THE STORY OF JEREMIAH CONFRONTATION WITH HANANIAH.

The name Jeremiah means "God loosens the womb," or "God exalts." The son of Hilk-iah, a Priest of Anathoth, a City of Priests located in Benjamin's territory, N-NE of Jerusalem. (Jer.1:1; Josh. 21:13, 17, 18). Jeremiah's father, Hilk-iah, was not the High Priest of that name, who was of the line of Eleazar. Jeremiah's father was of the line of Ithamar and descended from Abiathar, the Priest whom King Solomon dismissed from priestly service. (1Kings 2:26, 27).
Jeremiah in himself was not a chronic complainer. Rather, he showed himself to be loving, considerate and sympathetic. His courage and marvelous endurance were matched by his deep love for his people. He exercised fine control, and was moved to great sadness by the conduct of his people and the judgments they suffered. (Jeremiah 8:21).
Jeremiah clearly saw the Human World of social and political events as the Realm of God's activity in which Justice and Righteousness must prevail.
He initially supported Josiah's bid to return the people of Northern Israel to Davidic rule, but he concluded that Josiah's untimely death signaled God's intention to punish Judah for abandoning God in a manner analogous to that of Northern Israel.
Jeremiah is presented as a Priest and prophet who was heavily involved in the public affairs of his own society at a time of deep national crisis.
Jeremiah called for Just Treatment of the underprivileged in Judean Society, and severely criticizes Jeho-Iakim for neglecting the Welfare of his people while building a sumptuous palace for himself.
Jeremiah was equally capable of chastising God for abandoning him to enemies after proclaiming God's Word, and cursed the day of his birth for his inability to resist his Prophetic Calling.
Hanan-iah, son of Azz-Ur, was a Prophet from the Benjamite City of Gibeon. He prophesied that Babylon's power would be broken, the Jewish exiles there would be released, Jerusalem would be liberated from Babylonian oppression and that the Temple Vessels, which had been taken by the Babylonian army in 598, would be returning to Jerusalem, all of this in within 2 years of his oracle. (Jereremiah 28). To illustrate his point, Hanan-iah, with this prophecy, was removing the "wooden yoke" from off Jeremiah's neck, and breaking it, interfering with God's purpose directly placed over Jeremiah's call as a Prophet.
God then commanded Jeremiah to inform Hanan-iah that the "yoke bar of wood" was to be replaced by an "iron yoke," and that Hanan-iah's death would occur on that year. True to the Prophecy, Hanan-iah died in that year.(Jeremiah 28).
The ideology of Hanan-iah seemed out-of-touch with the Historical sensibilities, but ran directly counter to the entire tradition associated with Jeremiah, that Exile and Suffering must be accepted and embraced as a consequence because it is necessary yet dangerous Work of God before hopeful constructions can be articulated.
A Prophetic Conflict arose in which 2 opposing messages claimed to enjoy Divine Authority.
Hanan-iah did not discern that many well-established pre-exilic social and symbolic structures (including the Royal Temple ideology) were no longer part of God's Program.
As a result, Hanan-iah was both "false" in content and a "dangerous" voice from the past that jeopardized the Powerful New Vision of Reality articulated by Jeremiah.
During the interim between the First Deportation (598) and the Destruction of Jerusalem (588/587), Jeremiah declared that Judah should Not Join an anti-Babylonian coalition of other Syro-Palestinian States, but instead accept Babylonian hegemony given as a Theo-political.
Hanan-iah insisted that Babylonian rule would be short-lived, thus inciting Rebellion against Judah's Suzerain.
Jeremiah condemned Zedek-iah for reneging on the release of slaves when the Babylonians temporarily lifted their siege of Jerusalem.
When the Babylonians offered to take Jeremiah back to Babylon for his own protection in the aftermath of Jerusalem's Fall in 587, he chose to remain among his people.
Jeremiah is the representation of how a deep commitment to God and to his own people must work. The principles of Righteousness and Justice stood as the foundation of God's relationship with the people of Israel and Judah.

WHAT MANNER OF MAN IS A PROPHET?

