by zake
sâmbătă, 25 iunie 2011
Reformatorii si copiii lor vitregi
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A paşte oi sau a distra capre
C.H. Spurgeon
Printre creştinii declaraţi s-a furişat un rău atât de bătător la ochi şi de obraznic, încât chiar şi cei mai miopi îl pot vedea. În ultimii câţiva ani s-a răspândit cu repeziciune, ca drojdia care lucrează până ce s-a dospit tot aluatul. Rareori a insuflat Satan bisericilor ceva mai viclean şi mai abil, anume că este o parte a misiunii lor aceea de a oferi oamenilor distracţie pentru a-i putea câştiga. Mărturia Bisericii şi-a pierdut tot mai mult profunzimea, a devenit tot mai superficială. Puritanii încă vorbeau pe şleau, fără înconjur. Apoi omul a devenit indiferent şi n-a mai luat chiar aşa în tragic influenţele lumeşti. Curând, ele au fost tolerate la marginea bisericilor, Astăzi sunt instituite oficial cu argumentul că în felul acesta se pot atinge marile mase.
La aceasta răspund în felul următor: În primul rând, nu rezultă nicăieri în Scriptură că ţine de însărcinarea Bisericii creştine faptul de a oferi oamenilor distracţie. Dacă lucrul acesta ar ţine de lucrările spirituale, oare nu l-ar fi amintit Cristos? El a spus: ,,Duceţi-vă în toată lumea şi predicaţi Evanghelia întregii creaţii” (Mc,16:15). Este suficient de limpede. La fel de limpede ar fi fost dacă ar fi adăugat: „… şi oferiţi distracţie celor care nu primesc Evanghelia cu mare interes”. Dar nu găsim asemenea cuvinte. Se pare că El nu Se gândea la aşa ceva.
Să luăm un alt pasaj: ,,El a dat pe unii ca apostoli, pe alţii ca profeţi, pe alţii ca evanghelişti şi pe alţi ca păstori şi învăţători… pentru lucrarea de servire” (Ef.4:ll-12). Unde să-i încadrăm pe mucaliţi? Duhul Sfânt nu-i menţionează. Au fost oare profeţi persecutaţi pentru că nu i-au făcut pe ascultători să râdă sau pentru că au refuzat să facă lucrul acesta? (…)
În al doilea rând: Oferirea de distracţie este în contrast direct cu învăţătura şi cu viaţa lui Cristos şi a tuturor celorlalţi apostoli. Care a fost atitudinea Bisericii faţă de lume? ,,Voi sunteţi sarea…’’(Mt5:13), nu bomboana! Sarea este respinsă, nu înghiţită (cu plăcere). Cuvintele lui Cristos au fost scurte şi dure; ,,Lăsaţi morţi să-şi înmormânteze morţi” (Mt.8.22), Isus credea aceasta cu o seriozitate sfântă!
De-ar fi introdus Cristos mai multe elemente vesele şi plăcute în predicile Sale, nu şi-ar fi pierdut popularitatea în incidentul din Io.6:60-69 (..,). Nu citesc deloc că El ar fi spus: ,,Fugi după ei, Petre, şi spune-le că de mâine dimineaţă vom pune un alt fel de serviciu religios, atractiv, cu o predică scurtă. Vom pregăti mulţimii o seară plăcută. Spune-le că se vor simţi bine. Repede, trebuie să-i aducem cumva încoace pe oameni!”
Lui Isus îi era milă de păcătoşi, El a suspinat şi a plâns din cauza lor, dar n-a încercat niciodată să-i distreze. în zadar va căuta cineva în Epistole Evanghelia distracţiei.
Mesajul sună: ,,Ieşiţi [din lume], rămâneţi afară şi păstraţi-vă, curaţi de ea!” (…) Primii creştini aveau o încredere nesfârşită în Evanghelie şi nu aveau nevoie de alte arme. După ce Petru şi loan au fost arestaţi din cauza predicilor lor, Biserica s-a strâns la rugăciune [Fap,4]. Dar, în cererea ei, n-a spus: ,,Doamne, dă servilor Tăi ca prin distracţia inofensivă şi chibzuită pe care o oferim acestor oameni să le arătăm ce veseli suntem noi creştinii”.
