Preparing the Bride of Christ For His Return By Janet Van Hierdan
A Tale of Two Brides is now available on Amazon.com:
Sunday, February 1, 2015
Another
Coffee Break:
Going Beyond, Part 12
January 30, 2015
Finally, we come to the sixth
of the foundation stones that must be laid in our lives before the Lord will
allow us to go forward into the next dimensions He has prepared. It may become necessary for me to break our
last discussion on the doctrine of eternal judgment into two separate Coffee
Breaks because there is so much to cover, but we will play it by ear. Once again we will begin with the expanded
and amplified translation from Hebrews 6.
Hebrews 6:1-3, RAC Translation & Amplification: Therefore, and as a consequence, it is critically
important that we forsake [what Jesus has already eradicated from existence]
the beginnings and commencement of the [initiating] Word of the Anointed One
and His Anointing (Jesus Christ),
Let us move
forward energetically to the place of completion and consummation; not laying
down [or setting in front of you as a continual requirement] the legalistic
requirement to repent, and re-do your thought processes concerning the old,
dead works and requirements of the Law [as though it were necessary in order to
attain redemption from past sins or iniquities], under the guise that this
builds faith in and toward God, the line-upon-line, precept-upon-precept
instruction in the purification processes in baptisms, the necessity of laying
on of hands (for impartation or conveyance of power), [the foundational truth
that Jesus provides] resurrection from the dead and cancelation of the curse of
death, and — finally — the understanding and revelation of the judgment and
decrees that exist throughout the eternity of the eternities.
And this is
what we will be enabled to do conditional upon God’s transfer of authority,
granting license and liberty to move past these foundations.
Now,
let's take a look at some Scriptures that deal specifically with this judgment.
Hebrews 9:27-28, KJV: “And
as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the
sins of many; and unto them that look for him shall he appear the second time
without sin unto salvation.”
Isaiah 4:3-4, KJV:
“And it shall come to pass, that he that is left in Zion,
and he that remaineth in Jerusalem, shall be called holy, even
every one that is written among the living in Jerusalem: When the Lord shall have washed away the
filth of the daughters of Zion, and shall have purged the blood of Jerusalem
from the midst thereof by the spirit of judgment, and by the spirit of
burning.”
In
order for us to properly understand the concept of judgment and see what Paul
was making reference to in his letter to the Jewish Christians, we need to
first define the words that are translated “judgment.”
Taking
the Old Testament Hebrew first, we find the word, mishpat
and its
root word, shaphat. The word,
mishpat, refers specifically to a judicial
verdict — a sentence or formal decree
within divine law.
The
root word — shaphat — adds more color
to our definition, however and allows us to see the character of this sentence
or formal decree within divine law. It has
the picture of litigating or reasoning between right and wrong and either
vindicating someone or judging and executing punishment. It also means to plead and/or defend.
Then
we come to the Greek terms used in the New Testament.
Again
we have a primary word, krima, and its root
word, krino.
The
two Greek words nearly parallel the Hebrew terms, but both also add to the
overall picture of “eternal judgment.”
Krima is also defined as a judicial verdict — a sentence or formal
decree within divine law, but to that we add the following: condemnation of wrong, a condemnatory sentence, the decision (whether
severe or mild) which one passes on the faults of others.
Krino literally means: to separate, to choose, to determine between right and wrong, to set
things right. It also
means: to rule and to govern, to
preside over (as the prerogative of kings and rulers) with the power of giving
judicial decisions, to determine, to resolve and decree.
Let’s
consider for a minute the Biblical picture of judgment from statements that
Jesus made. In what is popularly
referred to as “The Sermon on the Mount” Jesus draws some contrasts in
judgment.
Matthew 7:1-6, NASB: “Do not judge so that you
will not be judged. For in
the way you judge, you will be judged; and by your standard of measure, it will
be measured to you. Why do
you look at the speck that is in your brother’s eye, but do not notice the log
that is in your own eye?
"Or how can you say to your brother, ‘Let me take the speck
out of your eye,’ and behold, the log is in your own eye? You hypocrite, first take the log out
of your own eye, and then you will see clearly to take the speck out of your
brother’s eye.
“Do not give what is holy to dogs, and do not throw your pearls
before swine, or they will trample them under their feet, and turn and tear you
to pieces.”
The
“Sermon on the Mount” is literally a picture of the character and nature of the
Lord Jesus Christ. It is addressed to
those who would follow the Lord and be transformed into Him and His image and
nature.
