I'm 16 and when I was 15 in February I was going through some terrible anxiety and depression where I found Jesus and I started to believe christianity is the truth. However I have only just started to look into being saved and gaining the holy spirit but people I have looked at online all suggest different things, I also had some questions on some other things so here it is:
1: how do I get saved?
2: how do I get closer to Jesus?
3: how do I pray properly without feeling like I'm not doing it right? What should the structure of my prayer be
4: how do I repent properly and not feel that I'm doing it just for my own well-being
Just to specify I have a KJV bible and have read through John and Matthew, when I was reading John in February my anxiety literally went straight away which was a big leading factor to me believing in Jesus, and some other different experiences so is there any chance anyone can answer these questions as I'm stuck on it.

And if you say in your heart, ‘How shall we know the word which the LORD has not spoken?’—when a prophet speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him.deut 18:21-22 this overrides Jeremiah 18:8 especially since jeremiah himself was a false prophet according to the torah that falsely told of the everlasting destruction, becoming uninhabited waste and sinking of babylon by the medes.
saddam hussein rebuilt the walls of babylon and it has always been inhabited,it's called Hillah today in Iraq. 4Your territory shall extend from the wilderness and Lebanon to the great River Euphrates—all the land of the Hittites—and west as far as the Great Sea. 5No one shall stand against you all the days of your life. As I was with Moses, so will I be with you; I will never leave you nor forsake you. 6Be strong and courageous, for you shall give these people the inheritance of the land that I swore to their fathers I would give them.… I will give you every place where you set your foot, as I promised Moses.Joshua 1:3 this is a false prophecy and joshua lost against various canaanite peoples and could not drive them out. there is also the issue that the itineraries of deuteronomy and numbers contradict each other,something expounded upon in detail by phd steven dimattei.

also What transpires on the day Moses sets up and anoints the Tabernacle: Aaron and his sons are anointed as Yahweh’s priests and shut in the Tent of Meeting for a 7 day ordination or Israel’s 12 chieftains present sacrificial offerings to Yahweh, 1 a day for the following 12 days? (Ex 40:1-17; Lev 8-9 vs Num 7)?So while Aaron and sons were enclosed in the Tent of Meeting from 1/1/2 to 1/8/2 in the Leviticus 8-9 tradition, so that no sacrifices were being offered during this purificatory ordination period of 7 days, sacrifices were being offered during this time period and the Aaronid priests were active according to the Numbers 7 tradition.

james says 'For God cannot be tempted by evil, nor does he tempt anyone” (James 1:13)'but Ezekiel says YHWH does tempt others with evil by saying '

Ezekiel 14:9

“And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.”
King James Version (KJV)
this is a contradiction.2 peter 39The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.
yet yhwh also says :And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. -,And%20he%20said%2C%20Go%2C%20and%20tell%20this%20people%2C%20Hear,and%20convert%2C%20and%20be%20healed.)

Isaiah 6:9-12-,And%20he%20said%2C%20Go%2C%20and%20tell%20this%20people%2C%20Hear,and%20convert%2C%20and%20be%20healed.)

there is also the issue that yahweh is a deceiver in that he openly tells his prophets like Isaiah and Jesus (Matthew 13:13-15)to deceive
So here we see that Jesus was deceiving certain people by speaking in parables so that they won't (and God forbid!) REPENT AND BE FORGIVEN!
Also in...
2 Thessalonians 2:11
11For this reason God sends them a powerful delusion so that they will believe the lie
So God will delude people so that they can believe lies?
and He also says King James 2000 Bible Jeremiah 23:39 Therefore, behold, I, even I, will utterly forget (Nasha) you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence:
Lets read the Hebrew with Transliteration in english. לָכֵן הִנְנִי וְנָשִׁיתִי אֶתְכֶם נָשֹׁא וְנָטַשְׁתִּי אֶתְכֶם וְאֶת־הָעִיר אֲשֶׁר נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם מֵעַל פָּנָי
läkhën hin'niy w'näshiytiy et'khem näsho w'nä†ash'Tiy et'khem w'et-häiyr ásher nätaTiy läkhem w'laávôtëykhem mëal Pänäy
The Hebrew word (nä†ash) pronounced as ‘Nashah’ has the following meanings:
1) to beguile, deceive A)(Niphal) to be beguiled B)(Hiphil) to beguile, deceive C)(Qal) utterly (infinitive)
As you have read the word ‘Nashah’ means deceive, beguile and so forth. But when we read English Bible translations for Jer. 23:39 all of them use the word ‘forget?’ Why don’t they give the true meaning, why do they have distort the verse and lie to people? Let’s now bring forth evidence from Hebrew Lexicons for the word ‘Nasha’ and see what the true meaning is. Before we proceed further let’s first show The Hebrew word “Nashah” :
Hebrew word Nashah for Jeremiah 23 39
Professor Mark Roncace comments on Jeremiah 23:39 as well, and says the following:
“The word… itself has certain connotations and echoes in the book of Jeremiah where it appears four other times (4:10; 23:39; 29:8; 49:16). In 4:10 the prophet accuses Yahweh of deception by promising peace and then bringing destruction. Thus, one would as John calvin suggested see the withdrawal of Babylonians as ‘God for a time permit[ting]’ the people ‘to be deceived by fortunate event’ (Commentaries on the Book of the Prophet Jeremiah and the Lamentations [ed. And trans. John Owen; 5 vols.; Grand rapids: Eerdmans, 1950], 4:367). In fact, in 23:39 Yahweh declares ‘I will deceive (Nashah) you and cast you away from my presence.’ One wonders if deception originates within oneself, as 37:9 suggests, or with Yahweh?” It is clear crystal from all this evidence that Yahweh is a deceiver. When the verse (Jeremiah 23:39) is not distorted, it reads like this:
Jeremiah 23:39 Therefore, behold, I, even I, will utterly DECEIVE (Nashah) you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence.
Source: http://www.blueletterbible.org/tmp_diwords/5/1144094423-2544.html
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Yahweh Deceives 1 Kings 22:20-22: 20 And the LORD said, ‘Who will entice Ahab into attacking Ramoth Gilead and going to his death there?’ “One suggested this, and another that. 21 Finally, a spirit came forward, stood before the LORD and said, ‘I will entice him.’22 ” ‘By what means?’ the LORD asked. “‘I will go out and be a lying spirit in the mouths of all his prophets,’ he said.” ‘You will succeed in enticing him,’ said the LORD. ‘Go and do it.’ Here we see that the man said that he would resort to lying in order to entice Ahab and God supported the idea and told him to go ahead and do it! Here is another beautiful verse where Yahweh asks someone to be deceived by his own command. Someone people may not be familiar with the word ‘entice,’ it means ‘deceive.’ So in other words Yahweh is asking who will deceive Ahab into attacking Ramoth Gilead. This passage is clear, Yahweh is a deceiver. Professor George Alexander Kennedy says the following on the passage: …words for eloquence, speaking, and persuading in the Hebrew text of the Old Testament, there is no Hebrew transitive verb to express the thought ‘He persuades someone’ in a positive sense. The closest is the verb pata, which carries the connotation of enticement, seduction, and deception. Even the Lord is said to engage occasionally in this kind of rhetoric (1 kings 22:20-22; 2 Chronicles 18:19-21; Ezekiel 14:9). Active persuasion in this sense is generally thought of as negative. John Calvin also comments on the verse and says: “…mysteries according to your carnal, foolish understanding. What? When God calls Satan the agent of his vengeance and gives him a public command to deceive, does this differ from mere permission? The voice of God is clear. ‘Who will entice Ahab?’ And there is no obscurity when he commands Satan, ‘You are to entice him, and you shall succeed; go out and do so’ (1 Kings 22:20,22).” Yahweh Deceives Ezekiel 14:9-11: 9 ” ‘And if the prophet is enticed to utter a prophecy, I the LORD have enticed that prophet, and I will stretch out my hand against him and destroy him from among my people Israel. 10 They will bear their guilt-the prophet will be as guilty as the one who consults him. 11 Then the people of Israel will no longer stray from me, nor will they defile themselves any-more with all their sins. They will be my people, and I will be their God, declares the Sovereign LORD.’ “ God is punishing him for a crime that He deceived him to do in the first place? Interesting indeed! Professor James L. Crenshaw says: “Jeremiah complained bitterly that God had overpowered him and seduced him in the same way a virgin is raped (Jeremiah 20:7), and Ezekiel employed the verb to describe God;s deception of his prophets (Ezekiel 14:9). Within wisdom literature the verb assumed special significance it describes a foolish person who is mislead. In Psalm 78:36 the word refers to flattery, the means of deceit, and stands in synonymous parallelism with kazab, to lie.” John M. Reed also comments on the passage: In Ezekiel 14:9 Yahweh says: ‘ And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and I will destroy him from the midst of my people Israel.’ Yahweh is more than just a liar; he’s also a deceiver in the Book of Ezekiel. Stating a falsehood is bad enough, but to then purposefully deceive is escalation from passive act of lying, to an aggressive act of harmful deception. Yahweh is violating another of his Ten commandment is an injunction against lying, but Yahweh conveniently disregards the laws that he established, whenever he feels the whimsical need to do so. then there is another contradiction in the bible which claims the israelites didn't enter moabite territory,when the entire book of deutereonomy is in moab across the arnon:Then they journeyed through the wilderness and went around the land of Edom and the land of Moab and arrived on the east side of the land of Moab and camped on the other side of the Arnon. But they did not enter the territory of Moab, for the Arnon was the boundary of Moab.judges 11:18
Yahweh also deceives by telling the king of assyria a certain report so he will be killed.
Isaiah 37:6-7
Isaiah said to them, "Tell your master, 'This is what the LORD says: Do not be afraid of what you have heard-those words with which the underlings of the king of Assyria have blasphemed me. Listen! I am going to put a spirit in him so that when he hears a certain report, he will return to his own country, and there I will have him cut down with the sword.' "
Jeremiah 4:10
Then I said, "Ah, Sovereign LORD, how completely you have deceived (nasha) this people and Jerusalem by saying, 'You will have peace,' when the sword is at our throats."
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Psalms 91 (KJV)
Psalms 91:1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. 2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. 3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. 4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. 5Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; 6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. 7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. 8 Only with thine eyes shalt thou behold and see the reward of the wicked.
Psalms 91:9 Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; 10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling. 11 For he shall give his angels charge over thee, to keep thee in all thy ways. 12 They shall bear thee up in theirhands, lest thou dash thy foot against a stone. 13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. 14 Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. 15 He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. 16 With long life will I satisfy him, and shew him my salvation.
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This psalm is unsigned and has no background information included. Yet it is still a very profound psalm, full of amazing truths about God’s protection. It is also one of the passages that Satan used to tempt Christ in the wilderness when he was fasting and praying for 40 days. Overall this seems to me to be a song celebrating God’s protection.
THERE IS PROTECTION IN GOD’S PRESENCE

