The fallen class of Watchers are considered by some to be the creatures refered to in the Book of Jude as the “angels which kept not their first estate” and who are reserved in everlasting chains under darkness unto the judgment of the great day.
and started listening to the archived radio show of Tom Horn and Steve Quayle, they were talking about 'order out of chaos' being the New World Order coming, and of the great DARKNESS coming to America. It's about the Apostasy of the Great Seal.
The star marks the spot from which the capital's four quadrants of streets fan out -- the very heart of the L'Enfant street plan with its mysterious meanings.
However, the coming Darkness may actually precede the Final Awakening and be the cause of people turning20to God, which would bring about the Awakening.
I do not know which. In one part of the dream, there were six men dressed in black and riding six black motorcycles. I have wondered for a long time what they symbolized. It could be events or it also could mean years. If it means years, then six years would have elapsed before the Darkness would fall upon the land. The dream occurred in 2004, Six years would make it 2010, which is next year. I do not know if that is the meaning or not but I feel an urgency to warn God's people to prepare. Prayerfully consider this dream..............Rev.
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Jesus also warned his disciples to be ready for his coming in his eschatological discourse (Luke 21:5-36). When the disciples saw all the things related to the destruction of Jerusalem, which would take place in their generation (Ladd 1974, pp. 320-321), they would know that the kingdom of God, in the coming of the Son of Man, was near (vv. 20-33). The coming of the kingdom will mean redemption for the disciples (v. 28), but will come unexpectedly to the rest of the world (v. 34-35). Thus, disciples must be ready for that day by making sure that their hearts do not become weighed down with gluttony, drunkenness, or the cares of this life (v. 34), which is what happened to those who, having heard the word of the kingdom, later fell away because of temptation or the cares, riches, and pleasures of life (8:13-14); temporary deliverance from demonic power is of little value (11:24-26). Jesus was again teaching that one's heart reveals where his or her treasure is: the heart that seeks the kingdom will have treasure in heaven, but the heart that seeks the things of this life will only have treasure on earth (12:30-34). The disciples were to pray not only that they would be ready for the coming of the Son of Man, but also that they would escape the things that would take place in their generation (21:36). The historical judgment on Jerusalem pointed to the eschatological judgment on the whole world, following the pattern of the Old Testament prophets: "the proclamation of the future visitations of God, both historical and eschatological, are designed to bring God's people into conformity with the divine will in the present" (Ladd 1974, p. 69, cf. p. 315). That disciples pray to be able to stand before the Son of Man at his coming (21:36) shows that they seek to persevere and receive the kingdom by God's power, not by their own effort, as will also be clear from the eschatological discourse in Matthew. Those who would undergo persecution were specifically promised eternal life as compensation for their endurance (vv. 16-19; 6:22-23), so they were not left in doubt as to whether they would remain in the kingdom. The need to persevere is seen in the case of Judas, who, although numbered with the disciples, eventually revealed his heart and did not ultimately receive the kingdom (Luke 22:22; Acts 1:25). The faith of Peter, on the other hand, did not fail, but only because God answered the prayer of Jesus (Luke 22:31-32), not because of the strength of Peter's will (22:33). Paul encouraged later disciples to remain in the faith and in the grace of God, even in the face of persecution, since only in so doing would they inherit the kingdom of God (Acts 13:43; 14:22).
The parables that complement the parables surrounding the discourse on anxiety expand on the idea that seeking the treasure of the kingdom leads to sharing with the poor (Luke 12:31-33). The parables of Luke 10:25-18:14 are arranged as a chiasmus (ABC...CBA), so that the first parable is parallel to the last parable, the second to the next-to-last, etc. This structure can be seen by listing each group of parallels with the same degree of indention and color:
Thus, the parables just before and just after the discourse on anxiety (12:22-34), the parable of the rich fool and the parables of stewardship demands, complement the parable of the dishonest steward and the parable of the rich man and Lazarus. The parallel stewardship parables illustrate different truths: that servants of the Son of Man must be found faithful when he returns (12:35-48) and that they must shrewdly distribute their unrighteous money to others if they are to have true, eternal wealth since the use of money reveals whether they serve it or God (16:1-13). The implication is that using one's wealth to help the poor is necessary to being found faithful at the coming of the Son of Man. In both the parable of the rich fool and the parable of the rich man and Lazarus, a rich man loses everything when he dies. Reading the parables together, failure to be "rich toward God" is manifested in failure to give generously to the poor. Those who are overly concerned about providing for themselves in this life do not tend to think they can afford to provide much for others. Between the parable of the dishonest steward and the parable of the rich man and Lazarus is a brief exchange between Jesus and the Pharisees (16:14-15). In loving money to the point of scoffing at Jesus' parable of the dishonest steward and in their self-justification before men, they embodied seeking treasure on earth, like the nations of the world, rather than seeking the kingdom of God (12:30-33; 22:23-30). Jesus contrasted the worldly values of men with the values of God, who knows the heart: "what is exalted among men is an abomination in the sight of God" (16:15). The conclusion of the chiasmus of parables (18:14) also condemns the self-righteousness of the Pharisees, echoing the center of the chiasmus (14:11): "every one who exalts himself will be humbled, but he who humbles himself will be exalted." In other words, those who proudly seek earthly wealth or recognition will eventually lose everything, but those who humbly seek the kingdom of God will enter it when the Son of Man comes in his glory.
The "therefore" at the start of the discourse (Matt 6:25) refers back to three passages that contrast loving God with loving riches (vv. 19-24). The first of these (vv. 19-21) is essentially the same as the parallel in Luke-Acts (Luke 12:33-34), except that the Sermon on the Mount has "Do not lay up for yourselves treasures on earth" (Matt 6:19) in place of "Sell your possessions and give alms" (Luke 12:33). Matthew's version appears to be more generally applicable since while all believers were to seek heavenly treasure above earthly treasure, not all were to literally give all their wealth to the poor (Luke 3:10-14; 8:1-3; 19:1-10; Acts 5:4). Just as the heart determines whether one's treasure is in heaven or merely on earth (Matt 6:19-21), one's eye (what is looked to as the source of satisfaction) determines whether his or her body is full of light or darkness (vv. 22-23). This is because no one can love and serve both God and riches; one will always take priority over the other (v. 24). "Therefore" (v. 25), instead of anxiously seeking the food, drink, and clothing that the Gentiles seek, God's children are to seek first God's kingdom and his righteousness (vv. 25-33). Thus, as in Luke-Acts, salvation, with an emphasis on the future enjoyment of eternal life, takes precedence over the material possessions of the present age.