A Prophet is a religious intermediary whose function is to carry messages back and forth between human beings and a deity. (Luke 1:70; Acts 3:18-21).
The Prophets' activity and message were grounded in some type of supernatural communication. When the Prophets spoke they were transmitting the deity's message to their audience. They were not simply a one-way channels of information from God, it involved a dynamic interaction between the speaker and the audience. Feedback was integral to the process, and in their position between deity and audience Prophets received and carried messages in both directions. People were free to accept or reject a Prophet's words (Amos2:10-12; Amos7:10-17; Jer.5:12-13; Jer.Jer.11:18-20; Jer.20:7-8), and Prophets could belabor God with their own concerns (Amos7:1-6; Jer.11:18-12:6; Jer.17:14-18).
Persons performing this function have been found in a wide range of times, places and societies.
The significance of being a Prophet lies not in what they said but also in what they were. We cannot fully understand what they meant to say to us unless we have a degree of awareness, because the consciousness of those moments are preserved in words in relation to what happened to them.
There are several accounts of initial contacts that inaugurated a Prophet's career (Amos 7:15; Isa.6:; Jer.1:4-10; Ezek.1-3), and other references to Visions or Dreams that were the source of a Prophet's claim to  speak for God (1Kgs.19:9-18; 1Kgs.22:17-23; Amos7:1-9; Amos8:1-3; Amos9:1; Jer.1:11-19; Jer.13:1-11; Jer.14:14; Jer.23:16).
The Old Testament refers to a number of figures as Prophets. 15 of these are associated with written collections that bear their names: the Books from Isaiah to Malachi, excluding Daniel.
The historical and cultural context of the Old Testament Prophecy is the period of the Israelite and Judean Monarchies, continuing through the Exile into the early Post-Exilic period.
References to others appear in the Prophetic and Deuteronomistic History Books: Nathan (2 Sam 7:12; 1Kings1); Gad (1Sam 22:5; 2Sam 24:11); Ahijah (1Kings 11:29; 14:2, 18); Elijah (1Kgs 17-2Kgs2); Elisha (2Kgs 2-9); Micaiah (1Kgs 22); Jonah (2Kgs 14:25); Huldah (2Kgs 22:14);  Hananiah(Jer28).
These Books also refer generically to Prophets whom they do not name : 1Samuel 28:6; 1Kings 13; 2Kings 17:13,23; 2Kings 21:10; 2Kings 23:2; 2Kings 24:2; Amos 2:11-12; Micah 3:5-6,11; Jeremiah 14:13-16; Jeremiah 23:9-22.
Sometimes these operate in groups: 1Samuel 10: 5,10-12; 1Kings: 22 these are 400.
The story of Elijah's contest with 450 prophets of Baal and 400 of Anat indicates that prophets of other deities than God could be found "in Israel." 1Kings 18.
Prophets often appear un-summoned to offer words of encouragement or criticism. (2Samuel 7:1-17; 2Samuel 12:1-14; Amos 7:10-17; Jeremiah 26).
They were sometimes involved in partisan political struggles. Elijah opposed Ahab and Ahaziah (1Kings 17-19,21; 2Kings 1), and his successor Elisha, was instrumental in the coup that brought the Omri Dynasty to an end and established Jehu as King of Israel. (2Kings 9).
Amaziah, the Priest at Beth-El's "Royal Sanctuary," accused Amos of conspiracy against Jeroboam. (Amos 7:10-11).
Jeremiah was a vocal member of one of the parties struggling to control Judah's foreign policy in the years prior to the Exile. (Jeremiah 27-29).
In general, then, Prophets were Religious Intermediaries who functioned at the National Level. Elijah and Elisha interacted with lesser individuals as well as with kings. They are significantly different from other Prophets in important respects.

WHO WAS PONTIUS PILATE?

