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FOR THE NEXT FEW DAYS WE WILL DO SOME BIBLE STUDY ON THE TABERNACLE / TEMPLE / HEART as the New Temple
The Old Salvation Plan is still the Same Steps to Salvation in the New Covenant / Testament
The room known as the Holy of Holies was the innermost and most sacred area of the ancient tabernacle of Moses and temple of Jerusalem. The Holy of Holies was constructed as a perfect cube. It contained only the Ark of the Covenant, the symbol of Israel’s special relationship with God. The Holy of Holies was accessible only to the Israelite high priest. Once a year, on Yom Kippur, the Day of Atonement, the high priest was permitted to enter the small, windowless enclosure to burn incense and sprinkle the blood of a sacrificial animal on the mercy seat of the Ark. By doing so, the high priest atoned for his own sins and those of the people. The Holy of Holies was separated from the rest of the tabernacle/temple by the veil, a huge, heavy drape made of fine linen and blue, purple and scarlet yarn and embroidered with gold cherubim.
God said that He would appear in the Holy of Holies (Leviticus 16:2); hence, the need for the veil. There exists a barrier between man and God. The holiness of God could not be accessed by anyone but the high priest, and then only once a year. God’s “eyes are too pure to look on evil” (Habakkuk 1:13), and He can tolerate no sin. The veil and the elaborate rituals undertaken by the priest were a reminder that man could not carelessly or irreverently enter God’s awesome presence. Before the high priest entered the Holy of Holies on the Day of Atonement, he had to wash himself, put on special clothing, bring burning incense to let the smoke cover his eyes from a direct view of God, and bring sacrificial blood with him to make atonement for sins (Exodus 28; Hebrews 9:7).
The significance of the Holy of Holies to Christians is found in the events surrounding the crucifixion of Christ. When Jesus died, an amazing thing happened: “When Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom” (Matthew 27:50-51a). The veil was not torn in half by any man. It was a supernatural event done by the power of God to make a very specific point: because of the death of Christ on the cross, man was no longer separated from God. The Old Testament temple system was made obsolete as the New Covenant was ratified. No longer would we have to depend on priests to perform once-a-year sacrifices on our behalf. Christ’s body was “torn” on the cross, just as the veil was torn in the temple, and now we have access to God through Jesus: “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body” (Hebrews 10:19-20).
The once-for-all-time sacrifice of Christ did away with the necessity of yearly sacrifices, which could never take away sins (Hebrews 10:11). Those sacrifices were merely a foreshadowing of the perfect sacrifice to come, that of the holy Lamb of God, slain for the sins of the world (John 1:29). The Holy of Holies, the very presence of God, is now open to all who come to Christ in faith. Where, before, there was an imposing barrier guarded by cherubim, God has opened a way by the shed blood of His Son.
Tea Time Manna
Without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.
—Hebrews 11:6
I believe!
I believe that God not only knows me, but cares about me.
I believe that God not only created the universe, but he also knows the number of hairs on my head. I believe that God not only sent his Son to save the world, but that he’s sending him back to bring me home.
What’s more, I believe that God is pleased by my belief. And even on my worst days when it is hard, I pray, “I do believe; help me overcome my unbelief” (Mark 9:24).
I believe, and I know that pleases God!
Prayer
Almighty God, most holy Lord, I thank you for your steadfast love and enduring faithfulness. I thank you for your grace and mercy. I thank you for your might and power. I thank you for your awesome holiness. I thank you for being you and choosing to reveal yourself to mortals like me. I believe in you, dear Father, and in those times of deepest struggle, I still believe but ask for your grace and help to overcome my unbelief. Through Jesus, your final Word, I believe and pray. Amen and Amen
Bible Teaching of the Day
LUNCH MANNA =
There is a mystical Jewish tradition that the high priest of Israel would enter the Holy of Holies in the tabernacle or temple with a rope tied to his foot. The purpose of the rope, according to the tradition, was to retrieve the high priest’s body in case he died in the course of his duties within the Holy of Holies.
The Law of Moses said that once a year, on Yom Kippur, the high priest must bring the blood of sacrifices into the Holy of Holies to atone for his sin and the national sins of the people of Israel. On that Day of Atonement, before entering the tabernacle, the high priest was to bathe and put on special garments (Leviticus 16:4), then sacrifice a bull for a sin offering for himself and his family (verses 6 and 11). The blood of the bull was to be brought into the Holy of Holies and sprinkled on the ark of the covenant.
