All-together now!

0:00 Before I get into the passage, I do want to give my own brief update on, uh, on Israel. And, and I know that we have now reached, maybe we've passed the point that, uh, we all began to pray for on that first Wednesday night, which was the point where the world would not apply pressure to Israel to not get the job done. It seems to me that we are well beyond that point, that the world is now applying pressure unduly upon the government of Israel. I I want to share just a couple things.

0:50 First of all, I know I'm gonna say, I'm gonna say this, but I, I, I just, I feel like it needs to be said. I know most of you probably already know this, but Israel has a right to exist as a Jewish state. If you do not believe that statement, then the conclusion is, in other words, if you do not believe that Israel has the right to exist as a nation, as a sovereign nation, a sovereign Jewish nation among the court of nations of the earth, then

1:36 you are anti-Semitic. Now, I'm, now, let me, let me define the reason why, because I know everybody's gonna jump on me real quick. Not everybody here, but anybody else, Why can I say that? Why? Because Israel is the only Jewish state in the world, and if you cannot support its right to exist as a Jewish state, and you can support the right of every other state to exist, then it's not that you were anti the state of Israel, you were anti-Jewish. The only difference is, is we're talking about a state, not a person is the only difference.

2:22 Now, do you have to accept everything the government does? No. Do you have to accept everything the American government does? No, you don't have to support it, but you gotta make your voice known. But it does mean that you have to support the right of the state of Israel to exist as a sovereign nation among the court of nations. If you wonder why this is important, I mean, if that I, it, it's hard for me to believe that that question still exists, but it, I know it does because I've seen it. But if you wonder why Israel has to exist beyond the biblical understanding, I'm not talking about because the Bible says so. I'm not talking about because the Jewish people have been there for 3000 years. I'm not talking about any of that. But if you just question the right of the, the state

3:09 of Israel to exist, If your, if your, if your sentence is, why can't the Jewish people just live among the nations? Well, I I have a few reasons why the attack at the Russian airport a week ago revealed that that's not possible. The attack and murder of the Jewish man at the rally in Los Angeles on Sunday last week reveals that that's not possible when the Jewish people do not have a nation. They live at the mercy of their host country. And as it is becoming very evident today, the mercy of the host countries is not very great.

3:55 There are many people calling for a ceasefire from Israel today, including our own government. From what I can tell. Let me, let me just say one thing. First of all, those people who have called for a ceasefire, I haven't seen any one of them call for the release of the hostages. So in my opinion, now, I, I, after what, what Brian was saying earlier, I completely agree, but in my opinion, if you don't ask for the release of the hostages, then you can't ask for a ceasefire at this time.

4:49 Those hostages witnessed the brutal murder and torture of their families as they were being taken, and they have now been held for more than a month in dire conditions. And there are some who have the audacity to call for a ceasefire without calling for their release. And, uh, and I saw a video this morning, Which I highly recommend. I I think you can go to koon global.org or whatever their website is and watch Asher and Traders video. But apparently now there is a, um, picture circulating, uh, of people holding their hands up with their hands covered in blood implicating Israel as

5:36 their hands are covered in blood. I, I'm just gonna tell you, you should go watch the video. It's a three minute video, uh, three and a half minutes, um, because he breaks it down and, and explains where the holding the hands covered in blood came from. Uh, and it came from an attack in Ramah, I think he said 18 years ago, where there were two, um, I think they were, uh, reservists who got lost, which talk about a bad place to get lost. They got lost. They were taken into the police station. A mob stormed the police station and murdered them in cold blood. And then one of them, the, the leader of the group,

6:23 and he was subsequently followed by others, dipped his hands in the blood and came out to the police station and held his hands up like this, covered in blood. Why? Because he was rejoicing that he had the opportunity to murder two Jewish people. Anyways, I, I, I have, I think I've watched at least half of Astro's videos. I highly recommend all of them. If you want to go watch. He's Koon Global has released a video every day since, uh, since October 7th. And yesterday's and today's are fantastic videos. I've watched them both. Um, I, I think it's koon global.org. I'll tell you, I have it open still on my phone,

