John Alan Legette Ministries

PUBLIC NOTICE — COMMUNITY AWARENESS

Regarding: Colorado Law on Menacing with a Dog

This notice is issued by a concerned community member for the purpose of public education and awareness. The intent is to inform neighbors and residents of the legal protections available under Colorado law when someone uses a dog as a weapon or threat — and the serious criminal consequences dog owners face when they do so.

Why This Notice Was Written

It has come to the attention of community members that dogs are sometimes used as weapons to threaten, intimidate, or place others in fear. Many people are unaware that Colorado law treats this as a serious criminal offense — one that carries felony charges, prison time, and substantial fines. This notice is intended to educate both dog owners and community members about their legal rights and responsibilities.

What Is Menacing with a Dog Under Colorado Law?

Under Colorado Revised Statutes Section 18-3-206, "menacing" with a dog occurs when a dog owner knowingly uses their dog to threaten, place, or attempt to place another person in fear of imminent serious bodily injury. A dog can be legally treated as a weapon when used in this manner.

Menacing is a crime regardless of whether the dog actually makes physical contact with the victim. The threat alone — the act of approaching someone with a dog in a threatening manner, using commands to intimidate, or allowing a dog to lunge or snap — can constitute menacing under Colorado law.

Criminal Penalties Under Colorado Law

Menacing with a dog charges escalate in severity based on the circumstances of the incident:

Class 1 Misdemeanor: Charged when the threat places a person in fear of imminent bodily injury. Penalties include jail time and fines.

Class 5 Felony: Charged when the dog is used, commanded, or fashioned to cause the victim to reasonably believe it is a deadly weapon — or when the owner claims or threatens they are using the dog as such. This carries 1 to 3 years in state prison and fines up to $100,000.

Unlawful Ownership of a Dangerous Dog

Beyond menacing charges, Colorado Revised Statutes Section 18-9-204.5 addresses the unlawful ownership of a dangerous dog. If a dog is used to attack, threaten excessively, or place people or other domestic animals in fear, the owner may face additional charges:

First offenses are typically misdemeanors, but repeat offenses or incidents causing serious bodily harm can elevate charges to felonies.

Penalties include restitution, jail time, and court-ordered forfeiture or euthanasia of the animal.

If a dog is deemed dangerous, the owner must comply with strict state-mandated Dangerous Dog Owner Responsibilities, including secure enclosures, warning signs, and mandatory leashing in public.

What Constitutes Threatening Behavior with a Dog?

Community members should understand that the following behaviors can legally constitute menacing with a dog:

Approaching someone with an aggressive dog in an intimidating manner

Commanding a dog to lunge, snap, or bark at another person

Allowing a dog to charge at someone without restraint

Threatening to 'let the dog go' or 'set the dog on' someone

Using a dog's presence or behavior to intimidate or place someone in fear

Approaching someone's vehicle with a dog in a threatening manner

What If You Are Threatened with a Dog?

If you or a family member experience menacing with a dog, you have legal recourse:

Contact Law Enforcement: Call the Grand County Sheriff's Office or local police to report the incident. Provide as much detail as possible, including the location, description of the dog and owner, and the nature of the threat.

Contact Animal Control: Report the incident to the local animal control authority. They can investigate and take action if the dog is deemed dangerous.

Document the Incident: Take photos or video if safe to do so. Write down the date, time, location, and names of any witnesses.

File a Report: File a formal report with law enforcement. This creates an official record that can support criminal or civil action.

Seek Civil Remedies: Under Colorado law, you may file a civil lawsuit against the dog owner for damages, medical expenses, and loss of property.

Self-Defense Rights

Colorado law recognizes the right to self-defense when facing an immediate threat of death or serious bodily injury. However, the use of force — including deadly force — is only legally justified when the threat is imminent and serious. If you believe you are in immediate danger from a dog, contact law enforcement immediately rather than taking matters into your own hands.

A Reminder to Dog Owners

Dog owners in Colorado have a legal responsibility to control their animals and ensure they do not threaten or intimidate others. Using a dog as a weapon or tool of intimidation is not only morally wrong — it is a serious felony that can result in prison time, substantial fines, loss of your pet, and a permanent criminal record. If you own a dog, keep it under control at all times, and never use it to threaten or intimidate anyone.

Community Safety

This notice is issued in the interest of community safety and awareness. Everyone deserves to feel safe in their home, on their property, and in public spaces. If you witness menacing with a dog or any other threatening behavior, please report it to law enforcement and animal control immediately. By working together and respecting the law, we can maintain a safe and respectful community for all residents and their pets.

If you have questions about your legal rights or need to report an incident, contact the Grand County Sheriff's Office or your local animal control authority.

Issued By: A Concerned Visitor of the Winter Park, Colorado Community

1 week ago | [YT] | 3

John Alan Legette Ministries

PUBLIC NOTICE — COMMUNITY AWARENESS

Regarding: Unauthorized Entry onto the Union Loft Property

This notice is issued by a concerned community vistor for the purpose of public education and awareness. It is not issued by the property owner. The intent is to inform neighbors, visitors, and passersby of the legal realities surrounding private property access in Colorado — specifically as it relates to the Union Loft property in Winter Park.

Why This Notice Was Written

It has been observed that individuals have been walking onto the Union Loft property without the permission of the owner. This appears to stem from a common and understandable misconception: that an open gate signals a public welcome. It does not. This notice is intended to respectfully clarify the law so that community members are not unknowingly exposing themselves to criminal or civil liability.

The Legal Reality: An Open Gate Is Not an Invitation

Under both general U.S. property law and Colorado state law, an open gate does not constitute implied permission, a public invitation, or a legal right of entry onto private property. The property remains private regardless of whether a gate, door, or fence is open or unlocked. Entering without the owner's consent — even with no harmful intent and even if no damage is caused — can legally constitute trespassing.