Following that, the high priest was to burn “two handfuls of finely ground fragrant incense” (Leviticus 16:12) and then turn his attention to two goats. One goat was sacrificed “because of the uncleanness and rebellion of the Israelites, whatever their sins have been” (verse 16). Its blood was sprinkled on the ark of the covenant. The other goat was used as a scapegoat. The high priest would place his hands on the scapegoat’s head, confess over it the rebellion and wickedness of the Israelites, and send the goat away to be released into the wilderness (verse 21). The second goat carried on itself all the sins of the people, which were forgiven for another year (verse 30).
The law mandated other washings and clothing changes in the Day of Atonement ceremony. Twice in Leviticus 16, God warns the high priest to follow the protocol, on penalty of death (verses 2 and 13). It’s possible that, because of the seriousness of entering the Holy of Holies, the Jews formulated the idea of tying a rope around the high priest’s foot.
According to tradition, during the last couple of centuries of the temple’s existence, a gold or scarlet rope was tied to the high priest’s foot on the Day of Atonement. Another priest standing in the Holy Place tended the other end of this rope. If the high priest’s sins were not atoned for properly, then God would strike him dead when he entered the presence of the Shekinah—the glory of God—that filled the Holy of Holies. Since access to that part of the temple was strictly forbidden, the priests felt they needed a way to retrieve the body of the high priest, if necessary.
Exodus 28:33–35 specified that bells (and knitted pomegranates) were to be worn on the hem of the high priest’s garment so that “the sound of the bells will be heard when he enters the Holy Place before the Lord and when he comes out” (verse 35). The bells provided an audible cue to those outside the tabernacle of the high priest’s whereabouts. They could tell when he entered and exited the Holy of Holies. According to the rope tradition, the bells also provided a means of knowing if the priest had died: if the jingling stopped, the priest on the other end of the rope would be alerted to the fact that the priest had ceased moving. There is nothing in Scripture to indicate that was the purpose of the bells.
An alternate explanation of the rope tradition says that the rope was tied around the high priest’s foot as a reminder to exit the Holy of Holies. According to this theory, the exquisite beauty of the presence of God would so mesmerize the high priest that all earthly concerns would fall away. He would be so lost in awe and wonder that he would want to stay forever in God’s presence. The rope served to remind him of the “real world” outside and bring him back to the people who needed him.
The source for the tradition that the high priest had a rope tied to his ankle comes from the Zohar and is therefore related to Kabbalah. In one passage, the Zohar relates that, as the high priest enters the Holy of Holies, “a knot of rope of gold hangs from his leg, from fear perhaps he would die in the Holy of Holies, and they would need to pull him out with this rope” (Acharei Mot, verse 198).
Most likely, there was no rope tied to the high priest’s leg. The idea is pure fiction. The Bible does not allude to ropes for any purpose on the high priest. In fact, the Bible has specific instructions regarding what the high priest can and cannot wear (Exodus 28—35). Also, the practice of the high priest wearing a rope around his foot is never mentioned in the Mishnah or the Talmud. No text in the Dead Sea Scrolls mentions a rope, and neither does the Apocrypha or pseudepigrapha. In the end, the idea that the high priest entered the Most Holy Place with a rope tied around his foot is a fanciful notion.
Today’s Devotional
DINNER MANNA =
The altar of incense is first mentioned in Exodus chapter 30 as one of the items inside the Holy Place of the tabernacle. The top of the altar was square—one cubit per side—and the whole altar was two cubits high. A cubit was about twenty inches, or just under two feet. The altar of incense was made of acacia wood and overlaid with gold. It had four “horns,” one at each corner, similar to the altar of sacrifice in the courtyard (Exodus 30:2; cf. 27:2). Rings of gold were built into the altar so that it could be carried with acacia wood poles that were slipped through the rings. The altar of incense was placed before the veil that separated the Holy Place from the Holy of Holies. On the other side of the veil was the Ark of the Testimony, where the presence of God was (Exodus 25:22).
