There's nothing you can do that can't be done Nothing you can sing that can't be sung Nothing you can say but you can learn how to play the game It's easy. We all been playing those mind games forever Some kinda druid dudes lifting the veil. Doing the mind guerrilla, Some call it magic — the search for the grail.
Love is the answer and you know that for sure. Love is a flower, you got to let it — you got to let it grow. We have come by curious ways To the Light that holds the days; We have sought in haunts of fear For that all-enfolding sphere: Deep in every heart it lies With its untranscended skies; For what heaven should bend above Hearts that own the heaven of love? If you believe in peace , act peacefully; if you believe in love, acting lovingly; if you believe every which way, then act every which way, that's perfectly valid — but don't go out trying to sell your beliefs to the system.
You end up contradicting what you profess to believe in, and you set a bum example. If you want to change the world , change yourself. There are three lessons I would write, — Three words — as with a burning pen, In tracings of eternal light Upon the hearts of men. Though clouds environ now, And gladness hides her face in scorn, Put thou the shadow from thy brow, — No night but hath its morn. Where'er thy bark is driven, — The calm's disport, the tempest's mirth, — Know this: God rules the hosts of heaven, The habitants of earth.
Not love alone for one, But men, as man, thy brothers call; And scatter, like the circling sun, Thy charities on all. Thus grave these lessons on thy soul, — Hope, Faith, and Love, — and thou shalt find Strength when life's surges rudest roll, Light when thou else wert blind. Far above the golden clouds, the darkness vibrates. The earth is blue.
And everything about it is a love song. Before our lives divide for ever, While time is with us and hands are free , Time, swift to fasten and swift to sever Hand from hand, as we stand by the sea I will say no word that a man might say Whose whole life's love goes down in a day; For this could never have been; and never, Though the gods and the years relent, shall be.
Is it worth a tear, is it worth an hour, To think of things that are well outworn? Of fruitless husk and fugitive flower, The dream foregone and the deed forborne? Though joy be done with and grief be vain, Time shall not sever us wholly in twain; Earth is not spoilt for a single shower; But the rain has ruined the ungrown corn.
I had grown pure as the dawn and the dew, You had grown strong as the sun or the sea. But none shall triumph a whole life through: For death is one, and the fates are three. At the door of life, by the gate of breath, There are worse things waiting for men than death; Death could not sever my soul and you, As these have severed your soul from me. You have chosen and clung to the chance they sent you, Life sweet as perfume and pure as prayer.
But will it not one day in heaven repent you? Will they solace you wholly, the days that were? Will you lift up your eyes between sadness and bliss, Meet mine, and see where the great love is, And tremble and turn and be changed? Content you; The gate is strait; I shall not be there. The pulse of war and passion of wonder, The heavens that murmur, the sounds that shine, The stars that sing and the loves that thunder, The music burning at heart like wine, An armed archangel whose hands raise up All senses mixed in the spirit's cup Till flesh and spirit are molten in sunder — These things are over, and no more mine.
These were a part of the playing I heard Once, ere my love and my heart were at strife; Love that sings and hath wings as a bird, Balm of the wound and heft of the knife. Fairer than earth is the sea, and sleep Than overwatching of eyes that weep, Now time has done with his one sweet word, The wine and leaven of lovely life.
Sweet is true love though given in vain , in vain; And sweet is death who puts an end to pain: I know not which is sweeter, no, not I. Love, art thou sweet? Love, thou art bitter; sweet is death to me. O Love, if death be sweeter, let me die. Here her hand Grasped, made her vail her eyes: O shut me round with narrowing nunnery-walls, Meek maidens, from the voices crying 'shame. I must not scorn myself: Let no one dream but that he loves me still. Love lifts us up where we belong Far from the world we know Up where the clear winds blow. A song fluttered down in the form of a dove, And it bore me a message, the one word—Love!
Wikipedia has an article about: Look up Love in Wiktionary , the free dictionary. Wikimedia Commons has media related to: At Wikiversity, you can learn about: A World of Peace, Love and Happiness. Retrieved from " https: In Genesis 2 God both works and rests. God, in his omnipotence, clearly does not need to rest for reasons of physical tiredness or exhaustion. He does not need to rest so that he can become more productive, given that he has already created everything. So clearly there is something more to rest than maintaining energy for the production line.