When
Jesus, therefore, first addresses the concept of judgment as a divine attribute
(and we know this from Isaiah’s prophecy where he refers to the Spirit of
Judgment and Burning), He applies this to the believer, warning against the
misuse of this attribute.
We
are warned not to use the power and authority of judgment [we ARE kings and
priests unto God] casually and flippantly.
When we remember that the sum of the Seven Spirits of God is agape
— love — it places a requirement on us to make our judgments in love and not
from a reactionary place.
In
His statement to not “give what is holy to dogs,” this remark is still made
within the discussion on judgment, and he describes the rendering of judgment
as “holy.” Judgment, therefore, as a
holy rendering of God’s decrees and “setting things right” takes on an entirely
new dimension.
Because
judgment is holy, this takes it entirely out of the realm of personal feeling,
or emotional, reactionary responses to events which occur to us as
individuals. There is NOTHING about the
rendering and/or speaking of judgment that is permissible as a byproduct of
personal offenses
Within
the framework of judgment and its judicial sentencing or decrees is the
inherent ability to condemn. For the
believer who is not in tune with the heart of the Lord Jesus Christ, and is
operating even slightly in the realm of the flesh (let’s insert emotional
responses and reactions here), the ability to speak judgment from the aspect of
condemning is almost a certainty.
All
of a sudden our judgment becomes cursing, and the consequences to us for
speaking or activating that judgment begin to multiply.
As
a holy attribute of the character and nature of the Lord Jesus Christ, judgment
has eternal consequences. Consider some
of the judgments we see throughout the New Testament:
Matthew 6:13: "And
lead us not into temptation, but deliver us from evil: For thine is the
kingdom, and the power, and the glory, for ever. Amen."
Matthew 21:19:
"And when he saw a fig tree in the way, he came to it, and
found nothing thereon, but leaves only, and said unto it, Let no fruit grow
on thee henceforward for ever. And presently the fig tree withered
away."
John 6:51: "I
am the living bread which came down from heaven: if any man eat of this
bread, he shall live for ever: and the bread that I will give is my flesh,
which I will give for the life of the world."
John 6:58: "This
is that bread which came down from heaven: not as your fathers did eat manna,
and are dead: he that eateth of this bread shall live for ever."
II Corinthians 9:9: "(As it is written, He
hath dispersed abroad; he hath given to the poor: his righteousness
remaineth for ever."
Each
of the foregoing statements in the Word are judgments — eternal judgments. Each has its own unique nature. Jesus’ judgment against the fig tree caused
the life to leave it such that it withered away.
The
promises that Jesus makes concerning eating of His flesh are not just promises:
they are judgments with an eternal character to them — and consequences that
cause God’s people to sit up and take notice.
Now take a look at a different kind of judgment:
II Peter 2:1-2, 12-17: "But there were false
prophets also among the people, even as there shall be false teachers among
you, who privily shall bring in damnable heresies, even denying the Lord that
bought them, and bring upon themselves swift destruction. And many shall follow
their pernicious ways; by reason of whom the way of truth shall be evil spoken
of.
"But these, as natural brute beasts, made to be taken and
destroyed, speak evil of the things that they understand not; and shall utterly
perish in their own corruption; And
shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time.
"Spots they are
and blemishes, sporting themselves with their own deceivings while they feast
with you; Having eyes full of
adultery, and that cannot cease from sin; beguiling unstable souls: an heart
they have exercised with covetous practices; cursed children: Which have forsaken the right way, and
are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; But was rebuked for his iniquity: the
dumb ass speaking with man’s voice forbad the madness of the prophet.
"These are wells without water, clouds that are carried
with a tempest; to whom the mist of darkness is reserved for ever."
This
is an eternal judgment which clearly states that the “mist of darkness” has
been reserved “forever” for those who speak in the name of the Lord (but NOT His onoma!)
whose mouths speak lies out of their own pride and ignorance. I might liken this to the example we read
about in Acts 19 where the seven sons of the High Priest, Sceva, saw what Paul
was doing and attempted to expel some evil spirits "by Jesus whom Paul
preaches." They attempted to use
the name of Jesus as a formula, but had no relationship with the Lord, and
certainly were not operating in His onoma.
Peter's
statements are both judgment and a prophetic picture when he describes them as
{dried up] wells without water or [angry looking] clouds which promise a storm
and move violently but produce no rain.