Little is known of Pontius Pilate's personal history. After  Herod the Great's son Archelaus was removed from being King over Judea. Provincial Governors were appointed by the Emperor to rule the Province. Pilate being the 5th of these. Tiberius Caesar appointed him in 26 CE, and his rule lasted 10 years.
His clan name Pontius indicates a relationship to  Pontius Telesimus, a prominent general of the Samnite people in a Mountainous Section of Southern Italy. His cognomen, or family name Pilate, indicates descent from a military man if the name comes from the Latin "Pilum," meaning "Javelin." Other meaning of the family derives from the Latin "Pileus," a cap usually worn by slaves who were given their freedom.
The only period of his life to receive historical notice is that of his Judean Governorship. He was appointed as the Roman Governor or Procurator of Judea, 26-36 CE. (Matt.27:2). As the Emperor 's representative, the Governor  exercised full control of the Province.
During his time, the Pharisees and the Scribes of the Jewish people had rejected the first Christ as their King and His preachings and the coming of the Gospel. They chose rather to be a subject unto Tiberius Caesar, who, in the process of taking the Jews as his subjects, broke the Jewish Law against graven images. Later, the same Tiberius Caesar destroyed his own Senate. This is a lesson to the future generations of the sort of punishment that come from the hand of the same individual, when we challenge God's Power.
The Jew's Laws were violated when Pontius Pilate, being the Roman Governor of Judea during Jesus' earthly ministry (Luke 3:1), brought into Jerusalem the Emperor's images attached to the Roman standards, and when he put shields bearing the Emperor's name in the former palace of Herod in Jerusalem. As the Emperor's representative, the Governor exercised full control of the Province. His misappropriation of Temple funds to finance the building of an aqueduct in Jerusalem provoked a riot that left many Jews dead. After a massacre of the Samaritans, who were  deluded by an impostor into assembling at Mount Gerizim in hopes of uncovering "sacred treasures" supposedly hidden there by Moses, Pilate was summoned to Rome to appear before Tiberius Caesar and put Marcellus in his place. Tiberius died  in 37 CE while Pilate was still on his way to Rome. He was not reappointed as Governor after that event. He was deposed, then banished to the Town of Vienne in Dauphiny, and at length was obliged to commit suicide during the reign of Tiberius' successor Gaius (Caligula).
Tiberius Caesar was informed in detail, by the letters from Pontius Pilate, about the doings of Christ, His Miracles, Resurrection, and Ascension into Heaven. How He was received as God of many.
Tiberius Caesar was moved because of the divine status that Christ possessed and proposed to the whole Senate of Rome, to have and adore Christ as God. They refused to do so because it was contrary to the Law of the Romans. But, since they were contented with the Emperor and with the way he reigned  over them, but, not contented with the Preaching and Gospels of the meek Son of God, they entrapped themselves in a false wave of Religion. The sequence of events that came after, because of the False Religion and the rejection of Christ, and the preference of choosing it rather than the True Way of Christ, God did stir up their own Emperors against their own Senators, that they themselves were almost all destroyed and the whole city for almost 300 years.
Tiberius Caesar, who, for a great part of his reign was a "moderate and tolerable" Prince of the Roman World, afterward was to them a "sharp and heavy Tyrant," who neither favored his own mother, nor spared his nephews nor the Princes of the City, such as were his own counsellors, of whom, being as many as 20, he left not past 2 or 3 alive.
After the death of Tiberius, succeded Caligula, Claudios Nero, and Domitius Nero, which were likewise scourges to the Senate and the people of Rome.
The one inscription known bearing his name (and that of Tiberius) was found in 1961 at Caesarea, the Seat of Roman Government in Judea. The inscription says that he was a "Praefectus Judaeae," a commander of auxiliary troops (500-1000 soldiers).
The Gospel accounts depict Pilate as an equitable but weak Governor. He had the power to impose the death sentence. The Sanhedrin could accept the imposition, but the Governor's ratification had to be obtained in order to pass it by the Jewish Court to be valid. (Matt. 26:65; John 18:31).
Pilate's inner goal was to achieve positive relations between the Roman Government and Christianity, (Mark 15:1-15), but this achievement was not upon the Rock, Jesus Christ's Ministry and His True Church, instead, it was based upon Worldly Religion in which the uttermost of the Devil powers and all his malice, was able to continue.
The Jewish leaders ask Pilate for Jesus' death sentence on the grounds of "treason."(Luke 23:1-2). After interrogation, Pilate pronounced Jesus innocent; yet he yields to the crowd's demands for Jesus' execution. Pilato acquiesced to satisfy the crowd in order to stop a riot, to silence the people's pleas for Jesus' death, if he wanted to continue as Governor and affirming his loyalty to the Emperor, instead of Christ. (Matt.27:24; Luke 23:18-25; John 19: 12-13).
After the Killing of the Son of God, additional incidents happened in order to shift the "responsibility for Jesus' death" away from Pilate.
In Matthew 27: 19-25 Pilate, heeding his wife's advice, disassociates himself from Jesus and "washes his hands;" then the crowds claim responsibility for his death.
In Luke 23:6-12 Pilate sends Jesus to Herod to be tried, who then returns Him to Pilate without condemnation, thereby confirming Pilate's judgment of innocence.
Pilate's distaste for the promoters of the crime was reflected in the sign he had placed over the impaled Jesus, identifying Him as the "King of the Jews," as well as his refusal to change it, saying:"What I have written I have written."(John 19:19-22).

