YOUNG MINISTERS & YOUTUBE ‘GREATS’..

YOUNG MINISTERS & YOUTUBE 'GREATS':

> BE CAREFUL and TAKE YOUR MOUTHS OFF OF GOD's SERVANT..CELESTIAL of The Master's Voice Prophecy Blog

WHEN GOD CALLS YOU TO SERVICE

In SEPTEMBER 1996, when I accepted my 1st "official assignment" for my ministry and my consultancy, I had NO IDEA what the Lord had in mind for my journey!

The initial contact that I received, was for a mega-church located in Louisville, Kentucky.

I was asked to: 1) teach the men's Sunday school class that morning; 2) preach the 11am service, and 3) offer some guidance to the ministry for "how" to approach their weekly services, community outreach and youth programs; and I was EVENTUALLY honored to do so..

BUT, it took me receiving a LOVING REBUKE from ABBA, before I had could recognize or even have enough confidence to accept the assignment that came "directly" FROM ABOVE!

WHEN GOD CALLS YOU to the work of ministry, as an one of the Ascension Gift's (Five-Fold = apostle, prophet, evangelist, pastor, and teacher) the journey to the initial call being CONFIRMED and ESTABLISHED should have:

A) Proper discipleship and understanding relating to the gravity of a specific calling to ministry..

B) Confirming witnesses by credible, reputable, and proven elders that can attest to the "call of God".

C.) Willingness on behalf of "the called" to pray, plan, prepare, and perform — dutifully, responsibly, and consistently, "by reason of exercise and use".

I do NOT "know Celestial", but I prayerfully discern that HER FRUIT is "soundly" in agreement and alignment with the scriptures.

THE REALITY "is": Because there's SUCH IMBALANCE in the Body of Christ — especially where Pentecostal and Charismatic (non-denominational and "spirit-filled" churches and ministries) don't necessarily have the proper GOVERNANCE, TRAINING, or ACCOUNTABILITY; the lack of adherence and conformity to historically and theologically aligned interpretations, applications, and demonstrations are rarely seen as contextually accurate and "sound".

I BELIEVE that Prophetess Celestial of The Master's Voice Prophecy Blog is on assignment from EL ELYON, and is properly balancing, weighing and communicating things that the LORD WILL's; no matter how many toes get stepped on or reputations get questioned. WS-3

UNDERSTANDING THE CALL OF GOD

The Bible often mentions people being called by God for a specific ministry or service. Paul was called by God: "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God" (Romans 1:1; cf. 1 Corinthians 1:1). The Old Testament priests were called by God to their special work (Hebrews 5:4; cf. Exodus 28:1). To be called by God is to be chosen by God for certain purposes. When a person is aware of that call and surrenders to it, he or she starts living out God's purpose for him or her (see Jeremiah 1:4–5; Isaiah 49:1; Galatians 1:15).

God called the entire nation of Israel to be "a kingdom of priests and a holy nation" (Exodus 19:6). The church, redeemed by the blood of Jesus, is similarly called: "You have made them to be a kingdom and priests to serve our God, and they will reign on the earth" (Revelation 5:10). God's calling of Israel was to showcase God's salvation to the pagan world. But because Israel rejected that call and followed idols, they never flourished in the way God wanted to prosper them. His call now is to all those redeemed by the blood of Jesus to showcase to our world God's mercy, grace, and salvation (Hebrews 12:14; Matthew 5:16).

God is far more involved with His universe than some would like to think. Isaiah 46:9–11 is the cornerstone passage that removes all doubt about God's sovereignty. Even though He has given humankind the freedom to make choices, His choices have already been made (Exodus 33:19; Romans 9:10–18). "God's gifts and his call are irrevocable" (Romans 11:29).

We are called by God to salvation. In fact, the Greek word translated "church" in the New Testament means "a called-out assembly." The call to salvation involves conforming us "to the image of his Son." His election and call to salvation are part of an eternal plan for us that guarantees our inheritance in heaven: "And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified" (Romans 8:29–30).