Aaron was instructed to burn incense on the altar each morning and at twilight, every day, as a regular offering to the Lord (Exodus 30:7–8). God gave the recipe for making the incense and stipulated that no other incense ever be burned on the altar (verses 34–38). The fire used to burn the incense was always taken from the altar of burnt offering outside the sanctuary (Leviticus 16:12). Never was the altar of incense to be used for a burnt offering, a grain offering, or a drink offering (Exodus 30:9). Once a year, on the Day of Atonement, the high priest was to put blood on the horns of the altar of incense to cleanse it. The altar of incense was called “most holy to the Lord” (verse 10).
Of course, God’s primary desire for His people is that they be holy. Simply going through the rituals required by the Law—including the burning of incense on the altar of incense—was not enough to make the Israelites right with God. The Lord wanted their hearts and lives to be right, not just their formalities. During Isaiah’s time, the people were disobedient to God, yet they still maintained the temple rites, and that’s why God said through the prophet, “Stop bringing meaningless offerings! Your incense is detestable to me” (Isaiah 1:13). More important than burning the proper incense at the proper time with the proper fire with the proper implements was having a proper heart before God.
In Scripture, incense is often associated with prayer. David prayed, “May my prayer be set before you like incense” (Psalm 141:2). In his vision of heaven, John saw that the elders around the throne “were holding golden bowls full of incense, which are the prayers of God’s people” (Revelation 5:8; cf. 8:3). As Zechariah the priest was offering incense in the temple in Luke 1:10, “all the assembled worshipers were praying outside.”
The altar of incense, then, can be seen as a symbol of the prayers of God’s people. Our prayers ascend to God as the smoke of the incense ascended in the sanctuary. As the incense was burned with fire from the altar of burnt offering, our prayers must be kindled with heaven’s grace. The fact that the incense was always burning means that we should always pray (Luke 18:1; 1 Thessalonians 5:17). The altar of incense was holy to the Lord and was atoned for with the blood of the sacrifice; it is the blood of Christ applied to our hearts that makes our prayers acceptable. Our prayers are holy because of Jesus’ sacrifice, and therefore they are pleasing to God.
The altar of incense can also be seen as a picture of the intercession of Christ. Just as the altar of sacrifice in the courtyard was a type of Christ’s death on our behalf, the altar of incense in the Holy Place was a type of Christ’s mediation on our behalf—Christ’s work on earth and in heaven. The altar of incense was situated before the mercy-seat of the Ark—a picture of our Advocate’s standing in the presence of the Father (Hebrews 7:25; 9:24). The incense was to be burning continually on the altar of incense, which shows the perpetual nature of Christ’s mediation. Christ’s intercession on our behalf is a sweet-smelling savor to God.
It is beautiful to know that God considers the prayers of believers to be like a sweet smell of incense. Because of Christ, we can now enter God’s holy presence by faith, with full assurance (Mark 15:38; Hebrews 4:16). We offer our prayers upon the altar, trusting in Jesus, our eternal, perfect, and faithful High Priest (Hebrews 10:19–23).
NEWS MANNA –
Bible Prophecy, Signs of the Times and Gog and Magog Updates with Articles in the News
Reminder For Christians Of Life Under Islam
While much of the world debates comfort, identity, and politics, there are believers today who are risking everything simply to say the name of Jesus out loud. Not metaphorically. Not socially. Literally. In parts of the Islamic world, choosing Christ can mean losing your freedom, your family, or even your life—and yet, these stories rarely break through the noise of global media.
The silence is not because the persecution isn’t real. It’s because it is inconvenient, complex, and often ignored. But for Christians willing to look, the truth is unavoidable: the cost of faith is still being paid in full.
The case of Egyptian convert Said Mansour Rezk Abdelrazek is a sobering and urgent reminder. Arrested in 2024, Abdelrazek now stands trial in Cairo not for violence, but for his decision to leave Islam and follow Christ—and for attempting to have that truth reflected on his identity papers. Though apostasy is not formally illegal in Egypt, the system surrounding religious identity effectively criminalizes conversion.
Prosecutors have brought sweeping charges against him, including terrorism-related offenses, undermining national unity, and contempt for Islam. Reports indicate that during his detention, he has suffered physical and psychological abuse, even being hung in a “crucifixion” position and deprived of basic necessities. His trial, now delayed until June, continues within a judicial system widely criticized for its lack of transparency and due process.