• A Place of PROTECTION is found in the presence of God. Surely God is omnipresent, and he is found everywhere. But this doesn’t mean that no matter where we are that we will automatically be in his presence.
• Just as the mercy seat of the Tabernacle/Temple was underneath the outspread wings of the cherubim, so is the actual throne of God in heaven. And so to stay in his presence we must be focused on living in the will of God and continually maintaining our fellowship with him in personal worship, and abiding in him.
• When we abide in God, and Christ in us, then our heartaches and times of trouble will naturally motivate us to seek our comfort IN HIM (not merely FROM HIM). The former happens when we seek to please Christ Jesus in our frustrations and disappointments, while the latter desire for him to focus on us I stead of us focusing upon him.
• And when we abide in him, we will not lack confidence to stand in the hardest of times, because we know who it is that sustains us when we are close enough to stay “under the shadows of his wings”. No harm can befall us unless God in his infinite wisdom deems it would work itself out to make us better in the long run.

Christianity, as a religion, is flawed. Though sects exist within other mainstream beliefs, only is Christianity experiencing as much division as it is. This is for three reasons in particular. The argument of tradition or scripture, what scripture even is and how it should be understood. I hope to answer these questions and many more in a series of blogs to make Christianity whole. (Note: I am open to critics and guidance. I acknowledge my fallibility as a human and that a project like this cannot be embarked on alone. I only as that those who share in faith with me aid me.)
So for scripture versus tradition, we must acknowledge, that even if one claimed scripture came from tradition given to us by Christ, that contemporary Christian tradition is not reflective of the tradition that gave birth to scripture. In fact, by this logic, scripture can be stated to be reflective of the original tradition that it originated from but then come the question, what is scripture?
If scripture is going to be the basis of our renewed faith, its meaning must be something that conveys its authority. With this in mind, I will define scripture as pieces of writing that the accurately conveyed to us Truth of HaShem. How may we come to confirm that the writings convey the Truth of HaShem? By looking at the authorship of various pieces of writing and seeing if the author may have heard the Truth of HaShem from HaShem which, as Christians, we confirm to Jesus the Christ.
Now, we must ask ourselves if there is any writing by Jesus we may infer our beliefs from and to that the answer is no. So next we must ask ourselves, is there anyone who could have heard what Jesus had to say directly? Yes, the twelve apostles and the brothers of Jesus, James and Jude. Of course, many historians and biblical scholars may argue their existence so I will argue otherwise.
According to Josephus, in his work Antiquities of the Jews, James, the brother of Jesus was stoned to death by order of Ananus ben Ananus, a Herodian-era High Priest in the 60–70 AD. It is generally agreed that the Antiquities of the Jews is historically accurate. It was also written by Flavius Josephus, who was a historian alive around the time of which he wrote, further legitimizing that James, brother of Jesus, was a real person. As for the twelve apostles, they are made reference to in the Ecclesiastical History by Eusebius of Caesarea whose reliability varies somewhat, but he was a careful scholar and he quoted his sources.
Besides that, there is also Irenaeus, in his writing Against Heresies, who tells us that he learned under Polycarp who knew the apostle John personally. Then lastly, if one doubts these sources due to the time between them and when the apostle was said to be alive, turn to the Didache and the Letter of Clement to the Romans. Both, though generally considered Apocrypha, are estimated to have been written about the late end of the first century. Both refer to the twelve apostles.
So if the twelve apostles and James were real people, have they written anything we can use to learn what scripture is according to Jesus? Let us examine writing traditionally given authorship to them. With the epistle of James the author simply says himself to be James without specifying which one, the brother of Jesus or the son of Zebedee or James, son of Alphaeus or a lesser James. Either way, there is no evidence that it was written by any of the biblical James as it was written in Greek and there is no evidence to support that any of the biblical James attained a Greek education. Also, the epistle in question seems to be borrowing from the first epistle of Peter (which I will talk about later) and arguing against Paulinism. If that were to be true then this imposes the belief that this book was written after the death of both biblical James.
The main argument against the first Epistle of Peter is based on the following:

• Peter, by many sources including the Ecclesiastical History by Eusebius of Caesarea, has been stated to be crucified around 65 AD. Should this be true the identification of Rome with Babylon used in the epistle would not make sense as it only came after the destruction of the temple in AD 70.
• There is also the fact that the epistle was written in Greek which there is no evidence for Peter having learnt.

The Epistle of Jude has a similar issue to the Epistle of James. The author states themselves to be Jude, brother of James but there are two biblical Judes, one the brother of Jesus and the apostle. For the brother of Jesus of the name Jude, there is no historical evidence known to me of him besides that which is written in the gospels. Jude the apostle, was believed to have been martyred around 65 AD which is a problem as the epistle of Jude seems to have been inspired by the first epistle of Peter which is dating I spoke of earlier.
The second epistle of Peter falls under similar criticism as its predecessor along with none of the supporting points instead two more critics. Firstly is that the writing in this epistle differs from the first epistle to the point that some scholars suggest they have two different authors. Secondly, the second epistle seems to have been influenced by the epistle of Jude (which I will talk about later). Next are the Johannine writings. The epistles of John are similar to the gospel of John so they are said to share the same author or at least the same school of teachings. Arguments against Johannine authorship come from these facts, the gospel of John seems to be more theological than historical and the epistles seem to tackle problems of late 1st century Christianity.
These two points lend a later authorship to the writings but John having lived rather long could have still lived long enough to have written these pieces of writing. Another critique is that the writings were written in Greek but this is again can be argued by the fact that John is agreed upon to have died in Ephesus which warrants him to have learnt Greek in his long life or gotten an assistant to write on his behalf. Thus I declare that John might have been the author of the works credited to him or at the very least they were written by his followers in light of his teachings.
As for the Revelation to John, I quote (Wikipedia as the best way to describe what I have to say), Mainstream scholars conclude that the author did not also write the Gospel of John because of wide differences in eschatology, language, and tone. The Book of Revelation contains grammatical errors and stylistic abnormalities whereas the Gospel and Epistles are all stylistically consistent which indicates the author may not have been as familiar with the Greek language as the Gospel/Epistles's author. Contemporary scholars note that when Revelation and the Gospel refer to Jesus as "lamb" they use different Greek words, and they spell "Jerusalem" differently. There are differing motifs between the book and the Gospel: use of allegory, symbolism, and similar metaphors, such as "living water", "shepherd", "lamb", and "manna".
As for any other writings attributed to the twelve apostles, I say that as they were already denounced (as they do not appear in the traditional new testament) I need not denounce them. With there only being writings from John, one may ask if we can use the methodology we used on Jesus on the apostles to find more writings that may contain the word of HaShem. Yes, but we will have to be more sceptical and with such an approach there are five authors one could safely infer from. First Paul, once Saul of Tarsus, second is Ignatius of Antioch and third is Polycarp of Smyrna. With Paul, his existence is unquestionable but one could question if he had met the apostle in the first place.
It would take time to state the history of all these particular people and why they were chosen and not others but I will summarize their connections to the twelve apostles:

• Paul was appointed an apostle by the apostles.
• Ignatius of Antioch and Polycarp of Smyrna were both disciples of John the Apostle.