It
foretells a judgment similar to that of which Jesus spoke when He referred on a
couple of occasions to the invitation to the Great Wedding Feast, and again to
those desiring to enter the realm of the Kingdom without being willing to meet
the conditions necessary. (See Matthew
7:21-27, and Matthew 22:1-14)
In
Matthew 25 we have the parable of the talents, and the unprofitable servant who
takes the talent entrusted to him and buries it instead of putting it to use so
that it would profit the master. Here,
again, we have the judgment rendered in which the servant is cast into outer
darkness.
J.
H. Thayer tells us that this is a common Hebrew metaphor which depicts an
individual “who is
given over permanently to his willing and persistent ignorance of the things of
God, and the accompanying ungodliness and immorality, together with their
consequent misery in hell.”
Peter’s
reference, therefore, to the “false teachers who bring in their
damnable heresies”
follows the same line of judgment that Jesus decrees when he writes “to
whom the mist of darkness is reserved forever (aion) [throughout
the eternity of the eternities].”
These judgments, however, are not what we normally think of and refer to
as “eternal judgment.”
Let’s
shift now and talk about the first of several events recorded in Revelation 20
and 21.
Revelation 20:7-10: "And when the thousand
years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations
which are in the four quarters of the earth, Gog and Magog, to gather them
together to battle: the number of whom is
as the sand of the sea. And
they went up on the breadth of the earth, and compassed the camp of the saints
about, and the beloved city: and fire came down from God out of heaven, and
devoured them.
"And the devil that deceived them was cast into the lake of
fire and brimstone, where the beast and the false prophet are, and shall be tormented day and
night for ever and ever."
In
this prophecy we see the loosing of Satan from the pit where he has been
imprisoned for a thousand years. Satan
again goes forth to deceive the nations of the world — and from the description
given, he is able to deceive a huge number who gather together against the city
of Jerusalem.
Judgment
is released against Satan as the Lord sends the hosts of Heaven to fight with
the people of God. Guess I need to stop
here for now. We need to talk about this
judgment more in depth. We obviously
have quite a ways to go and this is a good place to take a break in this
discussion. We'll continue from here
next week.
I remind those of you
in need of healing of our Healing Prayer Call on Mondays at 7:00 PM
Eastern. Once again, the number to call
for healing is (805) 399-1000. Then
enter the access code: 124763#. Also
want to let you know that our Sunday worship gatherings are available by
conference call – usually at about 10:45AM Pacific. That conference number is (559) 726-1300, and
the access code is 308640#.
Blessings on you!
Regner
Regner A. Capener
CAPENER MINISTRIES
CAPENER MINISTRIES
RIVER WORSHIP CENTER
Sunnyside, Washington 98944
Sunnyside, Washington 98944
Email Contact: Admin@RiverWorshipCenter.org
Our book, A
Tale of Two Brides, published by Destiny Image, is available on
Amazon.com as an E-book: http://www.amazon.com/Tale-Two-Brides-Relationship-ebook/dp/B00BSV6HZC/ref=sr_1_8?ie=UTF8&qid=1363139096&sr=8-8&keywords=A+Tale+of+Two+Brides#_
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Sunday, January 25, 2015
Another
Coffee Break:
Going Beyond, Part 11
January 23, 2015
We're going to run long again
today, so without any prologue, let's get underway.
Hebrews 6:1-3, KJV: “Therefore leaving the
principles of the doctrine of Christ, let us go on unto perfection; not laying
again the foundation of repentance from dead works, and of faith toward God, Of
the doctrine of baptisms, and of laying on of hands, and of resurrection of the
dead, and of eternal judgment. And this will we do, if God permit.”
Ever since Adam and Eve ate of the Tree of the Knowledge of
Good and Evil, death has been a mandated part of our existence as their
descendants. The human genetic makeup
has had death ingrained in its DNA. Death, and the very preparation for it has
become the core of our culture. Without
actually considering that this is the reason, we look at foods from the
perspective of what will make us healthier and live longer.
Many folks pick and choose their automobiles predicated on
how safe they will be in them. The news
media is filled with news and events that all surround how we live and/or how
we will face death. Most news, whether
on TV or in the newspapers, or on the radio, or in magazines has a death
element to it.
Then there’s this:
We buy life and health insurance because we are betting that
we will get sick and/or die before the actuarials predict. On the other hand the insurance companies are
betting that we will live and stay healthier longer than the actuarials.
Our thoughts and our speech are filled with a mindset and
comments that incorporate death in one way or another. Despite the promises that Jesus made and the
Covenant He provides, Christians plan for death. The body of Christ has, for the most part,
lost sight of the Covenant that provides health, strength, and — not only loooooonnng life
— but deliverance from death.