It is also interesting that the first thing in all of creation that is made holy is not a person or even an object, rather it is a day. What then is the significance of rest for God, and why does he make this day holy? Genesis 2 does not say why God makes the seventh day holy, merely that he does make it holy. So it helps to turn to the concept of sabbath as it is developed throughout the Bible. Surprisingly, the term sabbath does not appear again until Exodus The next significant mention of sabbath occurs in the giving of the Ten Commandments in Exodus Israel is commanded to rest because God rests in creation.
It is important to note that the sanctity of rest in no way undervalues the importance or dignity of work. In fact, the fourth commandment combines both a command to work and to rest: It is a sign forever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. This covenant embodies the privileged relationship that Israel enjoys with God, which begins with the patriarch Abraham.
God offers his people weekly refreshment through communion with him and with his creation. Further evidence of this relational aspect of the Sabbath emerges in Ezekiel Old Testament scholar Bruce Waltke corroborates this relational emphasis: God chooses not to be distant from his creation. Rather, God chooses to intimately commune with his people and with his creation through their participation in his sabbath rest. But followers of Jesus receive good news about the rest God promises from the beginning. Let us therefore make every effort to enter that rest, so that no one may fall through such disobedience as theirs.
It is the affirmation of a special relationship people have with God. Rest is a privilege graciously extended by a God who desires his creation to delight in the refreshment he enjoys. The sabbath is holy because it is a day that belongs to God and he graciously chooses to share himself with his creation.
He is a generous God who delights in the delight of his people. Rest communicates the character of a holy God who relishes in the act of creation Proverbs 8: In sum, God sanctifies the seventh day in creation to set it apart from the other days as a day of rest. God does not need to rest, yet finds rest refreshing nonetheless.
God rests so his people can partake in his refreshment. Moreover his rest from work fosters his relationship with his people. In the first two chapters of Genesis, God both works and rests. God also create people to be similar to him: Similarly, he intends his people to be resters, after the pattern he models on the seventh day of creation Genesis 2: Genesis , Word Biblical Commentary Dallas: Word, Incorporated, , Waltke and Cathi J.
A Commentary Zondervan, , The answer begins with the Fall of humanity. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return Genesis 3: It is important to clarify here that work itself is not a curse; rather, the ground is cursed, giving rise to greater pain, frustration, and hardship associated with work. Work is still noble and it still brings joy, but because of sin it is also beset with challenges and difficulties.
In a world that is broken, people rest merely to survive, to refuel for more backbreaking work. He does this first by giving the Israelites specific commandments regarding work and rest. Later God expands the scope and possibility of both rest and work through the life and sacrifice of Jesus. God sets out restoring guidelines in the law of the Old Testament. The most well-known of these commandments are the Ten Commandments given to Moses on Mount Sinai after Israel is delivered from slavery in Egypt.
Amongst the Ten, God includes the commandment to rest:. Remember the sabbath day, and keep it holy. Six days you shall labor and do all your work. But the seventh day is a sabbath to the Lord your God; you shall not do any work, - you, your son, or your daughter, your male or female slave your livestock, or the alien resident in your towns. For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it Exodus God commands Israel to honor the sabbath and to keep it holy, resting from the work that defines the other six days.
God ends this commandment with a reminder that he too rested on the seventh day following six days of creation. It is as if to say that following a commanded rhythm of work and rest might restore some of the utopic harmony that is lost to human beings after the Fall. There are seasonal festivals and feasts given by God in Leviticus 23, including the feast of the Passover, a harvest festival, a day for atonement, and a rest day preceding it by a week known today as Yom Kippur and Rosh Hashanah respectively , as well as the festival of booths known today as Sukkot.
For each of these festivals God commands the Israelites to stop their regular work and observe a rest. God also commands the Israelites to do specific actions on each festival day, which may serve to help the people connect better with God. Here is one such example of a command to rest and to perform a connecting ritual in this case on Rosh Hashanah:. The Lord spoke to Moses, saying: Speak to the people of Israel, saying: In the seventh month, on the first day of the month, you shall observe a day of complete rest, a holy convocation commemorated with trumpet blasts.
