Are Adventists in danger of being deceived in exactly the same way as the Jews were deceived when Jesus came the first time? They didn't recognise Him as Son of the living God. They were masters at keeping the law, but did they really know who they worshipped?
Adventists are very good at Sabbath keeping, but the Sabbath is a sign, it's not the destination. Do we really know who we worship? Might we be in serious danger of receiving the mark of the beast while we concentrate on when we worship and not who?
Please watch the video
Here is a strange take on the health message from our SDA scholars...how little regard we have for Scripture, and how strange verses we make for certain issues...it's an interesting read....
How did Seventh-day Adventists come to make health a matter of religious belief?
The Bible reveals God’s interest in health for the body, not just for the soul. More than any other major group, Seventh-day Adventists have explored and embraced the Bible’s message about health.
How did we come to have a theology of health? And what are the main elements of it, as found in Scripture? This article will not attempt to list all of our health-related beliefs, but it will concentrate on why we have a health emphasis—i.e., our theology of health—especially as this emphasis developed in the early years of our movement.
As people who accept the Bible as the revealed Word of God, we base our theology of health on divine revelation. A theology of health should reveal God’s plan about healthful living for the human race. Yet so few, even among Bible-believing Christians through the ages, have given any heed to such a thing. A survey of the literature throughout the Christian era shows that churches in general gave little attention to the relationship between healthful living and spirituality.
Dual Nature? Christians have frequently assumed that human beings have a dual nature, made up of body and soul. Those who believe this way value the soul as the significant part of a person, far superior to the body, which functions as a prison house for the soul. Such a low opinion of the human body explains why over the centuries Christians have written so little on keeping the body in good health.
Health Reform Movement. In the 19th century, however, a new trend began to emerge, especially in the United States. The literature of that period reveals a growing emphasis on healthful living, leading to the rise of the health reform movement, which had no particular religious base. This movement sought to bring about greater health and improved longevity by helping people reform their habits.
And indeed, people were concerned about health. There was general dissatisfaction with the medical profession and growing agitation against the rising tide of intemperance.1 Yet at that time most Christians considered disease as a divine punishment for sin. By contrast, health reformers, reasoning from cause to effect, refused to blame God for all disease. Instead, they argued, disease was caused by people’s failure to follow the laws of nature.2
Early Leaders. In the 18th century, various Methodists and Quakers had already expressed concern over the growing consumption of alcohol. In 1743, John Wesley appealed to Christians to abstain from “drunkenness, buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity.”3 In the United States, Dr. Benjamin Rush, a well-known Quaker physician and one of the signers of the Declaration of Independence, and Lyman Beecher, a prominent preacher and college president, began writing and speaking out on the detrimental effects of alcohol.4 These powerful influences led to the establishment of the American Temperance Society in 1826; ten years later the American Temperance Union was established.5
One of the greatest leaders of the health reform movement was Sylvester Graham, who turned the movement into a moral crusade. His influence led to the founding of the American Physiological Society (1837) and the American Vegetarian Society (1850).6 Others who played a significant role in the health reform movement were Drs. Trall and Jackson, Dio Lewis, and Horace Mann.
Unity, Not Dualism. When the Seventh-day Adventist movement emerged in this climate of health reform, naturally its followers were exposed to the various health concepts being agitated. With so many people suffering from poor health due to intemperate living, the use of health-destroying substances, bad medical advice on treating disease, and ignorance regarding how to preserve health, Seventh-day Adventists began to see people as having been created with a wholistic nature. They asserted that God created us as a unity of physical, mental, and spiritual faculties, each important for the harmonious, healthy operation of the human organism. This view had far-reaching consequences for understanding the relationship between health and spirituality.
Ellen G. White’s Influence. Early Sabbath-keeping Adventist publications reveal a growing emphasis on the relation between health and one’s religious experience, the imminent coming of the Lord, and the mission thrust of the church. This growing interest cannot be due to the health reform movement alone. The visions of Ellen G. White had a profound impact on Adventists’ understanding of the relationship between health and religion and on the attitude of the group’s leaders toward healthful living. In fact, at first the early Adventist literature made no references to the health reform movement.