7:12 tuco global.org, day 36. Okay, let's, let's move into Acts chapter two, because we're picking up where we left off last week. Acts chapter two, I'm gonna read the portion and then, and then we'll get into the study. When the day of Shao had come, they were all together in one place. Suddenly there came from heaven, a sound like a mighty rushing wind, and it filled the whole house where they were sitting and tongues like fire spreading out appeared to them and settled on each one of them. They were all filled with the ruakaka kodesh

7:58 and began to speak in other tongues as the ruach enabled them to speak out. So, leading into this, uh, well, first of all, before we come into this passage, I just wanna give you a brief overview of chapter two, because we're gonna be in chapter two until the end of the year, and then we're gonna move to chapter three. But so we're here in chapter two, and just, I just wanna share with you what's going on because chapter two is a, is kind of like an all day occurrence, if that makes sense. It all happens pretty quick on the same day, uh, for the most part. So on these events all happen on the day of Shavuot, they gathered together, the text seems to indicate

8:43 that they were gathered for morning prayers during the morning sacrifice at the temple. How can I draw that conclusion? Because they're gathered at the third hour, which is the hour of sacrifice, which is also the hour of prayers. Morning prayers is for, for modern practice is when we say Shari, it's the, the morning, the time of morning prayers. And Peter Is, stands up and addresses those who are present. And, and let me just say that he addresses those who are present but are not the followers of Yeshua. So there's about a group of 120, and he stands up and he first explains to them what they're witnessing, what what's happening here. And then he explained the death, burial, and resurrection of Yeshua.

9:29 And he explained how these people were all eyewitnesses to that. And he finishes with an explanation of how Yeshua is now Lord and Messiah. And in this process, he ex he is explicit about everyone's culpability regarding the crucifixion of Yeshua. Some from the crowd say, what do we need to do? And Peter's, he's, he tells those who ask, he says, you need to repent and be immersed. Now, I want to, I want to pause here for just a moment because I think it's important for us to understand, partially because I didn't get it until about eight, eight or 10 months ago.

10:16 Peter stands up and says, Hey, you bunch of sinners, you are responsible for the death of Yeshua and his crucifixion. You need to repent. Now, why can Peter get up and say this? Because he's in a crowd of biblically literate people who understand their own depth of, of, uh, uh, uh, their own nature of sin. How can I say that? How can I say with full confidence that these people are biblically literate and know what he's talking about? Because they're there celebrating Shavuot, which is a biblically commanded festival, and they've all gathered for the same purpose,

11:02 for morning prayers, and they're there present. If you're not biblically literate, you don't go for morning prayers and to offer sacrifices. It's just something that you don't care about. So the crowd is what I would call biblically literate. Why do I say this? Because it's my opinion, as was pointed out to me a few months ago, that I don't think we live in an America anymore. That is biblically literate. And why is that important? Because the way we communicate our message, the message of the death, burial and resurrection of Yeshua changes in a, in a, in a community that's biblically literate

11:49 versus one that's not. So here in Acts chapter two, we have a society actually that's relatively bi biblically literate. We see the, the, the, um, the contrast of societies in Acts chapter 17. And Paul comes into Athens and he kinda strolls around and he's like, Hey, you guys got a lot of gods here. You guys must be spiritual people. I'm really impressed with everything that you have. In fact, you have this one, one statue to this God who's an unknown God. He doesn't come in and go you sinners who crucified Yeshua. He comes in and says, listen, let me,

12:35 let me tell you about this God that you don't, you don't know. You just call him an unknown God. Let me tell you about him because that's the God that I worship. You see, it changes the way we communicate the message. It doesn't change the message. It changes the way we communicate it. These Israelites were concerned with the following of the God of Abraham, Isaac, and Jacob. And it's why they're at the temple in the first place. What we see is the result being that there were 3000 who repented and turned and were immersed that day. The chapter ends with how the community, uh, com, uh, continue to operate moving forward after Shavuot.