What Paul wrote exactly is confirmed to be the first epistle to Thessalonians, the epistle to Galatians, the first and second epistles to Corinthians, the epistle to the Romans, the epistle to Philemon and the epistle to Philippians. The epistle to the Colossians, though having the trademark signs of the confirmed epistle, is believed to have been edited to go against gnostic beliefs which only reached its ascendancy by the early 2nd century. The Epistle to Ephesians is argued against due to its difference in style and language usage.
The Second Epistle to the Thessalonians is far more complicated and subtle in the arguments for or against it so I will leave it questionable. The pastoral epistles of Paul are generally the most disputed among the canonical epistles. They are held to the same criticism as the epistles to the Colossians and Ephesians and for those reasons alone, I will be excluding it. For other epistles attributed to Paul, I say that as they were already denounced (as they do not appear in the traditional new testament) I need not denounce them.
As for what exactly Ignatius of Antioch wrote, seven epistles are credited to his name, the epistle to the Ephesians, the Epistle to the Magnesians, the Epistle to the Trallians, the Epistle to the Romans, the Epistle to the Philadelphians, the epistle to the Smyrnaeans and the epistle to Polycarp. Arguments have been launched against them by protestants but they are not substantial enough to deny Ignatian authorship. Polycarp of Smyrna wrote one epistle to the Philippians.
One comment I would like to make for my exclusion of the writings of other church fathers. One is that their writing was not wholly, persevered through time, as it is with Papias of Hierapolis and Quadratus of Athens. Two is the questionable believability of their interaction with any of the apostles, an example of which is Clement of Rome. And three, the authorship of work accredited to their name is questionable, John Mark. So here we have writings we can claim to be scripture but many of them, are quotes and refers to other pieces of writing. If what we claim to be scripture is scripture then anything writings it quotes should also be scripture.
With this train of thought, we can validate some more writings as scripture: Isaiah, Jeremiah, Deuteronomy, Psalms, Genesis, Exodus, Leviticus, Samuel, Numbers, Habakkuk, Proverbs, Jonah, Judges, Chronicles, Kings, Joshua, Gospel of Matthew, Hosea, Ephesians, Gospel of Luke, Acts, 1 Peter, 2 Thessalonians, 1 & 2 Timothy, Hebrew, Job, Daniel, The Seven Minor Prophets(Joel, Amos, Micah, Nahum, Zechariah, Haggai, Malachi) and Tobit
There are some writings that we previously denounced appear in this list again (1 & 2 Timothy, 2 Thessalonians, Ephesians and 1 Peter) but I think the fact they were quoted allows us to put our doubts about them aside. There are also books referred to which we do no longer exist, Acts of Solomon, Acts of Uziah, Acts of the Kings of Israel, Annals of King David, Book of Gad the Seer, Book of Jashar, Book of Jehu, Book of Nathan the Prophet, Book of Shemaiah the Prophet, Book of the Kings of Judah and Israel, Book of the Wars of the Lord, Chronicles of the Kings of Israel, Chronicles of the Kings of Judah, Laments for Josiah, Prophecy of Ahijah, Sayings of the Seers, Story of the Book of Kings and Story of the Prophet Iddo. For this, nothing can be done but we will do what we must with what we have.
Now with all confirmable scripture, all that is left is to order the books. First I believe as Christians the book of our faith must start with a proclamation of our faith, the Gospel writings. These can be ordered as followed:

1. The Jewish Gospel (This is what I will call the Gospel of Matthew since scholars generally deny its authorship by the apostle of Matthew)
2. The Gospel of John the Beloved Apostle
3. The Gospel according to Luke
4. The Acts of the Apostles
5. The First Epistle of John the Beloved Apostle
6. The Second Epistle of John the Beloved Apostle
7. The Third Epistle of John the Beloved Apostle

Next, with the insight of the gospel writings can we introduce the Tanakh in the next form of category called the Legendary writings. The reasoning behind this name is that history often does not align with these writings. Nonetheless, the character of importance within them we can affirm to have existed and they convey truths about HaShem.

1. Genesis
2. Exodus
3. Leviticus
4. Numbers
5. Deuteronomy
6. Joshua
7. Judges

After reading the Torah, we of course have to read the Pauline writings (I will be excluding the possible pseudepigraphical Pauline writings for now).

1. The First Epistle of Paul to Thessalonians
2. The Epistle of Paul to Galatians
3. The First Epistle of Paul to Corinthians
4. The Second Epistle of Paul to Corinthians
5. The Epistle of Paul to the Romans
6. The Epistle of Paul to Philemon
7. The Epistle of Paul to Philippians

From this, we can make a return to the Tanakh, following up with the Historical writings. They get their name for being for the most part historical.

1. Samuel
2. Chronicles
3. Isaiah
4. Kings
5. Jeremiah
6. Daniel
7. The Seven Minor Prophets

Knowledge of Jewish history us to properly assess the next category, Christian writings.

1. First Epistle of Peter
2. The Second Epistle to Thessalonians
3. The Epistle of Paul to Ephesians
4. First Epistle of Paul to Timothy
5. The Second Epistle of Paul to Timothy
6. The Epistle of Prisca to the Hebrews (Priscian authorship is questioned)
7. Epistle of Polycarp to the Philippians

Then follows Jewish writings.

1. Job
2. Psalms
3. Proverbs
4. Tobit
5. Jonah
6. Hosea
7. Habakkuk

Lastly, Ignatian writings.

1. The Epistle of Ignatius to the Ephesians
2. The Epistle of Ignatius to the Magnesians
3. The Epistle of Ignatius to the Trallians
4. The Epistle of Ignatius to the Romans
5. The Epistle of Ignatius to the Philadelphians
6. The Epistle of Ignatius to the Smyrnaeans
7. The Epistle of Ignatius to Polycarp.

Now it is done. Just note that I am not denying the possible spiritual inspiration of any of the books not mentioned but and simply proposing a change in how we base our faith. I plan to release a follow-up to this, more specifically talking about a New Christian Theology, but the time that may take is unbeknownst to me. I thank you for reading this in its entirety, Baruch HaShem.

Verses Stating we don’t have free will , Only God has free will
James 4:15 — The New King James Version (NKJV)
15 Instead you ought to say, “If the Lord wills, we shall live and do this or that.”
Psalm 139:16 NLT “You saw me before I was born. Every day of my life was recorded in your book. Every moment was laid out before a single day had passed.”
Hebrews 4:3 ESV For we who have believed enter that rest, as he has said, “As I swore in my wrath, ‘They shall not enter my rest,’” although his works were finished from the foundation of the world.
Revelation 4:11 — The New King James Version (NKJV)
11 “You are worthy, O Lord, To receive glory and honor and power; For You created all things, And by Your will they exist and were created.”
Ephesians 1:11 — The New King James Version (NKJV)
11 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,
One God
Ephesians 4:6 one God and Father of all who is over all and through all and in all.
God is eternal, infinite, all knowing all powerful, all seeing. There is only One and he is in all which means it is only God which exists meaning we do not have free will, all is controlled by him
Philippians 2:13 for it is God who is at work in you, both to will and to work for His good pleasure.

“The Spirit of the LORD God is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.” (Isaiah 61:1)
The Lord Jesus appropriated this beautiful verse of the prophet Isaiah to Himself, preaching from it one day in the Nazareth synagogue and proclaiming: “This day is this scripture fulfilled in your ears” (Luke 4:21).
Note that He came to preach the gospel to the meek, not the arrogant, and to bind up the brokenhearted, not the hardhearted. He also came to set the captives free. This was not, however, to deliver the Jews from Roman bondage as many had hoped, but a far greater deliverance. In the Hebrew, the phrase “opening of the prison” is only one word (a doubled word), and it occurs only this one time in the Old Testament. When Christ quoted it in the synagogue, He actually expanded and interpreted it as follows: “recovering of sight to the blind, to set at liberty them that are bruised” (Luke 4:18).
The “prison” that Christ came to open is evidently a spiritual prison, a binding of the soul, a blinding of the mind. “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36)—free from the bondage of sin, translated “out of darkness into his marvelous light” (1 Peter 2:9).
There was also another prison, a very real prison, deep in the heart of the earth to which He came. While His body slept in the tomb, His spirit descended into Hades where the spirits of all who had died in faith were awaiting Him, and “when he ascended up on high, he led captivity captive, and...ascended up far above all heavens, that he might fill all things” (Ephesians 4:8, 10). HMM
https://www.icr.org/article/14069/?utm_source=phplist10642&utm_medium=email&utm_content=HTML&utm_campaign=June+9+-+The+Opened+Prison

Do you recognize quote?
“For the peace of the whole world, for the well-being of the Church of God, and the unity of all… let us pray to the Lord.”
“with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ’s gift.” ‭‭Ephesians‬ ‭4‬:‭2‬-‭7‬ ‭ESV‬‬

Galatians   Chapter Five (https://esv.literalword.com/?q=Galatians+5)
 
-1. The Anointed frees [שחרר, SheeHRayR] us unto freedom [חרות, HayROoTh], therefore stand, and do not submit [תכנעו, TheeKhahN`Oo] again [שוב, ShOoB] to yoke [לעל, Le'oL] the slavery.  

