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<p style="margin-top: 0.01in; margin-bottom: 0in;" align="center"><font size="3"><b>Jim
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<p style="margin-top: 0.01in; margin-bottom: 0in;" align="center"><u><b>2009-03-10
- MEDITATION, PART 5, 1 TIMOTHY 4:15</b></u></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;" align="center"><br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
<b>1 Timothy 4:15 (11-16) MEDITATION FOR TIMOTHY: PARALLEL TO JOSHUA
1:8</b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
<b>From meleTA<u>o</u> (meLEt<u>e</u>, MElomai, MEl<u>o</u>*, 32x) -
3 times, Strong # 3191</b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
<span style="">TAUta meLEta </span><font style="font-size: 8pt;" size="1"><span style="">[3191]</span></font><span style="">;</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
“<b>Be diligent (<u>meditate</u>) in these; </b>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
en TOUtois ISthi <font style="font-size: 8pt;" size="1">[2468]</font>;</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
<b>give yourself wholly to these; </b>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
HIna sou h<u>e</u> pro-koP<u>E</u> [<font style="font-size: 8pt;" size="1">4297]</font>
pha-neRA [<font style="font-size: 8pt;" size="1">5318]</font> <u>e</u>
PAsin.</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="center">
<b>that your :progress be manifest to all.”</b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>1. (Originally recorded Thursday November 22, 1990). “Iron
sharpens iron; so a man sharpens the countenance of his friend
(Proverbs 27:17). It is <u>dialog</u> with a friend that causes
“spin-offs” in thinking, leading down unexpected vistas of truth!
Such dialog does not disturb unity: it is the very essence and proof
of unity. The Jewish rabbis of the Great Synagogue and onwards went
at it “hammer and tong” with one another, so that the most
accurate understanding of scripture could come forth. They called it
“halaKAH,” the main area of Talmudic investigation.</b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b> This is what a friend (WJEB) did to me the other day. He
challenged me: You write about a concept of <u>meditation</u> from
the First Covenant that put together Prayer and Torah (Word) vocally
in 20/20 vision. How does this carry over into the Second Covenant?
Could it be the “cooing of doves” of the First, as expressed in
the devotional prayer language of the New?</b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b> Strangely enough (or Providentially), just before receiving this
letter, I wrote down in my Journal: The apostle and rabbi Paul knew
true <u>meditation</u> more in tongues (his devotional prayer
language, not the gift of tongues), than any other man. He said so (1
COR 14:18). He added that he mixed this equally with prayer with his
understanding. Being a rabbi and a Jew, the Apostle Paul thoroughly
understood Joshua 1:8, and literally practiced it. He would also
understand that <u>prayer, worship, spiritual songs, praise, and the
Davidic dance</u>, flow out of the basic meaning and Hebrew root of
<u>meditation</u>. </b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b> So, <u>vocal meditation</u>, or quiet, cooing utterance with a
devotional prayer language <u>over</u> the Word to God, was the basic
and integral spiritual exercise of the Apostle. It was <u>night</u>
and <u>day</u>. It was in the spirit of Joshua, and all that
<u>meditation</u> meant to First Covenant saints.</b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>2. Only one word is rendered “<u>Meditation</u>” </b><span style="">in
the Second Covenant, namely meleTA</span><u><span style="">o</span></u><span style="">
(#3191), from the root MEl</span><u><span style="">o</span></u><span style="">.*
It is the exact counterpart to “hawGAW” (Strong #1897) in the
Hebrew, for Acts 4:25 (meleTA</span><u><span style="">o</span></u><span style="">)
quotes Psalm 2:1 (hawGAW).</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>3. J. H. Thayer, “Greek English Lexicon,” </b><span style="">states
that it means: to care for, attend, to carefully practice: 1 TIM
4:15, be diligent in; to </span><u><span style="">meditate</span></u><span style="">,
i.e. to devise, contrive: Acts 4:25 from Psalm 2:1 (this is the
linkage between the Hebrew “hawGAW,” and the Greek “meleTA</span><u><span style="">o</span></u><span style="">."
Used by the Greeks of the </span><u><span style="">meditative</span></u><span style="">
pondering </span><u><span style="">and the
practice of orators and rhetoricians</span></u><span style="">,
which usage seems to have been in the writer's mind in Mark 13:11.