EMOTIONS ALWAYS IS A TEST TO OUR SPIRIT.

How dark depressive thoughts and negative self-talk creates more emotional problems than the actual events that trigger our emotions. Self-talk refers to the way we mentally process events, how we interpret things that happen to us. We color events by telling ourselves what to think about them. It is important to understand how our self-talk form our emotions. In a very real sense these emotions are the only visible Storm Clouds created by a Whole Climate System that is at work within each of us.

Try to create an Internal Climate of Peace and happiness, a bright, positive-spirited approach to life, no matter what the circumstances might be. It contributes to swifter healing from the emotional punches that life sometimes throws to us.

In Genesis 45, Joseph gives us a clear example of a positive-spirited approach towards his brothers in Egypt.  

Joseph was the 1st of Jacob's two sons by his beloved wife Rachel. At his birth, Rachel, because of having been barren, exclaimed:"God has taken away my reproach!"She then called his name Jos-eph, saying:"God is adding another son to me."Rachel had accepted as her own Dan and Naph-tali, although they were borne by her maidservant Bilhah. At this time Jacob was about 91 years old. Then 6 years later Jacob left Paddan-Aram with  his entire family to return to the land of Canaan. Upon learning that his brother Esau was coming to to meet him with 400 men, he divided off his children, wives and concubines, placing Rachel and Joseph in the rear. Joseph and his mother therefore were the last to bow before Esau. Thereafter Joseph resided with the family at Succoth, Shechem and Bethel respectively. Rachel died on the way from Beth-el to Eph-rath, while giving birth to Benjamin. 

At 17, Jos-eph, in association with the sons of Jacob by Bilhah and Zilpah, tended sheep. While doing so, he, although their junior, did not share in their wrongdoing but duty-fully brought a bad report about them to his father. Jacob loved Jos-eph more than all of the others and become special object of his father's affection. As a result Jos-eph came to be hated by his half-brothers. At Hebron, his father requested him to check on the welfare of the flock and his brothers while they were in the vicinity of Shechem. In view of the feelings that his brothers had toward him it was not a pleasant assigment for Joseph, yet, unhesitatingly he said:"Here I am!"

From the Low Plain of Hebr-on he then set out for Shechem. Informed by a man there that his brothers had left for Dothan, Joseph continued on his way. When caught sight of him at a distance, his brothers began scheming against him. The firstborn Reuben, however, desired to thwart the murderous plot and urged that they not kill Joseph but through him into a dry WaterPit. Subsequently , as a caravan of Ishmaelites came to view, Judah, in Reuben's absence,persuaded the others that , rather than killing Joseph, it would be better to sell him to the passing merchants. They sold him for 20 silver pieces. Later, they deceived Jacob into believing that Joseph had been killed by a wild beast. Eventually the merchants brought Joseph into Egypt, and sold him to Potifar (he whom Ra [Egyptian Sun-God] gave),

the Chief of Pharaoh's bodyguard. This purchase was not unusual. Ancient papyrus documents indicate that Syrian slaves were valued highly in the land. Joseph was 1/2 Syrian. (Genesis 29:10;31:20). As a slave he proved to be industrious and trustworthy. Everything that he did turned out successfully. Potiphar therefore entrusted to him all the household affairs. Potifar's wife became infatuated with him. Repeatedly she asked him to be with her. He refused saying:"How could I commit this great badness and actually sin against God?" Furious she accused him of being unfaithful to his master trying to made immoral advances on her. Potifar enraged had Joseph thrown into the prison house.