“The expression for freedom [επ ελευθερια - ep eleutheria] (in slightly different Greek form) appears in the certificates of sacral manumission which were given to slaves who purchased their freedom. The slave would deposit the money in the temple of his god for the priest to transfer to his master “for freedom.” He then became the slave of his god, free from his human master.” (Stamm, 1953, TIB vol. X pp. 545-546)  
“Among the Jews, the Messiah’s reign was to be a reign of liberty, and hence the Targum [ancient Jewish commentary] on Lamen. [Lamentations] ii. 22. says, “Liberty shall be publicly proclaimed to the people of the house of Israel, על יד משיחא âl yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron, at the time of the Passover.” (Clarke, 1831, vol. II p. 393)  

...
-5. And we, in spirit upon foundation [of] belief, waiting [מיחלים, MeYahHahLeeYM] to hope [for] fruit, the our righteousness [δικαιοσυνης - dikaiosunes, justification, righteousness].  

“The language is so compact that Paul’s meaning has to be inferred from 3:14; 5:22-23; and Rom. [Romans] 8:23-26.” (Stamm, 1953, TIB vol. X pp. 548-549)  
“The full measure of human righteousness is still a thing of the eschatological future (cf. [compare with] Rom 5:19).” (Joseph A. Fitzmyer, 1990, TNJBC p. 789)
“That they could not have the Holy Spirit, without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. [folio] 52. ‘That faith was of great consequence, with which the Israelites believed in Him, who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that being filled with God, they sung praises to him.’” (Clarke, 1831, vol. II pp. 393-394)  

-6. That yes, in Anointed YayShOo'ah ["Savior", Jesus] there is no thought [חשיבות, HahSheeYBOoTh], not to circumcision [למילה, LahMeeYLaH] and not to foreskin [לערלה, Lah`ahRLaH], rather to belief, the laborer in way [of] love.  

“No passage in Paul’s letters is of greater importance for integral understanding of his religion and the relation of his faith to his ethics. The mutuality of faith, hope, and love – a theme repeated with many variations – runs through everything he has written and forms the substance of his theology. … Paul’s religion is distorted whenever his ethics and his ‘good works’ are made to appear as an incidental by-product of his faith rather than as one of its essential ingredients.” (Stamm, 1953, TIB vol. X pp. 550-551)  
“This humble, holy, operative, obedient LOVE, is the grand touchstone of all human creeds, and confessions of faith. Faith, without this, has neither soul nor operation: in the language of the apostle James, it is dead, and can perform no function of the spiritual life, no more than a dead man can perform the duties of animal or civil life.” (Clarke, 1831, vol. II p. 394)  

...
-12. Would that [מי יתן, MeeY YeeThayN] and be cut [ויכרתו, VeYeeKahRThOo] the misleaders [המתעים, HahMahTh`eeYM] [of] you!  

“‘I wish that those who are upsetting you would even emasculate themselves!’ This is what Paul said and meant. … for a similar outburst see Phil. [Philippians] 3:2-3, where the advocates of circumcision are ‘dogs,’ and by a play on words – περιτομη [peritome’], κατατομην [katatmen] - ‘circumcision’ becomes ‘mutilation.’ Paul may have been thinking of the mad spectacle of the Cybele-Attis cult, whose priests in frenzied devotion used to emasculate themselves as a sacrifice to their deity. … The shock of Paul’s statement to the Judaizers can be measured in the light of the prohibition in Deut. [Deuteronomy] 23:1. To a devout Jew his blunt language would be as sacrilegious as a Christian would find the wish of a disbeliever in sacraments that all advocates of baptism would drown themselves. Never happy after making such denunciations (II Cor. [Corinthians]1:23-2:11; Phil. 3:18-19), Paul quickly changes his tone…” (Stamm, 1953, TIB vol. X pp. 554-555)  

-13. My brethren, to freedom you have been called,
only that not be, the freedom, means [אמצעי, ’ehMTsah`eeY] in hands of the flesh,
rather that minister, [each] man [את, ’ehTh (indicator of direct object; no English equivalent)] his neighbor in love.  

“To be freed from the ceremonial law, is the Gospel liberty; to pretend freedom from the moral law, is antinomianism.” (Clarke, 1831, vol. II p. 395)  

-14. See, all the Instruction included [כלולה, KLOoLaH] in saying [במאמר, BeMah’ahMahR] one – “and love to your neighbor like you.”  

“The quotation is from Lev. [Leviticus] 19:18; cf. Rom. 13:8-10 [and Matt. [Matthew] 7:11 (Joseph A. Fitzmyer, 1990, TNJBC p. 789)]. The tense of the verb ‘fulfilled’ is perfect; thus Paul says that the whole law is fulfilled, in the sense of ‘has been fulfilled’ whenever one man loves another as himself…. Paul the Christian loved his neighbor not because a commandment disobeyed would bring punishment, or fulfilled would merit reward, but because it was his new nature to do to.  
But who was Paul’s neighbor? He was, first of all, ‘the one who was near,’ the fellow member of the society of Christ who needed help to bear life’s burdens (6:2). Then, with continuously lengthening radius, Paul drew a series of concentric circles to embrace all men (6:10; I Thess. [Thessalonians] 5:15; I Cor. 9:22). Even his enemies were included, for Christ received sinners, and personal vengeance was no fruit of the Spirit (6:1; Rom. 12:20; 15:1-3). … He bore the burden of his neighbor’s sins, and although he sometimes had to threaten them, he was never without hope for their repentance (I Cor. 4; II Cor. 12:19-13:10; II Thess. 3:14-15). He could hurl anathemas, and his friends did not always find him easy to get on with … but the love of Christ would never permit him to contract the circle of his neighbors (Rom. 9:1-3; 10:1; II Cor. 7:5-16; 1:23-2:11). (Stamm, 1953, TIB vol. X p. 557)  

...  

…………………………………………  
Fruit of the Spirit and usurpations of [ומעללי, OoMah`ahLahLaY] the flesh
[verses 16 to end of chapter]  

-16. Say I to you, walk in way the spirit and do not fill [את, ’ehTh] desires [תאוות, Thah`ahVOTh] [of] the flesh,
-17. for the flesh desires [מתאוה, MeeTh’ahVeH] to what that is in opposition [שבנגוד, ShehBeNeeGOoD] to spirit, and the spirit is opposed [מתנגדת, MeeThNeGehDehTh] to the flesh. [The] two [of] them oppose to this to this, and to that [ולכן, OoLeKhayN] you are not able to do [את, ’ehTh] what that is in your want.  

“This is Paul’s way of stating the Jewish doctrine of the ‘two impulses’ which are at war within the heart of man. The rabbis declared that God created Adam with two inclinations, one good, the other evil, and required him to choose which to obey. He was free to follow his good impulse, but he chose the evil, and so did all his descendants. Consequently every man became the Adam of his own soul. Some maintained that the evil impulse awakened at the age of nine, others at twelve. Study with practice of the Torah was the sovereign remedy to wear it away …” (Stamm, 1953, TIB vol. X pp. 561)  

…
-19. Deeds of the flesh are revealed [גלויים, GLOoYeeYM], and these are they:
adultery [נאוף, Nee’OoPh] and fornication, impurity [טמאה, TooM’aH], licentiousness [זמה, ZeeMaH], 20. slavery of idols, magic [כשוף KeeShOoPh in my Hebrew New Testamentⁱ ; the Greek here is “φαρμακεια pharmakeia - the use of drugs of any kind, whether wholesome or poisonous...” (Stamm, 1953, TIB vol. X p. 562] hatred, contention [מדון, MahDON], stinginess [צרות עין, TsahROoTh 'ahYeeN, “squint eyed”, Ζηλος Zelos jealousy], anger [כעס, Kah'ahÇ], strife [מריבה, MeReeYBaH], divisions [מחלקות, MahHLahQOTh], factions [כתות, KeeThOTh], 21. envy, drunkenness, profligacy [הוללות,HOLeLOoTh], and as similar.  
Say I to what that I already said: doers of deeds like these will not inherit [את, ’ehTh] kingdom of the Gods.  

“Πορνεια [Porneia] ... fornication ... means ‘prostitution’, but includes sexual vice and unfaithfulness to the marriage vow. The task of the church in creating a conscience on this matter was made doubly difficult by the practice of prostitution in the name of religion. Long before Paul, the prophets had denounced the fertility cults and made prostitution a synonym for idolatry.  
Φαρμακεια [pharmakeia] ... Since witches and sorcerers used drugs, the word came to designate witchcraft, enchantment, sorcery, and magic. The law of Moses prescribed the death penalty for it, and the prophets denounced the Egyptians, Babylonians and Canaanites for practicing it; but this did not prevent the Jews from producing some famous practitioners (Acts 13:6-12; 19:1-20). Next to state-worship, magic was the most dangerous competitor of true religion... claiming to specialize in the impossible, it prostituted faith to superstition, and divorced religion from ethics. ... In Paul’s spiritual arithmetic, faith plus miracles minus love amounted exactly to zero....  
Ερις [Eris] is ... strife ... The spirit of Eris is perfectly described in the words of Lewis Carroll’s Alice in Wonderland – ‘ambition, distraction, uglification, and derision.’  
The fact that he expected the near return of Christ to end this present age must not be permitted to obscure the equally important fact that he regarded his own life and witness for Christ as an essential element in hastening that event.” (Stamm, 1953, TIB vol. X pp. 561-565)  

-22. In opposition to [לעמת, Le`ooMahTh] this, fruit of spirit:
he is love, happiness, peace, patience, [ארך רוח, ’oRehKh Roo-ahH, “length [of] spirit”] generosity, good heart, faithfulness, 23. modesty [עננה, `ahNahNaH], restraint [רסון, ReeÇOoN] [of] self– upon such [מדות, MeeDOTh] as these there is no instruction further [חלה, HahLaH, sic ["so in cite"] for חלאה, HahL’aH!].  