Our early publications emphasized several themes in their theological understanding of health:
1. Spirituality and Health. One of the first biblical arguments used to warn believers against the use of unhealthful substances concerned idolatry. In 1848, Ellen G. White had been shown the injurious effects of tobacco, tea, and coffee (Counsels on Diet and Foods, p. 495). As early as 1851, she linked these health dangers to spiritual matters by calling the use of tobacco an “idol” (Manuscript Releases, 5:377).
In the Advent Review and Sabbath Herald, J. M. McLellan elaborated further by noting the connection between idolatry and covetousness. Citing such Scriptures as “For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God” (Eph 5:5), and “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Col 3:5), he concluded that those who use tobacco are idolaters, defiling the temple of God, and that the Bible equates such idolatry with covetousness.7
J. H. Waggoner cited 1 John 5:21, “Little children, keep yourselves from idols,” to warn believers to keep themselves from the idol of tobacco.8 A little later Ellen G. White also explicitly named tea and coffee as idols (Testimonies for the Church, 1:222-224).
Our pioneers also argued that the complete development of our spiritual powers required the full cooperation of all our mental faculties. Unhealthful habits impair the mental powers. It follows, then, that those who use health-destroying substances cannot be as good Christians as those who abstain from them.9
Moral Issue. An increasingly-frequent argument was that transgression of physical laws is a moral issue and thus a sinful act. God is the author of “man’s organic structure,” our pioneers noted, which implies that “God’s will is as manifest in this organism as in the ten commandments.” Those who injure this “divine workmanship” through unhealthful living are in conflict with the will of God. This is rebellion against God, and “sin.” They saw sin, therefore, as “the transgression of the law, written by the finger of God in the whole organism of a man, as well as in the Bible.” Unconscious violation of physical laws was considered a sin of ignorance. Conscious violation, however, was a moral transgression: the act a sin, the actor a sinner.10
D. T. Bourdeau took a slightly different tack. He declared that using tea and tobacco was itself a transgression of the Decalogue. Using these health-destroying products, he said, violated the sixth commandment of the Decalogue which states, “Thou shalt not kill.”11
Sabbath-keeping Adventists developed a growing appreciation of how significant the human body is for the believer’s religious experience. They recognized that the physical body was not insignificant to spiritual life, as most other Christians believed, but was the habitat of God’s Spirit. This view elevated the role of the body to that of a temple in which the divine Presence dwells.
Scripture Base. Believers cited Scripture in support of caring for this body-temple: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Cor 3:16, 17); “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” (1 Cor 6:19); “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Cor 6:16). They identified the “temple of God” in 1 Corinthians 3:16 with the “temple of the Holy Ghost” in 1 Corinthians 6:19.12 In this light, James White could assert that it was quite unlikely that the Holy Spirit would dwell in those who followed the “filthy, health-destroying, God-dishonoring practice of using tobacco” or unhealthful substances like snuff and tea.13
Our pioneers saw health as also associated with Christian perfection. In appealing for cleanliness of body, they cited especially 2 Corinthians 7:1: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”14
For them, living to God’s glory involved treating the physical organism healthfully. After all, Scripture clearly stated, “ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Cor 6:20), and “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor 10:31).15
Romans 12:1, they noted, taught the Christian to treat his body sacrificially:“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”16
2. Eschatology and Health. Our Adventist pioneers related health to Christ’s return. They saw healthful living as an indispensable facet of the believer’s preparation for the Second Advent. Joseph Bates, therefore, stressed the need for cleansing body and spirit and perfecting holiness (2 Cor 7:1; Isa 52:11), because continuation of unhealthful, defiling practices would prevent entrance into the New Jerusalem (Rev 21:27).17
Ellen G. White saw that using unhealthful substances would prevent a person’s final sealing with the seal of the living God (Rev 7:1, 2; see Selected Messages, 3:273). She also associated Christian perfection with the Second Advent, noting that Christ will have a church “without spot or wrinkle or any such thing to present to his Father” (see Eph 5:27).18 Similarly, she said that “Our souls, bodies, and spirits are to be presented blameless by Jesus to His Father [1 Thess 5:23], and unless we are clean in person and pure in heart, we cannot be presented blameless to God” (Manuscript Releases, 6:217, 218).
