Slow and steady XD
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Finally got the white wood <3 XD
Loving these creeping tendrils with the pale moss carpet as well!
At Pentecost the disciples were baptized with the Holy Spirit and fire. Fire is needed to preserve unity. The fire of Pentecost – the first love
“Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.” Acts 2:41-42.
The first church continued daily with one accord in the temple. They gathered in one spirit against all the spiritual hosts of wickedness. The first love was burning in their hearts. People had fallen prey to Satan for centuries, but now he had to retreat before this fire of Pentecost.
The wild beasts keep a distance from the fire
If you want to protect yourself in the jungle from wild beasts, you light a fire. The wild beasts will watch from a safe distance in the jungle, and whenever the flames blaze up, they draw back a few feet. But when the flames begin to die down, they crawl a little closer, and they continue to crawl closer, little by little, as the fire dies down. Those who are on the periphery will be the first ones to fall prey to the wild beasts. If the fire dies out completely, everyone will become their prey. This is a picture of what can happen in the church of the living God.
We read in Acts 6:1 that when the number of the disciples was multiplying, there arose a murmuring against the Hebrews by the Greek-speaking Jews. Here we can see how quickly the growling of the wild beasts could be heard from among those who were on the periphery of the first church. Paul says in chapter 20:28-29, “Take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock.”
Paul strongly exhorts the elders to watch over the flock and to guard them against these savage wolves. Nothing should be spared to protect God's flock, which Jesus won with His own blood. This is when we need to love Christ “more than these.” Read John 21:15-17.
The fire of Pentecost is always burning in the disciples
Satan could not do anything with the core of disciples in the first church; they were invincible. The fire of Pentecost burned in each one of them until their dying day. Even in our days beasts of prey are prowling around the church of the living God, and every once in a while you can hear growling and roaring on the periphery. However, even now there is a core of disciples in whose hearts the fire of Pentecost is burning brightly, and Satan has no power over them. For this reason everyone should be quick to come to the center where the fire is hottest.
If the fire is to burn, it must always be fed by the self-life. The fire of Pentecost has died out in hearts where an increasingly deeper acknowledgment of self is lacking. Then all they are left with is glorious memories of when they were baptized with the Spirit. The wild beasts—although they are in sheep's clothing—ravage such assemblies.
The fire of Pentecost must be kept burning. Fervent prayer meetings are needed. All wickedness must stop with us. Let us be on guard against any breach in fellowship with the saints, because then we are finished. We can only grow the growth of the body together with the other saints, up to Him who is the head. Only in the body is the fullness of Christ. Let us be like the core of disciples in the first church who would rather be burned at the stake than sin.
activechristianity.org/the-fire-of-pentecost
Read the Passage
1When the day of Pentecost arrived, they were all together in one place. 2And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3And divided tongues as of fire appeared to them and rested on each one of them. 4And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. 5Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. 6And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. 7And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? 8And how is it that we hear, each of us in his own native language? 9Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, 11both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.” 12And all were amazed and perplexed, saying to one another, “What does this mean?”
—Acts 2:1–12
The Disciples Receive the Spirit
Right from the beginning, Acts 2 is concerned with new structures and dynamics that bring the old structures and dynamics to their appointed end. The chapter occurs at Pentecost, the second annual feast of the Jewish year, celebrating God’s provision for his people. Also known as the Feast of Weeks in the OT (see Lev. 23:15–21; Ex. 34:22; Num. 28:26–31; Deut. 16:9–12), Pentecost came fifty days after Passover. Passover commemorated the coming of the angel of death, the last plague, to Egypt. On that night, the Israelites were told to sacrifice a lamb and spread its blood over their doorpost. The angel, seeing the blood, would pass over the Israelites but would inflict destruction on Egypt by taking its firstborn sons. This could have been avoided had Pharaoh and his court listened to Moses and freed Israel. But they refused and so paid an ultimate price for their sin against God. In the aftermath, the Israelites, having survived because of the lamb’s blood, left Egypt. God redeemed them, as promised.