Ei nu s-au lăsat opriţi în a-l vesti pe Cristos; ei nu aveau timp să organizeze distracţii. Împrăştiaţi de persecuţie, s-au dus pretutindeni şi au predicat Evanghelia. Ei şi-au pus lumea-n cap. Aceasta e deosebirea faţă de noi, creştini de azi.
,,0, Doamne, Te rog să cureţi Biserica de toata putreziciunea şi absurditatea cu care a împovărat-o diavolul şi să ne readuci la metodele apostolilor!”
În fine: ,,Distracţia creştină” nu-şi nimereşte ţinta. Ea pricinuieşte tinerilor convertiţi pagube pustiitoare. Să se scoale cei nepăsători şi batjocoritori, care îi mulţumesc lui Dumnezeu că Biserica le-a venit în întâmpinare la jumătatea drumului, şi să depună mărturie. Să ia cuvântul cei trudiţi şi împovăraţi care au găsit pace prin concertul ,,creştin”. Să se ridice alcoolicii care au primit impulsul decisiv la convertire prin piesa ,,creştină” de teatru. Nimeni nu se va ridica. Evanghelizarea prin distracţie nu duce pe nimeni la convertire.
Ceea ce avem astăzi nevoie este studiul cu încredere [al Cuvântului lui Dumnezeu ] împreună cu o viaţă spirituală serioasă, în care una creşte din cealaltă ca fructul din rădăcină. Avem nevoie de învăţătură biblică care să ne impresioneze în aşa fel mintea şi inima, încât să ne aprindem şi să ardem.
Este turnarea de apa botez?
de Aurel Munteanu -10 Iunie 2011
Cautand pe internet ceva documentare, in limba ronana , despre Anabaptisti, am dat peste urmatorul site al Biserici Menonite din Suceava : http://anabaptisti.ro/.
Cautandu-le Marturisirea de credinta , mi s-au oprit ochii la urmatorul pasaj ce dezbate crezul lor in privinta botezului , randuiala poruncita de Cristos Domnul .
In continuare o sa redau pasajul si adresa paginii respective:
Mărturisirea de credinţă a comunităţii este :
……………………………………………………………………………………………………………
Despre ordonanţe
Botezul cu apă a fost poruncit de către Cristos (Marcu 16:16; Matei 28:19-20) ca un semn exterior al unei curăţiri interioare prealabile făcută de Duhul Sfânt şi prin care candidatul la botez mărturiseşte Bisericii şi tuturor oamenilor că părăseşte lumea şi voia proprie a firii pământeşti şi este hotărât să se pună de bună voie sub domnia lui Cristos, până la moarte. La acest ritual care semnifică intrarea noului membru în trupul vizibil, trebuie multă precauţie ca prealabila convertire să fi fost veritabilă şi că a avut loc o despărţire totală de viaţa veche şi există o umblare reală în viaţa cea nouă, în Isus Cristos, cu sinceritate, înainte de acceptarea ca membru. Noi credem că modalitatea scripturală de administrare a botezului cu apă este prin turnare (Fapte 2:16-18, 41; 10:45, 47; 1 Corint. 10:1-2; 1 Petru 3:20-21). Noi credem că copiii sunt în siguranţă din punct de vedere duhhovnicesc până ajung la vârsta când pot avea discernământ şi devin răspunzători, până atunci fiind acoperiţi de Sângele lui Cristos, iar botezul nu trebuie administrat până când nu are loc o convertire clară şi o predare totală lui Cristos. Noi respingem dedicarea formală, publică, a copiilor, această practică neavând nici o bază nou-testamentală.
Pasajul este preluat din Marturisirea de credinta a Bisericii Menonite .Pentru mai multe informatii clik aici:http://www.anabaptisti.ro/bucuresti.html
Aceasta grupare menonita , este cea care tipareste si distribuie in toata tara binecunoscutele reviste : Samanta Adevarului .