13:22 The, the community, by the way, grew from at at least 120 to over 3000 in a day. Like talk about church growth, like let's use that formula. The community, it says, was devoted to being taught by the apostles to fellowship, to breaking bread and to prayers, and they continued praising God together. So this is, this is what the whole entirety of chapter two looks like. Now we're gonna start and look at these first four verses, uh, slowly. When the day of Sha had come, they were all together in, in one place.

14:08 So I know this is super simple, but I have to say it. When were they Shavuot? What is Shavuot? It's a holiday. I'm just, I'm going to break it apart just in case you don't know. Uh, Shavuot is a holiday that's prescribed in Leviticus 23. For all Jewish men to go up to Jerusalem to celebrate the holiday is immediately, or maybe I should say, directly connected with the holiday of Passover. Without Passover, Shavuot does not exist because you have to count seven weeks and a day from Passover to get Shavuot.

14:56 You see, there's no date ever given for Shavuot because it requires you to connect it to Passover and count. So even the day or the date of Shavuot of the celebration is dependent upon Passover. Now, I don't have time to go into it, but I also will just tell you, it is also dependent upon your interpretation of how Leviticus 23 says to count the 50 days. Because at during this time period, there are at least four different days that are counted as Shavuot that are not the same date, if I can put it that way.

15:44 There's at least four different ones based upon how you interpret Leviticus 23, which says, count from the Shabbat of Passover, 49 days, and then the day after that one is the day of Sha. So I, I don't want to confuse you any more than that. I've already talked about this one other time, and it, it does get confusing. So let's talk about, let's talk about what is supposed to happen on shuffle. There's an offering that's, that's to be presented. There's, uh, two loaves of bread that's baked with comets, with, with leavening, And there's seven lambs, one young bull in two rams that are all to be brought before the Lord is a burnt offering. There's a holy convocation. There's no regular work to be done.

16:31 And finally, the, the, the, um, practical nature that is, that is advice given to Israel in Leviticus 23 says, leave the corners of your field for the poor and the foreigner. In other words, when you harvest your field, leave some so that those who have, uh, who have problems, uh, who don't have enough, they're poor, they're a foreigner. They don't know what to do. They can come in and eat just by, by walking along the corners of your fields. It is something that's built into the Torah as a way to care for those who are needy. Shavuot came to be connected with the giving of the Torah, the giving of the Torah, especially as, um, as, uh,

17:19 described in Exodus chapter 19. In Exodus chapter 19. It says this, in the morning of the third day, there was thundering, or or another way to say it is sounds and voices and lightning, a thick cloud on the mountain in the blast of an exceedingly loud shofar. All the people in the camp trembled. Then Moses brought the people out of the camp to meet God, and they stood at the lowest part of the mountain. Now, the entire Mount Sinai was in smoke because Otai had descended upon it in fire. The smoke ascended like the smoke of a furnace. The whole mountain quaked greatly. When the sound of the shofar grew louder

18:06 and louder, Moses spoke and God answered him with a thunderous sound. So it's interesting, Moses brings the people out to meet God. And what the text says is they saw the voices in the flashes or torches or lightnings coming down. Now, what the, what what es say is this, since voices cannot be seen, and God only has one voice, the Es including Luke, here, associate the voices in the flashes with God's word appearing as a flame. Now, how can they, how can they do that? Because in Jeremiah chapter 23, verse 29, it says,

18:51 is not my word like a fire. So you see now in, in, in Jewish practice, you can take the two and switch them. So there's, if the fire comes down, now, it's not just fire, but it's the word of God that comes down and rests upon each one. By using similar descriptors of this event, Luke may be indicating his view of this being a, what, what, what would be called a, a, a second Sinai experience, if you will. Another covenant experience. Jewish tradition indicates that the word of the Lord went forth from Mount Sinai to all the nations, but Israel was the only res only nation to respond in affirmation.