Because of Joseph's exemplary conduct under adverse circumstances and the blessing of God because of it, the chief officer of the prison placed him in a position of trust over the other prisoners. 

When the 2 of Pharaoh's officers, the chief of the cupbearers and the chief of the bakers, were put into the same prison, Joseph was assigned to take care of them. 

In the course of time both of these men had dreams, which Joseph, after ascribing interpretation to God, explained to them. The cup-bearer's dream pointed to his being restored to his position in 3 days. Joseph therefore requested that the cupbearer remember him and mention him to Pharaoh so that he might be released from prison. By that time some 11 years had already passed since his being sold by his brothers. 

At the end of 2 more full years, Pharaoh had 2 dreams that none of Egypt's magic-practitioners priests and wise men could interpret. It was then that the cupbearer brought Joseph to Pharaoh's attention. In keeping with Egyptian custom, Joseph, before going to the Pharaoh's headquarters, he shaved and changed his garments. He did not take any credit to himself but ascribed interpretation to God. He then explained the dreams. Both dreams pointed to 7 years of plenty to be followed by 7 years of famine. Additionally Joseph recommended measures for alleviating the future conditions of famine. Pharaoh recognized in 30 years old Joseph the man wise enough to administer affairs during the time of plenty and the time of famine. Joseph was therefore constituted 2nd ruler in Egypt, Pharaoh giving Joseph his own signet ring, fine linen garments and a necklace of gold. Joseph's name was changed to Zaphe-nath -Paneah. Joseph was also given Ase-nath, the daughter of Potifphera the Priest of On, as a wife.

Then came the famine. Since it extended far beyond Egypt's borders people from surrounding lands came to buy food from Joseph. Eventually his 10 half-brothers arrived and bowed low to him. They did not recognized him, dressed in his royal attire and speaking to them through an interpreter. Feigning not to know them, Joseph accused them of being spies and put them in custody. On the 3rd day he said to them:"Do this and keep yourselves alive. I fear the True God. If you are upright, let one of you be kept bound in your house of custody, but the rest of you go, take cereals for the famine in your houses. Then you will bring your youngest brother to me, that your words may be found trustworthy; and you will not die." Genesis 42).

In view of these developments, Joseph's half-brothers began to sense divine retribution on them for selling him into slavery years earlier. In front of their brother, whom they still did not recognize, they discussed their guilt. On overhearing their words reflecting repentance, Joseph was so emotionally overcome that he had to leave their presence and weep. On returning, he had Simeon bound until such time as they would come back with their youngest brother.

When Joseph's 9 half-brothers told Jacob what had happened in Egypt and then discovered that the money was back in their sacks, all became very much afraid, and their father gave expression to grief. Only the severity of the famine, coupled with Judah's assurance for the safe return of Benjamin, moved Jacob to allow his youngest son accompany the others back to Egypt. They were reunited with Simeon and much to their surprise, all were invited to have dinner with the food administrator. When Joseph came they presented him with a gift, prostrated themselves to him and, after answering his inquiries concerning their father, again bowed down to him. On seeing his full brother Benjamin, Joseph was so aroused emotionally that he left their presence and gave way to tears. After that he was able to control his feelings and had the noon meal served. The 11 brothers were seated at their own table according to age, and Benjamin was given portions 5 times greater than the others.

As the previous visit, Joseph had each one's money put back in his bag, and additionally had his silver cup placed in Benjamin's bag. After they had gotten under way he had them overtaken and charged with stealing his silver cup. The man over Joseph's house was to say to them:"Is not this the thing that my master drinks from and by means of which he expertly reads omens?" The cup was found in Benjamin's bag. With garments ripped apart, they returned to Joseph's house and bowed before him.

Joseph told them that all except Benjamin were free to go. But this they did not want to do, showing that "the envious spirit that had moved them about 22 years earlier to sell their brother" was gone. Judah eloquently pleaded their case, offering to take Benjamin's place lest their father die from grief because of Benjamin's failure to return. Joseph was so affected by Judah's plea that he could no longer contain himself to his brothers. Although greatly mistreated by them, he harbored no resentment.