</span><u><span style="">Meditation</span></u><span style="">
is for </span><u><span style="">speaking</span></u><span style="">!
It is vocal, which parallels the basic Hebrew meaning and thought for
</span><u><span style="">meditation</span></u><span style="">.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>4. MOCKING </b><span style="">or derogatory
speaking: a sign of disrespect and evil, with punishment as the just
result. Notice that this mocking is verbal; and vocal </span><u><span style="">meditation</span></u><span style="">,
part of this family of words, impinges upon it.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>5. CARING</b><span style="">: in the same
family of words as </span><u><span style="">vocal
meditation.</span></u><span style=""> One who
cares </span><u><span style="">says so</span></u><span style="">!
Not only this, but also proofs of </span><u><span style="">caring</span></u><span style="">
are given to the one loved. If we care about God and His Word, we
will not only tell Him so, but we will </span><u><span style="">keep</span></u><span style="">
His Words, and seek in all ways to please Him.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>6. MetaMElomai</b><span style=""> is heart
sorrow for wrong and sin, and leads to mouth expression and acts of
contrition. However, though it is associated with “metanoia”
(change of mind repentance), it does not necessarily lead to this
latter. In the case of Judas, the die was cast - the point of no
return reached, and this latter Mind-Repentance is no longer
available as a gift. Better for this man that he had never been
born. Notice again the verbal accompaniment of “metaMElomai,”
which is associated with </span><u><span style="">verbal
meditation</span></u><span style=""> (meleTA</span><u><span style="">o</span></u><span style="">).</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>7. PREMEDITATION</b><span style="">: A
vertical and inward vocal exercise leading to outward, horizontal
expression. Jesus said that for disciples in danger or persecution,
this is </span><u><span style="">not</span></u><span style="">
the way to go. Rather, He promised a direct conduit from God,
prophetically, by revelation, that would be the exact answer needed
under the circumstances. Both are verbal, but the latter is on a high
supernatural order.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>8. GOD'S JEWISH GIFTS AND CALLING: WITHOUT REPENTANCE.</b><span style="">
Does this have application for all of God's people? Of course! But
it does not exclude the basic “grammatico-historical” promise of
God which is to the Jew first, and also to the Greek. Romans 11
should be carefully exegeted in its context to ascertain exactly what
God is saying here. Non-Jewish believers are </span><u><span style="">not</span></u><span style="">
to be proud, arrogant nor nigh minded against Jews and their roots.
Our roots are Abraham, Isaac and Jacob, and by natural descent Jewish
believers have precedence over us. We Gentiles are reconciled to God
because of their temporary rejection. The grafting back of the
Messianic Jewish congregations today will mean </span><u><span style="">“Life
from the dead” (Romans 11:15).</span></u><span style="">
A subtle anti-semitism has been sown in the church by
false theologies (Replacement Theology). But look at the </span><u><span style="">meditation</span></u><span style="">
of God's heart, thoughts and purposes. He does not see such thoughts
and purposes. He does not see such thoughts as are too often
entertained in the church today. Out of the </span><u><span style="">meditation</span></u><span style="">
of His heart He has thoughts of good for all. The spawning of the
Hitler-type </span><u><span style="">meditation</span></u><span style="">
comes from the evil one. The conclusion of the matter
is that God's </span><u><span style="">meditation</span></u><span style="">
requires no repentance concerning the eternal covenant God made with
Abraham and his seed, both natural and spiritual (Genesis 17).</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>9. TIMOTHY'S MEDITATION: AMAZING PARALLEL TO JOSHUA 1:8 (1
TIMOTHY 4:15).</b><span style=""> All that Paul
enjoined upon Timothy is to be </span><u><span style="">meditated</span></u><span style="">
upon. This </span><u><span style="">meditation</span></u><span style="">,
by the comparison of the Greek quotation of the Hebrew word for
</span><u><span style="">meditation</span></u><span style="">
requires that it be </span><u><span style="">vocal</span></u><span style="">.