After salvation, we are further called to grow in Christian virtue and serve God by good works; in fact, it is this maturation process that confirms our calling by God (2 Peter 1:5–10). God gives us spiritual gifts to aid us in our call to service. The Holy Spirit distributes the gifts as He sees fit and then calls us into a field of service that utilizes those gifts (1 Corinthians 12:1–11). For example, a young man may begin to have a burden for a particular foreign nation and its people. That burden was placed there by the Lord as part of His calling. The young man then begins to study that nation and enrolls in a missions-focused school. Once on the mission field, he is willing to suffer hardships and separation from family and friends because the call of God is his greatest motivation. Paul wrote, "I am compelled to preach. Woe to me if I do not preach the gospel" (1 Corinthians 9:16). God had placed a call on Paul's life from the moment he was converted (Acts 9:15–16). That call became his motivating force.

Jonah was called by God but refused to surrender to that call; instead, he ran the other way (Jonah 1:1–3). The Lord pursued His disobedient servant until Jonah submitted himself to the call. Knowing of Jonah's disobedience beforehand, God had already prepared a great fish to swallow him and spit him out when he was humbled enough to repent (Jonah 1:17—2:1). After Jonah was back on dry land, the word of the Lord came to him again with the same call, giving him another chance to obey. This time, Jonah did. God is patient with His children, working with us until we see things aright.

Every Christian has a calling on his or her life. We were designed before the foundation of the world to be His workmanship, glorifying Him as we bring forth the fruit He desires (Ephesians 1:4–5; 2:10). God's specific call to service usually begins with a burden for a particular need that relates to the kingdom of God. Some are called to the political arena or to end human trafficking. Others are called to be pastors, teachers, worship leaders, Bible translators, or to a host of other avenues that honor the Lord. Each one utilizes the gifts the Spirit has given.

We discover our call to a specific area of service by walking closely with the Lord, practicing obedience, and offering ourselves as living sacrifices (Romans 12:1–2; Colossians 1:10). As we develop sensitivity to His voice, we move forward with what we know. When our hearts are set to obey the Lord, He confirms His call in a variety of ways: godly counsel, natural gifting, fruitful results, Scripture, and a sense of "rightness" that does not conflict with any of the other confirmations.

For example, a young nursery worker may read about babies languishing in Romanian orphanages. She loves small children, and what she learns pricks her heart as nothing else has. She pursues more information and educates herself as the burden grows stronger. She begins to pray for direction. Is she supposed to do something about this? She discusses her burden with her pastor and her spiritual mentor. She asks her Bible study group to pray with her about the matter. She contacts a Christian organization that operates orphanages in Europe and learns they have an opening for a worker. This seems to be a confirmation, but she continues to ask the Lord for wisdom (James 1:5). Then a distant aunt, unsolicited, sends her a sum of money, which happens to be the exact amount needed for airfare. With all these avenues confirming her decision, she feels confident moving forward into the call of God for her life. The orphans are helped, and God is glorified.

In following the call of God, we must be sure to obey His instructions in Scripture. When we are faithful to the call to obedience, He can call us to more specific areas (see Luke 16:10).

SPECIAL TYPES OF INSTRUMENTS FOR HIS SERVICE

"THE WHY" of CELESTIAL's VALUE & IMPORTANCE in these Last Days..A special kind of instrument, with a "special gift and grace".

Special grace is a term used in Reformed or Calvinistic theology, and it refers to the working of God in the lives of His elect when He regenerates them and reconciles them to Himself. It is "grace" in that it is unmerited favor; it is "special" in that not everyone receives it.

Special grace is often contrasted with common grace, which is the mercy God extends to all of His creation. Special grace is connected to the doctrine of total depravity, which says that every part of man—his mind, will, emotions, and flesh—have been corrupted by sin. Because of our depravity, we cannot do anything to achieve salvation on our own merit. A special act of God is required to rescue anyone from sin.