“Since love is a personal relation it is not a matter of law, and cannot be commanded; and since it is God’s own love growing as his ‘fruit’ in the hearts of men, no one can claim it as a merit for self-salvation. ...  
... in every age ... men have found it hard to see how God could have anything in common with humanity, and Christians have been tempted to make a distinction in kind between God’s love and man’s love. Paul’s authority has been claimed for this dualistic view. Αγαπη [agape’] is set against ερος [eros]. God’s love is said to be αγαπη reaching down to save man by his grace, and ερος man’s self-love aspiring upward to save himself. Paul’s αγαπη is associated with justification by faith, the Greek ερος with salvation by works.... Jerusalem and the Christian faith are made to oppose Athens and human reason, and the conclusion is drawn from the history of Christianity that ερος, man’s self love, has always been a source of corruption of αγαπη, love inspired by God’s grace.  
This interpretation of Christian love is intended as a defense of the doctrine of justification by faith and as a means of securing scriptural support for a dualistic philosophy which aims to protect the transcendence of God against humanism. But to draw such sweeping conclusions from a word study of two Greek nouns, without adequate consideration of other related Greek words and ideas, is to oversimplify. The LXX [The Septuagint, the ancient Greek translation of the Hebrew Bible] is full of evidence that this distinction between αγαπη and ερος cannot be maintained on the basis of lexicography. The Greek O.T. [Old Testament] uses both the noun αγαπη and the verb αγαπαω [agapao] to express not only God’s love for men, but man’s love for God and for his fellow man. Although there is no certain evidence that the noun αγαπη was used by nonbiblical writers prior to Christianity, the argument from silence may be invalidated by future discoveries, and it would be precarious to conclude that αγαπη was a specifically Christian word.  
One-sided emphasis on God’s love as ‘unmotivated’ by anything in his creatures tempts men to regard him in the light of an egotistical philanthropist who expects gratitude and praise but neither needs nor desires the mutuality that is inherent in the very nature of love... Without a faith that dares humbly to believe that God needs man’s love ... the Christian’s conception of his high calling to be a kingdom builder is liable to reduce itself to blind obedience to commands given arbitrarily for man’s good while awaiting God’s eschatological fiat. Such a misconception is bound to give aid and comfort to the inclination of human nature – ‘the flesh’ – to divorce religion from ethics.  
Grave moral consequences result from such a view of Christian love. It is associated with a doctrine of predestination that makes God’s choice of the objects of his salvation utterly arbitrary.” (Stamm, 1953, TIB vol. X pp. 565-566)  
“The peace which was the fruit of the Spirit ... could be trusted to keep men's hearts and minds (Phil. 4:7), so that they need have not anxiety about anything. This explains the sublime recklessness of the Christian peacemakers. Being colaborers with God (Rom. 8:28), they were aggressors for peace. They aimed to live at peace with all men (Rom. 12:18), but fear of making enemies did not turn them from their task of producing soundness, wholeness, and harmony in a world of chaos. Their reasonable service was to ... substitute the righteousness and peace and joy of his [God's] kingdom (Rom. 14:17) for the low aims of 'the flesh,' thereby creating the conditions for peace. Their ideal was to live so that quarrels could never get started.  
Christian peace was therefore neither the calm of inactivity nor the mere passive enjoyment of freedom from strife. It was not the imperturbability of the Epicurean, or the apathy of the Stoic, or the contemplation of the mystic. The man who possessed it was not exempt from storm and shipwreck, but by faith he knew that he would arrive in port (Acts 27:21-25), and that all was well for him and his fellow men of faith ... And so, where all else was panic, he played the man.” (Stamm, 1953, TIB vol. X pp. 567)  
“... just as God’s patience was not to be presumed upon, so the Christian’s patience was not a spiritless good nature that would put up with things which it could not escape, or would not prevent. It was patience with a purpose, as in Paul’s pleas to Philemon, which contrasts so sharply with the Stoic motive for self control... Those who bore this fruit ‘turned the world upside down’ (Acts 17:6), and the enemy did not know how to deal with such unheard of patience and persistence.” (Stamm, 1953, TIB vol. X pp. 568)  
“Negatively defined, gentleness is everything that the ‘insolent, haughty, boastful’ men of Rom. 1:30 are not. It is the opposite of υβρις [hubris], the worst of sins in the eyes of the Greeks – deliberate, arrogant defiance of the gods by overstepping the limits set for human beings. In the O.T. such men are called ‘sons of Belial,’ the turbulent, highhanded wicked, who rage against God, kill, rob and enslave the righteous ‘meek’ and take possession of the earth for themselves. The psalms are full of moans and complaints against this rich and powerful majority, who used religion as a means of gain and kept their consciences in flexible subservience to the exigencies of power.” (Stamm, 1953, TIB vol. X pp. 569)  
“’Εγκρατεια [Egkrateia] is temperance (KJV [King James Version]), self-control (RSV [Revised Standard Version]) ....  
The Stoics had helped to prepare the soil out of which this fruit of the Spirit was to grow. They insisted that the sovereign reason could and should control the passions. They believed in a law of nature to which they must conform, and they endeavored to maintain their inner freedom under all circumstances. But their motive was very different from Paul’s, the one being devoted to the glory of the God of grace, the other to the preservation of the sovereign self-will. When the Stoic collided with things beyond his control, his inner independence turned into apathy, practicing the motto ‘When we can’t do what we want, we want to do what we can.’ He took orders from his commander in chief, an impersonal God who had the power of life or death; but he did it in such a way as to make it clear to God and men that he, the Stoic, was after all the captain of his soul. He controlled his anger because he found it a nuisance to be under the power of any passion and in his sight meekness was contemptible weakness...  
Paul exalted humility: ‘It is no longer I who live but Christ who lives in me’ (2:20). ... His self-discipline was the result of his spiritual experiences, rather than an undertaking to induce them; and his self-control was sane compared with the ascetic excesses of later Christian groups such as the ‘Encratites,’ who forbade marriage and followed fantastic dietary rules.” (Stamm, 1953, TIB vol. X pp. 569-570)  
“Unrepentant sinners have no appetite for the fruit of the Spirit, and when its production and distribution require changes in the political and economic status quo, men ... pass laws against it ... Especially in time of war these traits of Christian character have been forbidden fruit, though given for the healing of the nations. Occasionally the world, exhausted with fighting, and sick of its cynical Epicureanism, has professed a desire for the fruits of the Spirit, but on its own terms without the cross required to produce them.” (Stamm, 1953, TIB X p. 570)  

... 26. Do not, please [נא, Nah’] be panters of [שואפי, ShO’ahPhaY] honor vain [שוא, ShahVe’], the provokers [המתגרים, HahMeeThGahReeYM] and enviers [ומקנאים, OoMQahN’eeYM] a man in his neighbor.  

“The right stood in terror of the iconoclasm of the left, and the radicals labeled all other men reactionaries ... Both sides professed to love liberty and defend it, but neither was willing to grant it to the other.” (Stamm, 1953, TIB vol. X p. 572)   END NOTE  
ⁱ ספר הבריתות, תורה נביאים כתובים והברית החדשה [ÇehPheR HahBReeYThOTh, ThORaH, NeBeeY’eeYM, KeThOoBeeYM, VeHahBReeYTh HehHahDahShaH, The Book of the Covenants: Instruction, Prophets, Writings; and The New Covenant] The Bible Society in Israel, Jerusalem, Israel, 1991.  

  An Amateur's Journey Through the Bible

Galatians   Chapter Five  
-1. The Anointed frees [שחרר, SheeHRayR] us unto freedom [חרות, HayROoTh], therefore stand, and do not submit [תכנעו, TheeKhahN`Oo] again [שוב, ShOoB] to yoke [לעל, Le'oL] the slavery.  

“The expression for freedom [επ ελευθερια - ep eleutheria] (in slightly different Greek form) appears in the certificates of sacral manumission which were given to slaves who purchased their freedom. The slave would deposit the money in the temple of his god for the priest to transfer to his master “for freedom.” He then became the slave of his god, free from his human master.” (Stamm, 1953, TIB vol. X pp. 545-546)  
“Among the Jews, the Messiah’s reign was to be a reign of liberty, and hence the Targum [ancient Jewish commentary] on Lamen. [Lamentations] ii. 22. says, “Liberty shall be publicly proclaimed to the people of the house of Israel, על יד משיחא âl yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron, at the time of the Passover.” (Clarke, 1831, vol. II p. 393)  

...
-5. And we, in spirit upon foundation [of] belief, waiting [מיחלים, MeYahHahLeeYM] to hope [for] fruit, the our righteousness [δικαιοσυνης - dikaiosunes, justification, righteousness].  