Sămânţa adevărului Publicată lunar de:
Christian Aid Ministries O. P. 1 – Gh. P. 1,
C. P. 1 Suceava 720300 camtmp@icamro.org
Christian Aid Ministries O. P. 1 – Gh. P. 1,
C. P. 1 Suceava 720300 camtmp@icamro.org
Cu multa stima si un profund respect pentru acela, al carui nume il poarta- fratele Menno , asi dori sa le amintesc urmatoarele lucruri acestor asa zisi urmasi ai lui:
1-cum apare cuvantul botez in limba greaca
2- cum se traduce cuvantul botez- βαπτιζω
3- in greaca exista cuvant pentru turnare – ἐπιχέων
4-asi dori sa vedem daca fratele Menno Simons numea turnarea de apa – botez.
- In continuare ,asi dori sa vedem textele de la trimiterile prezentate de ei, asa cum apar ele in limba greaca:
„F..A.2. 41 οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.
F.A.10. 47 μήτι τὸ ὕδωρ δύναται κωλῦσαί τις τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς;
1Cor. 10 1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον 2 καὶ πάντες εἰς τὸν Μωϋσῆνἐβαπτίσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ
1Pet.3. 20 ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτ᾽ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι᾽ ὕδατος. 21 ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σῴζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, δι᾽ ἀναστάσεως Ἰησοῦ Χριστοῦ, ”
- Traducerea cuvantului – botez:
„Termenul nostru romanesc „botez” reprezinta termenul grecesc βαπτιζω (baptizo) si formele sale de substantiv.
Ati stiut ca nu exista nici o traducere romaneasca a Bibliei care sa arate intelesul cuvantului βαπτιζω (baptizo) si a formelor sale de substantiv? Nu exista nici macar una!
Verbul romanesc „a boteza” si substantivul „botez” sunt transliterari ale termenului grecesc „baptizo” si „baptisma”, dar acestea nu sunt traduceri ale lor! Care este diferenta dintre o transliterare si o traducere? O transliterare reprezinta sunetele echivalente ale unui cuvant transferat dintr-o limba in alta. O traducere reprezinta intelesul unui cuvant transferat dintr-o limba in alta.
Cu alte cuvinte, Bibliile noastre romanesti nu ne spun ce inseamna termenul grecesc baptizo, ci doar cum suna acesta in romaneste!
De ce toate traducerile noastre romanesti refuza sa ne spuna intelesul cuvantului grecesc baptizo? Stim de ce translatorii versiunii englezesti King James au facut acest lucru. Regele englez le-a poruncit sa nu abandoneze vechile „cuvinte bisericesti”, adica, cuvintele traditionale folosite in Biserica Anglicana, ce a fost o diviziune a Bisericii Romano-Catolice. De ce au permis translatorii romani neo-protestanti sa fie influentati de cei englezi si sa faca acelasi lucru pe care translatorii Bibliei englezesti l-au facut? Noi stim ca intelesul real al lui baptizo este contrar majoritatii denominatiilor din cadrul „Crestinismului”. De fapt, intelesul cuvantului ar condamna practicile majoritatii dintre ei. Ar trebui sa fie evident ca ei au incercat sa fie pe placul tuturor netraducand cuvantul, si astfel nespunandu-ne ce inseamna acesta.
Intelesul cuvantului baptizo (βαπτιζω)
Din moment ce exista atatea neintelegeri privitoare la intelesul „botezului”, ati putea crede ca termenul grecesc ar avea mai multe intelesuri din care se poate alege!
Ce ati crede daca ati afla ca fiecare lexicon grecesc existent ofera numai un singur inteles primar si istoric, si ca acel inteles este „a scufunda, a imersa, a afunda sub”? Aceasta este exact ceea ce ofera fiecare dictionar grecesc ca inteles istoric si contemporan scrierii Noului Testament.
Mai mult, astazi, in Grecia, toate denominatiile ce folosesc stropirea sau turnarea de apa in alte tari trebuie sa afunde, deoarece grecii stiu ce inseamna acest termen si nu accepta nimic altceva. ”
Citate preluate din cartea fr.Mark Fenison : Udat sau botezat?
Citate preluate de aici:
- 3. In greaca exista cuvant pentru turnare de apa, chiar si pentru stropire.
Acest cuvant echeo (a turna) apare in greaca Noului Testament:
„Luc.10. 34 καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ.