According to Calvinism, the people to whom God extends His special grace are the elect. They are not elected or chosen based on any merit of their own, but purely by the grace and mercy of God (Ephesians 1:4–5). One prominent Reformed theologian defined election as "that eternal act of God whereby He, in His sovereign good pleasure, and on account of no foreseen merit in them, chooses a certain number of men to be the recipients of special grace and of eternal salvation" (Berkhof, L., Systematic Theology, Wm. B. Eerdmans Pub. Co., 1996, p. 114).

The distinction between special grace and common grace is meant to guard the exclusivity of salvation through Christ (Acts 4:12). Many people may experience guilt over their sin or appreciate the beauty of God's creation, but these feelings are the result of common grace. Such realizations on their own cannot save anyone. Only faith in Jesus Christ can save an individual from his or her sin (Romans 10:9). And that faith is given through the special grace of God.

The concept of special grace is one way of expressing the truth that no one can save himself, and everyone must rely upon the grace of God for salvation. It is an important part of Calvinist soteriology. The doctrine of special grace distinguishes between the blessings of God experienced by all of His creatures and the specific act of God in calling His elect to faith in Christ. Everyone experiences the blessings of God to some degree (Matthew 5:45), but not everyone receives the gift of salvation.

The Reformed articulation of special grace is a good reminder to all Christians, regardless of theological beliefs, that their salvation is entirely a gift of God. It is "not by works, so that no one can boast" (Ephesians 2:9).

EPHESIANS 1:7–14, CSB

"In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace that he richly poured out on us with all wisdom and understanding. He made known to us the mystery of his will, according to his good pleasure that he purposed in Christ as a plan for the right time  — to bring everything together in Christ, both things in heaven and things on earth in him. In him we have also received an inheritance, because we were predestined according to the plan of the one who works out everything in agreement with the purpose of his will, so that we who had already put our hope in Christ might bring praise to his glory. In him you also were sealed with the promised Holy Spirit when you heard the word of truth, the gospel of your salvation, and when you believed. The Holy Spirit is the down payment of our inheritance, until the redemption of the possession, to the praise of his glory.

— (https://bible.com/bible/1713/eph.1.7-14.CSB)

MY PRAYERFUL OBSERVATIONS STARTED HERE.

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"EXPOSING OTHER CHRISTIANS?"

Ephesians 5:11 delivers a clear directive: "Have nothing to do with the fruitless deeds of darkness, but rather expose them." The first part of this command urges Christians to avoid sinful deeds, that is, everything contrary to God's commands. This includes sexual immorality, greed, and foul language (Ephesians 5:3–4). However, adhering to Christian conduct extends beyond mere avoidance of sin; we are also called to expose sin where it is hidden in the darkness. Understanding what it means to expose the works of darkness becomes our responsibility.

In the preceding verse, Paul urged his readers to "find out what pleases the Lord" (Ephesians 5:10), which serves as an initial step. To expose the works of darkness, we must discern the difference between what pleases the Lord and what doesn't. God defines what's right and wrong, not we, and not societal norms. Once we've established the parameters of right and wrong from God's perspective, we take a public stand for righteousness and denounce evil deeds. In contemporary culture, defining right and wrong can be perceived as judgmental, particularly when God's standards clash with worldly values. Nevertheless, God commands us not to ignore evil but rather to unveil its dangers and encourage others to steer clear of it.

In a post-Christian culture, Christians live like Israelites in Babylon. Much of what is celebrated in our world is abhorrent by biblical standards. That is why we must be aligned with Scripture; to lose sight of Scripture is to risk operating out of a faulty view of morality influenced by the media and the world system. To expose the works of darkness, we must avoid falling in love with those works or the system that produces them. As the apostle John wrote, "Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever" (1 John 2:15–17).

Exposing the works of darkness also entails radiating the light of Christ through our words and actions. Merely labelling an act as wrong is insufficient; a diagnosis is incomplete without solution. The act of exposing darkness must always be coupled with a call to repentance—a change of mind about Christ, sin, and salvation—and faith in Christ's offer of perfect forgiveness. Only the light can dispel the darkness.