In referring to health-destroying practices, J. N. Andrews stated, “Deceive not yourself. If you would stand with the Lamb on mount Zion [Rev 14:1], you must cleanse yourself from all filthiness of flesh and spirit, and perfect holiness in the fear of God [2 Cor 7:1].”19
In view of the imminent return of Christ, J. M. McLellan urged people to live healthfully and “crucify the lusts of the flesh” (Gal. 5:24) because otherwise it will be impossible to stand before the Lord at His coming.20
3. God’s Mission and Health. Our rapidly expanding mission work brought ever-growing demands for financial support. Ellen White called for denying unhealthful appetite so that money could be saved for the work of the Lord.21 In one of her appeals she employed arguments of economy, healthful living, and divine favor, stating that “if all would study to be more economical in their articles of dress, and deprive themselves of some things which are not actually necessary, and lay aside such useless and injurious things as tea, etc., and give what they cost to the cause, they would receive more blessings here, and a reward in heaven” (Early Writings, pp. 121, 122).
From this overview of the experience of the early Adventists one can clearly see the workings of Providence in the rise of the Advent movement. In the setting of a health reform movement in the secular world, and with Adventist pioneers’ minds open to reform, the Lord impressed Adventists with the vital relationship between spirituality and health of the body. They found a firm scriptural basis for being serious about matters of health. They perceived that health habits were not only for personal well being but played a vital role in the work of the church in preparing for Christ’s second advent. When these early believers became convicted of the importance of heath reform they took steps to put these convictions into action, ordering their lives in harmony with what the Lord had revealed to them. All funds saved by eliminating health-destroying substances and adopting a modest and simple lifestyle were to be invested into the spreading of the last message of mercy for a dying world.
Whenever Adventists continue to walk in this scriptural light on health reform, their work prospers; whenever they neglect this light, their work languishes. The success of the Advent movement depends on how faithfully its believers implement God’s light.
In my earlier post, A Strong Scripture basis for our health message is best.....
Here is the Hebrew word under question, according to Jeff Benner, means anything that flows away losing its life force....
Le 5:2 Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.
Notice this teaching carefully
(1) anything unclean or unhealthy
(2) any living thing that is losing it's life force
(3) any cattle like animal that is losing it's life force
(4) any creeping animal that is wasting away with it's life force
We are to avoid these things....
This is a Bible principle to avoid toxins that cause our bodies to waste away, thus losing our life force.....
Le 7:24 And the fat that is wasting away..... (the word beast is supplied by translators)
Why fat ? Ceremonial law ? no.... fat is used by animals to store toxic substances, so do not eat such substances....
Le 11:38 But if any water be put upon the seed, and any part of their carcase fall thereon, it shall be unclean unto you.
What health principle is here? Why water ? What makes that in things wasting away, have bad effects in water ? Toxins is one example...we are to avoid them
These are just a few examples of this Hebrew word, and its health message for us today
God is looking out for us, and trying to elevate a people to be clean in His sight. For instance, I lost a hen to a prolapsed vent. If you don't know what that is, they get "egg bound" and attempt to push out an egg, but end up pushing a lot more out than the egg, or it is breaks internally and bacteria kills the hen. Either way, it is a loss and not a happy experience for the bird or the owner. I had a first time layer do that recently. It is similar to a human miscarriage only one that would be fatal. So, I found her there, dead and stiff, having pushed out an egg sideways, pulling a lot of the internals. In this sinful world, these things happen.
She was stiff and dead. I disposed of her. There was no way I would consume her carcass or feed it to anyone.
When you see things like this, scripture stops being academic, and becomes quite real.
Now, do I consume meat? Yes, I do. Do I consume meat from the grocery store? No, I do not. The appalling conditions that Tysons raises their genetically engineered Cornish X chickens is simple evil and cannot be good to consume.