This is not merely a legal case—it is a window into the spiritual cost of discipleship in parts of the world where belief itself becomes a crime. Abdelrazek’s story forces an uncomfortable question: what does it truly mean to follow Christ when the consequences are this severe? For many Western Christians, faith is expressed freely, even casually. For others, like Abdelrazek, it becomes a line that, once crossed, cannot be undone without great suffering.
A quieter, but equally revealing situation is unfolding in Algeria. Over the past several years, nearly all Protestant churches have been systematically shut down. What remains of the Christian community has been pushed out of public life and into the shadows—into homes, remote fields, and hidden gatherings. Laws requiring government authorization for non-Muslim worship are enforced in such a way that approval is almost never granted. Christianity, while not outright banned, is effectively squeezed out of visibility.
Yet the Church persists. Believers gather in “house churches” or even outdoors under olive trees, determined to maintain fellowship despite increasing pressure. Their existence exposes a deeper reality: in Algeria, Christianity is tolerated only as long as it remains invisible and controlled. Converts, in particular, face suspicion and social consequences, often treated as threats to the cultural and religious order. And still, the Church grows—quietly, resiliently, and largely unnoticed by the outside world.
Another recent case out of Egypt further underscores how even defending the Christian faith publicly can come at a steep cost. Christian YouTuber Aughustinos Samaan has been sentenced to five years of hard labor after being convicted of “contempt of religion” and “misuse of social media.”
His offense was not inciting violence, but producing online content that defended Christianity and responded to anti-Christian messaging circulating in the country. With a YouTube channel reaching around 100,000 subscribers, Samaan had built a platform focused on Christian apologetics and comparative religion–engaging ideas, asking questions, and offering a defense of his beliefs.
His punishment reveals how narrow the space for Christian expression can become under such systems. When even intellectual or theological responses are treated as criminal acts, it sends a chilling message far beyond one individual case. It tells believers that silence is safer than speech, that conviction must remain private, and that truth–if it contradicts dominant religious narratives–can carry legal consequences. Samaan’s sentencing is not just about one man; it reflects a broader reality where even peaceful, reasoned advocacy for Christianity can be met with severe repression.
These are not isolated cases. In Iran, authorities have intensified crackdowns on Christian converts over the past year, particularly those involved in house churches. Raids, arrests, and prison sentences have become familiar patterns. Converts are often charged with acting against national security, a broad accusation used to suppress religious expression. Bibles are confiscated, gatherings disrupted, and leaders detained. Christianity is allowed only when it does not spread—especially not among Muslims.
In Pakistan, the danger takes a different but equally severe form. Blasphemy laws continue to cast a long shadow over Christian communities. In 2025 alone, several cases emerged of Christians being accused—sometimes on little more than personal disputes—of insulting Islam or the Prophet Muhammad. These accusations can ignite mob violence almost instantly. Homes are burned, neighborhoods attacked, and families forced into hiding. Even when courts eventually dismiss the charges, the fear and destruction remain. For many, life never returns to normal.
Together, these examples reveal a consistent and troubling pattern: in multiple Muslim-majority nations, following Christ—especially as a convert—can trigger legal punishment, social isolation, or violence. And yet, these realities remain largely underreported. The modern media ecosystem often gravitates toward narratives that are politically convenient or culturally familiar. Stories like these, which require nuance and challenge prevailing assumptions, are too often left in the margins.
But for Christians, they should not be ignored.
Scripture reminds us that we are one body. When one part suffers, all suffer. The persecuted Church is not a distant issue—it is a present and pressing reality. The faith that is practiced freely in one part of the world is being tested under fire in another. And while the global spotlight may not shine on these believers, their endurance speaks volumes.
The question is not whether persecution exists. It does. The question is whether we are willing to see it—and what we will do once we do.
Because the silence of the world does not diminish the significance of their suffering. If anything, it amplifies the responsibility of the Church to remember, to pray, and to stand in solidarity. The cost of following Christ has not changed. In some places, it has simply become more visible.
And for those with eyes to see, it is impossible to ignore.
Anti-Normalization Laws – Another Reason Peace Remains Out Of Reach
US President Donald J. Trump recently said that he has never heard of a Lebanese law banning contact with Israel. “I never heard of that, but… I’m pretty sure that’ll be ended very quickly,” Trump told reporters. “I know Lebanon doesn’t want that… That’s crazy.”