Fifty days later, Israel was at Sinai, receiving God’s law through Moses. When they entered the land, they were to keep a feast, or festival, in which they were to bring their firstfruits (bread made from new grain) as an offering to God. The firstfruits offering stood both for hope in the coming of the full harvest and as a sign of thanksgiving for God’s provision. Pentecost was inseparable from Passover and was marked specifically from the date of Passover (Lev. 23:16). It could come only as a result of God’s previous work. Thus it was not simply about agriculture but about redemption as well. Israel offered her firstfruits to God, who saved her from slavery in Egypt. The underlying idea in the symbolism of Pentecost was that if God was able to redeem his people from Egypt, then he would be able to provide for their lives too, just as he had promised.In Acts 2, Jews in Jerusalem are still celebrating Pentecost, but this Pentecost is different. It is, in fact, the last Pentecost. It must be the last, because the final Passover took place fifty days earlier when Jesus, the spotless Lamb of God, was crucified for the sins of God’s people. This was the sacrifice to end all sacrifices (see Heb. 7:27; 9:12, 28; 10:10). Redemption from Egypt, and the Passovers that remembered it, was a shadow of something greater. Passover is fulfilled, and now it is time for the fulfillment of Pentecost. With Jesus now in heaven—a vital point for what follows—this fulfillment is precisely what happens next.
The disciples are together, and something happens that can be explained only by analogy, not from past experience: “Suddenly there came from heaven a sound like a mighty rushing wind,” and “divided tongues as of fire appeared to them and rested on each one of them” (Acts 2:2, 3). The words “like” and “as” are important for understanding Luke’s quintessentially biblical way of describing the scene. Commentators are divided as to whether there was an actual gust of wind accompanied by the sound, or whether there was just a sound. Whether the disciples felt a wind is unimportant. What took place is described not exactly as natural phenomena but “like” it. This is common in Scripture, particularly in texts and passages that describe heavenly scenes or times when the heavenly and earthly realms come together: gates and walls are “like” precious stones, heavenly scenes generally are described as “like” earthly analogies, and visions include things “like” wheels, fiery messengers, or various animals that sometimes combine more than one species. These are attempts to convey supernatural visions and experiences—real, experienced events, but beyond what can be described fully. In this case it sounded something like a great wind. I have an image in my mind of the apostles hearing something like the sound of wind from the inside, with walls and roofs creaking, windows rattling, and the sound of rushing air shaking everything in its path, straining to get past. Maybe to us it would have sounded like an oncoming train.
What is important is what the wind-like sound and the appearance of tongues like fire indicate: both point to the presence of God (cf. 1 Kings 19:11–13). Thus the prophet Ezekiel is led by the Spirit to a vision of dry bones that take on human form and are brought to life when the Spirit commands: “Prophesy to the breath; prophesy, son of man, and say to the breath, Thus says the Lord God: Come from the four winds, O breath, and breathe on these slain, that they may live” (Ezek. 37:9). The image is of God’s bringing Israel back from exile, redeeming them as in a new exodus, with this great exception: this time he promises to give them his Spirit (Ezek. 37:14). Likewise, the image of fire in Acts 2 is unmistakable. It may be compared to the Lord’s appearing to Moses in a burning bush (Ex. 3:1–6) or to the people of Israel as a pillar of fire, leading them at night in their desert wanderings (Ex. 14:19–20; Num. 11:25; 12:5; 14:14; 16:42; Deut. 1:33). The fire could also be an echo of Isaiah 6:4–7, where the prophet’s tongue is cleansed with a burning coal.
The presence of God in Acts 2 is also accompanied by an act of God. His presence is confirmed by the direction from which the sound comes: from heaven, the place of God. This is the second time in short order that heaven and earth intersect. Jesus went into heaven; now the Spirit from heaven will invade the earthly realm, filling the apostles for witness.