19:36 And all Israel was together to accept the Torah at that point. Now, we see here in Acts, the word of the Lord going out to the representatives of all of the nations being received. It's very interesting because in Acts chapter two, and we will get into this in, in two more weeks, um, there, there's some, there's a, a listing of the nations, and I'll show you a map in a, in a few minutes, but not, not quite yet. So here they are, they're gathered. The, the followers of Yeshua, they're gathered. Where are they gathered? They're gathered in Jerusalem. It says they're all together in one place. It's interesting because altogether is a little bit reminiscent of Acts chapter one verse 14,

20:22 where they're of one accord or of one mind, if you will. So here they are, they're, uh, of one mind continuing altogether in prayer. In other words, they're unified spiritually and physically in their, in their, uh, in their approach to the Lord. But what's interesting is it's not just them who are all together, but they are together with all of Israel or at less, at least representatives of all Israel at this point. So where locationally are they? Well, the next verse uses the terminology, the whole house. It says the whole house was filled with, uh,

21:11 with the rushing wind, the mighty rushing wind. My question is, could the whole house be a term, be terminology referring to the temple itself? Because the temple itself is called the house of the Lord. We see in Psalm 27, 4, the desire that I may dwell wear in the house of the Lord. We see in Psalm 1 22, 1, I rejoice when they said to me, let us go up to the house of the Lord, the house, the term, the house became common nomenclature for referring to the temple itself, the temple proper. And what's other, what else is interesting is they are assembled there at the time of prayer,

21:57 which is also the time of sacrifice at the temple. Why wouldn't you go to the temple for morning prayers? If you're already in Jerusalem, you might as well, I don't know if you've ever visited Jerusalem, but it is amazing to go to the wall during times of prayer. Now, it's also amazing to go to the wall and pray in the middle of the night. It is, uh, like to go at midnight is one of the most amazing things. The wall is just lit up. Anyways, I I diverge. They're there gathered. Now, there is another option in which a lot of people tend to, um, presume, is that they are, they're gathered altogether in the upper room.

22:43 Why? Because the upper room was the location in chapter one of the occurrences of what's happening. However, I would challenge it just because they come out, they, they're, they're having this experience, and immediately they begin to speak. Uh, and we'll get to the verse in a minute. They begin to speak in other times, and, and their audience is at least how many? 3000. It's an immediate audience of 3000. Well, I don't know what kind of upper room you guys have, but I don't know of one that holds 3000. So it seems to me the place where they could be is in the temple gathering for prayer. Maybe they had an enclave where they, they met every, every, every time, a prayer, I don't know. But they could then turn around

23:30 and have a, have thousands of people as an audience. Now, I do want to point out, it's interesting because immediately after the, the crucifixion of Yeshua, the community of followers of Yeshua, they retreat and they isolate and they begin to hide. Now, if they are in the temple, and Peter stands up, Peter, by the way, who denied Yeshua three times, denied knowing him. Peter stands up not just to the audience of 3000, but if they're in the temple, all of the priesthood are there as well. All of the priests who are offering sacrifices. Peter gets up and says all of these amazing things, which we'll get into, uh, not today. So we continue on in Acts chapter two in verse two.

24:18 Suddenly there came from heaven, a sound like a mighty rushing wind, and it filled the whole house where they were sitting and tongues like fires spreading out, appeared to them and settled on each one of them. I mean, this is an experience, if you really begin to think about it. There's a sound like a mighty rushing wind. I don't know what a sound of a mighty rushing wind sounds like, but I wonder, could it sound like a tornado, a mighty rushing wind? By the way, the sound of a tornado is a terrifying sound when it's among you. So I want you to think about this, this mighty rushing wind pours through the whole house. It fills the whole house, and they're there,