On this festival God commands the people to rest from their normal occupations, and instead to take action that reminds them that God is the ultimate provider of both their work and their rest. In the case of this particular festival, the Israelites are commanded to blow the trumpets and to give some their earnings back to God in the form of a sacrifice. A yearly pattern of rest is relevant even from a modern business perspective.
Justice Louis Brandeis, who sat on the U. Supreme Court from to , once took a short vacation right before the start of an important trial. He received criticism for this decision, but Brandeis delivered a convincing defense: God also commands the Israelites to observe patterns of extended rest every seven Exodus 23, Leviticus Because the land is cursed due to effects of The Fall, these extended periods of rest provide time for the land to recover. In the Old Testament these weekly, yearly, seven-yearly and forty-nine-yearly cycles of rest serve two functions.
The first is to give both people and land a physical rest from the hardship and frustration of work. The second reason for these rhythmic rests is to invite people to commune with God in worship, satisfying a greater need than just that of their physical bodies. God institutes these cycles of rest so that his people can set aside time to worship him and rediscover his covenantal love and faithfulness towards them. During these times of worship, Israel is reminded that God himself is their rest: When Israel turns to God in trust and obedience, this promise of rest is realized through Divine protection and blessing.
Israel later achieves victory from her enemies in battle and gains possession of the Promised Land:. And the Lord gave them rest on every side just as he had sworn to their ancestors; not one of all their enemies had withstood them, for the Lord had given all their enemies into their hands. Not one of all the good promises that the Lord had made to the house of Israel had failed; all came to pass.
Throughout the Bible there are numerous examples of the rest that God provides for his people, a rest which goes beyond simple physical rest. God provides rest from war Joshua His presence provides security Deuteronomy This deeper rest can be described as a spiritual rest—a rest that comes from being in covenantal communion with God.
The Jewish scholar Abraham Heschel describes this deep rest as menuha. Menuha is the state in which there is no strife and no fighting, no fear and no distrust. Heschel beautifully communicates what humanity loses in the Fall. In addition to the physical aspects of rest, there is a deeper spiritual need that all humans have—this yearning for menuha or the assurance that all is well.
The problem is that many people look to all the wrong things to provide this deeper spiritual rest, resulting in increased restless. This is the situation that plagues many people today. People may not be aware of the need for both physical and spiritual rest. Physical rest without spiritual rest is not satisfying; nor is spiritual rest without physical rest restoring. Honoring the sabbath does not mean engaging in soul-numbing frivolity nor is it austerely communing with God.
Keeping the sabbath holy means recognizing the brokenness of the world after the Fall and looking to God to mend both broken bodies and misguided hopes. The biblical narrative of work and rest is a rich and somewhat complicated story. Work is intended to be an ennobling partnership with God, and rest is intended to be an invitation to enjoy intimate fellowship with him. The Fall makes work difficult, and creates a desperate need for people to experience both physical and spiritual rest. But people often find it difficult to rest.
The next passage of Scripture will illuminate why that is. On the seventh day some of the people went out to gather [manna], and they found none. The LORD has given you the sabbath, therefore on the sixth day he gives you food for two days; each of you stay where you are; do not leave your place on the seventh day.
Through awesome displays of power and might, God demonstrates his faithfulness to Israel and delivers them from the bondage of slavery. As they journey towards the Promised Land, God continues to provide for all their needs, including food in the form of this unknown substance, manna. Collect enough food for each day—no more, no less—and God will be faithful to provide each day.
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However, there are still some in Israel who go out on the seventh day to gather manna. Do they simply forget it is the sabbath? If distrust is one reason people overwork, dissatisfaction is another. The author of Ecclesiastes observes that some people work constantly because neither their work nor the fruits of their labor, nor pleasure brings them satisfaction. I saw vanity under the sun: Two are better than one, because they have a good reward for their toil Ecclesiastes 4: But obsessive work only makes people more restless and unhappy.