F.A.2. 17 καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται· 18 καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναιςἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ προφητεύσουσιν. ”
„ Limba greaca are cuvinte pentru „stropire” si „turnare”. Daca scriitorii biblici doreau sa crezi ca aceasta randuiala putea fi administrata fie prin stropire, fie prin turnare, ei ar fi putut folosi aceste cuvinte (turnare = epicheo , stropire = rantizo). Desi epiceo (επιχω) si rantizo (ραντιζω) sunt amandoua folosite in Noul Testament, ambele sunt evitate cu grija cand se vorbeste despre aceasta randuiala. Scriitorii biblici restrictioneaza aceasta randuiala la un singur termen, baptizo (baptizo= imersie). Nu ar trebui sa fie evident ca ei aveau in gand un singur inteles restrictionat, mai ales cand ceilalti termeni erau disponibili? ”
Citat preluat din cartea fr.Mark Fenison : Udat sau botezat?
Citat preluate de aici:
- A botezat fr. Menno Simons prin turnare de apa? Iata o intrebare pe care ar trebui sa si-o ridice fiecare menonit sucevean sau oricare simpatizant al lor.
Menno Simons spune: „după ce vom căuta cu cea mai mare stăruinţă, nu vom găsi un alt botez în afară de afundarea în apă [doopsel inden water] care să fie primit de Dumnezeu şi susţinut în Cuvântul Său” (Robinson, Robert, The History of Baptism, Press of Lincoln and Edmands, Boston, 1817).
Citat preluat din : Originea şi doctrinele Anabaptiştilor din secolul Reformei-de Raul Enyedi. Pentru mai multe detalii clik aici: http://adunareaharulsuveran.wordpress.com/2010/03/31/de-ce-baptistii-nu-sunt-protestanti/
Robinson spune în continuarea citatului: „ Menno însuşi a fost afundat şi îi boteza pe alţii prin afundare; dar unii din urmaşii lui au introdus turnarea, din necesitate, şi-au imaginat ei, în închisoare, şi acum practica este în general predominantă.”
(Robinson, op. cit., p. 499).
Alte dovezi despre practicarea imersiei in tabara Anabaptista – marturii ramase de la anabaptisti sau de la oponentii acestora:
„Modul în care era practicat botezul de Anabaptişti a cauzat multă polemică. Istoricii Protestanţi afirmă că nu exista un mod anumit prescris, că Anabaptiştii insistau asupra candidatului potrivit, nu asupra modului potrivit, deci este posibil să fi privit cu indiferenţă spre modul administrării (stropire, turnare sau imersie), la fel ca Reformatorii.
Menoniţii practică turnarea de apă, iar istoricii Menoniţi sunt tentaţi să privească imersia ca fiind o excepţie de la regula generală. Baptiştii practică exclusiv imersia, iar istoricii Baptişti încearcă să dovedească faptul că doar acest mod era practicat. Ce ne învaţă istoria?
După ce grupul lui Grebel s-a separat de Zwingli în 17 ianuarie 1525, ei s-au întâlnit la Zollikon, un sat de lângă Zurich practicând acolo botezul credinciosului, cel mai probabil în 21 ianuarie, noaptea. O cronică anonimă începută în jurul anilor 1560, numită Marea Cronică a Fraţilor Hutterieni, cunoscută şi sub denumirea de Cronica Moraviană, menţionează că Blaurock a fost botezat de Grebel prin turnare de apă, iar la rândul său, Grebel i-a botezat la fel pe cei prezenţi. Acurateţea raportului a fost îndelung dezbătută. Relatarea a fost scrisă la aproximativ patruzeci de ani după eveniment şi are ca sursă cel mai probabil tradiţia orală. Trebuie de asemenea observat că relatarea nu este conferită de curentul principal al Anabaptiştilor Evanghelici, ci o ramură a lor cu care colaborarea era restrânsă. Nu ne-a rămas nici o mărturie directă a nici unei persoane implicate în acel eveniment.