25:04 and there's, there's, uh, there's wind, there's tongues like fire, and it's, and it's settling on each one of them. It's actually relatively similar to the Exodus experience at Mount Sinai and at Mount Sinai, there's a thunderous sound coming down. You imagine a, the sound of thunder, mighty rushing wind coming down the mountain of Sinai. And then it says that there's, there's, uh, there's smoke going up the mountainside, and there's also lightnings flashes, torches in the, in the atmosphere fire, if you will. It also is similar to Elijah's experience in one Kings chapter 19. Elijah has just defeated 850 false prophets, and he then he flees from the wrath of Jezebel,

25:51 and he flees to Mount Sinai. And while he's at Mount Sinai, he, he's there, he's in a cave, and he hears the voice of the Lord to tell him to come outside. So he comes outside, and then there's what a, a great and mighty rushing wind that comes upon the mountain, followed by an earthquake. And then it says, what fire came. And after this, the voice of the Lord was heard by Elijah, and the Lord instructed him to go forth, anoint a couple kings, and then anoint Elisha as prophet. And really, Elisha will be his successor. So do you see there's some similarities here, that there's this poor, this rushing wind, this fire,

26:39 and it's for the purpose. And I'm, I'm getting a little bit ahead of myself and, and we'll come back to this in a minute, but it's for the purpose of going out and making a disciple to carry it forth. These people, everyone who is in or at the house at this point, they had an experience with the Lord. They heard a mighty rushing wind, and they saw tongues like fires spreading over the people. Now, this, this experience is also reminiscent of when the han was finished at the end of Exodus, uh, the end of the Book of Exodus. And the glory of the Lord came and it filled the tabernacle. There was a cloud by day and fire by night.

27:28 If they're in the temple at this point, uh, as I suppose if they're in the temple, then this is like another occurrence of the Lord filling the temple with his presence. Now, you can also take another stance, which if you view the followers of Yeshua as living stones being built up as a spiritual house, as Peter writes in one Peter chapter two, then it makes sense that the same elements would be present when the spiritual house is being filled with the presence of the Lord, just as the Han was, just as the temple has been in the past, and now it happens again, but now there's the spiritual house of the Lord also being filled in the same way.

28:14 And so we come to verse four, they were all filled with the akko and began to speak in other tongues as the AK enabled them to speak out. The akko filled all of them. Again, it's similar to the filling of the michan. In in, in ex in the end of Exodus. It says that the, that the spirit of the Lord, the presence of the Lord came down, uh, like, like, uh, like cloud and fire. And it filled the mishcon to the point that Moses couldn't be in there. And it, it edged Moses out. So now the Ruak Kodesh comes down and it fills this, the, the house. And, and by the way, I also just wanna remind us that the Han is always referred to

29:02 as being in the midst of the people. In other words, when God filled the Han, he came and dwelt within the people of Israel, he dwelt within them. Now, likewise, the Ruach has come down and begins to dwell within them and, and gives them power or enables them to speak out in other tongues. Now, let's go back to Sinai for a moment. At Sinai, the voices and the flashes went out from the Lord, and his desire was that all nations would come to him. Now, as the Ruach has filled the tadem, the disciples, they are enabled to go out and speak to all of those nations.

29:50 It starts with those, the all of the nations starts with those who have come to the festival in Jerusalem. There's representatives from every major area in the world during that time. Can you guys pop up the ad that, that map I sent you for a moment? Look at this map. These are all of these nations are listed, uh, in the next section in Acts chapter two. But look at that. All of the nations of the earth are coming in to Jerusalem through representatives who are the Jewish people. Now, if those representatives, by the way, it was common practice during this time period. You guys can keep that up for a few minutes. It was common practice during this time period that towns and cities or or or groups of people would come together

30:38 and would agree to send one person as their representative up to Jerusalem, because it's a, listen, think about that. Traveling from Rome to Jerusalem during this time period, three times a year would be number one expensive. And number two would cost you a lot of time to make that trip. So what would happen is they would, they would del they would come and, and designate delegates, and the delegates would go up and offer the offerings. In other words, what's a delegate other than a representative of that people of that town? And if at this point, there are Jews that have been scattered to all of the nations, now the Jewish people are functioning as an intercessor of the nations in which they are planted.