What Colorado Law Says

Colorado Revised Statutes provide two relevant trespass classifications that may apply to individuals entering the Union Loft property without authorization:

Third-Degree Criminal Trespass (C.R.S. § 18-4-504): A person commits this offense when they knowingly and unlawfully enter or remain on another person's open land. This applies even when no 'No Trespassing' signs are posted and even when a gate is open. This is classified as a petty offense under Colorado law.

Second-Degree Criminal Trespass (C.R.S. § 18-4-503): If the property includes a fenced area, enclosed structure, or gated perimeter — and a person enters those areas without permission — the offense is elevated to a more serious criminal charge.

Intent Is Not a Legal Defense: A person can be charged with trespass even if they had no harmful intentions, caused no damage, and simply walked through an open gate believing it was acceptable to do so.

The 'Implied License' Exception — And Its Strict Limits

There is one narrow legal exception recognized in U.S. and Colorado law known as the 'implied license.' This permits a member of the public — such as a mail carrier, delivery driver, or neighbor — to walk directly to the front door via a clear, unobstructed path for the sole purpose of knocking or making a delivery. This is the full extent of the exception. It does not permit anyone to:

Walk around the side or rear of the property

Enter a backyard, fenced area, or any enclosed portion of the property

Explore or tour the grounds out of curiosity

Enter simply because the property may be for sale or is unoccupied

A Note on Properties That May Be for Sale

A property being listed for sale, rumored to be for sale, or appearing vacant does not waive the owner's private property rights in any way. The only legally recognized method for touring a property is through a licensed real estate agent who has arranged an authorized showing with the owner or listing broker. Entering a property independently — even out of genuine interest in purchasing it — is still trespassing under Colorado law.

Potential Consequences for Unauthorized Entry

Community members should be aware that entering this property without permission could expose them to the following:

Criminal Citation: The property owner may contact the Grand County Sheriff's Office at any time to formally document and report trespassers.

Documentation: The owner has the right to photograph individuals on their property, record vehicle license plates, and use that documentation in a legal proceeding.

Civil Liability: If a visitor is injured on the property, damages landscaping, or causes any harm — even unintentionally — they may face civil liability regardless of whether the gate was open.

Formal Trespass Notice: Once an owner has formally notified an individual to leave or stay off the property, any subsequent entry can result in more serious criminal charges.

A Respectful Request from a Fellow Human Being

This notice is not meant to accuse or shame anyone. Most people who have walked onto this property likely did so without realizing they were breaking the law. The goal of this notice is simply to make sure our community is informed so that no one inadvertently puts themselves at legal risk.

If you have a legitimate interest in this property — whether as a potential buyer, a neighbor, or otherwise — please respect the owner's rights and pursue access through the proper legal channels. Contact a licensed real estate agent or reach out to the owner directly to request permission before entering.

Thank you for taking the time to read this notice. Respecting private property is not just a legal obligation — it is a reflection of the character and values of our community.

Issued By

A Concerned Visitor of the Winter Park, Colorado Community

1 week ago | [YT] | 2

John Alan Legette Ministries

Part 5: Yahshar'el and the Inhabitants They Did Not Remove

The Danger of the Compromise You Decide to Live With

There is a kind of disobedience that does not announce itself. It does not come dressed in rebellion or open defiance. It comes dressed in practicality. In mercy. In reason. It says: we won the battle, the land is largely ours, and what remains is small enough to manage. It says: these people are not a threat — they can be taxed, used, contained. It says: we will deal with them later.

Yahshar'el said all of these things. And what they decided to live with eventually consumed everything Yahuah had given them.

The Command Was Clear

Before Yahshar'el ever crossed the Yarden, Yahuah had spoken plainly. "But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell." (Numbers 33:55)

This was not a suggestion. It was a warning with a built-in prophecy. The nations remaining in the land were not simply military threats — they were spiritual ones. Their altars, their high places, their gods, and their practices were incompatible with covenant life. You cannot serve Yahuah and coexist peacefully with systems built to worship Baal. Yahuah knew which one would win if Yahshar'el did not finish what He commanded.

What They Did Instead

The book of Shophetim — Judges — opens with a detailed account of what each tribe did and did not do. The pattern is relentless. Menasheh did not drive out the inhabitants of Beit-She'an. Ephrayim did not drive out the Kena'anites in Gezer. Zevulun did not drive out the inhabitants of Qitron or Nahalol. Asher did not drive out the inhabitants of Akko or Tsidon. Naftali did not drive out the inhabitants of Beit-Shemesh or Beit-Anat. (Judges 1:27-33)

Tribe after tribe. City after city. The same phrase repeated like a drumbeat: did not drive out. And in nearly every case, the text tells us what they did instead — they put the inhabitants to forced labor. They found a use for what Yahuah had told them to remove. They turned the command into an economic opportunity. It looked like wisdom. It looked like resourcefulness. But Yahuah had not told them to use the inhabitants. He had told them to remove them. And the gap between what He said and what they chose to do was the crack through which everything else would eventually pour.

The Messenger's Verdict

Yahuah sent a messenger to Bokhim to deliver His response: "I led you up from Mitsrayim and brought you to the land of which I swore to your fathers; and I said, 'I will never break My covenant with you. And you shall make no covenant with the inhabitants of this land; you shall tear down their altars.' But you have not obeyed My voice. Therefore I also said, 'I will not drive them out before you; but they shall be thorns in your side, and their gods shall be a snare to you.'" (Judges 2:1-3)

Because you chose to live with what I told you to remove, I will now allow what you chose to keep to become the instrument of your discipline. The very thing they spared became the thorn. The very gods they tolerated became the snare. What you refuse to deal with does not stay neutral. It grows. It integrates. It eventually defines you.

The Full Picture

This is where the series has brought us. Five accounts. Five moments of incomplete obedience. Five different people — and one nation — each with a clear word from Yahuah and each choosing something less than full compliance.