“The language is so compact that Paul’s meaning has to be inferred from 3:14; 5:22-23; and Rom. [Romans] 8:23-26.” (Stamm, 1953, TIB vol. X pp. 548-549)  
“The full measure of human righteousness is still a thing of the eschatological future (cf. [compare with] Rom 5:19).” (Joseph A. Fitzmyer, 1990, TNJBC p. 789)  
“That they could not have the Holy Spirit, without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. [folio] 52. ‘That faith was of great consequence, with which the Israelites believed in Him, who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that being filled with God, they sung praises to him.’” (Clarke, 1831, vol. II pp. 393-394)  

-6. That yes, in Anointed YayShOo'ah ["Savior", Jesus] there is no thought [חשיבות, HahSheeYBOoTh], not to circumcision [למילה, LahMeeYLaH] and not to foreskin [לערלה, Lah`ahRLaH], rather to belief, the laborer in way [of] love.  

“No passage in Paul’s letters is of greater importance for integral understanding of his religion and the relation of his faith to his ethics. The mutuality of faith, hope, and love – a theme repeated with many variations – runs through everything he has written and forms the substance of his theology. … Paul’s religion is distorted whenever his ethics and his ‘good works’ are made to appear as an incidental by-product of his faith rather than as one of its essential ingredients.” (Stamm, 1953, TIB vol. X pp. 550-551)  
“This humble, holy, operative, obedient LOVE, is the grand touchstone of all human creeds, and confessions of faith. Faith, without this, has neither soul nor operation: in the language of the apostle James, it is dead, and can perform no function of the spiritual life, no more than a dead man can perform the duties of animal or civil life.” (Clarke, 1831, vol. II p. 394)  

...
-12. Would that [מי יתן, MeeY YeeThayN] and be cut [ויכרתו, VeYeeKahRThOo] the misleaders [המתעים, HahMahTh`eeYM] [of] you!  

“‘I wish that those who are upsetting you would even emasculate themselves!’ This is what Paul said and meant. … for a similar outburst see Phil. [Philippians] 3:2-3, where the advocates of circumcision are ‘dogs,’ and by a play on words – περιτομη [peritome’], κατατομην [katatmen] - ‘circumcision’ becomes ‘mutilation.’ Paul may have been thinking of the mad spectacle of the Cybele-Attis cult, whose priests in frenzied devotion used to emasculate themselves as a sacrifice to their deity. … The shock of Paul’s statement to the Judaizers can be measured in the light of the prohibition in Deut. [Deuteronomy] 23:1. To a devout Jew his blunt language would be as sacrilegious as a Christian would find the wish of a disbeliever in sacraments that all advocates of baptism would drown themselves. Never happy after making such denunciations (II Cor. [Corinthians]1:23-2:11; Phil. 3:18-19), Paul quickly changes his tone…” (Stamm, 1953, TIB vol. X pp. 554-555)  

-13. My brethren, to freedom you have been called,
only that not be, the freedom, means [אמצעי, ’ehMTsah`eeY] in hands of the flesh,
rather that minister, [each] man [את, ’ehTh (indicator of direct object; no English equivalent)] his neighbor in love.  

“To be freed from the ceremonial law, is the Gospel liberty; to pretend freedom from the moral law, is antinomianism.” (Clarke, 1831, vol. II p. 395)  

-14. See, all the Instruction included [כלולה, KLOoLaH] in saying [במאמר, BeMah’ahMahR] one – “and love to your neighbor like you.”  

“The quotation is from Lev. [Leviticus] 19:18; cf. Rom. 13:8-10 [and Matt. [Matthew] 7:11 (Joseph A. Fitzmyer, 1990, TNJBC p. 789)]. The tense of the verb ‘fulfilled’ is perfect; thus Paul says that the whole law is fulfilled, in the sense of ‘has been fulfilled’ whenever one man loves another as himself…. Paul the Christian loved his neighbor not because a commandment disobeyed would bring punishment, or fulfilled would merit reward, but because it was his new nature to do to.  
But who was Paul’s neighbor? He was, first of all, ‘the one who was near,’ the fellow member of the society of Christ who needed help to bear life’s burdens (6:2). Then, with continuously lengthening radius, Paul drew a series of concentric circles to embrace all men (6:10; I Thess. [Thessalonians] 5:15; I Cor. 9:22). Even his enemies were included, for Christ received sinners, and personal vengeance was no fruit of the Spirit (6:1; Rom. 12:20; 15:1-3). … He bore the burden of his neighbor’s sins, and although he sometimes had to threaten them, he was never without hope for their repentance (I Cor. 4; II Cor. 12:19-13:10; II Thess. 3:14-15). He could hurl anathemas, and his friends did not always find him easy to get on with … but the love of Christ would never permit him to contract the circle of his neighbors (Rom. 9:1-3; 10:1; II Cor. 7:5-16; 1:23-2:11). (Stamm, 1953, TIB vol. X p. 557)  

...  

…………………………………………  
Fruit of the Spirit and usurpations of [ומעללי, OoMah`ahLahLaY] the flesh
[verses 16 to end of chapter]  

-16. Say I to you, walk in way the spirit and do not fill [את, ’ehTh] desires [תאוות, Thah`ahVOTh] [of] the flesh,
-17. for the flesh desires [מתאוה, MeeTh’ahVeH] to what that is in opposition [שבנגוד, ShehBeNeeGOoD] to spirit, and the spirit is opposed [מתנגדת, MeeThNeGehDehTh] to the flesh. [The] two [of] them oppose to this to this, and to that [ולכן, OoLeKhayN] you are not able to do [את, ’ehTh] what that is in your want.  

“This is Paul’s way of stating the Jewish doctrine of the ‘two impulses’ which are at war within the heart of man. The rabbis declared that God created Adam with two inclinations, one good, the other evil, and required him to choose which to obey. He was free to follow his good impulse, but he chose the evil, and so did all his descendants. Consequently every man became the Adam of his own soul. Some maintained that the evil impulse awakened at the age of nine, others at twelve. Study with practice of the Torah was the sovereign remedy to wear it away …” (Stamm, 1953, TIB vol. X pp. 561)  

…
-19. Deeds of the flesh are revealed [גלויים, GLOoYeeYM], and these are they:
adultery [נאוף, Nee’OoPh] and fornication, impurity [טמאה, TooM’aH], licentiousness [זמה, ZeeMaH], 20. slavery of idols, magic [כשוף KeeShOoPh in my Hebrew New Testamentⁱ ; the Greek here is “φαρμακεια pharmakeia - the use of drugs of any kind, whether wholesome or poisonous...” (Stamm, 1953, TIB vol. X p. 562] hatred, contention [מדון, MahDON], stinginess [צרות עין, TsahROoTh 'ahYeeN, “squint eyed”, Ζηλος Zelos jealousy], anger [כעס, Kah'ahÇ], strife [מריבה, MeReeYBaH], divisions [מחלקות, MahHLahQOTh], factions [כתות, KeeThOTh], 21. envy, drunkenness, profligacy [הוללות,HOLeLOoTh], and as similar.  
Say I to what that I already said: doers of deeds like these will not inherit [את, ’ehTh] kingdom of the Gods.  

“Πορνεια [Porneia] ... fornication ... means ‘prostitution’, but includes sexual vice and unfaithfulness to the marriage vow. The task of the church in creating a conscience on this matter was made doubly difficult by the practice of prostitution in the name of religion. Long before Paul, the prophets had denounced the fertility cults and made prostitution a synonym for idolatry.  
Φαρμακεια [pharmakeia] ... Since witches and sorcerers used drugs, the word came to designate witchcraft, enchantment, sorcery, and magic. The law of Moses prescribed the death penalty for it, and the prophets denounced the Egyptians, Babylonians and Canaanites for practicing it; but this did not prevent the Jews from producing some famous practitioners (Acts 13:6-12; 19:1-20). Next to state-worship, magic was the most dangerous competitor of true religion... claiming to specialize in the impossible, it prostituted faith to superstition, and divorced religion from ethics. ... In Paul’s spiritual arithmetic, faith plus miracles minus love amounted exactly to zero....  
Ερις [Eris] is ... strife ... The spirit of Eris is perfectly described in the words of Lewis Carroll’s Alice in Wonderland – ‘ambition, distraction, uglification, and derision.’  
The fact that he expected the near return of Christ to end this present age must not be permitted to obscure the equally important fact that he regarded his own life and witness for Christ as an essential element in hastening that event.” (Stamm, 1953, TIB vol. X pp. 561-565)  

-22. In opposition to [לעמת, Le`ooMahTh] this, fruit of spirit:
he is love, happiness, peace, patience, [ארך רוח, ’oRehKh Roo-ahH, “length [of] spirit”] generosity, good heart, faithfulness, 23. modesty [עננה, `ahNahNaH], restraint [רסון, ReeÇOoN] [of] self– upon such [מדות, MeeDOTh] as these there is no instruction further [חלה, HahLaH, sic ["so in cite"] for חלאה, HahL’aH!].  