31:28 And so you're beginning to see a little bit of a foreshadowing of what is happening. You know, when you go to Israel today, it, it's, it's commonly marketed this way. Oh, Israel is a, uh, pardon me for, for using common nomenclature here, but Israel is a white colonialist nation that's displacing the people that are in that, that have long time been inhabitants there. Well, first of all, when you go to Israel, how can I say this, other than there are representatives of every nation like Jews, we look like everybody else.

32:14 And, and I guess that could be for good and for bad, but there are Jews from every nation of the world, which means that we don't all look, uh, um, we don't have a, uh, um, what do you call it when you all look the same? It's, it's a mono something homogenous. A homogenous, homogenous. It's not a homogenous people group where we all look the same. I mean, I, I don't want to ask you to raise your hand if you're Jewish, and then have you look around the room and, and just, you can even see it in here, like even in here. There's a, there's a, a vast variety of what we look like as a people.

32:59 So here we, we have an chavo, the, the pouring out of the spirit of God with power for the purpose of going out and sharing, uh, concerning the good news of Yeshua, the Messiah, both his death burial and his resurrection to all of the nations. That's where we started in Acts chapter one, eight. That's the whole mission of the book of Acts is as laid out. And so what we have here is we have Jews being the representatives of all of the nations present there, and they hear the Tal Adeem come out. So now we can take a moment and think you can take it as the 12. It could be the 12, or it could be the 120. We're not entirely certain. The text is relatively ambiguous,

33:46 but if it's the 12 who come out and are speaking in other tongues, as, as the text says, there are at least 15 nations listed, which mathematically doesn't necessarily work when 12, try to speak 15 languages at the same moment. But I want you to, uh, what the text says is, and it says this later, but I I'm jumping in a little bit early because I don't like to leave it, um, I don't like to leave it open for the time. What the text says is that they each heard the, these galileans in their own, in his or her own native tongue.

34:32 In other words, the tongue from the country where they have been been living. They each heard them, and they even inquire as to why the speakers have a Galilean accent. Now, if you, if you haven't made the connection yet, please don't get offended. 'cause I'm about to create an equivalency, which is not an equivalency, but it would be like if someone from, from West Virginia, from Appalachia America came and stood up, or even if you can laugh, even if there's someone who's been in Texas their entire lives out in the sticks and raised here and only spoken with other Texans,

35:17 and they were to come and pre and present to you, you might think they were speaking another tongue because you don't understand them. However, you do recognize an accent. So what's interesting to me is that these, all of these groups that are mentioned, these 15 other groups, it mentions that they recognize the Galilean accent, and yet they still were speaking in their own native tongue, uh, in, in the native tongue of the listener, which to me sounds as if they're speaking a different language, but retained their accent. Now, if I, again, if I can go one step further, again, it's not the same, but if there was a Texan who moved to Israel today and decided to speak Hebrew, you would know

36:04 that probably for the rest of their life, and everybody in Israel would chuckle when you spoke to them. Now, they might be polite and, and chuckled, you know, away from you, or they might not be polite. Uh, it just depends, all of that to say they are speaking the language and they even have an accent in it. Now, the pouring out of the spirit here is not just for the disciples to get power from on high, it's not for the purpose of getting power. It's for the purpose of enabling them to go out and to bear witness concerning the resurrection of Yeshua. And in fact, we see as it's, uh,

36:50 number one outlined earlier in Luke and in later in Acts chapter two, but the purpose is for them to go out and proclaim repentance for the removal of sins to all nations. In other words, Matthew says it this way, making disciples in all nations or of all nations. Now, I find it very interesting, the similarity in the circumstances when Elijah experiences the power of the Lord on Mount Sinai. He goes forth and he finds Elijah, uh, Elisha and makes him a disciple. And eventually Elisha takes it all and moves onward with the mission. Likewise, that's what will happen here. So what does this mean for all of us here at Bru Hashem