The commercial chicken that is pretty much in every consumer market is the Cornish X chicken. They are designed to grow and be slaughtered within a little over a month's time. If they live much longer than that they have heart attacks or their legs break under the weight of their own bodies. They have been genetically re-designed to eat themselves to death if their feed is not stopped in the evening, so they that they can be grown and produced as quickly as possible for as much money as possible.
They are kept in about an acre long house, in such volume that they are literally raised wing to wing in their own feces in the dark so that they are easy to subdue for processing. Many of them suffocate and die in their own waste. It is horrible inhumane conditions that breed illness in the birds and invariably in humans.
I raise my own birds, they are allowed to be birds, and do what they were naturally designed to do.
Mean, or excess roosters, I take and butcher myself for my family. I know what they have eaten, I know how they have lived, and I won't permit any Cornish X on my property.
I have even engineered a gravity method of butchering them, so, by the time I am removing internals, there is no blood to speak of at all.
I find also, being close to your food source gives you a respect for the animal you cull. There is no relationship of the food source in a shrink wrapped cardboard container in a grocery store.
But, when you take its life, it is a very intimate experience, and I do my best to waste nothing. You can think academically, again, about animal sacrifices in the Old Testament.
However, when you take the animal's head, and there is blood draining out into a bucket beneath it, it stops being academic.
I think we have lost a lot of our connection to our roots not being more agrarian. That is why the writings from Ellen White regarding country living speak to me.
SOP speaks about the Sunday law abomination already starting in 1888 in the USA, so this is a sign to flee the cities and live in the country...how many of us are doing this now ?
I guess that Ellen White is the definitive word on Christian action? You know that in her day most Americans lived in small towns, and there was not such thing as suburbia. Living a few miles outside of city constituted living in the country. Leaving town anticipating a Sunday law is fool hardy, even if I believed this was a part of Christ return. You are acting like the member of a cult.
We are being deceived every day, and most are willing participants.
Yes I have noticed indeed.
Mercy.. but we keep missing it. we revally think we are right. We are in denial. Do we desire to see God.
Good points In Need. Religion is not the same as the truth. Man has plenty of religion including Christianity. The very name "Christians" was not made up by God, but by unbelievers in Antioch because they heard the followers of the Way as they called themselves, talking about Christ in you. The term was derrogatory, mocking.
From above link:
How and when was the word "Christian" first used? The term 'Christian' was used to describe a follwer of Christ in terms of the world, fromthe world’s point of view. The pagans at Antioch called the apostles "Christians" first (Acts 11:26; 26:28) and used it derogatorily because the apostles didn’t follow the commercial world of the pagans. "Christian" is an adjective, not a noun. The substance is not in the word "Christian", the substance is in the heart of the man it is attempting to describe, and which the pagan user cannot see.
Christ never called himself a Christian, Christ never called his followers Christians. The apostles never called each other Christians. Christ never used an adjective to describe himself. So how are we to identify ourselves then? The disciples called each other, "brethren", "disciples", "apostles", "servants", "believers", "followers", "the faithful", "the elect", "the called", and "saints." We can also identify ourselves as"bondservants" of Christ.
The servants of Christ belong to the kingdom of God. If you do not belong to a certain kingdom, you are labeled or named by that kingdom to be of another kingdom. For example, people in the continent (kingdom) of North America call those from the continent (kingdom) of South America, South Americans; from Asia, Asians; from Africa, Africans; from Europe, Europeans. But South Americans don’t call themselves South Americans, Asians don’t call themselves Asians. Africans don’t call themselves Africans, and Europeans don’t call themselves Europeans. Do North Americans call themselves North Americans? When you introduce yourself to somebody, do you say, "Hi! I’m a North American!" No, you don’t, because those from the same kingdom no not place labels on themselves or others. If you are a constituent of a Kingdom, you do not name one in the same Kingdom any thing; but you call them according to the relation between the two of you (brother, sister, mother, father, workman, labourer, minister, bishop, deacon, etc). And who establishes the relation? The Lawgiver (Isaiah 33:22, James 4:12).
