Debranch Music Ministers
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Bishop David Oyedepo … Happy Birthday God’s Savant!!
My First Trip Alone
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SANCTIFICATION
What Is Sanctification?
Scripturally, the word sanctification has three meanings: First, separation; second, dedication; third, spiritfilling. Webster’s definition of it is as follows: “1. Sanctification is the act of God’s grace by which the affections of man are purified, or alienated from sin and the world, and exalted to a supreme love of God; also, the state of being thus purified or sanctified. 2. The act of consecrating, or setting apart for a sacred purpose.” “Sanctifier. One who sanctifies or makes holy; specifically, the Holy Ghost.” “Sanctify. 1. To set apart to a holy or religious use. 2. To make holy or free from sin; to cleanse from moral corruption or pollution; to make holy by detaching the affections from the world and its defilements and exalting them to a supreme love of God.” Scripturally and practically, the terms sanctification, holiness, purity, and perfection are synonymous. Holiness. Separation: setting apart; sacredness. Purity. Cleanness; chastity. Perfection. Completeness; wholeness. All this is comprehended in one word, sanctification.
It is evident that this term signifies much more in the New Testament sense than it does in the Old Testament. In the Old Testament it meant but a dedication, a setting apart to a holy use, as in the example of the sanctification of the tabernacle and its contents—the altar and laver, and all the vessels belonging thereto—and Aaron and his sons and their garments (Leviticus 8:10-30). In this dispensation of grace it means infinitely more; for in that dispensation it was but an outward and ceremonial work, but now it is an inwrought work, permeating and purifying the affections through and through by the cleansing blood and heavenly fire, and filling the dedicated temple, our body, with the Holy Ghost, as in the example of the early church at Pentecost.
The justified believer must meet the conditions of complete separation and exclusive dedication of himself to God, in a sense that no guilty sinner can do. This is the believer’s part. He must purify himself. “Every man that hath this hope in him purifieth himself, even as he is pure.” “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” This brings the believer into the condition where God can fulfill His part. He can now take exclusive possession of the dedicated temple, and sanctify it. “And the very God of peace sanctify you wholly.” “And they were all filled with the Holy Ghost.” This brings the believer into a more perfect spiritual relationship with God than when simply justified.
Sanctification a Bible Doctrine
“And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”
“To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.”
“Sanctify them through thy truth: thy word is truth… And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word.”
“If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.”
“That every one of you should know how to possess his vessel in sanctification and honour.”
God Our Sanctifier
“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.”
“Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.”
Sanctified in Christ
“Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus…. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”
Sanctified through the Truth
“Sanctify them through thy truth; thy word is truth.”
“That he might sanctify and cleanse it with the washing of water by the word.”
By the Blood of Jesus
“Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.” “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” “By the which will we are sanctified through the offering of the body of Jesus Christ once for all…. For by one offering he hath perfected for ever them that are sanctified.”
“Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”
And the Holy Spirit
“That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.”
“But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.”
These and many other texts of scripture teach us that sanctification is a Bible doctrine. There is but one reason why some people cannot see it in the Bible—their eyes are blinded. All who are willing to yield themselves to God and His word, will soon be taught this blessed truth. Jesus prayed that His disciples might become sanctified. They had not yet come into this experience. Jesus knew that they needed it. It was His desire for their highest good. They were not able to go forth and cope with the powers of sin. They had been under the teaching of the Master and in His presence, and therefore were protected by Him from the enemy but now he was soon to be taken from them, and He knew that they must be “endued with power from on high.” Therefore He implored the Father for the sanctification of the eleven; and not “for these alone, but for them also which shall believe on me through their word.” This reaches down through the entire gospel dispensation. It is His blessed will that we all shall be sanctified. As justified believers, we each are as needy of this grace as were the eleven disciples. It is indispensible for our spiritual welfare.
