Today I am sharing with you something very powerful written by my beloved Swedish friend, Fredrik Säfsten. He originally wrote it in Swedish, and Facebook translated it into English. Therefore, there is some unusual and quirky syntax and some spelling errors, but the essential and overall meaning comes through brightly. Fredrik is a Gentile who is zealous for Zion. He understands how important it is to God on behalf of the Jewish people for Gentiles to be zealous for Zion. I need Gentiles like Fredrik. The Jewish people in the world need Gentiles like Fredrik. He sums it up well near the conclusion: “The mercy which God has given to the Gentiles through Israel’s disobedience, will come to the Jewish people through the congregation – mainly during the tribulation, when in God’s judgment over them they need it most.” May all of the following words embolden you to take the key, put it in the lock, turn the key, unlock the door, and walk over the threshold into a land of unspeakable deliverance, freedom and responsibility. You can do it. I know you can. With His help.

David’s key

Unlocked door to revelation about the road to Zion

In these days, the many Christian contexts are on the wrong path, heading towards Emmaus. (Luke 24:13-35) But John’s word about David’s key corrects and opens to those who listen and hear what the Spirit says to the congregation, opens the door to the revelation which sets out the way to Zion, to the Zion of God, which all reborn in sober vigilance and agony berries in the new heart. Emmaus means hot bath, or comfortable cleaning. The path of this false purification is the path on which the context opposes the blessing of the cross walks. This broad path set out by the simple blessings, those aimed at their own cause, keeps David’s door to the secret unavoidably closed for the benefit of high thoughts of himself. (Rom 11:25) This grace’s mind, this walk away from Zion, is sloppy with the accuracy of the administration of God’s orders about the secret of God. The walk towards Emmaus is a walk away from the cross’s Zion.

Here we must seek the crush that allows the lion of Judah, David’s root shot to open the door to the hike of the new heart towards the Zion of God.

The parish’s mission according to the third chapter of Ephesieletter, the mission, which brings the apostolic congregation to captivity under Christ, (Coal 4:3) is about administering the secret and gospel which forms testimony before princes and reigns of the multitude of God’s wisdom. (Efe 3) This God’s diversity of wisdom is a definition of the greatness of God’s salvation plan, the one who comes with salvation to the pagans with the purpose of awakening envy (Rom 11:11) and extending God’s mercy to a Jewish collective in their coming worst slicing (Rom 11:30-31; Matt 25:31-46) – The distress of Jacob, or the great tribulation. (Jer 30:7; Dan 10:1; Dan 12:1; Matt 24:21) Paul himself expresses his tribute to this wisdom of God (Rom 11:33-36) after he himself described in three chapters (Rom 9-11) this secret.

In Apostle John’s written letter to the congregation in Philadelphia, he explains the conditions for open door to the end time’s service and victory.′ “Write to the angel of the parish in Philadelphia: Thus saith the Holy and Sanne, he who holds David’s key, he who opens so that no one can shut, and closes so that no one can open: I know your deeds. Behold, I have made a door open for you, a door that no one can shut, for your power is call and you have held firm to my word and not denied my name.” Up 3:7-8

The door of Revelation, the door which brings the congregation into the stewardship defined as the cause of Jesus Christ (File 2:21-22), serving in favor of Israel’s admission, which is the prerequisite for life from the dead, is unlocked by the lion of Judah, David’s root shot where true and true full heartbreak prevails, where there is no power of its own.

The Holy and Sanne, he who holds David’s key, opens the flow to the knowledge and the revelation of the secret (Rom 11:25) and shows the way to the servant of the new covenant, (2 Cows 3:6) that which paves the way for Israel salvation and who in truth shouts ′′ let your kingdom come!”

This David’s key opens to the humble, for the devastated, a narrow path towards Zion to walk. This is not the way of the cheap grace, the path where the congregation is primarily seeking its own in the form of all these cries of blessings away from the various inconveniences that the cross uses for the benefit of our sanctification and maturity.

On the broad road to comfortable purification, on the path of self-affirmation, the door for revelation of the secret of God is closed and locked by him who holds David’s key. Only when the cross is central, when self-denial and heartbreak takes place in the congregation that the Lord unlocks the door to revelation about the role she has in fulfilling God’s secret, as he has proclaimed in the joy message he has given his servants the prophets. (Up 10:7) Whoever triumphs through the unlocked door of the power has in this opened flow of revelation concerning God’s salvation plan and the role of the congregation touched by one of the Spirit’s definitions of the congregation – the vessels of mercy. The role of this merciful vessel is about being witnesses and intermediaries of God’s mercy in the time of distress approaching. This mission is called the service of the new covenant, pointing in the direction of a faithful service of the people of the new covenant, the Jews, during the tribulation, their last sieve. We read and take upon us deepest reverence for God, that the service of mercy, which is manifested through the congregation or in other words, ′′ the vessel of mercy “, (Rom 9:23) is what triumphs over the judgement. (Jak 2:13) This aspect of overcoming, this mercy in the form of a functional testimony before the Jewish people at the time of their last sieve is what awakens their envy. (Rom 11:11) This mercy triumphs over the judgement and so molds the old gods a cry for their Messiah. The mercy which God has given to the Gentiles through Israel’s disobedience, will come to the Jewish people through the congregation – mainly during the tribulation, when in God’s judgment over them they need it most. This is what the key to the open door, to the open flow is all about. The parish’s way forward is about this. Hear, for he who has ears, what the Spirit says to the congregation.