As Joshua was to keep the Torah in his mouth, </span><u><span style="">meditating
vocally</span></u><span style=""> upon it day and
night; so Timothy was to keep the words of his mentor the Apostle
Paul, a rabbi. These things in parallel were part of the warp and
woof of Paul's being. What Hebrews did in the First Covenant, we are
to continue under the Second Covenant. This is a verse and teaching
that is </span><u><span style="">pivotal</span></u><span style="">.
We should thoroughly understand its implications, and walk in them.
It ties the two covenants closely together, assuring us that </span><u><span style="">Jesus</span></u><span style="">
did </span><u><span style="">not</span></u><span style="">
destroy or remove the old”: He built upon it by </span><u><span style="">fulfillment</span></u><span style="">;
He wrote the </span><u><span style="">law</span></u><span style="">
of the First Covenant on our hearts in the Second Covenant (Jeremiah
31:31), so that by the power of the Holy Spirit we can see Christ in
us living out the Sermon on the Mount. What Israel lacked power to do
under the First Covenant, we can attain to by the Spirit of
Redemption in the Second.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>10. One reason we neglect</b><span style="">
God, His redemption, His salvation, His Word: is that we fail to
</span><u><span style="">meditate vocally</span></u><span style="">
day and night on His Word. God's Word is Himself extended (John 1:1).
The new birth is found in seed form in His word (James 1:18),
producing might, strength, dignity and power (Genesis 49:3). We
release the divine nature within us (2 Peter 1:4), growing and
maturing in it, as we daily and habitually </span><u><span style="">meditate</span></u><span style="">
in His Word. </span><b>“In the beginning was the Word, and the
Word was with God, and the Word <u>was</u> God,” John 1:1. </b><span style="">We
should never underestimate the privilege, power, and potential of
</span><u><span style="">meditating</span></u><span style="">
upon God's Word day and night. We should not forget Paul's example of
how he did it (1 COR 14). We should not forget that he said, “</span><b>Follow
me, as I follow Christ” (Phil. 3:17; 2 TIM 2:2; 2:10; 1 COR 11:1).
“To the law and the testimony: if they speak not according to <u>this</u>
word” (ISA 8:20) ... “And as the heavens are higher than the
earth, so are My ways higher than your ways, And my thoughts than
your thoughts” ISA 55:9).</b></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>11. Psalm 110:4 - </b><span style="">one of
the most quoted verses in the Second Covenant. God will not </span><u><span style="">repent</span></u><span style="">
concerning what He has said here. Notice the relationship between
</span><u><span style="">meditation</span></u><span style="">
and </span><u><span style="">repentance</span></u><span style="">.
What God </span><u><span style="">purposed</span></u><span style="">,
comes out of the </span><u><span style="">meditation</span></u><span style="">
of His heart. Our </span><u><span style="">meditation</span></u><span style="">
should follow </span><u><span style="">His
meditation</span></u><span style="">. What He has
purposed and stated with His mouth, shall not be reversed. As we seek
out of His great and basic purposes; as we recognize that we have
been created to walk in His purposes; as we </span><u><span style="">yield</span></u><span style="">
to His will and purposes; then we find His yoke is easy and His
burden light; then we enter into true rest of soul; then God makes
His face shine upon us, and is gracious unto us; then He lifts up His
countenance upon us, and gives us </span><u><span style="">peace</span></u><span style="">;
then He puts His Name upon us, and blesses us. What a heritage for
the godly in Christ Jesus! Honor God in His Son, and all these
blessings flow forth upon us. Jesus has this more excellent ministry!</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>12. GOD'S CARE</b><span style="">: Arises out
of His thoughts and purposes for us. He has chosen us because He
loved us: not that we had merit or worth; but because it pleased Him
to birth the life of His Son in us, mature His Son in us, and bring
</span><u><span style="">many sons</span></u><span style="">
into Glory. The emphasis is not upon the “manifestation of the sons
of God”: rather it is the </span><u><span style="">manifestation
of the Son of God</span></u><span style="">
through us! God's care arises out of </span><u><span style="">meditation</span></u><span style="">:
our </span><u><span style="">meditation</span></u><span style="">
causes us to understand His heart, purposes and care. Our prayer is
for our </span><u><span style="">needs</span></u><span style="">;
our thanksgiving is for His </span><u><span style="">blessing</span></u><span style="">;
our worship is for </span><u><span style="">Himself</span></u><span style="">.