Some are disposed to look upon this matter as optional with them; but such is a mistake. The time comes in the experience of every true believer when the Holy Spirit brings before him the conditions of a definite and absolute consecration. A refusal to meet these conditions, done ignorantly, will bring a cloud over our experience of justification and, eventually, if persisted in wilfully, will bring us into God’s utter disapproval. “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”
Sanctification is the normal state of the Christian. The Father, Son and Holy Spirit are jointly interested in us, that we attain unto this grace. Our unity with the Godhead is incomplete without it, so also is our unity with each other; “For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren.” A heart washed and made pure by the blood of Christ and filled with the Holy Spirit will always be in perfect fellowship with divinity, and also with all other hearts of like experience. The unsanctified heart of the believer cannot be fully satisfied, because of the consciousness of the presence of the carnal nature, more scripturally called “our old man.” Just what it is may not perhaps be perfectly understood by the new convert, but that something abnormal exists will soon be discovered, and there will be a longing in the heart for an inward cleansing—a normal desire for the normal experience. On the other hand, when this blessed experience is attained, there comes with it the consciousness of inward purity which fully satisfies the heart, and it can sing with the spirit and with the understanding,
“Hallelujah for the cleansing;
It has reached my inmost soul.”
For this purpose Christ gave Himself for the church—“That he might sanctify and cleanse it.” God gave Him to the world that whosoever believes in Him shall not perish, but have everlasting life, for our justification; but Christ gave Himself for the church, for our sanctification.
The gospel commission of the apostle Paul specifies clearly the doctrine of sanctification, the “inheritance among them which are sanctified.” He could not have been faithful to this commission without leading souls from “forgiveness of sins” into this “inheritance.” His ministry and epistles to the different churches prove his faithfulness. Upon his first acquaintance with the brethren at Ephesus be asked them the question, “Have ye received the Holy Ghost since ye believed?” And after three years of faithful ministry in that city, upon the solemn event of his departure from them, among his last words he reminds the church of the “inheritance among all them which are sanctified.” Then about four years later, while a prisoner at Rome, he writes back to them his epistle to the Ephesians, which in every chapter sparkles with beautiful gems of thought upon the subject of sanctification. In his letter to the church of Rome we are forcibly reminded that this doctrine was prominent in his teaching, employing such terms as, “this grace wherein we stand,” “our old man is crucified… that the body of sin might be destroyed,” “dead indeed unto sin,” “free from sin,” “married to… him who is raised from the dead,” “present your bodies a living sacrifice,” “being sanctified by the Holy Ghost.” These terms and others signify the precious experiences of sanctification.
In the first and second epistles to the Corinthians we also notice the mention of this experience, and that there were some saints at Corinth that were sanctified (1 Corinthians 1:2,30), although some were not, and were told that they were yet carnal. There were evidently only the two classes—sanctified and justified, in the church there, the same as is usually the case everywhere today. In speaking of the congregation, he says “But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of God.” In the second epistle, he exhorts them: “Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God,” and among the closing words of this letter, he says, “Be perfect.”
Thus we can see in all the epistles of this apostle, the theme of sanctification. His personal testimony to the Galatians reads: “I am crucified with Christ.” His statement to the brethren at Philippi was: “As many as be perfect”; to those at Colosse: “Ye are dead and your life is hid with Christ in God,” “Ye have put off the old man with his deeds; And have put on the new man”; his teaching in the epistles to the Thessalonians, showing them that sanctification is the will of God to them, and his desire that the “God of peace sanctify you wholly.” His instructions to Timothy show how we may become a vessel “sanctified, and meet for the master’s use,” and he refers to the fact that there were some who “call on the Lord out of a pure heart.” His letter to Titus, in which he mentions how Jesus gave Himself for us, that He might “purify unto himself a peculiar people.” These all add testimony to this doctrine and the apostle’s faithfulness in his ministry. Some scholars think Apollos is the author of the epistle to the Hebrews; but whether Paul or Apollos, it abounds with truth upon sanctification.