The previous foundational truths that we have considered: (1) Repentance
from dead works; (2) Faith toward God; (3) Baptisms;
and (4) Laying on of Hands are nearly as difficult for Christians to
grasp and lock into their mindsets, their spirits, their way of thinking, and
their behavior patterns as is the fifth foundation: Resurrection of the Dead.
Resurrection of the dead takes on a two-fold
perspective. The first is one that most
Christians can accept because it is off in the far, far future. It is something that takes place after one
has died, stood before the judgment seat of God and found innocent of sin. They are then raised to life in the realm of
the Spirit.
There’s another aspect of this line of thought that says we
are already dead in our sins — dead spiritually. The acceptance and acknowledgement of Jesus’
as the Only Begotten Son of God having suffered and died for our sins is our
redemption from that sin and the curse of spiritual death and separation from
God that the sin brings. Everybody good
so far with this? What gets lost in this
one-sided view is that Jesus did not only die on the Tree of the Knowledge of
Good and Evil, He laid the axe to its root and was resurrected from the grave
by Father God!
Mankind was NEVER designed to die in the first place. When Adam and Eve were first created, they
were created in the image and likeness of Father, Son and Holy Spirit. Two words occur in the Hebrew text which
clarify this: tselem (translated: image), and demuth (translated: likeness).
The word, tselem,
actually conveys the sense: someone who exactly resembles in appearance, an exact replica. The word, demuth, literally means: an exact model; alike in characteristics and makeup. Hence we were made to be just like Father,
Son & Holy Spirit. Our breath was
Father’s breath. Our life-span, eternity!
Our character and makeup: interdimensional, having the ability to
function in both the heavenlies and in the earthly realm.
For two thousand years Adam and Eve lived in the Garden,
walking and talking with Jesus, enjoying the fellowship, receiving revelation,
being given the ability to decree and declare the very nature and makeup of the
various living species — animals, fish, birds; i.e., everything that walked or
moved upon the face of the earth. Death
was not a part of their makeup.
Adam and Eve never knew what death was, except that God had
said to them when they were first introduced to the Garden, “Of every tree of the garden
thou mayest freely eat: But of the tree of the knowledge of good and evil, thou
shalt not eat of it: for in the day that thou eatest thereof thou shalt surely
die.” (Genesis
2:16b-17)
Death was something there was no reference for in their
paradigm. The animals didn’t die. The birds didn’t die. The fish didn’t die. They were all reproducing and filling the
earth, according to God’s command. Once
they ate of the Tree of the Knowledge of Good and Evil, the dying process was
set into their DNA, and just as God had spoken, they died on the day they ate
thereof, 930 years into that third day.
At the same time, with sin's contamination, death became a part of all
creation.
From that moment, the human race and the human genome has
been contaminated with both death and the fear of death. For that reason, even for Christians, the
concept of everlasting life, or life for evermore — never mind resurrection
from the dead — have been contaminated by the Fear of Death as well as by the
traditions and religious philosophies that have been bred into the life of the
body of Christ. In order then to get a
real grasp on the foundation of resurrection from the dead, we have to go back
to the Word Himself and see what Jesus said, what He taught, and what He did.
John 6:38-40, KJV: For I came down from heaven, not to do mine own
will, but the will of him that sent me. And this is the Father’s will which
hath sent me, that of all which he hath given me I should lose nothing, but
should raise it up again at the last day. And this is the will of him that sent
me, that every one which seeth the Son, and believeth on him, may have
everlasting life: and I will raise him up at the last day.
This is the first and most basic element of resurrection.
Jesus is making it abundantly clear that everyone who sees
Him — the Greek word here is theoreo,
which means: to
discern, to see and know, to perceive and ascertain — and believes on Him (and here the
word in the Greek text is pisteuo, which
is the word for faith, the exercise of faith meaning: to put full faith and credit
in, to entrust and to commit without reservation)
will have zoe life
(the God-breathed life) aionios: existing throughout the
eternity of the eternities.
Then Jesus says this: And I will raise him up at the last day. This
is perhaps one of the most unique and revelatory things Jesus says in this
passage.
The Greek word used for the phrase “raise him up” is the
word, anistemi, a
contraction of two Greek words, ana (up)
and histemi, a
prolonged version of stao,
which has some meanings and applications which give real understanding to what
Jesus is saying. Let me illustrate first with another statement that Jesus
makes:
John 5:24, KJV: “Verily, verily, I say unto you, He that heareth my
word, and believeth on him that sent me, hath everlasting life, and shall not
come into condemnation; but is passed from death unto life.”