The principle of exposing the works of darkness can likewise be applied in our interactions with our Christian brothers and sisters. We should hold ourselves accountable (Luke 17:3; Galatians 6:1; 1 Thessalonians 5:14), which includes the compassionate confrontation of a fellow believer who may be straying. James goes a step further, encouraging us to strive for the restoration of those who have wandered from the truth, saying that "whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins" (James 5:19–20).

Do Not Touch the Lord's Anointed

There are many passages in the Bible where expressions similar or identical to the one in the title of this article appear, including 1 Chronicles 16:21–22and Psalm 105:15. The most well-known passage may be the one in which David, pressured by his men to seize the opportunity to kill Saul in the cavern, answered: "The LORD forbid that I should do this thing to my lord, the LORD's anointed, to put out my hand against him [Saul], seeing he is the LORD's anointed" (1 Sam. 24:6).

David's reluctance to kill Saul because Saul was the Lord's anointed has been interpreted by many evangelicals as a biblical principle that applies to pastors of modern-day churches. To them, once the pastors are the Lord's anointed, one cannot raise a hand against them; that is, they cannot be contradicted, questioned, or criticized. God's anointing works as a kind of protection and immunity given by God to His anointed. To go against them would be to go against God Himself. But is this really what the Bible teaches?

The expression "the Lord's anointed" refers to how the kings of Israel were officially chosen and designated by God to occupy the role through the anointing done by a judge or prophet (10:1; 16:13). David didn't want to kill Saul because he recognized that Saul, although unworthy, occupied a role designated by God. David did not want to be guilty of killing the one who had received the royal anointing.

However, what cannot be ignored is that this respect for the life of the king did not stop David from confronting Saul and accusing him of injustice and perversity in persecuting him without cause (24:15). David was not going to kill him, but he invoked God as judge against Saul in front of the whole army of Israel and openly asked God to punish Saul (v. 12). David also told his allies that God Himself would in due time kill Saul for his sins (26:9–10). But David did not want to be the one to kill him. This, however, did not stop David from confronting him, invoking the justice and vengeance of the Lord against him, and handing him into the hands of the Lord so that He, in His time, would duly punish Saul for his sins.

There is no doubt that our spiritual leaders deserve all our respect and trust, and that we should honor their authority—while, of course, they are obedient to the Word of the Lord, preaching the truth and walking in a dignified, honest, and truthful way. When they become reprehensible, they must be corrected. Paul admonishes Timothy to do this with elders who have done wrong (1 Tim. 5:19–20).

Men of God, those anointed by Him for pastoral work, don't reply to disagreements, criticisms, and questioning by shutting the mouths of the sheep with "don't touch the Lord's anointed," but with work, arguments, truth, and sincerity. "Don't touch the Lord's anointed" is the reply of those who do not have an argument or an example to give as an answer.

WARNING THEIR CRITICS, TO PROTECT THEIR NAKEDNESS

The command to touch not God's anointed is found in two places in Scripture: "Do not touch my anointed ones; do my prophets no harm" (1 Chronicles 16:22; Psalm 105:15). These passages are sometimes used in Pentecostal and Charismatic circles to defend certain preachers from criticism. Preachers who promote themselves or their ministries as "anointed" warn their would-be critics, "Do not touch God's anointed!" Of course, this helps to insulate them from scrutiny and allows them to spread falsehood and bad theology unrestrained.

Others take God's command "Do not touch my anointed ones; do my prophets no harm" to mean that Christians are promised protection from all bad things.

Both of the above interpretations of "Do not touch my anointed ones" ignore the context of the passages in question. The "anointed ones" in these passages are not modern-day Pentecostal preachers. And the Bible never promises that God's prophets, anointed ones, children, or other faithful believers will never suffer harm from evil people. As Jesus explained to the Pharisees, "God in his wisdom said, 'I will send them prophets and apostles, some of whom they will kill and others they will persecute'" (Luke 11:49).