All the other writers of the New Testament teach the same truth. James says, “Purify your hearts, ye double minded.” Peter gives emphasis to the doctrine of holiness: “Be ye holy,” and that “we, being dead to sins, should live unto righteousness”; and desires that the God of all grace “make you perfect, stablish, strengthen, settle you”; and that at the coming of Christ “ye may be found of him in peace, without spot and blameless.” Jude addresses his epistle “to them that are sanctified… and preserved.”
Then when we search the writings of John we are almost overwhelmed with glory, as we read his beautiful teachings upon this theme, which he so clearly sets forth. God grant that we all may “walk in the light as he is in the light,” walking “even as he walked,” that His love in us may be “perfected,” that we may prayerfully hold fast and abide in this “unction from the Holy One,” that the “anointing” may abide in us. Such an experience can be realized only by every one that “purifieth himself, even as he is pure.”
OUR PAST EVENTS. THE PROPHETIC WORSHIP EXPERIENCE LIVE …
It was an all night of worship all through and the prophetic with prophet Gbemiga Adetuberu and other worshippers
It was great experience with massive testimonies.
TESTIMONIES
MERCY from MAPOLY she Was healed from Asthma During the worship experience
BEN from FUNAAB he was healed from partial eyesight Problem
HEALING OF SS. TO AA.
BREAKTHROUGH TO TRAVEL ABROAD.
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THE GOD’S OWN ELECT
Question: “Who are the elect of God?”
Answer: Simply put, the “elect of God” are those whom God has predestined to salvation. They are called the “elect” because that word denotes the concept of choosing. Every four years in the U.S., we “elect” a President—i.e., we choose who will serve in that office. The same goes for God and those who will be saved; God chooses those who will be saved. These are the elect of God.
As it stands, the concept of God electing those who will be saved isn’t controversial. What is controversial is how and in what manner God chooses those who will be saved. Throughout church history, there have been two main views on the doctrine of election (or predestination). One view, which we will call the prescient or foreknowledge view, teaches that God, through His omniscience, knows those who will in the course of time choose of their own free will to place their faith and trust in Jesus Christ for their salvation. On the basis of this divine foreknowledge, God elects these individuals “before the foundation of the world” (Ephesians 1:4). This view is held by the majority of American evangelicals.
The second main view is the Augustinian view, which essentially teaches that God not only divinely elects those who will have faith in Jesus Christ, but also divinely elects to grant to these individuals the faith to believe in Christ. In other words, God’s election unto salvation is not based on a foreknowledge of an individual’s faith, but is based on the free, sovereign grace of Almighty God. God elects people to salvation, and in time these people will come to faith in Christ because God has elected them.
The difference boils down to this: who has the ultimate choice in salvation—God or man? In the first view (the prescient view), man has control; his free will is sovereign and becomes the determining factor in God’s election. God can provide the way of salvation through Jesus Christ, but man must choose Christ for himself in order to make salvation real. Ultimately, this view diminishes the biblical understanding of God’s sovereignty. This view puts the Creator’s provision of salvation at the mercy of the creature; if God wants people in heaven, He has to hope that man will freely choose His way of salvation. In reality, the prescient view of election is no view of election at all, because God is not really choosing—He is only confirming. It is man who is the ultimate chooser.
In the Augustinian view, God is has control; He is the one who, of His own sovereign will, freely chooses those whom He will save. He not only elects those whom He will save, but He actually accomplishes their salvation. Rather than simply make salvation possible, God chooses those whom He will save and then saves them. This view puts God in His proper place as Creator and Sovereign.
The Augustinian view is not without problems of its own. Critics have claimed that this view robs man of his free will. If God chooses those who will be saved, then what difference does it make for man to believe? Why preach the gospel? Furthermore, if God elects according to His sovereign will, then how can we be responsible for our actions? These are all good and fair questions that need to be answered. A good passage to answer these questions is Romans 9, the most in-depth passage dealing with God’s sovereignty in election.