</span><u><span style="">Meditation</span></u><span style="">
is the royal road leading to this high revelation.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>13. THESE THINGS; </b><span style="">these
things; these things (2 PET 1:8; 1:9; 1:10; 1:12; 1:15). Where were
</span><u><span style="">these things</span></u><span style="">
that Peter cared about, and not be </span><u><span style="">negligent</span></u><span style="">
concerning? The things concerning God's Divine Nature imparted to us
through His great and exceeding precious </span><u><span style="">promises</span></u><span style="">;
and the </span><u><span style="">meditation</span></u><span style="">
upon the seven virtues to be added with all diligence (2 PET 1:5-7).
</span><u><span style="">Vocal meditation</span></u><span style="">
and obedience to </span><u><span style="">these
things</span></u><span style=""> according to
Joshua 1:8 and 1 TIM 4:15 will absolutely revolutionize our lives:
leading us into a pathway of spiritual growth with increasing speed,
and a pathway shining brighter and brighter unto the perfect
day. </span><u><span style="">Consider</span></u><span style="">
then these truths and exhortations from the Word. Take them for a
trial period of 30 days. Associate with those of like desires and
goals. Beware of seducing spirits and siren calls. Beware of short
cuts that promise much, but lack a high regard for God's Word, the
Cross, and the Glorious Redemptive truths and blessings of our Christ
through His blood. Refer to the Hebrew counterpart Word Study on
</span><u><span style="">Meditation</span></u><span style="">,
for these two studies are two sides of the same coin.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>14. Berry, George R., “The Interlinear Greek New Testament;”
Greek-English NT Lexicon, p. 64, REPENTANCE: </b><span style="">metanoE</span><u><span style="">o</span></u><span style="">
is the nobler word, the regular expression for thorough repentance;
metaMElomai is more loosely used, generally expressing sorrow, regret
or remorse.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in; text-decoration: none;" align="left">
<b>15. Kittel, G., “Theological Dictionary of the NT, Vol. IV,”
</b><span style="">p. 626. MetanoEIN and
metaMElesthai are distinct in class. MetanoEIN means a change of
heart either generally or in respect of a specific sin, whereas
metaMElesthai means “to experience remorse.” MetanoEIN implies
that one has later arrived at a different view of something (nous);
metaMElesthai that one has a differtnt feeling about it (MElei). But
it is easy for the two ideas to come together and even merge, since a
change of view often carries with it an uncomfortable feeling.</span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><span style=""> When
“remorse” is ascribed to man, there is an obvious difference from
repentance metanoEIN, though the LXX does pay tribute to Hellenistic
attempt to assimilate metaMElesthai and metanoEIN. Remorse does not
have to be pleasing to God. It can be simply a change in mood. It is
often the natural result of imprudent and unjust action. In remorse a
man sees the bitter end of sin; in repentance (metanoEIN) </span><u><span style="">he
breaks free from it.</span></u><span style="text-decoration: none;"><span style="">
Remorse comes of itself at the end of a sinful and foolish way. But a
man is called to repentance by the one who brings the divine Word
(metanoEIte, Mark 1:15).</span></span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><span style="text-decoration: none;"><span style=""> When
Judas saw that Jesus was condemned, he was filled with remorse
(metamel</span></span><u><span style="">e</span></u><span style="text-decoration: none;"><span style="">THEIS,
Matthew 27:3) and brought back the thirty pieces of silver. The
reference here is to remorse, not repentance. Judas sees that his
action was guilty, and he gives way under the burden. The remorse of
Judas (MAT 27:3) and of Esau (HEB 12:17) does not have the power to
overcome the destructive operation of sin.</span></span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><span style="text-decoration: none;"><span style=""> When,
therefore, the NT separates the meanings of metaMElesthai and
metanoEIN, it displays a clear awareness of the unchangeable
substance of both concepts. In contrast, Hellenistic usage often
effaced the boundary between the two words.</span></span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><b><span style="text-decoration: none;">16.