Sha'ul kept the best of what Yahuah said to destroy — and called it worship. The man of Elohim sat down at the table Yahuah had forbidden — and called it hospitality. Amaziah brought home the gods of the people he had just defeated — and called it a trophy. Mosheh struck the rock when Yahuah said speak — driven by exhaustion and anger he could not contain. And Yahshar'el looked at what Yahuah told them to drive out and decided it was more useful to keep it — and called it wisdom.

Each one had a reason. Each one had a result that looked, from the outside, like it might have been close enough. The sacrifice was offered. The prophet rested. The battle was won. The water flowed. The land was taken. But Yahuah was not evaluating the outcome. He was evaluating the obedience. And in every case, the gap between what He said and what they did became the place where the consequences entered.

The Pattern That Runs Through All Five

Incomplete obedience is not the same as no obedience. That is what makes it so dangerous. These were not people who ignored Yahuah entirely. They showed up. They moved. They fought. They led. They prayed. But each of them stopped short of the full word — and that stopping point, however small it appeared in the moment, was where everything unraveled.

The faces of incomplete obedience this series has named are pride, deception, a divided heart, exhausted anger, and collective practical compromise. But underneath every one of them is the same root: a moment when the self — its fears, its preferences, its reasoning, its exhaustion — was trusted more than the specific word Yahuah had given. That is what unbelief looks like in a person who still believes. It is not atheism. It is the subtle substitution of your own judgment for His instruction, dressed up in enough spiritual language that it is hard to see clearly.

The Closing Word

The question this entire series leaves with every reader is not whether you are obedient in general. The question is whether there is a specific place — a specific word Yahuah has given you — where you have stopped short. Where you have kept what He said to remove. Where you have struck when He said speak. Where you have sat down when He said keep moving. Where you have brought home what He said to leave behind.

Because Yahuah does not grade on proximity. He does not reward almost. He does not lower the standard because the outcome looked right or the intention was good or the servant was tired. He sees the full distance between what He said and what you did — and that distance, however small, is where the thorns take root.

Complete obedience is not perfectionism. It is not fear. It is trust — the deep, settled conviction that Yahuah's word is sufficient, that His instruction does not need to be improved upon, and that what He says is enough to produce exactly what He promised. Sha'ul did not trust that. The man of Elohim did not trust that. Amaziah did not trust that. Mosheh, in one unguarded moment, did not trust that. And Yahshar'el, tribe by tribe, city by city, did not trust that.

The invitation of this series is to be the person who does. To hear the word clearly. To move without adding to it or subtracting from it. To finish what was started. To drive out what was named. To speak when He says speak and be still when He says be still — and to trust, fully, that His word alone is sufficient for everything He has promised.

That is what complete obedience looks like. And it is still what Yahuah is looking for.

2 weeks ago | [YT] | 4

John Alan Legette Ministries

Part 4: Mosheh and the Rock He Struck Twice

The Danger of Incomplete Obedience

If incomplete obedience could disqualify Mosheh—the man who stood before Pharaoh, parted the Yam Suph, received the Torah on Sinai, and spoke with Yahuah face to face—it can disqualify anyone. The account is in Bemidbar 20, and it is devastating.

The Command

Yisra'el is in the wilderness of Zin. Miryam has just died. The congregation has no water and gathers against Mosheh with the same ingratitude that has followed him since Mitsrayim. Yahuah appears and gives a clear, specific command: "Speak to the rock before their eyes, and it will yield its water." (Numbers 20:8)The instruction is unambiguous. Yahuah did not say strike the rock. He said speak to it. The rod was to be present as a symbol of authority, not an instrument of force. Forty years earlier at Horeb, Yahuah had told Mosheh to strike—and he did. But this was a different moment, a different instruction. Yahuah was asking him to do something new—something that would declare before the entire congregation that the word of Yahuah alone is sufficient.

What He Did Instead

"Then Mosheh and Aharon gathered the assembly together before the rock; and he said to them, 'Hear now, you rebels! Must we bring water for you out of this rock?' And Mosheh lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank." (Numbers 20:10-11)The water came. That is crucial. Yahuah did not withhold the miracle because Mosheh disobeyed. From the outside, it looked like obedience. But Yahuah was watching what the congregation could not see—the spirit in which it was done and what it communicated about Mosheh's heart.Mosheh called them rebels (true, but Yahuah had not told him to). He said "must we bring water"—placing himself as the agent, not Yahuah. He struck the rock twice with evident frustration, as if one blow had not been enough. There is exhaustion in every detail. A man who had carried this people for forty years through ingratitude finally cracked.

The Verdict

"Because you did not believe Me, to hallow Me in the eyes of the children of Yisra'el, therefore you shall not bring this assembly into the land which I have given them." (Numbers 20:12)Two phrases carry the full weight: You did not believe Me. Mosheh did not trust that speaking to the rock—just speaking, with no strike, no performance—would be enough. He did not believe that Yahuah's word alone could produce water for two million people. So he supplemented the word with the rod.Second: to hallow Me in the eyes of the children of Yisra'el. The miracle was not just about water. It was a public moment when the entire congregation was watching. They were meant to see Yahuah's holiness expressed through precise obedience. Instead, they saw Mosheh's anger and frustration. The testimony was distorted.The consequence was absolute: Mosheh would not enter the land. The man who had interceded for Yisra'el, refused Yahuah's offer to start over with him alone, and said "If You will not go with us, do not bring us up from here"—this man would see the land from a distance and die outside of it.

The Warning

Sha'ul kept the best of the spoil. The man of Elohim sat at the forbidden table. Amaziah carried home the conquered gods. Mosheh struck the rock instead of speaking to it.Each had a moment when the instruction was clear, and something inside them—pride, deception, a divided heart, exhausted anger—chose a different path. Each got a result that looked close enough. The spoil was gathered. The prophet ate and rested. The victory was real. The water flowed.But Yahuah does not grade on proximity. He does not reward almost. He does not accept the right outcome through wrong obedience.The question Mosheh's story leaves with every reader is this: Is there a place in your walk where you have been substituting your own method for Yahuah's specific instruction—and telling yourself it is close enough because the water is still flowing? Is there a rod in your hand when Yahuah told you to open your mouth?Because the water coming out does not mean the obedience was complete.And Yahuah sees the difference between what He said and what you did—even when no one else can.