37:36 or those watching today? What does this mean to us? Well, my first question is, what does it mean for all of us to be all together? Are we able to come together and be together in unity or in other words, of one accord? I had an interview this week with, uh, a student from TKU, and he asked me what I thought was standing in the way of unity in the body of Messiah, the, the, um, the universal body of Messiah. Now, by the way, that's a, that's a big question with a lot of answers. I do recognize that, but I told him, I said, well, I said, I feel to me, the thing that is standing in the way

38:23 of unity in the body of Messiah, and I will say this, this is applicable in the universal body. It's applicable in the local body. It's applicable in a home group. It's applicable in a family. It doesn't matter the size of the unit. But the thing that is holding us back is pride, because we think we know better than others. The reality is we have to humble ourselves and come together seeking the Lord first and foremost. Now, it doesn't mean that you have to accept sin or in in others. It just means that you have to seek Yeshua first together, and then the rest of it will begin to fall in line.

39:08 Now, I have borne witness to the 30 years, uh, of the, of the tour Jerusalem Council to, what do you guys call it? The International Leadership Council. Now the ILCI have borne witness to the 30 years of them developing relationship together. You can look at Brian and my dad and think, man, that must have been easy. The reality is it is very painful, very difficult. Why? Because it requires you to take everything that you hold in priority and lay it down before the Lord and recognize the image of God in another and let them give you input.

39:57 That is a difficult task. And it doesn't happen when you first meet someone. It, it, it doesn't happen. If you, if if I first meet you and you and you say, well, lemme tell you about all the things you need to lay down in your life. I'm just gonna tell you, you don't have that level of input in my life. Now I have people who do have that level of input in my life, and we treat each other accordingly. Uh, and sometimes it's in jokes and sometimes it's not. But That's why you have relationships so that you can develop a, a relationship with someone who's different than you and has a different belief system than you. I'm not talking about a different God, but I'm talking about who believes something different from you.

40:43 I know I say this almost every week, but if you were to ask me to write a book and I wrote a book and I published it, and I said, here, take the book. The problem is the author doesn't necessarily give great advice because I change. And so I recognize that some of the advice I might have written has now changed from the time that I wrote it down to now. So recognize it. It, it just takes time. Anyways, we need to have a heart like his followers in Acts chapter two, a heart filled with the desire to serve him and bear witness to the resurrection of Yeshua and his removal of our sins through repentance.

41:30 Finally, what are we empowered to do? Are we empowered to be powerful? And I would say no. In fact, that might almost be the opposite. We are empowered for the purpose of accomplishing his objectives, is not even our own objectives. We're filled with the power of the Lord to accomplish his objectives. Now, do we recognize even what his objectives are in our own life, in the life of our community, in the life of our nation? We need to seek to be enabled

42:15 to accomplish his objectives, and we need to seek to understand what his objectives are. In other words, like they said at Sinai and what happens here, we will do and we will obey what the Lord commands a venish of sha may our Father in heaven. Lord, we thank you for this day. Thank you for the Shabbat. Lord, I just ask that you would, uh, begin to minister to everyone here, Lord, and, and just ask that you would open up our eyes, Lord, to how we can be obedient to what you have for us and for our community, for our city, for our state, for our country, for this world. Lord, just ask that you would direct us to,

43:01 to your objectives, oh Lord, not our own, but to yours. We bless you and we praise you in the name of Yeshua or Messiah. Amen. May the Lord bless you and keep you. May the Lord make his face shine upon you and be gracious to you. May the Lord lift up his countenance upon you and give you peace.

44:02 In the name of our Messiah, Yeshua, father in heaven, heaven Lord, we just come to you as I have just been informed that, that, uh, there was a deadly bombing in Northern Gaza, Lord, uh, with a loss of life. I just pray for those, uh, who were involved in the families that you would, that you would, uh, draw them near to you, that you would comfort your people today. Lord, I just ask for special revelation of Yeshua as the Messiah Lord, to both Israel and to those in Gaza today. Lord, we bless you and praise you in Yeshua's name.