When the apostles receive the Spirit here, this is not the moment they are “saved” or regenerated. In fact, it is not the first time they receive the Spirit. After his resurrection, Jesus appears to the Eleven and breathes on them, saying, “Receive the Holy Spirit” (John 20:22). They are also, as a result, given authority to forgive sins on his behalf (John 20:23). The reception of the Spirit in Acts 2:2 is for carrying out Jesus’ commission to witness. The apostles’ experience of the Spirit is, by necessity of their era, different than it is for every succeeding generation. This is not to say their experience is totally different or unconnected to the receiving of the Spirit seen after Peter’s sermon, only that this instance is a special equipping for a special group of people.While he was on earth, Jesus was directly present with his followers, who, even with their obvious shortcomings, did provide evidence of believing in him to whatever extent was possible (“Lord, to whom shall we go? You have the words of eternal life.” “You are the Christ.” “I believe; help my unbelief.”). There is no clean and easy way to determine the exact point in which the disciples became believers in the sense we use the term. They did “believe” when Jesus was alive, but their faith was not complete until the resurrection, just as Christ’s work of redemption was not complete. The disciples were sanctified by the word of Jesus while he was with them (John 13:10; 15:3; 17:17), but they would not receive the Spirit as the power of the risen Christ until after the resurrection (as promised in John 14–17). By historical and experiential necessity, the disciples occupy a different place in salvation history than we do.
In Acts 2:33 Peter says that Jesus “received” the Spirit from the Father specifically for the pouring out received at Pentecost. On the other hand, at Acts 8:17 some Samaritans receive the Spirit when Peter and John lay hands on them. In Acts 10:47, Peter declares that because Cornelius and other Gentiles “received” the Spirit just as Jewish believers did, there is no way to deny them baptism. The Spirit “fell” upon all gathered as Peter spoke, and those with Peter were amazed that the Spirit was “poured out” on the Gentiles just as he was on Jewish believers (Acts 10:44–45). Thus it is clear that the language for receiving the Spirit, whether for particular empowerment or for regenerating power, does not consistently distinguish between the work of witness and that of belief. All of these works—apostolic witness, signs and wonders, and regeneration—are entirely the doing of the Spirit. How the Spirit is working and what he is bringing about depends on the context.
Outward Manifestation
The Spirit came and “rested on each one” at Pentecost (Acts 2:3). This is an outward manifestation of what is taking place among them, as all those gathered in the room are “filled with the Holy Spirit” (Acts 2:4)—what Jesus promised them at his ascension now takes place. It is impossible to quantify what it means to be “filled with the Holy Spirit.” We should not think of the Spirit as some sort of heavenly gasoline that fills our spiritual tank. Luke seems to be speaking in the sense of capacity (“filling” language), but how do we think of capacity when the receptacles are people and the substance is the Holy Spirit? Can someone be filled a quarter of the way with the Spirit? At what point is one “full” of the Spirit in terms of quantity? Paul tells the Ephesian believers, who already have the Spirit, nevertheless to “be filled with the Spirit” rather than to be drunk on wine (Eph. 5:18).
In his Gospel, Luke uses the word “filled” in the sense of filling to capacity, as when the disciples’ boats are so full of fish that they begin to sink (Luke 5:7), or figuratively, as in “filled with great fear” (Luke 2:9) or “filled with fury” (Luke 6:11). He also uses the term to mean “fulfill” or “end,” as in to reach an appointed conclusion. Zechariah goes back home “when his time of service [as a priest] was ended” (Luke 1:23). The destruction of Jerusalem foretold in the Olivet Discourse is described as “days of vengeance, to fulfill all that is written” (Luke 21:22). Importantly, the angel tells Zechariah that his son, John, “will be filled with the Holy Spirit” (Luke 1:15); Elizabeth sees Mary and is “filled with the Holy Spirit” and begins to praise (Luke 1:41); and Zechariah is, once again, “filled with the Holy Spirit” and begins to prophesy and to praise God for what he is about to do in Israel according to his promises (Luke 1:67).