The context of the passage flows from Romans 8, which ends with a great climax of praise: “For I am convinced that… [nothing] in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39). This leads Paul to consider how a Jew might respond to that statement. While Jesus came to the lost children of Israel and while the early church was largely Jewish in makeup, the gospel was spreading among the Gentiles much faster than among the Jews. In fact, most Jews saw the gospel as a stumbling block (1 Corinthians 1:23) and rejected Jesus. This would lead the average Jew to wonder if God’s plan of election has failed, since most Jews reject the message of the gospel.
Throughout Romans 9, Paul systematically shows that God’s sovereign election has been in force from the very beginning. He begins with a crucial statement: “For not all who are descended from Israel are Israel” (Romans 9:6). This means that not all people of ethnic Israel (that is, those descended from Abraham, Isaac and Jacob) belong to true Israel (the elect of God). Reviewing the history of Israel, Paul shows that God chose Isaac over Ishmael and Jacob over Esau. Just in case anyone thinks that God was choosing these individuals based on the faith or good works they would do in the future, he adds, “Though they [Jacob and Esau] were not yet born and had done nothing either good or bad – in order that God’s purpose of election might continue, not because of works but because of him who calls” (Romans 9:11).
At this point, one might be tempted to accuse God of acting unjustly. Paul anticipates this accusation in v. 14, stating plainly that God is not unjust in any way. “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15). God is sovereign over His creation. He is free to choose those whom He will choose, and He is free to pass by those whom He will pass by. The creature has no right to accuse the Creator of being unjust. The very thought that the creature can stand in judgment of the Creator is absurd to Paul, and it should be so to every Christian, as well. The balance of Romans 9 substantiates this point.
As already mentioned, there are other passages that talk to a lesser extent on the topic of God’s elect (John 6:37-45 and Ephesians 1:3-14, to name a couple). The point is that God has ordained to redeem a remnant of humanity to salvation. These elect individuals were chosen before the creation of the world, and their salvation is complete in Christ. As Paul says, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29-30).
PROPHETIC THROUGH MUSIC MINISTRY
Holy Spirit ministry functions through many and varied means. One of the not so common today is that of musicians prophesying on their instruments: that is, the ability to play prophetically on their instruments in such a way as to release the anointing to the people. Some musicians do know the joy of doing this. As they play, others are inspired to prophesy and release the revelation of God out of their lives!
“The prophetic musician sees further than the task of music, because it is a ministry requiring knowledge beyond the physical task of playing notes in the right order. It is a music of divine appointment to comfort, encourage, strengthen, confront and stir people to higher goals, or take us to another level of worship” (Excerpt from “The Musician” by Kerry Wright).
This is the realm where musicians can play prophetically, whereby the anointed tune — even a new tune — can actually enable the Holy Spirit to interpret the feeling and/or message of the tune to our hearts. As we listen intently while the musician plays (can be singular or plural), we “pick-up” the heart beat of God, and the theme of that heart beat is interpreted to us in the realm of our understanding. When that happens we can experience deep peace, joy, inspiration, even tears, as the Holy Spirit speaks. Yet no words have been spoken; only an anointed tune on an instrument.
MUSIC IS IMPORTANT:
“Music is very powerful because it is an expression, and particularly so because it relates to the emotions which are the most powerful feelings of all . . . Find a skilled, Spirit-led musician who can play prophetically over an individual, and we have a most powerful weapon of warfare that every musician should be aspiring to . . . A musician’s qualifications lies not in their skill, but in the spiritual discernment, sensitivity and obedience to their calling . . . The role of the musician is that of a ministering role; it is not merely to sing a few nice choruses”(Kerry Wright).
“There is a spiritual communication that greatly transcends any form of communication. It is profound and more meaningful than human words are able to articulate. Somehow it is a pure communication of the heart and mind together, and it is so pure that there is no possibility of misunderstanding. When I looked at the Lord I began to understand Him in the same way. We continued to use words, but the meaning of each one had a depth no dictionary could have ever captured” (Excerpt from “The Final Quest Vision” by Rick Joyner).