The term "Christian" was imposed upon the servants of Christ by Christ’s enemies living outside the Kingdom of God, to label those living in the Kingdom of God. Servants of Christ should not call themselves Christians, since this would imply that we are not from the Kingdom of God. Just like someone in Asia would not call themselves ‘Asians’, those living in Christ should not call themselves ‘Christians,’ because it would give the impression to others that you are from a different kingdom.1 John 4:5, "They are of the world: therefore speak they of the world…"
As scripture says, those who are of the world speak of the world, and use the words of the world. By using the words of the world, or by using the words of another kingdom, you identify yourself as being of that kingdom. And, since the word "Christian" is a term of the world, it might be best to use the words of God to describe us.
References"Christian: A follower of the religion of Christ [Note carefully that Christ never started a religion - John 7:16]. It is probable that the name Christian, like that of Nazarenes and Galileans, was given to the disciples of our Lord in reproach or contempt. What confirms this opinion is, that the people of Antioch in Syria, Acts 11:26, where they were first called Christians observed by Zosimus, Procopius, and Zonaras, to have been remarkable for their scurrilous jesting. Some have indeed thought that this name was given by the disciples to themselves; others, that it was imposed on them by divine authority; in either of which cases we should have met with it in the subsequent history of the Acts, and in the Apostolic Epistles, all of which were written some years after; whereas it is found but in two more places in the New Testament, Acts 26:28, where a Jew is the speaker, and in 1 Peter 4:16, where reference appears to be made to the name as imposed on them by their enemies. The word used, Acts 11:26, signifies simply to be called or named, and when Doddridge and a few others take to imply a divine appointment, they disregard the usus loquendi [established acceptation of the term] which gives no support to that opinion. The words Tacitus, when speaking of the Christians persecuted by Nero, are remarkable, ‘vulgus Christianos appellabat,’ ‘the vulgar call them Christians.’ Epiphanius says, that they were called Jesseans, either from Jesse, the father of David, or, which is much more probable, from the name of Jesus, whose disciples they were. They were denominated Christians, A. D. 42 or 43; and though the name was first given reproachfully, they gloried in it, as expressing their adherence to Christ, and they soon generally accepted it." Richard Watson, Watson’s Bible Dictionary (1832), p. 233.
"Cristianos, Christian: a word formally not after the Greek but after the Roman manner, denoting attachment to or adherents to Christ. Only occurs as used by others of them, not by Christians of themselves. Tacitus (A.D. 96) says (Annals 15, 44), ‘The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius been executed by the procurator, Pontius Pilate.’" Ethelbert William Bullinger, A Critical Lexicon and Concordance of the English and Greek New Testament (1908), p. 152.
"This name (Christian) occurs but three times in the New Testament, and is never used by Christians of themselves, only as spoken by or coming from those without the church. The general names by which the early Christians called themselves were ‘brethren,’ ‘disciples,’ ‘believers,’ and ‘saints.’ The presumption is that the name ‘Christian’ was originated by the heathen."Thomas W. Doane, Bible Myths (1882), page 567, note 3.
"The name (Christian) given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch."Easton’s Bible Dictionary.
"Egypt, which you commanded to me, my dearest Servianus, I have found to be wholly fickle and inconsistent, and continually wafted about every breath of fame. The worshippers of Serapis (here) are called Christians, and those who are devoted to the god Serapis (I find), call themselves Bishops of Christ." The Emperor Adrian to Servianus, written A.D. 134.
If you go to Zodhiates Word Studies, he tells you that when they were called Christians at Antioch, using the word ‘crematezo,’ it was a "divine warning." In other words, be forewarned, avoid this word and the use of it. And that’s what the apostles did. You willnever read any of these New Testament writers using the term ‘christian’ to describe themselves.
What about 1 Peter 4:16?1 Peter 4:16, "Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf."