Here is the context of 1 Chronicles 16:22: David is publicly praising God by giving a condensed review of the miraculous history of Israel. He cites some of the miracles God performed to fulfill His promises to Abraham, Isaac, and Jacob (1 Chronicles 16:15–18, referencing Genesis 50:24 and Exodus 2:24). Through these miracles, God created a nation of Abraham's descendants that would bless the entire world (see Genesis 12:1–3). No one and nothing could prevent God's promise from being fulfilled, even against all odds.

In the verses leading up to God's command "Do not touch my anointed ones," we read this:

"When they were but few in number,

few indeed, and strangers in it,

they wandered from nation to nation,

from one kingdom to another.

He allowed no one to oppress them;

for their sake he rebuked kings" (1 Chronicles 16:19–21).

This passage refers to the patriarchs, Abraham, Isaac, and Jacob. When "they" (the patriarchs) were few in number, they lived as wandering strangers in a strange land (see Hebrews 11:9). Through all their travels and travails, God protected them, increased their number, and prevented the powerful rulers of the lands where they stayed from harming them.

For example, God protected Abraham twice while staying in hostile nations whose kings lusted after his wife. Neither king laid a finger on Abraham or Sarah but instead sent the couple away unharmed and even enriched them (Genesis 12 and 20). The same happened to Isaac (Genesis 26). Jacob arrived in Paddan Aram with nothing, but he left with vast riches (Genesis 31); after all his dealings with his unscrupulous Uncle Laban, Jacob said, "God has not allowed him to harm me" (verse 7).

So the point of 1 Chronicles 16:22 (and Psalm 105:15) is that nothing and no one can derail God's will; God had a plan for Abraham, Isaac, and Jacob, and He refused to let the kings of Canaan and Egypt injure them: "For their sake he rebuked kings: 'Do not touch my anointed ones'" (1 Chronicles 16:21–22). The patriarchs were His prophets. They were His "anointed ones"; that is, God chose them to accomplish a specific work in the world.

David, who orchestrated the praise of 1 Chronicles 16, applied God's command not to injure God's anointed to his own situation. King Saul was trying to kill David at one time, and David and his men were on the run. One night, David's men came upon Saul and his army while they were sleeping. Abishai rejoiced that they had the advantage over their enemies and suggested they kill Saul then and there. But David said to Abishai, "Do not destroy him, for who can lift a hand against the LORD's anointed and be guiltless? . . . As surely as the LORD lives, the LORD Himself will strike him down. . . . But the LORD forbid that I should stretch out my hand against the LORD's anointed" (1 Samuel 26:9–11). It is God who takes vengeance, not we (Deuteronomy 32:35; Romans 12:19).

The command from God "Do not touch my anointed ones; do my prophets no harm" was for a specific group of people for a specific time: God preserved the patriarchs from physical harm. The prophets of the Old Testament have given way to teachers in the New (see 2 Peter 2:1). No one today can properly quote 1 Chronicles 16:22 to deflect criticism or silence challengers. No apostle in the New Testament ever told anyone "Do not touch God's anointed" as a means of insulating himself from critique.

The fact is that all believers today are God's anointed. We are all set apart for the work God is accomplishing in this world (1 John 2:20). "Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee" (2 Corinthians 1:21–22).

Since all believers are God's anointed, does this mean that His command "Do not touch my anointed ones" keeps us from all harm? No, believers still suffer the effects of living in a fallen world. But, at the same time, believers know that God is 100 percent in control, and He can easily protect His children. Whatever happens to them is allowed by Him. Satan himself can't lay a finger on God's children without God's explicit permission (see Job 1:12; 2:6). So we trust God in everything. No matter what happens in our lives, we trust that God is in control and will equip, empower, and protect us to complete His plan for us: "I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Philippians 1:6, ESV).

YOU HAVE CROSSED THE LINE..

To blaspheme is to speak with contempt about God or to be defiantly irreverent. Blasphemy is verbal or written reproach of God's name, character, work, or attributes.

Blasphemy was a serious crime in the law God gave to Moses. The Israelites were to worship and obey God. In Leviticus 24:10–16, a man blasphemed the name of God. To the Hebrews, a name wasn't just a convenient label. It was a symbolic representation of a person's character. The man in Leviticus who blasphemed God's name was stoned to death.