I see prophetic ministry, prophetic music and prophetic singing as being like that. It reaches far beyond the realm of our natural ability or understanding and lifts us into the very presence of God through the enabling of the Holy Spirit anointing being released out of us.
Music — the right kind of music — can play a very important role in the ministry of the Holy Spirit. The Bible reveals that people were moved to prophesy with and under the blessing of musical instruments:
* The company of prophets had musical instruments with them when they prophesied (1 Samuel10:5-6).
* A harp was played by David to drive the evil spirit away from King Saul (1 Samuel 16:14-23 
; 1 Samuel 18:10; 1 Samuel 19:9 ).
* The anointing came on Elisha when the stringed instrument was played . . . and he prophesied: ” . . . But now bring me a harpist.” While the harpist was playing, the hand of the Lord came upon Elisha and he said, “This is what the Lord says . . .” (2 Kings 3 : 14- 20, NIV).
DAVID’S GREAT CHOIR:
David was a great music man. He could play skilfully himself (1 Samuel 16:16 ) and actually made a number of musical instruments for use in the house of worship. Music and singing were a major part of the worship services in his day. 1 Chronicles 23:5 tells us:
“And, said David . . . 4,000 are to praise the Lord with the instruments which I made for praise” (Amp. Bible).
Let us now look at 1 Chronicles 25:1-8 (NIV):
“David, together with the commanders of the army, set apart some of the sons of Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals. Here is the list of the men who performed this service: From the sons of Asaph:
Zaccur, Joseph, Nethaniah and Asarelah. The sons of Asaph were under the supervision of Asaph, who prophesied under the king’s supervision.
As for Jeduthun, from his sons:
Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah and Mattithiah, six in all, under the supervision of their father Jeduthun, who prophesied, using the harp in thanking and praising the Lord.
. . . All these were sons of Heman the king’s seer. They were given him through the promises of God to exalt him . . .
All these men were under the supervision of their fathers for the music of the temple of the Lord, with cymbals, lyres and harps, for the ministry at the house of the Lord. Asaph, Jeduthun and Heman were under the supervision of the king.
Along with their relatives — all of them trained and skilled in music for the Lord — they numbered 288. Young and old alike, teacher as well as student, cast lots for their duties.”
The musicians — 288 of them! — prophesied with musical instruments.
(A psaltery is an ancient stringed instrument similar to the lyre, but having a trapezoidal — “no parallel sides” — sounding board over which the strings are stretched. A lyre is an ancient Greek stringed instrument consisting of a resonating tortoise shell to which a crossbar was attached by two projecting arms. It was plucked with a plectrum — “small piece of wood” — and used for accompanying songs – Collins Dictionary).
The NIV uses the word “lyre,” while the KJV uses the word “psaltery”.
WHAT DOES IT MEAN TO PROPHESY?
The word “prophesy” in this chapter is translated from the Hebrew word “naba 2” meaning:
* “flowing (1), abundantly utter (1), belch out (1), pour out (3), send forth (1), utter (4)” (Young’s);
* “to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse):- prophesying, make self a prophet” (Strong’s);
* “to announce, to show, to deliver an oracle from God, to speak as God’s ambassador; to foretell future events; to sing songs or hymns: each implying divine inspiration” (Wilson’s).
Prophesying is all about ministering by the inspiration of the Holy Spirit. It is more than natural talent and ability. It is the co-operating with the purposes of God to express — by word and deed — that which He desires. As we recognize His leadings in our lives we can yield to, and co-operate with, the anointing of the Spirit to release His supernatural purposes in a gathering. It is functioning under divine inspiration and revelation of the Holy Spirit to do that which He wants done. When that is happening the presence of Jesus becomes a blessed reality. The church is edified and needs are met as we flow with the Spirit of truth!
What Do We See In 1 Chronicles 25:1-8 ?
