When: Monday, August 06, 2007 7:30 AM-8:00 AM (GMT-05:00) Eastern Time (US & Canada).
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Dear Lord God, thank You for all Your blessings and for this new opportunity, guide my thoughts, actions and words and help me to excel for You; all the glory and honor is Yours. I am but a humble sinner seeking Your will, content in that state. Help me to focus on one issue at a time and not to let myself be distracted by the noise under the sun. Help me to not let myself stand in the way of being there for others. Open my ears, eyes and heart to those in need, let Your grace and mercy flow through me. This I ask in Jesus name, Amen.
When it’s God speaking…..the proper way to behave is to imitate someone who has an irresistible curiosity and who listens at keyholes. You must listen to everything God says at the keyhole of your heart.
— St. John Vianney
9 As I watched, Thrones were set up and the Ancient One took his throne. His clothing was snow bright, and the hair on his head as white as wool; His throne was flames of fire, with wheels of burning fire. 10 A surging stream of fire flowed out from where he sat; Thousands upon thousands were ministering to him, and myriads upon myriads attended him. The court was convened, and the books were opened. 13 As the visions during the night continued, I saw One like a son of man coming, on the clouds of heaven; When he reached the Ancient One and was presented before him, 14 He received dominion, glory, and kingship; nations and peoples of every language serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.
Bible Study: [1-27] The significance of this vision is the same as that of Nebuchadnezzar’s dream in Daniel 2; see note on Daniel 2:36-45. To the four succeeding world kingdoms, Babylonian, Median, Persian, and Greek, is opposed the messianic kingdom of the people of God. The imagery of this chapter has been used extensively in the Revelation of St. John, where it is applied to the Roman empire, the persecutor of the Church. [7-8] Alexander’s empire was different from all the others in that it was Western rather than Oriental in inspiration. The ten horns represent the kings of the Seleucid dynasty, the only part of the Hellenistic empire that concerned the author. The little horn is Antiochus IV Epiphanes (175-163 B.C.), the worst of the Seleucid kings, who usurped the throne. [9-10] A vision of the heavenly throne of God (the Ancient One), who sits in judgment (symbolized by fire) over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekial 1. [13-14] One like a son of man: in contrast to the worldly kingdoms opposed to God, which appear as beasts, the glorified people of God that will form his kingdom on earth is represented in human form (Daniel 7:18). Just as our Lord applied the figure of the stone hewn from the mountain to himself (Daniel 2:36-45), he also made the title "Son of Man" his most characteristic way of referring to himself, as the One in whom and through whom the salvation of God’s people came to be realized.
1 The LORD reigns; let the earth rejoice; let the many coastlands be glad! 2 Clouds and thick darkness are round about him; righteousness and justice are the foundation of his throne. 5 The mountains melt like wax before the LORD, before the Lord of all the earth. 6 The heavens proclaim his righteousness; and all the peoples behold his glory. 9 For thou, O LORD, art most high over all the earth; thou art exalted far above all gods.
Bible Study: [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Psalm 97:1-6); cf Psalm 18:8-16; Micah 1:3-4; Hebrews 3:3-15. Israel rejoices in the overthrowing of idol worshipers and their gods (Psalm 97:7-9) and the rewarding of the faithful righteous (Psalm 97:10-12).
16 For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17 For when he received honor and glory from God the Father and the voice was borne to him by the Majestic Glory, "This is my beloved Son, with whom I am well pleased," 18 we heard this voice borne from heaven, for we were with him on the holy mountain. 19 And we have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.