Trump is right. These laws are “crazy.” They are also poisonous.
So long as Arabs and Muslims are taught by law, religion and social pressure that contact with Israelis is forbidden, the prospects for peace and coexistence will remain out of reach.
There can be no real stability in the Middle East while anti-normalization laws and campaigns persist. Such laws and campaigns only empower extremists and terrorists who seek Israel’s and the region’s destruction.
Trump is reportedly seeking to invite Lebanese President Joseph Aoun and Israeli Prime Minister Benjamin Netanyahu to a meeting in the White House as part of an effort to achieve peace and stability between Lebanon and Israel. If Aoun, however, were to accept Trump’s invitation to meet Netanyahu at the White House, he would effectively be violating Lebanon’s own anti-normalization law, which prohibits all economic, professional, cultural, or social relations between Lebanese nationals and Israeli citizens and entities.
Lebanon’s anti-normalization law, rooted in the 1955 Boycott Law and reinforced by the penal code, prohibits virtually all contact with Israel, which is classified as an “enemy state.”
The law goes even further. It bars any person or legal entity, directly or indirectly, from engaging in any transaction — commercial, financial, or otherwise — with individuals or organizations linked to Israel.
The penalties are severe. Violators can face prison terms ranging from three to ten years with hard labor, in addition to fines, professional bans, and the confiscation of goods.
What may sound “crazy” in Washington is, in fact, standard practice in several Arab and Islamic countries. Lebanon is not the exception; it is the rule.
Legislation to prevent countries from establishing normal relations with Israel has existed in the region for decades. Countries such as Syria and Iraq have long maintained sweeping prohibitions on contact with Israelis, with penalties that have included life imprisonment and even death.
On May 26, 2022, Iraq’s parliament passed the “Criminalizing Normalization and Establishment of Relations with the Zionist Entity” law, which unanimously prohibits any diplomatic, political, economic, or cultural ties with Israel. Violations, including supporting “Zionist ideas” via social media, can incur life imprisonment or the death penalty.
Since then, Iraqi authorities have filed legal complaints against several political activists and bloggers, accusing them of supporting Israel. “One of the primary figures named in the complaints is Ghaith al-Tamimi, an Iraqi political activist living abroad. Al-Tamimi is known for his strong criticism of Iran and its affiliated factions within Iraq,” according to The New Arab media outlet.
“Al-Tamimi has been accused of using his social media platforms to make statements that were interpreted as supportive of Israeli actions in Gaza and Lebanon. This has sparked outrage within Iraq, where any perceived support for Israeli operations is considered a violation of the country’s laws.”
In another case, the Karkh Criminal Court in Baghdad sentenced a man to life imprisonment for promoting the “Zionist entity” (Israel) on social media. According to the Supreme Judicial Council, the defendant, whose identity has not been released, published photos and videos on Facebook supporting normalization with Israel. Authorities also found Hebrew-language books and newspapers in his home.
In Kuwait, similar laws – backed by parliamentary legislation and Islamic religious rulings – criminalize normalization with Israel and treat it as an act of treason. A few years ago, the Criminal Court in Kuwait issued a three-year prison sentence with hard labor against renowned media personality Fajr al-Saeed, who had publicly called for normalization with Israel.
Even Egypt, which signed a peace treaty with Israel more than four decades ago, has a law that authorizes the revocation of Egyptian citizenship if a national is “qualified as Zionist.” The Egyptian government has used this law, passed in 1975, to revoke the citizenship of Egyptians who marry Israeli nationals.
These laws are frequently reinforced not only by governments, but also by influential religious institutions such as Cairo’s Al-Azhar Al-Sharif, the premier institution of Sunni Islam, which has issued rulings banning all forms of non-governmental contact with Israelis and framing normalization as religiously forbidden.
Another prominent Islamic body, the International Union of Muslim Scholars (IUMS), has issued a fatwa (Islamic ruling) forbidding normalization with Israel. The ruling came in response to the normalization agreement signed between Israel and the United Arab Emirates more than five years ago. According to IUMS, normalization agreements are “not reconciliations or truces… rather, they are a concession of the holiest and most blessed of lands and a recognition of the legitimacy of the occupying enemy [Israel].”