Next: Part 5 — Yahshar'el and the Inhabitants They Did Not RemoveWhen a nation is told to drive out what remains—and decides to live with it instead—and what those compromises eventually became.

2 weeks ago | [YT] | 2

John Alan Legette Ministries

Part 3: Amaziah and the Half-Turned Heart

The Danger of Incomplete Obedience

There is a sentence in Scripture that should stop every believer cold. It is not a condemnation of a wicked king. It is not the epitaph of an idol-worshipper or a murderer. It is the summary of a man who did most things right — and it reads like a warning carved into stone:

"He did what was right in the sight of Yahuah, but not with a loyal heart." — 2 Chronicles 25:2

Not a disloyal heart. Not an evil heart. A not fully loyal heart. A heart turned in the right direction but never turned all the way. That is Amaziah, king of Yahudah — and his story is one of the most precise portraits of incomplete obedience in all of Scripture. Because unlike Sha'ul, who disobeyed through pride, and unlike the man of Elohim, who was deceived by another voice, Amaziah's failure was quieter and slower. His was the failure of a man who obeyed Yahuah when it was convenient, and then — when the obedience had earned him something — helped himself to what the obedience was supposed to destroy.

The King Who Started Right

Amaziah came to the throne of Yahudah at twenty-five years old. He reigned twenty-nine years in Yerushalayim. His first acts were measured and just. When he had consolidated his kingdom and identified the men who had conspired to murder his father Yoash, he executed them — but he did not execute their children. He followed the Torah explicitly: "Fathers shall not be put to death for their children, nor children put to death for their fathers; each shall die for his own sin" (2 Chronicles 25:4, citing Deuteronomy 24:16). This was not a small thing. In the ancient Near East, wiping out the family of conspirators was standard practice. Amaziah chose the Torah over custom. He chose restraint over revenge. That is a real form of obedience, and it should not be minimized.

Then came the campaign against Edom.

Amaziah raised an army — three hundred thousand choice men from Yahudah and Binyamin — and he also hired one hundred thousand mercenary soldiers from the northern kingdom of Yisra'el for a hundred talents of silver. A man of Elohim came to him with a word from Yahuah: "O king, do not let the army of Yisra'el go with you, for Yahuah is not with Yisra'el." The northern kingdom at this time was deep in apostasy. Their soldiers were not simply a military liability — they were a covenantal contamination. Yahuah told Amaziah plainly: send them home.

Amaziah's first response was not obedience. It was a financial objection. He said to the man of Elohim: "But what shall we do about the hundred talents which I have given to the troops of Yisra'el?" (2 Chronicles 25:9). He had already paid them. The money was gone. The contract was signed. And now Yahuah was telling him to dissolve the arrangement and absorb the loss.

The prophet's answer was sharp and clean: "Yahuah is able to give you much more than this."

To his credit, Amaziah obeyed. He dismissed the northern soldiers — who went home furious and raided cities of Yahudah on their way out — and he went to battle with only his own men. Yahuah gave him a decisive victory. Ten thousand Edomites fell in battle. Ten thousand more were taken captive and thrown from a cliff. The victory was total and it was Yahuah's doing. Amaziah had trusted the word and it had cost him money and earned him enemies, and Yahuah had answered with a victory that no amount of hired soldiers could have manufactured.

This is the high point of Amaziah's story. He heard a hard word. He counted the cost. He obeyed.

And then he destroyed everything he had built.

The Gods He Brought Home

"Now it was so, after Amaziah came from the slaughter of the Edomites, that he brought the gods of the people of Se'ir and set them up to be his gods; and he bowed down before them and burned incense to them." — 2 Chronicles 25:14

Read that again slowly.

Amaziah had just won a war that Yahuah Himself had ordained. He had sent home the compromised soldiers. He had trusted the word of a prophet over the logic of his investment. He had watched ten thousand men fall before him and ten thousand more be cast from the cliffs of Edom. He had seen with his own eyes what Yahuah could do when a king obeyed fully.

And then he carried the gods of the defeated people home and began to worship them.

This is one of the most stunning moments of spiritual contradiction in the entire Tanakh. The gods of Edom had just failed to protect their own nation. They were the gods of a people Amaziah had just crushed in the name of Yahuah. They were trophies of a victory — and Amaziah converted them into altars.

What was happening in his heart? The text does not explain it. But the pattern is consistent with everything we have seen in this series: a man who obeyed Yahuah to get something, and then, once he had it, felt free to reach for something else. The obedience was instrumental. It was a means to a victory. But it was never the posture of a man fully surrendered to Yahuah's exclusive claim over his life.

Yahuah sent another prophet to him immediately. "Why have you sought the gods of the people, which could not rescue their own people from your hand?" (2 Chronicles 25:15). It is almost a rhetorical rebuke — the logic of it is devastating. You just watched these gods lose. Why are you bowing to the losers?

Amaziah's response tells you everything: "Have we made you the king's counselor? Cease! Why should you be killed?"

He threatened the prophet. The man who had obeyed the word of a prophet when it cost him a hundred talents of silver now threatened a prophet's life for bringing him a word he did not want to hear. The heart that had turned partway toward Yahuah had now turned partway away. And the prophet — in one of the most haunting closing lines in Scripture — stopped, and said: "I know that Elohim has determined to destroy you, because you have done this and have not heeded my advice."

