self, we have to break up the ground of our heart, challenging our beliefs and questioning our reality. The greatest route to do so, because we are not primarily natural or physical creatures, is through the mind of our personal devotional, religious, or spiritual philosophy. Doing so will enlighten us to our peculiar inward person, leading us to appreciate the character hidden within it.

So be happy. I know I want to be happy, and I do what I publicly do so that even one mind can understand that happiness isn't given, but is rather grown. We are happier when our mind is sober, so, for the sake of your human condition, grow in knowledge of the Bible's present wisdom for happiness.