Isaiah 36 tells the story of Sennacherib, king of Assyria, and his attempt to demoralize Jerusalem before he attacked. After pointing out Assyria's many victories, he says, "Who of all the gods of these countries have been able to save their lands from me? How then can the LORD deliver Jerusalem from my hand?" (Isaiah 36:20). Sennacherib committed blasphemy by assuming Israel's God was equal to the false gods of the surrounding nations. The king of Judah, Hezekiah, points out this blasphemy in his prayer to God, in which he asks that God deliver them for the purpose of defending His own honor (Isaiah 37:4, 17). And that's exactly what God did. Isaiah 37:36-37 explains, "Then the angel of the LORD went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies! So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there." Later, Sennacherib was murdered in the temple of his god Nisroch (Isaiah 37:38).

Followers of God are also responsible to make sure their behavior doesn't incite others to blaspheme God. In Romans 2:17-24, Paul scolds those who claim to be saved through the law and yet still live in sin. Using Isaiah 52:5, Paul tells them, "God's name is blasphemed among the Gentiles because of you" (verse 24). In 1 Timothy 1:20 Paul explains that he had abandoned two false teachers to Satan so they would "be taught not to blaspheme"; thus, promulgating false doctrine and leading God's people astray is also a form of blasphemy.

Jesus spoke of a special type of blasphemy—blasphemy against the Holy Spirit—committed by the religious leaders of His day. The situation was that the Pharisees were eyewitnesses to Jesus' miracles, but they attributed the work of the Holy Spirit to the presence of a demon (Mark 3:22-30). Their portrayal of the holy as demonic was a deliberate, insulting rejection of God and was unforgivable.

The most significant accusation of blasphemy was one that happened to be completely false. It was for the crime of blasphemy that the priests and Pharisees condemned Jesus (Matthew 26:65). They understood that Jesus was claiming to be God. That would, indeed, be a reproach on God's character—if it wasn't true. If Jesus were just a man claiming to be God, He would have been a blasphemer. However, as the Second Person of the Trinity, Jesus could truthfully claim deity (Philippians 2:6).

Fortunately, Jesus forgives even the sin of blasphemy. Paul was a blasphemer (1 Timothy 1:13) and tried to make others blaspheme (Acts 26:11). Jesus' own brothers thought He was insane (Mark 3:21). All repented, and all were forgiven.

Blasphemy, by definition, is both deliberate and direct. That being the case, a believer in Jesus Christ will not/cannot commit blasphemy. Even so, we should be careful to reflect God's holiness and never misrepresent the glory, authority, and character of God.

BLASPHEMING THE SPIRIT's WORK

The word blasphemy, meaning "the act of showing contempt or disrespect to God," comes from the Greek word blasphemia, which appears repeatedly in the New Testament (e.g., John 10:36; Romans 2:24). Scripture also uses descriptions like "cursing God" (e.g., Revelation 16:11) and "speaking against" Him (e.g., Malachi 3:13) to describe the sin. The Bible-wide meaning of the transgression refers to disparaging God, including profaning His name, defaming His character, and slandering His works. Blasphemy can occur through speech, actions, and attitudes. The consequences for blaspheming God are severe.

Scripture exposes the character of those guilty of the sin of blasphemy, revealing the spiritual and moral corruption within their darkened hearts and minds. They are filled with pride (2 Kings 19:22), devoid of faith (Psalm 73:11), mired in foolishness (Psalm 74:18), enraged with anger (Isaiah 8:21), devoted to idolatry (Daniel 11:36–37), filled with lies (Hosea 7:13), and immersed in heresy (Psalm 10:11). Rather than reflect God's image and likeness, blasphemers choose to mirror Satan's adversarial and antagonistic nature (Genesis 1:26–28; cf. Revelation 13:1, 6).

Regarding the expression of corruption, blaspheming God can occur in numerous ways. Some disparage Him with words (e.g., Psalm 139:20), while others do so through actions (e.g., Proverbs 30:8–9). The Bible also documents instances where individuals incited others to blaspheme. For example, Job's wife urged Job to curse God (Job 2:9), and Paul—before his conversion to Christianity—tried to compel Christians to blaspheme God (Acts 26:11).