In those days I saw in Judah people treading winepresses on the sabbath, and bringing in heaps of grain and loading them on donkeys, and also wine, grapes, figs, and all kinds of loads, which they brought into Jerusalem on the sabbath day. And I warned them on the day when they sold food. Tyrians also, who lived in the city, brought in fish and all kinds of goods and sold them on the sabbath to the people of Judah, in Jerusalem itself!
Did not your ancestors act in this way, and did not our God bring all this disaster on us and on this city? Yet you bring more wrath on Israel by profaning the sabbath. When God gives Israel the sabbath, he gives them a bit of the Garden of Eden. The commandment to rest and the challenges to fulfilling that commandment are not particular to Israel. The struggle is real in modern times as well. Rest is as necessary as ever. It remains the pattern God lays out for people made in his image. Christ makes it possible for believers to rest, but still rest remains far from perfect.
It would be no good news to impose an undue burden on people in dire circumstances by commanding them to take a day off from work when such rest is impossible. The sabbath is intended to be a liberation for people, not an added burden. Christ give people freedom to rest, not an impossible task to fulfill. God ultimately delivers the Israelites from slavery and into the Promised Land. How much more valuable is a human being than a sheep! So for those people currently enslaved either literally or by economic necessity, there is no rule that will allow anyone to judge them for their sabbath practices.
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All Christians would do well, rather, to partner with God in his continuing work of liberating the oppressed. Others people operate in the rebellions mode that the Israelites adopted in the Sinai desert. Rather than believing that God will provide for their needs each day, these people put it upon themselves to obtain what they think they need. Many people would rather trust their own actions than trust a God who promises to provide for all the needs of his people yet remains unseen.
The deeper problem leading to inability to rest is this lack of trust in God despite his demonstrated love and faithfulness. Why is rest so difficult? God intends work for all these purposes. The problem arises when underlying these good desires is the desire to be god rather than to trust the real God. They do not believe that God will provide for their needs. In futile and foolish attempts to be god, people forfeit the grace that God promises. Conversely, people might be making a god out of work, seeking to find all of their fulfillment there rather than in God.
Underlying what may superficially appear to be a harmless decision to work is actually a rejection of God, his grace, and his revealed character of generosity. Indeed, the self-congratulation many people seek may not be what God wants to provide more of. Does my work have the power to gain for me anything that God would not provide if I rest?
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What can break people out of this destructive, self-centered cycle so that they can experience the rest they need? As much as many would like rest to be a matter of strict discipline, people cannot simply schedule regular periods of rest into their calendars and expect to experience the deep menuha rest that Heschel described. The deeper problem with rest is not a matter of scheduling.
It is a matter of trust in God. In the New Testament, two passages clarify how God is restoring rest.
In the first passage, Jesus makes the unequivocal and controversial claim that he will give people rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light. This claim infuriates some Israelites because only God can provide that kind of rest, as in Exodus But how can Jesus provide this rest? For the Son of Man is lord of the sabbath. Jesus makes the dramatic claim that he provides a greater rest than the law of the sabbath can offer.
How does Jesus provide a deeper rest than the sabbath law? Romans gives an explanation. For God has done what the law, weakened by the flesh, could not do: The sabbath law on its own has no ability to address the deeper problem within people. The fourth commandment teaches that people ought to rest, but it cannot enable them to do so because a commandment on its own is powerless to change hearts. The common inability to rest, rather, exposes a much deeper problem. People desire to be self-sufficient without God, and yet the effort that it takes to do so leaves people exhausted and empty.
This is where the good news of the Gospel comes in. According to Romans see below , God knows that the law is powerless to change hearts. Jesus refers to himself as the lord of the sabbath because he does something that the sabbath law could never do. Jesus frees people from condemnation by forgiving all sin through his sacrifice on the cross.
In doing so Jesus grants Christians renewed access to God that individuals could never earn or accomplish on their own. No longer estranged from God due to sin, people can now enter into real restful communion with God.
Indeed, an examination of the Christian faith, as laid out in the letters to the early church, concurs about what Christ has accomplished for people with regard to rest. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. Because people no longer need to be afraid of God, believers no longer feel compelled to work incessantly in a futile attempt to please God. In doing so, Jesus restores the possibility of people experiencing loving fellowship with God. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
According to this passage, all people should be able to experience a restful relationship with God, despite any real-world obstacles.