NOTE:</span></b><span style="text-decoration: none;"><span style="">
The law was good, and a school master to bring one to Christ. When
used lawfully, it brought conviction of sin to unbelievers. But it
lacked the power to enable the OT saint to rise to the desire of his
heart in God. Only the indwelling power of Christ in the Holy Spirit
through the Second Covenant could supply such power. Even so,
MetaMElesthai lacked the power to enable one to come to true
repentance. Sorrow for sin alone is as frustrating as law alone for
the OT saint. But the </span></span><u><span style="">gift</span></u><span style="text-decoration: none;"><span style="">
of repentance has transforming power (Acts 11:18).</span></span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><b><span style="text-decoration: none;">17.
The root word</span></b><span style="text-decoration: none;"><span style="">
for repentance that is sorrow for sin is MEl</span></span><u><span style="">o</span></u><span style="text-decoration: none;"><span style="">*,
and has the thought of “taking care,” or “caring.” Caring can
be transformed (meta) into sorrow for sin. MeleTA</span></span><u><span style="">o</span></u><span style="text-decoration: none;"><span style="">,
to </span></span><u><span style="">meditate</span></u><span style="text-decoration: none;"><span style="">,
is closely associated with the root word MEl</span></span><u><span style="">o</span></u><span style="text-decoration: none;"><span style="">*.
When one </span></span><u><span style="">cares</span></u><span style="text-decoration: none;"><span style="">
for a person, he </span></span><u><span style="">meditates</span></u><span style="text-decoration: none;"><span style="">
upon that person. When that Person is God, it is natural to talk to
Him, worship Him, commune with Him, reveal his intimate feelings and
thoughts to Him. Sometimes words are insufficient or inadequate to
communicate our deep feelings to Him. Then we have the “d</span></span><u><span style="">o</span></u><span style="text-decoration: none;"><span style="">reA”
of 1 COR 9:15, the </span></span><u><span style="">unspeakable
gift of the Holy Spirit</span></u><span style="text-decoration: none;"><span style="">,
Who came upon Jesus as a dove at His baptism. </span></span><u><span style="">He</span></u><span style="text-decoration: none;"><span style="">
enables all believers to speak to God with unutterable words of a
devotional prayer language; by this we speak to God (1 COR 14:3), and
speak mysteries. We can also speak with our understanding (1 COR
14:15), and follow Paul's example by speaking to God </span></span><u><span style="">much</span></u><span style="text-decoration: none;"><span style="">
in this manner (1 COR 14:18). The Father understands these words,
these groanings, these divinely given cooings by the Holy Spirit, the
Heavenly Dove (ROM 8:26-27).</span></span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><span style="text-decoration: none;"><span style=""> He
who cares deeply for God and His great Redemptive Work in Christ,
will want to worship the Father this way (PHIL 3:3; John 4:23-24).
Paul says that when he speaks in a tongue, a devotional prayer
language, his spirit prays (1 COR 14:14). And he also said, Follow me
as I follow Christ (1 COR 11:1). Smith Wigglesworth, David Yonggi
Cho, John G. Lake, Mike Bickle: all these and many more, have used
this form of worship </span></span><u><span style="">much</span></u><span style="text-decoration: none;"><span style="">
daily, and have experienced an intimacy with God that is truly
supernatural. Their ministries then became exceptionally enhanced.</span></span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><span style="text-decoration: none;"><span style=""> Millions
upon millions of others use this love language of the dove unto the
Father in measure. Those who balance “prayer with the spirit and
understanding,” and the Word; obtain 20/20 vision in the Spirit,
and move more swiftly in partaking of the Divine Nature. </span></span><u><span style="">Meditation</span></u><span style="text-decoration: none;"><span style="">
is at the heart of all of this. Note - God initiated this with Joshua
(1:8). Some 500 or so years later he repeated it with Psalm 1:1-3.
1000 year later again, God through Paul gave this to Timothy (1
Timothy 4:15). All believers have this privilege and responsibility. </span></span>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><br>
</p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><span style="text-decoration: none;"><span style="">Jim
Watt - November 25, 1990.</span></span></p>
<p style="margin-top: 0.01in; margin-bottom: 0in;"><span style="text-decoration: none;"><span style=""> </span></span></p>
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