THE ORDER OF SAINT JAMES OF THE SWORD.

The Order was founded in the 12th century, and owes its name to the National Patron of Galicia and Spain, St. James The Greater. Its initial objective was to protect the pilgrim of St, James Way and to defend Christendom.
Santiago de Compostela, in Galicia, the Centre of Devotion to this Apostle, is neither the Cradle nor the principal Seat of the Order. Two Cities contend for the Honor of having given birth, Leon in the Kingdom of that Name, and Ucles in Castille.
In 1157-1230 the Royal Dynasty was divided into 2 Branches, the rivalry of which tended to obscure the Beginnings of the Order. The Knights of Santiago had possessions in each of the Kingdoms, but Ferdinand II of Leon and Alfonso VIII of Castilla, in best-owing them, set the condition that the Seat of the Order should be in their respective States. The long disputes ended in 1230 when Ferdinand III, the Saint, united both Crowns. Thereafter, Ucles, in Cuenca Province, was regarded as the headquarters of the Order; there the Grand Master habitually resided, the aspirants passed a year of probation there, and the rich archives of the Order were preserved until 1869 when the union with the National Historical Archives of Madrid, was done.
In its beginnings, entrance into the Order was not difficult, but after mid-13th century it became more complicated. Once the Reconquest was finalized, a candidate who wishes to join the Order must have proved in his 4 last names that he, his parents, and his grandparents were of noble descent by blood and not by privilege, and had never worked in manual or industrial labor.
The Order was divided into several Provinces, the most important ones being Castille and Leon because of their number of properties and vassals. At the head of each Province was a military commander with Headquarters in Segura de La Sierra, Castilla, and Segura de Leon, Leon.
The most important period for Segura de la Sierra was during the Arab Occupation, when the town was called Saqura. The Village was conquered in 781AD by Abul-Asvar who was responsible for buildings several Walls that surround the Town. People were Under the Rule of the "Walies" serving the Cordoba Kings. After fighting the Almohad (those who affirm the Unity of God), the ones in the Christian side took control and the King Alfonso VIII donated the Village to the Military Order of Santiago. Many nobles and personalities were born there in those days, including the poet Jorge Manrique. With the invasion of Napoleon's troops, the Town was set on Fire and most of its Archive was destroyed.
The most important internal subdivision of the Military Orders were called "Encomiendas," which were local Units directed by a Knight Commander of military Order. The "Encomienda" could place the Headquarters or residence of the Knight Commander in a Castle or Fortress or in a small Town and was the Administrative or Economic Center in which the Rents of the Estate and Properties relevant to that "Encomienda" were paid and received.
Each "Encomienda" had to support the Knight Commander and the other Knights living there, and to pay and arm a certain number of Spearmen, who had to be properly equipped and take part in military actions they were called to by their Master. All of them formed the armed retinue or army of The Order, which answered to the orders of its Master.
The Revenue of the Order came from Land, Pastures, Industries, Toll and Right of Way, Taxes, and Tithe.
The Order of Santiago still exist under the Protection of the Spanish Crown.

THE FIRE WITHIN US.