This word, “passed” comes from the Greek metabaino which is: an instant
transition from one place to another. Again,
we have the picture of hearing (hearing and understanding) and exercising faith
and absolute confidence and trust in the reality of who Jesus is, and the price
that Jesus paid on our behalf.
When Jesus said, “I will raise him up at the last day,” He
was applying the truth of resurrection in a phenomenal way.
The term, anistemi,
literally means: to stand up again, to fix and
establish, to uphold and sustain the authority, to restore and sustain covenant.
Resurrection, therefore, is much more than being raised from
the dead, it is being moved from death — where we have been laid flat by sin —
to the very life that is God’s life. It
is the restoration of our relationship with Father, Son & Holy Spirit throughout
the eternity of the eternities!
Death, in this sense, is nothing more than separation from
the relationship we were created for and in with Father, Son & Holy
Spirit. Resurrection, again in this same
sense, is being raised back to that life we were created and designed for.
But that’s only one phase of resurrection. What Jesus paid for, and what Father did when
He raised Jesus from physical death in the tomb, is literally the cancellation
of the sentence of death upon us. We’ve
quoted this passage again and again in times past but it deserves revisiting in
this context:
Hebrews 9:25-26, KJV: Nor yet that he should offer himself often, as the
high priest entereth into the holy place every year with blood of others; For
then must he often have suffered since the foundation of the world: but now
once in the end of the world hath he appeared to put away sin by the sacrifice
of himself.
Hebrews 9:27-28, Amp Bible: And just as it is appointed for [all] men once to
die, and after that the [certain] judgment, Even so it is that Christ, having
been offered to take upon Himself and bear as a burden the sins of many once
and once for all, will appear a second time, not to carry any burden of sin nor
to deal with sin, but to bring to full salvation those who are [eagerly,
constantly, and patiently] waiting for and expecting Him.
When Adam and Eve ate of the Tree of the Knowledge of Good
and Evil, they brought sin and death into the human genome. Under the Law of Moses, it was necessary for
the priests to enter into the Holy Place once each year with a blood sacrifice
for the atonement (or covering over) of the sins of the people. That act of offering a blood sacrifice did
not eradicate the sin, nor did it do away with the sentence of death in human
DNA.
Thus, it became necessary for Jesus Christ to become the once
and for all time blood sacrifice in order to completely eradicate both the sin
and do away with the sentence of death. What the priests could not do under the
Law of Moses, Jesus accomplished with four distinct acts:
(1) He laid the axe to the root of the Tree of the Knowledge of
Good and Evil. (see Matthew 3:10)
(2) He was hung and died on that Tree — the same Tree that
brought death to Adam and Eve. (see Acts 13:29 and I Peter 2:24)
(3) He took all of our sins, our sicknesses and diseases, our
infirmities, and Satan’s power over us to that Tree and put it all to death,
then laid it at Satan’s feet once and for all.
(4)
Having put an end to the power of sin and sickness, disease and infirmity, He
also put an end to death when Father raised Him from the dead. (Acts
10:39-40 and 13:30, & Galatians 3:13-14)
This last quote from Paul’s letter to the Galatians makes it
about as unambiguous as anything can be when he writes that “Christ hath redeemed us
from the curse of the Law, being made a curse for us.”
So what was the curse?
It was the sentence of death for sin.
That was the sentence that had passed upon all man-kind from the moment
that Adam ate of the fruit of the Tree
of the Knowledge of Good and Evil. There was a fundamental understanding among
the Jews that there would come a Resurrection Day for all at some point in the
future when all would stand before the Great Judgment Seat. Consider Martha’s statement to Je-sus when he
spoke of Lazarus being raised from the dead:
John 11:21-24, KJV: Then said Martha unto Jesus, Lord, if thou hadst
been here, my brother had not died. But I know, that even now, whatsoever thou
wilt ask of God, God will give it thee.
Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall
rise again in the resurrection at the last day.
But look now at what Jesus says to Martha next:
John 11:25-26, KJV: Jesus said unto her, I am the resurrection, and the
life: he that believeth in me, though he were dead, yet shall he live: And
whosoever liveth and believeth in me shall never die. Believest thou this?
Martha responded in the affirmative to Jesus, but that’s not
quite what He got when He was addressing a crowd of followers.