The Half-Heart and Its Consequences

What follows is a cascade of ruin. Amaziah, flush with his victory over Edom, challenged Yoash king of Yisra'el to open war. Yoash warned him plainly — "You have indeed defeated Edom, and your heart has lifted you up. Glory in that and stay at home; for why should you meddle with trouble, that you should fall — you and Yahudah with you?" (2 Chronicles 25:19). But Amaziah would not listen. He had tasted victory and now confused Yahuah's gift with his own strength. Yahudah was defeated. The wall of Yerushalayim was broken down. The temple treasury was plundered. And Amaziah himself outlived his usefulness only to be hunted down and killed by a conspiracy of his own people in Lakhish.

Twenty-nine years on the throne. An early reign marked by genuine acts of Torah-obedience. A victory that Yahuah Himself gave him. And it all ended in assassination, because the heart was never fully given.

The text's verdict stands from verse two: not with a loyal heart.

The Hebrew word behind "loyal" — shalem — means whole, complete, at peace, undivided. It is the root of shalom. Amaziah did not have a shalom-heart toward Yahuah. He had a divided heart — one chamber for Yahuah, one chamber still reserved for himself, for the gods he found useful, for the counsel he preferred. And that division, invisible in the early years, became catastrophic in the later ones.

The Pattern We Must See

Amaziah's story reveals a specific form of incomplete obedience that is perhaps the most common and the most dangerous: the obedience that is real in the moment of need, but does not become a permanent posture of the heart. He obeyed when the stakes were high and the word was clear. But obedience that only activates under pressure is not the same as a loyal heart. It is a transaction — Yahuah gets the compliance, and the worshipper keeps the right to return to his own ways once the crisis has passed.

The gods of Se'ir were not brought home because Amaziah was a fool. They were brought home because Amaziah had never fully relinquished the idea that he was the one in charge of his spiritual life — that he could obey Yahuah in battle and then curate his own worship in peace. That he could honor the word when it served him and silence the prophet when it didn't.

Yahuah does not accept curated obedience. He does not want the compliance of a man who is managing his relationship with the Most High from a position of control. He wants the shalem heart — the whole heart, the undivided heart, the heart that has no back rooms reserved for other gods, other voices, other arrangements.

Sha'ul kept the best of the spoil. The man of Elohim sat down at the forbidden table. Amaziah carried the conquered gods home.

Each of them had a place where the obedience stopped. Each of them had a line they would not cross — not a line Yahuah had drawn, but a line they had drawn for themselves, past which Yahuah's word did not reach.

The question this passage puts to every reader is not whether you have obeyed. The question is whether your obedience has a hidden boundary. Whether there is a room in the temple of your heart where Yahuah's voice does not enter. Whether you are doing what is right in the sight of Yahuah — but not with a shalem heart.

Because the half-turned heart is still a turned-away heart.

And Yahuah sees the half.


Next: Part 4 — Mosheh and the Rock He Struck Twice

When a man of Yahuah lets his anger speak louder than his instructions — and what it cost him.

2 weeks ago | [YT] | 3

John Alan Legette Ministries

Part 2: The Old Prophet and the Open Door

Scripture Anchor: 1 Kings 13

Part 1 showed us a king who edited a command. He heard Yahuah clearly, obeyed most of it, and convinced himself that most was enough. But the story in Part 2 is more unsettling — because the man at the center of it did not start with disobedience. He started with perfect obedience. He held the line under pressure, refused compromise, and turned his face toward home exactly as Yahuah had instructed. And then, within miles of finishing well, he sat down at a table he was never supposed to sit at — because a man he trusted told him it was alright.

This is the story of the man of Elohim from Judah in 1 Kings 13. And it is one of the most sobering passages in all of Scripture — not because the man was wicked, but because he was not.

The Assignment Was Specific

The man of Elohim arrives in Bethel with a word from Yahuah against the altar of Jeroboam — a bold, public, prophetic declaration delivered directly in front of the king. He names a future king, Yoshiyahu, by name. He gives a sign. The altar splits and the ashes pour out exactly as he said. When Jeroboam stretches out his hand and commands the man to be seized, the king's hand withers on the spot. When Jeroboam asks him to pray for its restoration and invites him to come home and eat, the man of Elohim refuses without hesitation.

His response is direct: "If you were to give me half your house, I would not go in with you; nor would I eat bread nor drink water in this place. For so it was commanded me by the word of Yahuah, saying, 'You shall not eat bread, nor drink water, nor return by the same way you came.'" The command had three parts: no food, no water, no return by the same road. He knew them. He stated them publicly. He obeyed them — at first.

The Source of the Detour

What happens next is what makes this passage so dangerous to read casually. An old prophet living in Bethel hears what the man of Elohim did and goes after him. He finds him sitting under a terebinth tree on the road. And he extends an invitation: come home with me and eat bread.

The man of Elohim declines — again clearly, again by citing the exact word Yahuah gave him. "I cannot return with you or go in with you, neither will I eat bread nor drink water with you in this place. For a word came to me by the word of Yahuah: 'You shall not eat bread nor drink water there, nor return by going the way you came.'" He is not confused. He is not wavering. He knows his assignment.

And then the old prophet says seven words that change everything: "I also am a prophet as you are."

The Lie That Wore a Prophetic Coat

The old prophet continues: "An angel spoke to me by the word of Yahuah, saying, 'Bring him back with you to your house, that he may eat bread and drink water.'" The text then immediately tells us — without ambiguity — that he was lying. "But he lied to him."

There is no softening in the Hebrew. There is no narrative uncertainty. The text simply states it: he lied. And the man of Elohim believed him. Why? Because the source was credible. This was not a pagan. This was not Jeroboam. This was not an open enemy. This was an older prophet — a man who presumably knew Yahuah, who spoke the language of the Spirit, who framed his deception in the exact vocabulary of covenant: an angel, a word, the name of Yahuah. The lie was not dressed as a lie. It was dressed as a prophetic update.