The consequences for blaspheming God match the seriousness of the offense. The book of Leviticus recounts the story of a man who cursed and "blasphemed the Name" of Yahweh (Leviticus 24:11). In response to this sin, God instructed Moses to remove the offender from the community and "have all the congregation stone him" to death (Leviticus 24:14). This incident established a precedent for future blasphemers under the law God gave Moses (Leviticus 24:16).

Paul's first letter to Timothy reveals a shift away from the death penalty as the punishment for blasphemy under the New Covenant that Jesus Christ established (Jeremiah 31:31–34; Luke 22:20). But the consequences for unrepentant blasphemy remain severe. The apostle mentions the excommunication of two men, Hymenaeus and Alexander, from the Christian community, describing their punishment as their being "handed over to Satan that they may learn not to blaspheme" (1 Timothy 1:20, ESV). Thus, in contrast to the executed blasphemer in Leviticus, Hymenaeus and Alexander lived. As a reformed blasphemer himself (1 Timothy 1:12–14), Paul likely hoped that these men would experience a transformative conversion like he did (cf. 2 Timothy 2:25–26). Nevertheless, Hymenaeus and Alexander's consequence for blaspheming God wasn't irrevocably final but potentially redemptive.

Beyond the nature, expressions, and consequences for blaspheming God, one of the Bible's most striking passages on the topic concerns the unforgivable sin. After Jesus healed a demon-possessed man, the Pharisees accused Him of using demonic powers to perform the miracle (Matthew 12:22–24). Jesus replied that it's illogical to argue that Satan is responsible for thwarting the activity of demons. He reasoned, "If Satan casts out Satan, he is divided against himself" (Matthew 12:26, ESV).

Jesus went on to explain that "every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven" (Matthew 12:31). He elaborated, "Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come" (Matthew 12:32).

Rejecting the Son of Man, which is forgivable, is not repenting of sin and trusting in Jesus for salvation (cf. Mark 1:15). Indeed, not everyone immediately decides to follow Jesus upon hearing the gospel for the first time. Yet such initial ignorance, confusion, and doubting are pardonable if the person eventually repents and believes.

In contrast, the Pharisees committed blasphemy against the Holy Spirit in that they accused Jesus of being demon-possessed instead of Spirit-filled. The Pharisees had the Law and the Prophets, they had the Holy Spirit stirring their hearts, they had the Son of God Himself standing in their presence, and they saw with their own eyes the miracles He did. Yet they chose defiance. They purposely attributed the work of the Spirit to the devil, even though they knew the truth and had the proof. Jesus declared their willful blindness to be unpardonable. We do not believe this particular type of blasphemy can be duplicated today.

Blaspheming God is a grave sin. Yet for those who have responded to the gospel in faith, this offense, like all others, is forgivable because of the shed blood of Jesus on the cross that washes away sin (1 John 1:7, 9). The consequences for blasphemy were paid by Jesus on the cross for all those who are born again through faith in Christ. Cooperating with the Holy Spirit's thorough and ongoing sanctifying work (1 Thessalonians 5:23) transforms a believer's words, actions, and attitudes, enabling him or her to live in a manner that reveres God's hallowed name (cf. Matthew 6:9).

What is the anointing you received in 1 John 2:27?

The word anointing sparks controversy within some Christian circles. While some are wary of the word, others employ it in ways that go beyond scriptural teaching. It is not uncommon to witness certain Christians pursuing an extra "anointing" in a quest for more power. However, we should neither be overly cautious about the word nor misuse it. Instead, we should turn to Scripture to understand how the anointing pertains to us.

First John 2:27 applies the concept of anointing to Christians. It states, "As for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But as His anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in Him." This verse is connected to verse 20, which informs us that we "have an anointing from the Holy One."