We find similar texts in Acts as well. Peter is filled by the Spirit and speaks to a crowd (Acts 4:8), and soon after the believers are filled with the Spirit through prayer (Acts 4:31). When the seven are chosen to look after the widows among the Greek-speaking Jews, one of their criteria is that they are to be filled with the Spirit (Acts 6:3). Ananias tells Paul he will “be filled with the Holy Spirit” (Acts 9:17). These texts, along with those in Luke, determine what the phrase means in Acts 2:4 and in Acts generally. In most cases, to be “filled with the Holy Spirit” means to be empowered for service, usually that of proclamation or mission. This does not imply an initial lack but merely communicates a special experience of the Spirit in order to carry out the mission from Jerusalem and Judea to Samaria and the ends of the earth. The Spirit’s work in salvation does not take second place in Acts—reception of the Spirit is the primary reason Gentiles must be baptized and recognized as full-fledged members of the new covenant (Acts 15:8–9)—but at Pentecost specifically the disciples are filled with power for the great work of that day.
Throughout Acts. . . the Spirit works in believers to empower them for service.
The Meaning of Tongues
As a result, those in the room “began to speak in other tongues as the Spirit gave them utterance” (Acts 2:4; cf. Acts 10:45–46; 19:6). The meaning of the word translated “tongues” (Gk. glōssai ) is disputed. Many Christians understand this verse to mean that the disciples begin to speak in a heavenly language transcending human linguistic structures—unlike any language on earth. In such an interpretation, those who hear the disciples speaking in different languages (Acts 2:6) do so because some kind of divine translation is taking place that causes the “tongues” to be heard as languages. Often in this interpretation the miracle of tongues is accompanied by a miracle of hearing. Texts such as 1 Corinthians 13:1, where Paul mentions speaking in the “tongues of men and of angels,” are cited in support (cf. 1 Cor. 14:2, 18–23, 27). Others, however, understand the disciples to be speaking in different languages, those represented in the room that day. In this interpretation there is no need for a miracle of hearing. Typically, this reading is accompanied by reading the term “tongues” in the NT as always referring to known human languages. First Corinthians 13:1 does, however, seem to distinguish human and heavenly speech. Pressing glōssai to mean “languages” in every instance in the NT seems strained. A third option is to understand the word “tongues” as being used in the NT both for human languages and for heavenly speech, with both manifestations being works of the Spirit.
At Pentecost the tongues seem to be languages, and thus the miracle is one of speaking, not likely one of hearing. Luke here uses the word apophthengomai (“utterance”; Acts 2:4), which recurs twice more in Acts in regard to speaking God’s word. It is clear that the Spirit empowers the disciples’ speaking, but, as seen in the upcoming verses, there is no similar indication of Spirit-empowered hearing. Throughout Acts (as demonstrated already), the Spirit works in believers to empower them for service. The Spirit does work in unbelievers, but this is part of God’s work of salvation, “having cleansed their hearts by faith” (Acts 15:9). Such is why it is important first to establish what “filled” means in this verse before considering the miracle of speaking that follows: it provides the context for understanding this highly disputed text.
This article is adapted from the ESV Expository Commentary: John–Acts (Volume 9).
Brian Vickers
Brian J. Vickers (PhD, The Southern Baptist Theological Seminary) is professor of New Testament interpretation and biblical theology at the Southern Baptist Theological Seminary and the assistant editor of the Southern Baptist Journal of Theology. He is actively involved in leading short-term mission trips and teaching overseas. He is also a member of the Evangelical Theological Society and the Institute for Biblical Research.
www.crossway.org/articles/what-are-the-tongues-of-fire-ac...
The St. Louis River snaked through the heart of Jay Cooke State Park, an untamed beast of water and rock. It gnarled and roared, defying the feeble attempts of man to tame it. Yet, a suspension bridge stood tall, its iron cables pulsating with the strain of holding back the furious river. This bridge, a daring testament to human audacity, became a gateway between realms—the mundane world of asphalt and steel on one side, and the wild, enchanting wilderness on the other.