Since the ancient times, Fire served many purposes. Fire was used for heat, light and cooking. Metals needed Fire to become more refined. Communications between between neighboring towns used Fire to produce smoke and light. Fire was also used in a military context in sieges and open battles.
In the Old Testament, Fire is often used to execute Divine Judgment. God placed a Flaming Sword to guard the Road back to Eden's Tree of Life. (Genesis 3:24). God destroyed the inhabitants of Sodom and Gomorrah with Fire. (Genesis 19:24). The Egyptians experienced a supernatural Thunderstorm, which involved hail accompanied by Fire. (Exodus 9:23). Aaron's sons Nadab and Abihu were consumed by Fire in front of the Tabernacle after they violated ritualistic protocol. (Lev.10:2). Korah's rebellion abruptly ends when God consumed 250 men in Fire. (Num.16:35). Fire likewise consumed 2 Israelite commanders and their soldiers when Ahaziah initially sends for Elijah. (2Kings1:10-16).
Fire also played a Central Role in ancient Near Eastern Religions, as both animal and vegetable sacrifices were most often consumed by Fire. For this purpose in ancient Israel, a perpetual Fire was maintained on the Altar of Burnt Offerings. (Lev.6:12).
Fire additionally served as the primary Medium for theophanies and other Divine manifestations.
God is represented in Abram's dream in the Form of a Smoking Fire Pot and Flaming Torch. (Genesis 15:17). God spoke to Moses out of a Burning Bush (Exodus 3:2), and descended to Mount Sinai in Fire (19:18). The wondering Israelites were nocturnally guided by a Pillar of Fire. (Exodus 13:21). Elijah defeated the Prophets of Baal on Mount Carmel when God produced Fire for a Sacrifice. (1Kings 18:23-40), and the absence of God in the Fire at Horeb is explicitly remarcable (19:12). Elsewhere, God is described as emitting Fire from His Mouth (Psalm 18:8; 2Sam 22:9). God's presence in the Tabernacle and Temple is symbolized by the 7 Flames on the Menorah. Also, Fire often accompanied the description of Angels in both the Old Testament and the New Testament. (Judges 6:21; 13:20; Daniel 10:6; Revelation 1:14; 2:18).
Whenever we refuse the Call from God to follow His Will, that is manifested as having Fire in our Hearts, we run the risk of living an unfulfilled and unhappy life. No matter what we do, and no matter what material things we acquired  along the way, if we do not listen to God's Call and make the things that make our Heart feel the Fire of His Word and sing in Praise, then we will feel an overwhelming sense of dissatisfaction and regret when we get the final moment and that is The End of our Lives.

GOD'S WORD IS THE REAL WEAPON WE NEED TO FIGHT THE FINAL BATTLE.

Why God placed a Flaming Sword to guard the Road back to Eden's Tree of Life (Genesis 3:24)?
The Sword is a defensive and offensive armor. It was intended to be the defensive Weapon in the Spiritual World, against the crafty manipulation of the Devil. It is referred as a Weapon of the Flesh when it is offensive and trusted in doing the Works of Darkness.
The Hebrew Scriptures tell repeatedly of the use of the Sword consistently emphasizing in the vital necessity and advantage of trusting God. In David's words to Goliath: "You are coming to me with a Sword, and with a Spear, and with a Javelin, (all made in the image of the World), but I am coming to you in the Name (Spiritual Power) of God of armies, the God of the Battle lines of Israel, whom you have taunted. This Day God will surrender you into my hand ... and all this congregation will know that neither with Sword nor with Spear (from the World) does God save, because to God belongs the Battle (1 Samuel 17:45-47)."  Dependence upon God's Spirit and not the World's military force is shown to be essential and effective in winning the Battle in the Spiritual World (Zechariah 4:6).
In the Christian Greek Scriptures, the World's armor and weapons receive little attention, whereas Spiritual Israelites are admonished: "The Night is well along; the Day has drawn near. Let us therefore put off the Works belonging to Darkness and let us put on the Weapons of the Light."(Romans 13:12)
Paul, girded with "the Weapons of Righteousness on the Right Hand and on the Left," explained to the fellow members of the Spiritual Israel, that "the Weapons of our Warfare are not fleshly, instead they are powerful because of,  and by Him "strongly entrenched things are overturned."(2 Cor.6:7; 10:4).
Paul also enable us to get a complete understanding of the spiritual armor as the "large Shield of Faith" and the "Helmet of Salvation" after urging Christians :"Put on the complete suit of Armor From God that you may be able to Stand Firm against the machinations of the Devil." (Eph. 6:11-17).
God made inspired Promises through the Prophets Isaiah and Micah, which assure that in the "Final part of the Days" persons who are instructed by God will "Beat their Swords into plowshares and their Spears into pruning shears." (Isaiah 2:2-4; Micah 4:3). "God is making Wars to cease (the power of Darkness) to the extremity of the earth. He breaks apart the Bow and does cut the Spear in pieces. (Psalm 46:9). It is said in Psalm 44: 6-8 :"It was not in my Bow that I kept trusting and it was not my Sword that was saving me. For You, O  God, saved us from our adversaries, and those intensely hating us You put to shame. In God we will offer Praise all Day long, and to Time indefinite Your Name we shall laud."