The two aforementioned verses reveal the source of the anointing—God. John assures his readers that they already possess this anointing—there is no need to seek it—and that it is sufficient to instruct them in all they need to know. Does the anointing imply that we require no teachers? That interpretation would contradict the fact that John himself is teaching his readers via the letter. In this context, the apostle is specifically warning against false teachers.

John advises his readers to rely on the anointing from God so that they won't be deceived. Many scholars agree that, when John wrote his letters and gospel account, the early church faced division caused by Gnostics. The Gnostics were primarily known for their dualistic views and claims of possessing special knowledge. They believed in the separation of the spiritual and material worlds, regarding the latter as evil. Consequently, they denied the incarnation of Christ and asserted that Jesus never came in the flesh. This explains John's emphasis on the humanity of Jesus (John 1:14; 1 John 4:2–3).

The purpose of God's anointing is to safeguard genuine Christians from the teachings of false teachers. John describes the latter as antichrists and liars because they deny the complete truth about Jesus (1 John 2:22). However, all genuine Christians possess this anointing, which indicates that they have the truth. Thus, while the Gnostics lay claim to special knowledge, John reminds his readers that the anointing they possess is sufficient to teach them. There is no need to seek the esoteric ways of Gnosticism.

So, what is this anointing that God bestows upon every believer? At the moment of salvation, every Christian receives the gift of the Holy Spirit (Acts 2:38; Galatians 3:2; Ephesians 1:13–14; Romans 8:9). The anointing refers to the presence and empowering work of the Holy Spirit in our lives. Wherever the Holy Spirit dwells, the anointing remains. This means that all genuine Christians are anointed, with no distinction among them. While we possess different gifts (1 Corinthians 12:8–11; Romans 12:6–18; 1 Peter 4:10–11) and vary in our maturity, the anointing remains the same for all Christians.

What does this mean for us today? First, we should rest in the truth that we all have the anointing, which represents the presence and influence of the Holy Spirit. This is the power upon which we rely to lead godly lives and carry out God's work (Acts 1:8; Romans 8:13–14; Galatians 5:16, 22–23; 2 Timothy 1:7; Ephesians 3:16; Philippians 2:13). Seeking the Holy Spirit's power for the sake of display or some form of spiritual elitism is unbiblical.

Second, we should acknowledge that the Holy Spirit serves as our ultimate teacher and guide, as demonstrated in 1 John 2:27. He teaches us through the words of Scripture, illuminating our minds to understand and recall what we have learned (John 14:26; 1 Corinthians 2:10–12; Luke 12:12). We also live the Christian life by following His desires (Galatians 5:16–18). Sound Bible teachers can provide us with valuable insight, but they should not go beyond or contradict the written Word. Anyone who denies the core teachings revealed by the Spirit in Scripture is a false teacher. > END of WORKING DRAFT. 10/2/2024 WS-3

ADDENDUM:  You KNOW “what’s MISSING” in all these CRITICISMS and RESPONSES is “LOVE”; and NO ONE has communicated with EACH OTHER!

RELATIONSHIP is the missing element, and TRUSTING YOUR EYES in making judgments of one another, is a BIG MISTAKE! WS-3

LISTEN TO THIS VIDEO:  The Narrator’s Commentary: Celestial roasts her critics for exposing her lies.  Celestial holds barbecue to cook and condemn christian critics. Celestial's evil delusional wickedness equates testing her false prophecies and spirit and finding her false to blasphemy of the Holy Spirit. > END The Master's Voice

P.S. — COMMIT EVERYTHING TO PRAYER, and NOT to “JUDGMENT or GOSSIP, first”!

— STOP DEFENDING THINGS YOU HAVEN’T PRAYED ABOUT, WHEN YOU HAVE NO RELATIONSHIPS WITH PEOPLE YOU’RE JUDGING!

— STOP BEING ‘SO SENSITIVE’ IF IT ISN’T TRUE!!

— — REACH OUT TO YOUR CRITIC, IF YOU’RE FOUNDED AND GROUNDED IN AGAPE LOVE!

“TheLoveAgenda Blog Link”:  (https://lnkd.in/gtm4qQc2)

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