As I stepped onto that trembling bridge, I could feel the spirit of adventure coursing through my veins. The wooden planks creaked beneath my boots, whispering tales of intrepid souls who had crossed before me. With each step, the wind whipped through my hair, carrying the echoes of long-gone wanderers. The St. Louis River rumbled below, a symphony of untamed power, reminding me of the fragility of my own existence.
In that moment, suspended between reality and the unknown, I found solace. The bridge, a delicate dance of engineering and bravery, united two worlds that were never meant to meet. It was a place where dreams intertwined with nature's whims, and where the spirit of adventure beckoned the weary souls seeking refuge from the banal. This suspension bridge, a defiant thread in the tapestry of chaos, invited us to embrace the untamed, to find ourselves tangled in the sublime beauty of the St. Louis River at Jay Cooke State Park.
Wooroonooran National Park, Far-North Queensland
Wooroonooran National Park, Far-North Queensland
Wooroonooran National Park, Far-North Queensland
I've been doing a spot of DIY. Creaking boards on the landing have been driving me mad.
The Postcard
A postcard published by Solomon Brothers Ltd. of 12 & 13 Chapel Street London E.C. and printed at their Fine Art Works in London.
The card was posted in Wells on Tuesday the 19th. December 1916 to:
Mr. A. Capon,
33 Grecian St.,
Maidstone,
Kent.
The message on the divided back of the card was as follows:
"Dear A,
Hope you are well.
Your letter missed
this morning.
Love to all,
From Flo xx"
Elisabeth Noelle-Neumann
So what else happened on the day that the card was posted?
Well, the 19th. December 1916 marked the birth of Elisabeth Noelle-Neumann. She was a German political scientist.
Her most famous contribution is the model of the spiral of silence, detailed in 'The Spiral of Silence : Public Opinion – Our Social Skin'. The model is an explanation of how perceived public opinion can influence individual opinions or actions.
Elisabeth died on the 25th. March 2010.
Roy Ward Baker
The day also marked the birth of Roy Ward Baker. He was an English film director. His best known film is 'A Night to Remember' (1958). This feature film about the sinking of the Titanic won a Golden Globe in 1959.
Each page of the script was marked with the angle of the ship's deck at that point in its descent. This way, when they shot scenes out of order, they could maintain accuracy and continuity.
The creaking noises heard during the sinking weren't sound effects. They were actually sounds created by the set as it was winched up to create the tilting deck effect. The noises were picked up by the microphones. Roy Ward Baker thought they added a huge amount of realism, as they did indeed sound like the groaning noises a sinking ship would make, so he kept them in.
Lawrence Beesley, a survivor from second class, was on the set during filming. At one point when the sinking was being filmed, he attempted to enter the scene and - perhaps symbolically - "go down" with the ship. Roy Ward Baker didn't allow this, as it would have been a union violation, which could have closed down production.
It wasn't until 1985 when the wreckage of Titanic was discovered, that they found out it had split in two while sinking in 1912. In this film the Titanic does not split in two, but goes down in one piece.
There was no tank big enough at Pinewood Studios to film the survivors struggling in the water to climb into lifeboats, so it was done in the open-air swimming bath at Ruislip Lido in London at 2:00 a.m. on a cold November morning.
Kenneth More recalled that when the extras refused to jump into the water, he realized he would have to set an example. But when he jumped into the water, he recalled:
"I leaped. Never have I experienced such
cold in all my life. It was like jumping into
a deep freeze just like the people did on
the actual Titanic.
The shock of the cold water forced the
breath out of my lungs. My heart seemed
to stop beating. I felt crushed, unable to
think. I had rigor mortis.. without the mortis.
And then I surfaced, spat out the dirty water
and, gasping for breath, found my voice.
'Stop!' I shouted. 'Don't listen to me! It's
bloody awful! Stay where you are!'
But it was too late, as the extras followed
suit."
The model of the Titanic used in the sinking scenes was 35 feet long. The pool in which they filmed was only fifteen feet deep, so the model was constructed in sections. As each section sank out of view, they removed it so that it wouldn't hit bottom.