The purpose of these laws and religious rulings is clear: to deter, punish, and stigmatize any form of coexistence with Israel. By criminalizing people-to-people engagement, Arab and Muslim leaders and institutions send a powerful message to their populations: peace with Israel is not merely undesirable, but a crime. This message is reinforced through media campaigns, professional blacklisting, and public accusations of “treason” against those who dare to engage with Israelis.
If Trump is serious about presenting himself as a peacemaker, his surprise at Lebanon’s law should be only the beginning. The real challenge lies in confronting a deeply entrenched system of boycotts, legal restrictions, and incitement against Israel across the Arab and Islamic worlds.
Where peace is illegal, peace is impossible.
The US maintains close ties with several Arab and Islamic countries where laws and campaigns banning normalization with Israel remain in force. Washington has diplomatic, economic, and political leverage with many of the countries that enforce these laws. The question is whether it is willing to use it.
Christian Foster Parents Continue To Battle Discrimination Over Gender Ideology
A federal court in Washington rejected a motion to dismiss a lawsuit filed by a Christian couple who say they were denied an unrestricted foster license by the state because they wouldn’t adhere to LGBT ideology.
In an opinion published Wednesday, Judge David G. Estudillo of the U.S. District Court for the Western District of Washington denied a motion by the state to dismiss a lawsuit filed by Jennifer and Shane DeGross over the Washington Department of Children, Youth and Families’ refusal to grant them a full foster care license.
“In essence, the Department has forced the DeGrosses to choose between forefeiting their freedom of speech to obtain an unrestricted license, or upholding their beliefs surrounding [Sexual Orientation, Gender Identity, and Expression], and receiving a less-favorable license subject to certain requirements,” Estudillo, a Biden appointee, stated.
The DeGrosses served as foster parents in Washington from 2013 to 2022. But when they sought to renew their license in 2022, they became aware of the state’s requirement that foster parents provide children “with resources that supports and affirms their needs regarding” sexual orientation, gender identity and expression and agree to use trans-identified children’s “pronouns and chosen name, and respect the child’s right to privacy concerning their gender identity.”
The DeGrosses informed the licensing agency that they could not agree to this provision because of their deeply held religious beliefs about sexuality and gender. They say they lost their license as a result.
They filed a complaint in 2024, alleging violations of their rights to freedom of religion under the First Amendment to the U.S. Constitution and the Equal Protection Clause of the Fourteenth Amendment.
In early 2025, the DeGrosses submitted a foster care application with a waiver clarifying their intention to “support a child’s right to privacy concerning their SOGIE” and “avoid the use of pronouns which are contrary to the child’s biological sex.” They also agreed to undergo training “so long as they were not required to change their sincerely held religious beliefs.”
The state approved the waiver request, limiting the DeGrosses to caring for children ages 2 to 5 and allowing them to care for older children only on a short-term basis. After the waiver was issued, the DeGrosses submitted a revised complaint alleging that the process for obtaining a waiver was “burdensome” and that their foster care license “arbitrarily limits them to caring for only some child[ren] in only some ways.”
Characterizing their treatment as “worse than similarly situated foster parents with analogous conscience-based objections to supporting a child’s religious or cultural identities and practices,” the DeGrosses accused state officials of violating their free speech, free exercise and free association rights under the First Amendment, as well as the Equal Protection Clause of the 14th Amendment.
In response, defendants filed a motion to dismiss the complaint for failure to state a claim.
While Estudillo concluded that the DeGrosses’ claims related to free speech and free exercise survived the motion to dismiss, it dismissed the couple’s Equal Protection claims and their claim against Washington Secretary of Children, Youth and Families Ross Hunter in his personal capacity.
The court’s conclusion that the free speech and free exercise claims have merit will allow the couple to file an amended complaint by May 13, enabling the lawsuit to continue.
“The DeGrosses have carried their burden to show that the Department’s enforcement of Policy § 1520 plausibly constitutes impermissible viewpoint discrimination,” the judge wrote.
The nonprofit legal organization Alliance Defending Freedom (ADF), which represents the DeGrosses, is optimistic that the policy will ultimately be found unconstitutional.