“Since love is a personal relation it is not a matter of law, and cannot be commanded; and since it is God’s own love growing as his ‘fruit’ in the hearts of men, no one can claim it as a merit for self-salvation. ...  
... in every age ... men have found it hard to see how God could have anything in common with humanity, and Christians have been tempted to make a distinction in kind between God’s love and man’s love. Paul’s authority has been claimed for this dualistic view. Αγαπη [agape’] is set against ερος [eros]. God’s love is said to be αγαπη reaching down to save man by his grace, and ερος man’s self-love aspiring upward to save himself. Paul’s αγαπη is associated with justification by faith, the Greek ερος with salvation by works.... Jerusalem and the Christian faith are made to oppose Athens and human reason, and the conclusion is drawn from the history of Christianity that ερος, man’s self love, has always been a source of corruption of αγαπη, love inspired by God’s grace.  
This interpretation of Christian love is intended as a defense of the doctrine of justification by faith and as a means of securing scriptural support for a dualistic philosophy which aims to protect the transcendence of God against humanism. But to draw such sweeping conclusions from a word study of two Greek nouns, without adequate consideration of other related Greek words and ideas, is to oversimplify. The LXX [The Septuagint, the ancient Greek translation of the Hebrew Bible] is full of evidence that this distinction between αγαπη and ερος cannot be maintained on the basis of lexicography. The Greek O.T. [Old Testament] uses both the noun αγαπη and the verb αγαπαω [agapao] to express not only God’s love for men, but man’s love for God and for his fellow man. Although there is no certain evidence that the noun αγαπη was used by nonbiblical writers prior to Christianity, the argument from silence may be invalidated by future discoveries, and it would be precarious to conclude that αγαπη was a specifically Christian word.  
One-sided emphasis on God’s love as ‘unmotivated’ by anything in his creatures tempts men to regard him in the light of an egotistical philanthropist who expects gratitude and praise but neither needs nor desires the mutuality that is inherent in the very nature of love... Without a faith that dares humbly to believe that God needs man’s love ... the Christian’s conception of his high calling to be a kingdom builder is liable to reduce itself to blind obedience to commands given arbitrarily for man’s good while awaiting God’s eschatological fiat. Such a misconception is bound to give aid and comfort to the inclination of human nature – ‘the flesh’ – to divorce religion from ethics.  
Grave moral consequences result from such a view of Christian love. It is associated with a doctrine of predestination that makes God’s choice of the objects of his salvation utterly arbitrary.” (Stamm, 1953, TIB vol. X pp. 565-566)  
“The peace which was the fruit of the Spirit ... could be trusted to keep men's hearts and minds (Phil. 4:7), so that they need have not anxiety about anything. This explains the sublime recklessness of the Christian peacemakers. Being colaborers with God (Rom. 8:28), they were aggressors for peace. They aimed to live at peace with all men (Rom. 12:18), but fear of making enemies did not turn them from their task of producing soundness, wholeness, and harmony in a world of chaos. Their reasonable service was to ... substitute the righteousness and peace and joy of his [God's] kingdom (Rom. 14:17) for the low aims of 'the flesh,' thereby creating the conditions for peace. Their ideal was to live so that quarrels could never get started.  
Christian peace was therefore neither the calm of inactivity nor the mere passive enjoyment of freedom from strife. It was not the imperturbability of the Epicurean, or the apathy of the Stoic, or the contemplation of the mystic. The man who possessed it was not exempt from storm and shipwreck, but by faith he knew that he would arrive in port (Acts 27:21-25), and that all was well for him and his fellow men of faith ... And so, where all else was panic, he played the man.” (Stamm, 1953, TIB vol. X pp. 567)  
“... just as God’s patience was not to be presumed upon, so the Christian’s patience was not a spiritless good nature that would put up with things which it could not escape, or would not prevent. It was patience with a purpose, as in Paul’s pleas to Philemon, which contrasts so sharply with the Stoic motive for self control... Those who bore this fruit ‘turned the world upside down’ (Acts 17:6), and the enemy did not know how to deal with such unheard of patience and persistence.” (Stamm, 1953, TIB vol. X pp. 568)  
“Negatively defined, gentleness is everything that the ‘insolent, haughty, boastful’ men of Rom. 1:30 are not. It is the opposite of υβρις [hubris], the worst of sins in the eyes of the Greeks – deliberate, arrogant defiance of the gods by overstepping the limits set for human beings. In the O.T. such men are called ‘sons of Belial,’ the turbulent, highhanded wicked, who rage against God, kill, rob and enslave the righteous ‘meek’ and take possession of the earth for themselves. The psalms are full of moans and complaints against this rich and powerful majority, who used religion as a means of gain and kept their consciences in flexible subservience to the exigencies of power.” (Stamm, 1953, TIB vol. X pp. 569)  
“’Εγκρατεια [Egkrateia] is temperance (KJV [King James Version]), self-control (RSV [Revised Standard Version]) ....  
The Stoics had helped to prepare the soil out of which this fruit of the Spirit was to grow. They insisted that the sovereign reason could and should control the passions. They believed in a law of nature to which they must conform, and they endeavored to maintain their inner freedom under all circumstances. But their motive was very different from Paul’s, the one being devoted to the glory of the God of grace, the other to the preservation of the sovereign self-will. When the Stoic collided with things beyond his control, his inner independence turned into apathy, practicing the motto ‘When we can’t do what we want, we want to do what we can.’ He took orders from his commander in chief, an impersonal God who had the power of life or death; but he did it in such a way as to make it clear to God and men that he, the Stoic, was after all the captain of his soul. He controlled his anger because he found it a nuisance to be under the power of any passion and in his sight meekness was contemptible weakness...  
Paul exalted humility: ‘It is no longer I who live but Christ who lives in me’ (2:20). ... His self-discipline was the result of his spiritual experiences, rather than an undertaking to induce them; and his self-control was sane compared with the ascetic excesses of later Christian groups such as the ‘Encratites,’ who forbade marriage and followed fantastic dietary rules.” (Stamm, 1953, TIB vol. X pp. 569-570)  
“Unrepentant sinners have no appetite for the fruit of the Spirit, and when its production and distribution require changes in the political and economic status quo, men ... pass laws against it ... Especially in time of war these traits of Christian character have been forbidden fruit, though given for the healing of the nations. Occasionally the world, exhausted with fighting, and sick of its cynical Epicureanism, has professed a desire for the fruits of the Spirit, but on its own terms without the cross required to produce them.” (Stamm, 1953, TIB X p. 570)  

...
-26. Do not, please [נא, Nah’] be panters of [שואפי, ShO’ahPhaY] honor vain [שוא, ShahVe’], the provokers [המתגרים, HahMeeThGahReeYM] and enviers [ומקנאים, OoMQahN’eeYM] a man in his neighbor.  

“The right stood in terror of the iconoclasm of the left, and the radicals labeled all other men reactionaries ... Both sides professed to love liberty and defend it, but neither was willing to grant it to the other.” (Stamm, 1953, TIB vol. X p. 572)   END NOTE  
ⁱ ספר הבריתות, תורה נביאים כתובים והברית החדשה [ÇehPheR HahBReeYThOTh, ThORaH, NeBeeY’eeYM, KeThOoBeeYM, VeHahBReeYTh HehHahDahShaH, The Book of the Covenants: Instruction, Prophets, Writings; and The New Covenant] The Bible Society in Israel, Jerusalem, Israel, 1991.  

  An Amateur's Journey Through the Bible

God is a trinity
God the father God the son God the holy spirit
God the father:
Genesis 1:26 / Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.
John 14:28 / You have heard Me say to you, ‘I (Jesus) am going away and coming back to you.’ If you loved Me, you would rejoice because I said, ‘I am going to the Father,’ for My Father is greater than I.
Matthew 24:36 / But of that day and hour no one knows, not even the angels of heaven, but My Father only.
God the holy spirit:
Genesis 1:2 / The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters.
John 14:26 / But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you.
John 16:13 / However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.
God the Son:
John 1:2-5 / In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.
John 1:14 / And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth
John 8:58 / Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.”
Revelation 1:18 / I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.
God is good:
1 Chronicles 16:34 / Oh, give thanks to the Lord, for He is good! For His mercy endures forever.
God is holy:
Psalm 97:12 / Be glad in the Lord, you righteous ones, And give thanks to His holy name.
God's love:
John 3:16 / For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
God's justice:
2 Corinthians 5:10 / For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.
God is righteous:
Psalm 119:137 / Righteous are You, O Lord, and upright are Your judgments.
How to enter heaven:

1. Believe in the trinity
2. Believe Jesus Christ died for your sins on the cross
3. Believe Jesus Christ was raised from the dead 3 days later
4. Do not follow your own desires
5. Put on the armour of God
6. Resist the devil and he will flee
7. Follow God's commandments
8. Repent of your sins
9. Pray to God
10. Ask for forgiveness from God