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David saw music as an integral part of inspiring his army. He worked with his army commanders to set apart musicians and singers! (v.1).
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Some were “separated to the [temple] service” (Amp.) for the ministry of prophesying with musical instruments (v.1). They were set apart to wait on their ministry, so they could function effectively under/in the anointing. The result: they inspired a whole army to rise and face the enemy very positively.
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They prophesied under the king’s supervision (v.2). They did it for David’s desire — and it worked powerfully! How much more should we prophesy under King Jesus’ supervision?
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Their prophetic music was used in thanking and praising the Lord (v.3). It was exaltation of the Lord Himself!
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Those specifically chosen of the sons of Heman had a good hereditary background and upbringing. Heman was the king’s “seer” (v.5). “Seer” was the name by which prophets were known before (1 Samuel 9:9
). The word is translated from the Hebrew “chozeh” meaning “a beholder in vision, prophet” (Strong’s). Heman would have instilled into his children the importance of knowing how to yield to the anointing. -
The musicians and singers were under the supervision of their fathers (v.6), who were under the supervision of King David. This speaks of a teachable spirit, submission, obedience and accountability.
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They were trained and skilled in music for the Lord — 288 of them! (v.7). They prophesied with musical instruments.
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Teacher and student worked together (v.8). This teaches us the importance of training, mentoring and releasing others to bring about a continuity of creativity, skilfulness and quality of developing that prophetic cutting edge so necessary today.
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Lots were cast for their duties (v.8). They never knew who they would specifically be playing their instruments with until the lot was cast. That meant they had to always be prepared for whatever and whoever. They were ready for when their name was called.
DAVID’S EXAMPLE WAS CONTINUED:
When we turn to 2 Chronicles 5:12-14 we see those families of Asaph, Heman and Jeduthun in full flight (this is about 10 years after 1 Chronicles 25 ). Can you picture that great host of dedicated, anointed musicians and singers — all decked in their beautiful robes — standing near the altar with 120 priests blowing trumpets in unison in a sound of praise and thanksgiving to God?
Something was released in the spirit realm! The presence of God came among them in the form of a glory cloud. As it hit them they went down on the ground. They had touched heaven and heaven had touched them. What an awesome time it was; prophetic musicians and singers releasing the presence of God amongst the people. Praise the Lord!
In 2 Chronicles 29:25-31,36 (about 290 years after 1 Chronicles 25 ) we see the legacy of David had continued. Hezekiah was then king: “He (Hezekiah) stationed the Levites in the temple of the Lord with cymbals, harps and lyres in the way prescribed by David and Gad the king’s seer (“chozeh”) and Nathan the prophet (“nabi” meaning “a prophet or inspired man” -(Strong’s); this was commanded by the Lord through His prophets (“nabi”). So the Levites stood ready with David’s instruments, and the priests with their trumpets.
Hezekiah gave the order to sacrifice the burnt offering on the altar. As the offering began, singing to the Lord began also, accompanied by trumpets and the instruments of David, king of Israel. The whole assembly bowed in worship, while the singers sang and the trumpeters played. All this continued until the sacrifice of the burnt offering was completed . . . So the service of the temple of the Lord was re-established. Hezekiah and all the people rejoiced at what God had brought about for His people, because it was done so quickly” (NIV).
The prophetic men, David, Gad and Nathan, had inspired the people to carry on the great act of worship to God through the musicians and singers. The KJV says: “the song of the Lord began also with the trumpets, and with the instruments” (2 Chronicles 29:27 ). That style of anointed, prophetic worship had been retained and was an important part of their services.
When we release the prophetic anointing through the musicians and singers, it creates an environment whereby God can re-establish the service of His house “so quickly” (v.36). The KJV says it was “done suddenly.”
A further 190 years on, in Ezra 3:10-13 (NIV), we read of the ministry of the musicians and singers, as prescribed by King David, being a major part of the celebration and worship at the laying of the foundation of the temple of God. They were there in their robes and in their place to praise the Lord! Their ministry created a very emotional atmosphere that had people expressing joy through shouting on the one extreme to weeping on the other.