And this is where the passage becomes a mirror for every believer who has ever received a clear word from Yahuah and then encountered a voice — from a trusted leader, a spiritual mentor, a fellow believer — that offered a revision. The revision did not contradict the original word outright. It supplemented it. It came with credentials. It came with the right language. It came from someone who looked like they had access to the same Elohim you serve.

He Went Back and Ate

The man of Elohim returned with the old prophet and ate bread and drank water in the very place Yahuah had told him not to. The table was set. The food was real. The fellowship was warm. And while they were sitting at that table, the word of Yahuah came — this time genuinely — through the mouth of the old prophet who had just lied to bring him there.

"Because you have disobeyed the word of Yahuah and have not kept the commandment which Yahuah your Elohim commanded you... your corpse shall not come to the tomb of your fathers." The judgment was immediate and final. On the road home, a lion met him and killed him. The lion stood beside the body. The donkey stood beside the body. Neither fled. Neither attacked the other. It was a sign — a public, visible, undeniable sign — that what had happened was the hand of Yahuah.

The Part That Should Not Be Skipped

What is often overlooked in this story is the old prophet's response after the man of Elohim dies. He retrieves the body, mourns over it, buries it in his own tomb, and instructs his sons: "When I die, bury me in the tomb where the man of Elohim is buried; lay my bones beside his bones." He then affirms that the word the man of Elohim spoke against the altar of Bethel would surely come to pass.

In other words — the old prophet knew the man of Elohim was genuinely sent by Yahuah. He honored the word. He mourned the man. He wanted to be buried beside him. The lie he told was not born out of malice toward Yahuah's word. It may have been born out of loneliness, or curiosity, or a desire for fellowship with a genuine prophet. We are not told his motive. But we are told his method — and his method was deception. And the man of Elohim paid for trusting it with his life.

What This Story Is Really About

The man of Elohim did not fail at the hard part. He stood before a king. He watched his sign come to pass. He refused a royal invitation with a table full of food. He held the line when the pressure was obvious and the stakes were visible. He failed at the easy part — sitting under a tree, tired, on the way home, when a grandfather figure with a prophetic resume told him Yahuah had changed the instruction.

This is the pattern that this series keeps returning to in different forms: incomplete obedience rarely happens at the moment of greatest resistance. It happens at the moment of greatest familiarity — when your guard is down, when the voice sounds right, when the person speaking has enough of the right credentials that questioning them feels like spiritual arrogance. The enemy does not always come as a roaring lion. Sometimes he comes as an old prophet with a warm table and a word that sounds just like the one Yahuah already gave you.

The Standard Yahuah Holds

What makes this passage so difficult — and so necessary — is the apparent severity of the judgment relative to what feels like a minor lapse. He ate a meal. He drank some water. He did not worship an idol. He did not deny the word he had delivered. He did not walk away from Yahuah. He just sat down at a table he was told not to sit at, because someone he trusted told him it was now permitted.

But Yahuah's standard is not calibrated to our sense of what is minor. His standard is the word He spoke. And when that word is clear — when it has been given directly, stated precisely, and repeated under pressure — no subsequent voice carries the authority to revise it. Not an angel. Not a prophet. Not a spiritual elder with decades of history in the things of Yahuah. The word Yahuah gave you is the word you are accountable to. And the moment you allow another voice to edit it — even a voice that loves you, even a voice that believes in you — you have stepped off the path Yahuah set and onto one that leads somewhere else.

The Question This Part Leaves With You

Has Yahuah given you a word — a clear, direct, specific instruction — that a trusted voice has since revised? Not contradicted openly, but supplemented. Updated. Reframed. Has someone you respect told you that what Yahuah said no longer applies the way you understood it, or that He has made an exception for your situation? And have you been sitting at that table ever since, full and comfortable, while the original word waits unanswered?

The man of Elohim finished strong in Bethel. He stumbled on the road home. Guard what Yahuah told you — not just in the moments of obvious pressure, but in the quiet moments when someone you trust is offering you a table and a reason to stay.

Next — Part 3: Amaziah and the Half-Turned Heart

In Part 3, we meet a king who did what was right — but not with a whole heart. Amaziah followed the law, won his battle, and then carried the gods of his defeated enemies home and bowed before them. His story will show us that you can do the right things for the wrong reasons, and that a half-turned heart is still a turned heart.

2 weeks ago (edited) | [YT] | 2

John Alan Legette Ministries

Part 1: Most of It Is Not All of It

Scripture Anchor: 1 Samuel 15

There is a version of obedience that looks righteous from a distance. It has the right language. It carries the right energy. It shows up to the right places and does most of the right things. It can even move in the prophetic, lead armies, and stand before congregations. But when Yahuah pulls back the curtain, what He finds is not full surrender — it is negotiated compliance dressed in the garments of devotion. And the terrifying thing is that the person practicing it rarely knows the difference. They are not lying to Yahuah. They are lying to themselves.

That is the world Shaul — King Saul — lived in. And it is the world many of us live in today.

The Command Was Not Complicated

In 1 Samuel 15, the prophet Shemu'el delivers one of the clearest directives in all of Scripture. Yahuah speaks with surgical precision: go, attack Amalek, and utterly destroy all that they have. Spare nothing. The Hebrew word is cherem — devoted to destruction, set apart for complete removal. This was not a suggestion. This was a covenant directive with zero margin.

Saul heard it. He understood it. He even warned the Kenites to separate themselves from the Amalekites so they would not be caught in the judgment — which means he grasped the specificity of the command well enough to act on it strategically. This was not a man who misunderstood his assignment. And then he almost did it.

The Almost That Cost Everything

1 Samuel 15:7-9 tells us that Saul attacked the Amalekites and won — completely. But then the text pivots on a single word: however. "However, Saul and the people spared Agag and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good... But everything despised and worthless, that they utterly destroyed."

Read that carefully. They destroyed what they considered worthless. They kept what they considered valuable. Saul did not rebel against the command — he edited it. He filtered Yahuah's instruction through his own judgment and kept the parts that made sense to him. He obeyed the spirit of the command as he understood it. He just did not obey the actual command. And in the economy of Yahuah, that is not obedience. That is something else entirely.