“When children are sleeping on cots in child-welfare offices for lack of loving homes, states like Washington should be doing everything they can to bring in more qualified foster parents,” said ADF Senior Counsel Johannes Widmalm-Delphonse in a statement reacting to the ruling. “But Washington state is putting its own ideological agenda ahead of children’s needs, even though a federal court already enjoined a similarly unconstitutional policy in 2021.”
Widmalm-Delphonse notes that a 2021 ruling by the U.S. District Court for the Eastern District of Washington prohibited the state from “requiring a foster family home license applicant or a family home study applicant to express agreement with any policy regarding LGBTQ+ issues that conflicts with the applicant’s sincerely held religious views.”
Widmalm-Delphonse urged Washington to “take the hint and end its unconstitutional and discriminatory policy.”
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TruLight TV : Nature Documentary
The Bible tells us that the Earth is the Lord’s and all that it contains and that the heavens are telling the glory of God. Nature is a gift from God. When God first created man, He placed us in the Garden. As Spring turns into summer I want to encourage us all to go and enjoy the beauty of nature. There are so many opportunities in this area to enjoy the outdoors. NOTE : That TruLight TV does not support the Evolution Doctrine of Demons , and if the producers of these videos mentions Evolution , its not our View Point
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Bonus Teaching for the Child of God !!
During the lifetime of Jesus, the holy temple in Jerusalem was the center of Jewish religious life. The temple was the place where animal sacrifices were carried out and worship according to the Law of Moses was followed faithfully. Hebrews 9:1-9 tells us that in the temple a veil separated the Holy of Holies—the earthly dwelling place of God’s presence—from the rest of the temple where men dwelt. This signified that man was separated from God by sin (Isaiah 59:1-2). Only the high priest was permitted to pass beyond this veil once each year (Exodus 30:10; Hebrews 9:7) to enter God’s presence for all of Israel and make atonement for their sins (Leviticus 16).
Solomon’s temple was 30 cubits high (1 Kings 6:2), but Herod had increased the height to 40 cubits, according to the writings of Josephus, a first-century Jewish historian. There is uncertainty as to the exact measurement of a cubit, but it is safe to assume that this veil was somewhere near 60 feet high. An early Jewish tradition says that the veil was about four inches thick, but the Bible does not confirm that measurement. The book of Exodus teaches that this thick veil was fashioned from blue, purple, and scarlet material and fine twisted linen.
The size and thickness of the veil make the events occurring at the moment of Jesus’ death on the cross so much more momentous. “And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom” (Matthew 27:50-51a).
So, what do we make of this? What significance does this torn veil have for us today? Above all, the tearing of the veil at the moment of Jesus’ death dramatically symbolized that His sacrifice, the shedding of His own blood, was a sufficient atonement for sins. It signified that now the way into the Holy of Holies was open for all people, for all time, both Jew and Gentile.
When Jesus died, the veil was torn, and God moved out of that place never again to dwell in a temple made with human hands (Acts 17:24). God was through with that temple and its religious system, and the temple and Jerusalem were left “desolate” (destroyed by the Romans) in A.D. 70, just as Jesus prophesied in Luke 13:35. As long as the temple stood, it signified the continuation of the Old Covenant. Hebrews 9:8-9 refers to the age that was passing away as the new covenant was being established (Hebrews 8:13).
In a sense, the veil was symbolic of Christ Himself as the only way to the Father (John 14:6). This is indicated by the fact that the high priest had to enter the Holy of Holies through the veil. Now Christ is our superior High Priest, and as believers in His finished work, we partake of His better priesthood. We can now enter the Holy of Holies through Him. Hebrews 10:19-20 says, “We have confidence to enter the Most Holy Place by the blood of Jesus by a new and living way opened for us through the curtain, that is, his body.” Here we see the image of Jesus’ flesh being torn for us just as He was tearing the veil for us.
The profound significance of the tearing of the veil is explained in glorious detail in Hebrews. The things of the temple were shadows of things to come, and they all ultimately point us to Jesus Christ. He was the veil to the Holy of Holies, and through His death the faithful now have free access to God.
The veil in the temple was a constant reminder that sin renders humanity unfit for the presence of God. The fact that the sin offering was offered annually and countless other sacrifices repeated daily showed graphically that sin could not truly be atoned for or erased by mere animal sacrifices. Jesus Christ, through His death, has removed the barriers between God and man, and now we may approach Him with confidence and boldness (Hebrews 4:14-16).
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