First of all, keep in mind this is the one and only place in the entire scripture this word is used by any man of God. Secondly, Peter did not label the followers of Christ a "Christian" in the passage. Read it again, very carefully. He said they were to be "as a Christian." This is very important. The word as means "like or similar to," but it does not mean one is that word. For example:
When someone is "as" something else, it does not mean one is that something. It means we are similar, in some way, to that name, but we are not literally that name. You see, the heathens are the ones who called the followers of Christ "Christians" (Acts 11:26; 26:28). When Peter was referring to the title "Christian, " it is in the context of suffering, and is in reference to the name as imposed upon them by their enemies, because our enemies want us to suffer.
- Genesis 49:9, "...he couched as a lion," does not mean Judah was a lion when he couched!
- Exodus 15:5, "...they sank into the bottom as a stone," does not mean they were a stone when they sank.
- Matthew 17:20, "...If ye have faith as a grain of mustard seed," does not mean faith is a mustard seed.
- Matthew 23:37, "...gathered thy children together, even as a hen gathereth her chickens," does not mean God's children were chickens.
- Ephesians 5:25, "Husbands, love your wives, even as Christ," does not mean husbands are Christ when they love their wives.
- 1 Peter 4:16, "Yet if any man suffer as a Christian," does not mean man is a Christian when they suffer.
What about Isaiah 62:2?Isaiah 62:2, "...and thou shalt be called by a new name, which the mouth of the LORD shall name."
Does not the word "Christian" fulfil this verse?
If you read this verse in context, and read two verses further, you will actually see what this "new name" is that God will call them.Isaiah 62:4, "Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah..."
Hephzibah means "pleasure." This is the "new name" referred to in verse 2. This is the context. It is not referring to the name "Christian." In scripture, a name refers to ones "character."
A great Post James....and I have to agree....the term Christian is a word used by the pagan world describing us brethren in love with Jesus and committed to Him
Wish we had other brethren in Churches who love talking about Jesus as much
Thanks Rob for the complimentary post. We don't always agree, often we do agree though. but irregardless, the unity of the spirit in the bond of love of God should prevail.
Excellent question posed by Laura Biding.
John 4: "1When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2(Though Jesus himself baptized not, but his disciples,) 3He left Judæa, and departed again into Galilee. 4And he must needs go through Samaria. 5Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8( For his disciples were gone away unto the city to buy meat.) 9Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16Jesus saith unto her, Go, call thy husband, and come hither. 17The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19The woman saith unto him, Sir, I perceive that thou art a prophet. 20Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth. 25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. 26 Jesus saith unto her, I that speak unto thee am he.
27 ¶ And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 28The woman then left her waterpot, and went her way into the city, and saith to the men, 29Come, see a man, which told me all things that ever I did: is not this the Christ? 30Then they went out of the city, and came unto him."
John 7" 37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)"
Where's the rivers of living water, meaning the spirit of God manifested, as Jesus promised for those that believe on him should RECEIVE, the Greek word lambano, which means to receive into manifestation, meaning the operation of the nine manifestations of holy spirit. Almost none of you have heard live prophesy or witnessed or operated any of the nine manifestations of holy spirit. The spirit is practically dead in most of the Christian churches, and many that have any manifestations are those of the counterfeit Kundalini spirits. If you believed for God to work in you, you would be functioning like the Book of Acts, and would manifest great signs, miracles and wonders, and operate the manifestations of holy spirit and heal, cast out spirits, and walk by the spirit and glorify God, but no, you refuse and grieve the holy spirit and quench it greatly.
"Thus saith the Lord, you say you believe, yet believe not, you say you follow and yet follow not, and you say you speak for the Lord but speak not, and say you have the heart of righteousness, yet have not. For the day is coming when all shall be judged by my Son Jesus Christ, in that day all shall know who believed and who believed not, who followed and who followed not, for as stated in the scriptures, Greater works than these shall ye do, but ye refused, and failed to release those captured by the enemy Lucifer, and had no desire to bind up the wounds of the broken hearted, or to heal those with diseases. For I The Lord God, wish to be worshipped by those that truly love Me and My Son, and who truly walk by the spirit and obey My voice, but most of you would not, and refuse to follow in the ways of the spirit."