In Nehemiah 12:27-47 we have the dedication of the Wall of Jerusalem. (This happened about thesame year as Ezra 3 .) Again the importance of music and singing is portrayed. They were sought out and brought together to Jerusalem and formed into two large choirs. A procession was led by Ezra, with the choirs going in opposite directions along the top of the wall, but meeting together and taking their place in the house of God (v.40). Then the choirs sang.
“They performed the service of their God and the service of purification, as did also the singers and gatekeepers, according to the commands of David and his son Solomon. For long ago, in the days of David and Asaph, there had been directors for the singers and for the songs of praise and thanksgiving to God. So in the days of Zerubbabel and of Nehemiah, all Israel contributed the daily portions for the singers and gatekeepers . . .” (NIV).
The musicians and singers occupied such an important function in David’s day (and beyond) that they were in full-time ministry, improving their skills and being in a state of readiness.
The Psalmist declared:
“Your procession has come into view, O God, the procession of my God and King into the sanctuary.
In front are the singers, after them the musicians; with them are the maidens playing tambourines.
Praise God in the great congregation; praise the Lord in the assembly of Israel . . .
Summon Your power, O God; show us Your strength, O God, as You have done before.
Because of Your temple at Jerusalem kings will bring You gifts . . .
Sing to God, O kingdoms of the earth, sing praise to the Lord . . .
Proclaim the power of God, whose majesty is over Israel, whose power is in the skies.
You are awesome, O God, in Your sanctuary; the God of Israel gives power and strength to His people.
Praise be to God!” (Psalm 68:24-35 , NIV).
Let’s face it: the unsaved know how to use music for their ends.
Look at Daniel 3:4-7,10-18 to see how Nebuchadnezzar used it to make people bow down to idolatrous gods!
“We are coming into a time when it will be extremely hazardous to play around with worship. A church would be better off with just one called and equipped musician, than a band full of people with good intentions but no calling” (Don Potter, “Morning Star” Journal).
My heart is to see our musicians and singers — both official and unofficial — released to fulfil their destiny in God. My prayer is that we Christian Leaders will set the platform for them to launch more and more into the prophetic realm, prophesying with their voices and with their instruments. They, in turn, will release the congregations of God’s people to soar more into the things of the Holy Spirit. When that happens we will experience that glory cloud of God in our midst in an awesome way!
Stellar Award details for 2014
In reviewing the eligibility and voting process, we have
decided to implement the following changes:
Eligibility Period:
The 2015 Eligibility Period will be for projects released
from October 1, 2013 to September 30, 2014.
Nominations will be announced thereafter.
Project Eligibility Criteria:
The Stellar Awards Executive Committee has decided on
the following criteria for project eligibility:
Technical quality, lyrics, voice quality, charting duration,
project content and charting performance will be
reviewed for inclusion on the ballot. Eligible entries will
be compiled into an entry list for the initial ballot. All
Stellar Awards Nomination Committee selections are
final.
Each category is limited based on the dictate and
discretion of the Stellar Awards Nomination Committee
therefore all entries will not be included on the ballot
The project must have been released during the
eligibility period (October 1, 2013 to September 30,
2014)
The project must be sold and played nationally
The project must chart in the TOP 25 for AT LEAST
FOUR WEEKS on AT LEAST TWO of the Nielsen Charts
(Billboard, SoundScan, or BDS)
The person submitting the project must be a member of
the Stellar Awards Gospel Music Academy (SAGMA)
Online Submission Process Begins: September 1, 2014
at www.thestellarawards.com
We hope that you understand the changes. We look
forward to celebrating another wonderful year of Gospel
music with you.
Sincerely,
Don Jackson
Chairman & CEO, Central City Productions, Inc.
Executive Producer, The Stellar Gospel Music Awards
Stellar Awards Blogs
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