Bible Study: [12-19] The purpose in writing is to call to mind the apostle’s witness to the truth, even as he faces the end of his life (2 Peter 1:12-15), his eyewitness testimony to Christ (1 Peter 1:16-18), and the true prophetic message (2 Peter 1:19) through the Spirit in scripture (2 Peter 1:20-21), in contrast to what false teachers are setting forth (2 Peter 2). [13] Tent: a biblical image for transitory human life (Isaiah 38:12), here combined with a verb that suggests not folding or packing up a tent but its being discarded in death (cf 2 Cor 5:1-4). [16] Coming: in Greek parousia, used at 2 Peter 3:4, 12 of the second coming of Christ. The word was used in the extrabiblical writings for the visitation of someone in authority; in Greek cult and Hellenistic Judaism it was used for the manifestation of the divine presence. That the apostles made known has been interpreted to refer to Jesus’ transfiguration (2pe 1:17) or to his entire first coming or to his future coming in power (2 Peter 3). [17] The author assures the readers of the reliability of the apostolic message (including Jesus’ power, glory, and coming; cf the note on 2 Peter 1:16) by appeal to the transfiguration of Jesus in glory (cf Matthew 17:1-8 and parallels) and by appeal to the prophetic message (2 Peter 1:19; perhaps Numbers 24:17). Here, as elsewhere, the New Testament insists on continued reminders as necessary to preserve the historical facts about Jesus and the truths of the faith; cf 2 Peter 3:1-2; 1 Cor 11:2; 15:1-3. My Son, my beloved: or, "my beloved Son." [18] We: at Jesus’ transfiguration, referring to Peter, James, and John (Matthew 17:1).
28 Now about eight days after these sayings he took with him Peter and John and James, and went up on the mountain to pray. 29 And as he was praying, the appearance of his countenance was altered, and his raiment became dazzling white. 30 And behold, two men talked with him, Moses and Eli’jah, 31 who appeared in glory and spoke of his departure, which he was to accomplish at Jerusalem. 32 Now Peter and those who were with him were heavy with sleep, and when they wakened they saw his glory and the two men who stood with him. 33 And as the men were parting from him, Peter said to Jesus, "Master, it is well that we are here; let us make three booths, one for you and one for Moses and one for Eli’jah" — not knowing what he said. 34 As he said this, a cloud came and overshadowed them; and they were afraid as they entered the cloud. 35 And a voice came out of the cloud, saying, "This is my Son, my Chosen; listen to him!" 36 And when the voice had spoken, Jesus was found alone. And they kept silence and told no one in those days anything of what they had seen.
Bible Study: [28-36] Situated shortly after the first announcement of the passion, death, and resurrection, this scene of Jesus’ transfiguration provides the heavenly confirmation to Jesus’ declaration that his suffering will end in glory (Luke 9:32); see also the notes on Matthew 17:1-8 and Mark 9:2-8. [28] Up the mountain to pray: the "mountain" is the regular place of prayer in Luke (see Luke 6:12; 22:39-41). [30] Moses and Elijah: the two figures represent the Old Testament law and the prophets. At the end of this episode, the heavenly voice will identify Jesus as the one to be listened to now (Luke 9:35). See also the note on Mark 9:5. [31] His exodus that he was going to accomplish in Jerusalem: Luke identifies the subject of the conversation as the exodus of Jesus, a reference to the death, resurrection, and ascension of Jesus that will take place in Jerusalem, the city of destiny (see Luke 9:51). The mention of exodus, however, also calls to mind the Israelite Exodus from Egypt to the promised land. [32] They saw his glory: the glory that is proper to God is here attributed to Jesus (see Luke 24:26). [33] Let us make three tents: in a possible allusion to the feast of Tabernacles, Peter may be likening his joy on the occasion of the transfiguration to the joyful celebration of this harvest festival. [34] Over them: it is not clear whether them refers to Jesus, Moses, and Elijah, or to the disciples. For the cloud casting its shadow, see the note on Mark 9:7. [35] Like the heavenly voice that identified Jesus at his baptism prior to his undertaking the Galilean ministry (Luke 3:22), so too here before the journey to the city of destiny is begun (Luke 9:51) the heavenly voice again identifies Jesus as Son. Listen to him: the two representatives of Israel of old depart (Luke 9:33) and Jesus is left alone (Luke 9:36) as the teacher whose words must be heeded (see also Acts 3:22). [36] At that time: i.e., before the resurrection.
Your brother in Christ Jesus, Richard
Email: raa@richardangulo.com
IM: raagroup (AIM, Google, MSN & Skype)
Website: www.richardangulo.com
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