1 John 2:3-6 / When we obey God, we are sure we know him. But if we claim to know him and don't obey him, we are lying and the truth isn't in our hearts. We truly love God only when we obey him as we should, and then we know we belong to him. If we say we are his, we must follow the example of Christ.
We are all sinners but through Jesus we can find everlasting life.
Repent and turn from your old ways. Sin escalates and gets worse without regret.
Sin is not allowed in heaven so bind and resist sin on earth.
Matthew 18:18 / I assure you and most solemnly say to you, whatever you bind [forbid, declare to be improper and unlawful] on earth shall have [already] been bound in heaven, and whatever you loose [permit, declare lawful] on earth shall have [already] been loosed in heaven.
We can receive forgiveness and mercy for our sins through God the son, Jesus Christ our lord and saviour.
Forgiveness is available to everyone, even those who have made the same mistakes many times. However repentance is needed from you. Jesus will show you the right way but you still have a choice to follow or not.
How to resist the devil:
The armor of God represents the defense we must take in our spiritual lives. The Bible tells us that we are fighting a war against Satan, who seeks to destroy us. Therefore, we must take action and put on God's armor. As Christians, it is important for us to understand the severity of this battle.
Armor of God

1. the belt of truth - honesty
2. the breastplate of righteousness - do the right thing
3. the shoes of the gospel of peace - remain calm and collected
4. the shield of faith - trust God
5. the helmet of salvation - accept Jesus Christ is my lord and savior.
6. The sword of the Spirit - use and know the word of God

GOOD FRUITS OF THE SPIRIT:
Galatians 5:22-23 / But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.
Matthew 6:14 / For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses.
Luke 6:36-38 / Therefore be merciful, just as your Father also is merciful. “Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.
Matthew 22:37-39 / Jesus says, “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself.
1 Peter 4:8 / And above all things have fervent love for one another, for “love will cover a multitude of sins
John 14:21 / Whoever has My commandments and keeps them is the one who loves Me. The one who loves Me will be loved by My Father, and I will love him and reveal Myself to him.”
SINS:
The 10 Commandments:

1. You shall have no other God's before me.
2. Thou shalt not make unto thee any graven images.
3. Thou shalt not take the name of the Lord thy God in vain.
4. Remember the Sabbath day and keep it Holy.
5. Honor your father and mother.
6. Thou shalt not kill.
7. Thou shalt not commit adultery.
8. Thou shalt not steal.
9. Thou shall not bear false witness.
10. You shall not covet.

The seven deadly sins are:

1. lust
2. gluttony
3. greed
4. laziness
5. wrath
6. envy
7. pride

Proverbs 6:16-19 / These six things doth the Lord hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren.
Matthew 5:27-28 / You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.
James 4:17 / So whoever knows the right thing to do and fails to do it, for him it is sin
Colossians 3:5-6 / Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming.
Galatians 5:19-21 / Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity (hostility), strife (conflict), jealousy, fits of anger, rivalries, dissensions (disagreement), divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.
Galatians 5:19-21 / Now the works of the flesh are evident: sexual immorality, impurity, sensuality (sexual pleasure), idolatry, sorcery, enmity (hostility), strife (conflict), jealousy, fits of anger, rivalries, dissensions (disagreements), divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.
Any miracles done that is not from God is from the devil. The devil is deceitful and will hide his sorcery in false doctrines. Do not be deceived and be led astray because this is done by the devil to hide the truth.
1 John 3:15 / Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.
CONSEQUENCES OF SIN:
James 1:12-16 / Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and SIN WHEN IT IS FULLY GROWN BRINGS FORTH DEATH. Do not be deceived, my beloved brothers
Hebrews 3:12-14 / Take care, brothers, lest there be in any of you an EVIL, unbelieving heart, LEADING YOU TO FALL AWAY FROM THE LIVING GOD. But exhort (strongly encourage) one another every day, as long as it is called “today,” that none of you may be HARDENED BY THE DECEITFULNESS OF SIN. For we have come to share in Christ, if indeed we hold our original confidence firm to the end.
1 Peter 3:12 / For the eyes of the Lord are on the righteous, and His ears are open to their prayers but the face of the Lord is against those who do evil.
Matthew 5:30 / And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.
Proverbs 9:10 - The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding.
SAVED BY FAITH:
Matthew 7:21-23 / Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you; depart from Me, you workers of lawlessness!’
Ephesians 2:8 -10 = For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; not by works, so that no one can boast. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand SO WE MAY DO THEM.
James 2:17 = So too, faith by itself, if it does not result in action, is dead
James 2:21-22 / Was not our father Abraham justified by what he did when he offered his son Isaac on the altar? You see that his faith was working with his actions, and his faith was perfected by what he did.
My conclusion on faith:
We are saved by faith in the trinity. Works are there to strengthen your faith. Sin weakens your faith until it dies.
Reasons for evil:
Isaiah 45:7 / I form the light and create darkness, I make peace and create calamity; I, the Lord, do all these things
You have free will to choose to be good or evil. God allows you to choose even if he knows what you will choose. If he doesn't allow evil people to exist he cannot give free will to man or he cannot let man be created. If man has no free will then we can no longer call ourselves human being as we would be something else. If we are not created by God he cannot save his lost sheep born into a world of good and evil where the ground is cured and weeds grow amongst the wheat.
Hell was created for the fallen angels but also because evil people exist. Evil people cannot escape justice so God created a place of torment for them. This place is for people who disobey God and refuse to serve him.
Matthew 13: 37-39 / He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
God needs cursed ground to sow the seeds of sinners. God has rules which he also follows, he does not just do as he wants. The devil can sow his own seeds as well. The devil's seeds/children can also be saved.
Zechariah 3 1-4 = Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right side to accuse him. The LORD said to Satan, "The LORD rebuke you, Satan! The LORD, who has chosen Jerusalem, rebuke you! Is not this man a burning stick snatched from the fire?" Now Joshua was dressed in filthy clothes as he stood before the angel. The angel said to those who were standing before him, "Take off his filthy clothes." Then he said to Joshua, "See, I have taken away your sin, and I will put rich garments on you."
The devil is making mistakes as you can see from the verse above. Weeds can also be saved.
These sinners can be saved by faith in God the son. We are all black sheep which God is coming to find.
The reason for life:
You have free will but God also told you not to sin. Therefore you can ignore God's will and do as you please or you can obey God and do his will.
When you die or come to the end of your life on earth God will tell you who you are. Only God can define you. God loves you and wants to bless you too. Your blessings depends on what you did during your life on earth.
The bible is God's word.
2 Timothy 3:16-17 / All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”
Matthew 19:4‭-‬6 NIV
Be on your guard; stand firm in the faith; be courageous; be strong. Do everything in love.
1 Corinthians 16:13‭-‬14 NIV
“Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles?
Matthew 7:15‭-‬16 NIV
Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient. Therefore do not be partners with them. For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the light consists in all goodness, righteousness and truth) and find out what pleases the Lord.
Ephesians 5:1‭-‬10 NIV
But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people.
1 Corinthians 5:11 NIV
Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.
1 John 4:1 NIV
Stop judging by mere appearances, but instead judge correctly.”
John 7:24 NIV
Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that the family of believers throughout the world is undergoing the same kind of sufferings.
1 Peter 5:8‭-‬9 NIV
As iron sharpens iron, so one person sharpens another.
Proverbs 27:17 NIV

Refer to my last post. I had to make a new one because for some reason we can’t see each others’ comments. (Am I being shadowbanned lol?)
I believe baptizing babies is useless. I believe kidnapping and atheist and baptizing them is also useless. Baptism without consent will not have fruit. You are baptized because you believe, you do not believe because you are baptized.
Acts 2:38 (KJV)
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
How to baptize:
Step 1: Gospel reaches you. Step 2: Repent. Step 3: Be baptized in the name of Jesus Christ. Step 4: Receive gift of Holy Ghost.
Does reading the Bible and simply believing what it says make me a Baptist?

08.06.23: Strength Practice
5 ROUNDS. NO REST BETWEEN EXERCISE. 120s BETWEEN ROUNDS.
Total Training Time: 29:42
Double KB Complex ⬇️ +2x24kg Kettlebells
10 Double KB Snatches
10 Double KB Cleans
10 Double KB Push Press
10 Double KB Racked Lunges
X5 - 200 total reps
Finisher: ⬇️ +32kg Kettlebell
14 Single Arm KB Snatches
14 Single Arm KB Strict Press
4 Bent Press
32 total reps
Parallel Bar Dips - Bodyweight
50 total reps
Verses for today:
Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden. Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
Galatians 6:1‭-‬10 KJV
The Lord's Prayer
Our Father, who art in heaven. Hallowed be thy name. Thy Kingdom come, Thy Will be done, on earth as it is in Heaven. Give us this day, our daily bread, and forgive us our trespasses. As we forgive those who trespass against us. And lead us, not into temptation. But deliver us from evil. For Thine is the Kingdom, the Power and the Glory. Forever and ever. In Jesus Christ's Holy name I pray.
Amen.
Father, help me put on the Full Armor of God & protect me & my family from the wiles of the evil one.
Halleluyah!