During the scene of lunch at the Captain's table, the same menu was served as had actually been eaten by the Captain's guests. Roy Ward Baker said:
"There was no need to do this, but
some food had to be eaten, and it
might as well be correct.
It all helped the atmosphere, which
helped the actors."
According to Roy Ward Baker, the only cast member who caused him any trouble was Tucker McGuire (Molly Brown) about whom he said:
"She was ornery ... I don't
know what got into her."
Roy's later career included many horror films and television shows.
The Postcard
A postally unused postcard published by H.C. that was produced in England. The dog couldn't look less interested in what is happening on the bench.
The card probably pre-dates the Great War - the Austrian rose would not have gone down well in the UK during or after the Great War, because the Austro-Hungarian Empire was one of the Central Powers against whom Great Britain fought during WWI.
Although the card was not posted, someone has written the following on the back:
"Listen to the water mill,
All the livelong day,
How the creaking of the
wheel
Wears the hours away.
Languidly the water glides
Useless on and still never
coming back
Again to the water mill.
Leave no tender word
unsaid, love while life
shall last,
The mill will never grind
with water that is passed".
'The Lesson of the Water Mill'
The above words were taken from a poem called 'The Lesson of the Water Mill' that was written by Sarah Doudney (1841 - 1926) when she was 15. It was put to music, and became a well-known song in Great Britain and the United States. Here it is in its entirety:
Listen to the water mill,
Through the livelong day;
How the clicking of the wheel
Wears the hours away.
Languidly the autumn wind
Stirs the withered leaves;
On the field the reapers sing,
Binding up the sheaves;
And a proverb haunts my mind,
And as a spell is cast,
"The mill will never grind
With the water that has passed."
Autumn winds revive no more
Leaves strewn o'er earth and main.
The sickle never more shall reap
The yellow, garnered grain;
And the rippling stream flows on
Tranquil, deep and still,
Never gliding back again
To the water mill.
Truly speaks the proverb old,
With a meaning vast:
"The mill will never grind
With the water that has passed."
Take the lesson to thyself,
Loving heart and true;
Golden years are fleeting by,
Youth is passing, too.
Learn to make the most of life,
Lose no happy day!
Time will ne'er return again —
Sweet chances thrown away.
Leave no tender word unsaid,
But love while love shall last:
"The mill will never grind
With the water that has passed."
Work, while yet the sun does shine,
Men of strength and will!
Never does the streamlet glide
Useless by the mill.
Wait not till tomorrow's sun
Beams brightly on thy way;
All that thou canst call thine own
Lies in this word: " Today! "
Power, intellect and health
Will not always last:
"The mill will never grind
With the water that has passed."
O, the wasted hours of life
That have swiftly drifted by!
O, the good we might have done!
Gone, lost without a sigh!
Love that we might once have saved
By a single kindly word;
Thoughts conceived, but ne'er expressed,
Perishing unpenned, unheard!
Take the proverb to thy soul!
Take, and clasp it fast:
"The mill will never grind
With the water that has passed."
O, love thy God and fellow man,
Thyself consider last;
For come it will when thou must scan
Dark errors of the past.
And when the fight of life is o'er
And earth recedes from view.
And heaven in all its glory shines.
'Midst the good, the pure, the true,
Then you will see more clearly
The proverb, deep and vast:
"The mill will never grind
With the water that has passed."
Submitted by Bilal Hafeez of Nomura
Markets are creaking after the recent surge in yields. European equities are weak today, credit spreads are widening and some EM are underperforming. But we need to be careful in calling for full-on risk aversion as US data is still strong and importantly...
censored.today/2018/10/05/trader-im-looking-at-us-high-yi...
This week's theme in the 7 days of shooting group is Onomatopoeia. Onomatopoeia is all about words that sound like their meaning - e.g. splash, bang, rustle.
7 days of shooting
Week#14
Onomatopoeia
Macro
Creak
Fingers de pescado patatas españolas crujientes