John 6:49-52, KJV: Your fathers did eat manna in the wilderness, and
are dead. This is the bread which cometh
down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from
heaven: if any man eat of this bread, he shall live forever: and the bread that
I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves,
saying, How can this man give us his flesh to eat?
But Jesus was quick to answer them.
John 6:54-58, KJV: Whoso eateth my flesh, and drinketh my blood, hath
eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is
drink indeed. He that eateth my flesh,
and drinketh my blood, dwelleth in me, and I in him.
As the
living Father hath sent me, and I live by the Father: so he that eateth me, even
he shall live by me. This is that bread
which came down from heaven: not as your fathers did eat manna, and are dead:
he that eateth of this bread shall live forever.
In each of the preceding verses and passages, we have seen
the words, “die,” and “death.” In each
case the Greek word apothnesko occurs. This word literally means: to die off, to be dead
physically.
What’s sad is that in today’s society, and particularly in
the body of Christ for many generations, this has been read and inferred as
spiritual death. After all, Jesus surely didn’t mean that Resurrection From
the Dead meant that we could apply this in a literal sense! And yet, that’s exactly what the Word
says! Jesus couldn’t have said it more plainly than He did when He said to
Martha, “And
whosoever liveth and believeth in me SHALL NEVER DIE.”
Again, when Paul is writing to the Hebrews and says “And as it is appointed
unto men once to die, but after this the judgment: So Christ was once offered to bear the sins
of many,” here once again, the word translated “die” is that same word
Jesus used, apothnesko:
physical death.
Resurrection of the Dead IS a foundation truth and principle
that we must lay hold of. We have to see
and understand this as much more than a spiritual event. Of course the spiritual aspect of it is
critical! It is the restoration of our relationship and interdimensional walk
with the Lord through-out the eternity of the eternities. But in order for it to have force NOW in this
present day and time, we have to see it as Resurrection from the sentence of
death.
Death cannot be a consideration for us. The subconscious
belief that we must die now impedes out ability to believe that we can raise
the dead just as Jesus did. And, please, don’t anyone think I’m saying that a
person absolutely must believe in physical death cancellation before they can
raise the dead. We have far too many examples of folks in bygone eras and moves
of God who did raise the dead. But God is bringing His people beyond the old
mindset and understanding.
There are current examples of people living today who have
grasped this principle and have been alive for hundreds of years.
When Jesus hung on the Cross, His last words were, “It
is Finished!” Blood and water came
from His side when the centurion pierced His side. What was finished? Sin and death! What came forth from His side? A new birth!
A Bride who would live and demonstrate His Life to the world!
We have resumed our
normal Healing Prayer Call schedule for Mondays only at 7:00 PM Eastern. Once again, the number to call for healing is
(805) 399-1000. Then enter the access
code: 124763#. I also want to let you
know that our Sunday gatherings are available by conference call – usually at
about 10:45AM Pacific. That conference
number is (559) 726-1300, and the access code is 308640#.
Blessings on you!
Regner
Regner A. Capener
CAPENER MINISTRIES
CAPENER MINISTRIES
RIVER WORSHIP CENTER
Sunnyside, Washington 98944
Sunnyside, Washington 98944
Email Contact: Admin@RiverWorshipCenter.org
Our book, A
Tale of Two Brides, published by Destiny Image, is available on
Amazon.com as an E-book: http://www.amazon.com/Tale-Two-Brides-Relationship-ebook/dp/B00BSV6HZC/ref=sr_1_8?ie=UTF8&qid=1363139096&sr=8-8&keywords=A+Tale+of+Two+Brides#_
All Coffee Break articles are
copyright by Regner A. Capener, but authorization for reprinting, reposting,
copying or re-use, in whole or in part, is granted –provided proper attribution
and this notice are included intact. Older Coffee Break archives are available
at http://www.RegnersMorningCoffee.com. Coffee Break
articles are normally published weekly.
If you would like to have these articles arrive each morning in your email, please send a blank email to: Subscribe@AnotherCoffeeBreak.com.To remove yourself from the mailing list, please send a blank email to Unsubscribe@AnotherCoffeeBreak.com.
If you would like to have these articles arrive each morning in your email, please send a blank email to: Subscribe@AnotherCoffeeBreak.com.To remove yourself from the mailing list, please send a blank email to Unsubscribe@AnotherCoffeeBreak.com.
CAPENER MINISTRIES is a tax-exempt church ministry.
Should you desire to participate and covenant with us as partners in this
ministry, please contact us at either of the above email or physical addresses,
or visit: http://www.RiverWorshipCenter.org.
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