The Monument He Built Before Shemu'el Arrived

What makes this passage so layered is what Saul does immediately after the battle. Verse 12 tells us that before the prophet even arrived, Saul had gone to Carmel and set up a monument — not to Yahuah, but to himself.

This is one of the most revealing details in the entire account. Incomplete obedience does not produce humility — it produces self-congratulation. When we do most of what Yahuah said and leave out the hard parts, we do not feel like we failed. We feel like we succeeded. We build monuments to the victory we think we won while the thing Yahuah told us to destroy is still alive, eating our resources, waiting to cause damage down the road. Agag was still alive. And Saul was already celebrating.

"I Have Performed the Commandment"

When Shemu'el arrives, Saul's first words are staggering in their confidence: "Blessed are you of Yahuah! I have performed the commandment of Yahuah." He is not performing. He genuinely believes this. He has constructed a version of his own obedience that fully satisfies him — and he presents it to the prophet with complete assurance.

Shemu'el's response cuts through it immediately: "What then is this bleating of the sheep in my ears, and the lowing of the oxen which I hear?" The evidence of disobedience was loud. It was audible. It could not be hidden behind a declaration of faithfulness. No amount of religious language could silence the sheep that were never supposed to still be alive.

The Justification That Felt Righteous

Saul does not crumble when confronted. He explains. "The people spared the best of the sheep and the oxen to sacrifice to Yahuah your Elohim." Notice the layers: he deflects to the people, reframes the disobedience as worship, and subtly says "your Elohim" instead of "my Elohim" — a slip the text does not forget.

This is the anatomy of how incomplete obedience justifies itself. It always has a reason. The reason always sounds spiritual. It always centers the person's own judgment as the final arbiter of what Yahuah really wanted. Saul was not offering a lie — he was offering a reinterpretation. He kept the best animals. He planned to sacrifice them. Was that not better? No. It was not. Because Yahuah did not ask for those sacrifices. He asked for that obedience.

To Obey Is Better Than Sacrifice

What Shemu'el says next has echoed through every generation since: "Behold, to obey is better than sacrifice, and to heed than the fat of rams." In context, this is not a general principle about ritual — it is a direct indictment of a Spirit-filled, battle-tested, anointed king who built his disobedience on a foundation of religious intention.

You cannot sacrifice your way out of disobedience. You cannot worship your way around an unexecuted command. You cannot bring Yahuah the best of what He told you to destroy and call it devotion. That is not worship. That is negotiation. And Yahuah is not at the negotiating table.

Rebellion and Witchcraft. Stubbornness and Idolatry.

Shemu'el does not soften the verdict: "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because you have rejected the word of Yahuah, He also has rejected you from being king."

Witchcraft is the attempt to access spiritual power outside of Yahuah's authority. Idolatry is the replacement of Yahuah's will with something else as the supreme object of allegiance. Shemu'el is saying that selective obedience — hearing the command clearly and substituting your own judgment — is functionally both. Saul did not bow to a foreign god. He bowed to his own sense of what was reasonable. And Yahuah called it the same thing.

The Grief of Yahuah

After the verdict, Saul grabs the hem of Shemu'el's robe and it tears — a final prophetic sign that the kingdom has been torn from him. And then the text says something that should stop every reader cold: "And Yahuah regretted that He had made Saul king over Yahshar'el."

Yahuah grieved — not over a pagan, not over an enemy, but over His own anointed. The grief of Yahuah over incomplete obedience is one of the most solemn realities in Scripture. It is produced not by open apostasy alone, but by the slow, well-intentioned drift of people who do most of what He says and convince themselves that most is enough.

The Question This Part Leaves With You

Is there an Agag in your life? Not a sin you are unaware of. Not a struggle you are actively fighting. But a specific thing — a relationship, a habit, a compromise, a doctrine — that Yahuah has already spoken clearly about, and that you have kept alive because it seemed too valuable to destroy, or because you planned to use it for something that felt spiritual?

Saul's intentions were not evil. They were religious. But Yahuah had not asked for that sacrifice. He had asked for that obedience. Most of it is not all of it. And the distance between most and all is exactly where the lion waits.

Next — Part 2: The Old Prophet and the Open Door

In Part 2, we meet a man of Elohim who received a direct word from Yahuah, obeyed it faithfully, and then sat down at a table he was never supposed to sit at. His story will show us that the enemy does not always come as a roaring lion. Sometimes he comes as a fellow believer with a word that sounds just like the one Yahuah already gave you.

2 weeks ago (edited) | [YT] | 3

John Alan Legette Ministries

# The Danger of Incomplete Obedience
### A Five-Part Teaching Series

---

**There is a version of obedience that looks right from a distance.**

It shows up. It does most of what was asked. It uses the right language, carries the right posture, and can even point to real results as evidence that something was done. But when you get close enough to examine it — when you hold it against the precise standard of what Yahuah actually commanded — you find that something is missing. A portion was withheld. A detail was altered. A voice was believed over the word. A compromise was made that seemed small enough not to matter.

This is the most dangerous kind of disobedience — not the kind that refuses outright, but the kind that complies just enough to feel justified.

**Yahuah does not grade on a curve. He does not reward the portion that was obeyed while overlooking the portion that was not. Partial obedience is disobedience wearing the costume of compliance.**

This five-part series, *The Danger of Incomplete Obedience*, walks through five sobering accounts from the Scriptures — five moments where men, leaders, a prophet, and an entire nation came close to full obedience but stopped short. And in every case, stopping short carried a consequence that no one anticipated when they made the decision to hold something back.

---

**Why This Series Matters**

We live in a generation that has been conditioned to celebrate effort over precision. The prevailing spirit of the age tells us that doing most of what Yahuah requires is close enough — that His mercy will cover the gap between what He commanded and what we chose to give. This thinking has produced a generation of half-built altars, half-surrendered hearts, and half-completed assignments. It has produced people who love Yahuah enough to show up but not enough to fully submit. People who follow His word until it costs something they were not prepared to pay.

The Renewed Covenant does not soften this standard. Yahshua did not come to lower the bar — He came to fulfill it completely and to call His people into the same completeness. The word spoken through the prophet to the assembly at Laodicea in Revelation 3:15–16 is simply the New Covenant language for what Yahuah had already been saying since Sinai: **I will not accept half of you. I require all of you.**

James echoes the same truth when he writes that whoever keeps the whole Torah yet stumbles at one point has become guilty of all of it. This is not severity for the sake of severity. This is the nature of covenant. Covenant is total. It is not a negotiation. It is not a contract where both parties agree on acceptable performance levels. It is a binding of the whole self to the whole word of Yahuah — nothing withheld, nothing modified, nothing quietly set aside because it seemed inconvenient.

---

**What You Will Encounter in This Series**

Each part of this series examines a specific figure or group from the Scriptures whose story turns on the hinge of incomplete obedience. These are not obscure characters. Most of them are celebrated, respected, and studied as examples of faith. That is precisely what makes their stories so instructive — and so sobering.

**Part 1 — Most of It Is Not All of It** opens with King Saul and the command to utterly destroy the Amalekites. Saul completed the mission — almost. What he kept, what he spared, and what he called worship became the very thing that cost him his throne and his anointing.

**Part 2 — The Lion Was Already Waiting** follows the unnamed man of Elohim from Judah in 1 Kings 13 — a prophet who delivered his word with precision and power, refused the king's table, and then allowed another voice to override the direct command of Yahuah. He turned back. He sat at the table. And a lion was waiting for him on the road home.

**Part 3 — Right in His Eyes, But Not With His Whole Heart** examines King Amaziah of Yahshar'el, a man described in 2 Chronicles 25:2 with one of the most quietly devastating qualifications in all of Scripture — he did what was right, but not with a whole heart. What looks like partial devotion at the beginning of his story becomes complete idolatry by the end.

**Part 4 — He Said Speak, You Struck** returns to one of the most painful moments in the life of Mosheh — the waters of Meribah in Numbers 20, where a single act of imprecise obedience after forty years of faithful service cost him the one thing he had walked toward his entire life. Yahuah said speak. Mosheh struck. The water still came — but the consequence was absolute.

**Part 5 — Thorns in Your Sides Forever** closes the series with a national indictment. Yahuah had commanded Yahshar'el to drive out every nation from Kena'an completely. They did not. They settled among what they were supposed to remove. And the Angel of Yahuah appeared at Bochim with a verdict that echoed through every cycle of bondage recorded in the book of Shophetim: the nations you did not drive out will be thorns in your sides, and their gods will be a snare to you.

---

**A Word Before You Begin**

This series is not written to produce condemnation. Yahuah is not a taskmaster standing over His people with a measuring rod, looking for reasons to punish. He is a covenant Elohim who has bound Himself to His people with an everlasting love — and that love is precisely why He will not accept less than all of you. A father who loves his child does not lower his standards to avoid the discomfort of correction. He holds the standard because the standard is what protects the child.

Every person in this series who suffered consequence for incomplete obedience was someone Yahuah had spoken to directly. The word was clear. The instruction was precise. The failure was not ignorance — it was the decision to modify the command rather than fully keep it.

That same dynamic is alive today. Yahuah is still speaking clearly. His word has not become ambiguous. The question this series asks — and asks without apology — is whether we are obeying all of it, or just the parts that are easy, comfortable, and cost us nothing.

**Partial obedience is still disobedience. And the lion is already waiting.**

2 weeks ago | [YT] | 3

John Alan Legette Ministries

**📢 Update | ELCOY App is Back Online!**

*John Alan Legette Ministries*

---

Hey J.A.L.M. Family,

**We have great news — the ELCOY App is back online!**

We are pleased to report that the outstanding issues with our account have been resolved, and the **Everlasting Covenant of Yahshar'el Sacred Name Bible App** is once again available and ready for use.

We want to thank each of you for your prayers, your patience, and your continued support during this brief interruption. Your encouragement means more than words can express.

The work continues. The Word stands. And the covenant people of Yahuah now have their resource back in hand.

👉 Head back to the app, pick up where you left off, and continue your study of the Everlasting Covenant.

As always, we will continue to make improvements and updates to the ELCOY App as we work toward the printed edition planned for 2027. Stay tuned for further announcements.

**Preaching the Word. Equipping the Saints. Transforming Lives.**
— John Alan Legette Ministries | Winter Park, CO

2 weeks ago | [YT] | 3

John Alan Legette Ministries

**📢 Urgent Notice | ELCOY App & Account Status**

*John Alan Legette Ministries*

---

Hey J.A.L.M. Family,

We need to update you on the situation regarding the **ELCOY — Everlasting Covenant of Yahshar'el Sacred Name Bible App.**

Upon further investigation, this is not simply a matter of a hosting subscription. It appears that **our account on the platform has been completely deleted** — without cause and without notice. We believe this was not accidental.

We want to be honest with you: we are aware that this ministry and this work has opposition. The ELCOY Sacred Name Bible App represents a direct effort to restore the true names and the covenant identity of Yahuah's people, and that kind of work draws resistance. We are not discouraged. We are not deterred.

We are currently assessing our options, including contacting the platform directly, exploring alternative hosting solutions, and determining the best path forward to get this resource back into your hands.

**The vision has not changed. The work has not stopped. The Word of Yahuah cannot be deleted.**

We ask for your prayers as we navigate this situation, and we will keep you informed every step of the way.

**Preaching the Word. Equipping the Saints. Transforming Lives.**
— John Alan Legette Ministries | Winter Park, CO

2 weeks ago | [YT] | 2