La o lună după acest eveniment în care Grebel ar fi fost botezat prin turnare – dacă luăm relatarea Cronicii ca validă – acesta se găsea în cantonul St. Gall, predicând şi învăţând imersia adulţilor pe baza mărturisirii credinţei ca fiind singurul botez valid. Kessler, predicatorul reformat din St. Gall şi adversarul lui Grebel, relatează în lucrarea sa, Sabbata, despre „Wolfgang Ulimann, care, fiind învăţat de Laurenz Hochrutiner împotriva botezului pruncilor, s-a grăbit să facă o călătorie la Schaffhausen, la Conrad Grebel, şi ajungând prin el la o cunoştinţă atât de înaltă despre Anabaptism, nu a vrut a fi udat dintr-o farfurie cu apă, ci, complet dezbrăcat de haine şi gol, a fost afundat [lit: tras sub apă şi acoperit] de Grebel afară în Rin” (vol. I, p. 266). Trebuie notat că nuditatea nu făcea parte din rit, aşa cum au fost acuzaţi în mod maliţios. A fost practicată, însă, în cazuri izolate, când botezurile erau făcute în râuri, iar candidaţii nu aveau haine de schimb.
Afundarea este numită aici „cunoştinţă înaltă despre Anabaptism”. În această cunoştinţă, ei respingeau stropirea şi turnarea. Nu cunoştinţa anterioară a lui Ulimann l-a determinat să nu accepte să fie botezat prin turnare, ci cunoştinţa pe care a primit-o de la Grebel. Ar fi cel puţin ciudat ca Grebel să respingă autoritar în februarie ceea ce a practicat în ianuarie. Mai mult, botezul lui Ulimann a avut loc iarna. Luând în considerare teama omului medieval de apa rece, dacă ei ar fi considerat ca lipsit de importanţă modul botezului, ar fi ales orice alt mod în afară de afundare în apele reci ale Rinului. De aceea, înclinăm să ne îndoim că Grebel a fost botezat prin turnare.
Istoricul elveţian Arx scrie despre botezul practicat de Grebel la St. Gall: „Ei [Grebel şi Hochrutiner] au căutat să îi convingă pe toţi să se lase botezaţi încă o dată şi au predicat în St. Gallen sub teii din Multerthore, pe câmpuri şi în păduri. Ei au avut aşa succes, încât oamenii din teritoriul St. Gall, din Appenzell şi din Toggenburg au roit spre oraşul St. Gall întrebând de baptisteriu şi lăsându-se botezaţi acolo. Numărul convertiţilor a ajuns atât de mare încât mulţimea candidaţilor pentru botez nu mai încăpea în baptisteriu, iar ei au fost nevoiţi să folosească apele râului Sitter; spre care, în zilele de duminică, cei care doreau botezul mergeau în număr la fel de mare, marşul lor în procesiune făcându-i imediat observaţi” (Geschichten des Kantons St. Gallen, vol. 2, p. 501).
Aceste evenimente au avut loc în luna martie. Baptisteriul era un butoi mare de lemn. Christian oferă următoarea mărturie: „Augustus Naef, Secretar al Conciliului din St. Gall, într-o lucrare publicată în 1850, menţionează succesul mişcării Baptiste. El spune: ‚Ei botezau pe cei care au crezut la fel ca ei în râuri şi lacuri, într-un butoi mare de lemn în Piaţa Măcelarului înaintea unei mari mulţimi” (op. cit., p. 119).
Zwingli de asemenea depune mărturie în favoarea afundării ca practică a Anabaptiştilor, când le răspunde sarcastic: „Veste bună! Să mergem toţi pentru o afundare în Limmat!” (Verduin, op. cit., p. 217). Citându-l pe Manz, care vorbea despre botez ca o „intrare sub [apă]”, Zwingli a afirmat: „Cel care vorbeşte de intrare sub [apă], să intre [de tot]” (Ibid.). Cuvintele lui au inspirat legea dată de magistraţi, „Qui mersus fuerit mergatur”, „cine afundă va fi afundat”, sub care Manz a pierit înecat în apele Limmat-ului (Christian, op. cit., p. 122).
În landurile germane sudice, imersia era modul practicat de Anabaptişti. „Liderii Anabaptişti, Hubmaier, Denck, Hatzer, Hut, au apărut de asemenea în Augsburg şi au adunat o congregaţie de o mie o sută de membri. Ei botezau prin afundare. Rhegius a întărâtat pe magistrat împotriva lor: liderii au fost aruncaţi în închisoare, iar unii executaţi” (Schaff, op. cit., vol. VII, p. 377).
Jarrel citează definiţia pe care o dă Hubmaier botezului în Despre botezul creştin al credincioşilor. „A boteza în apă înseamnă a acoperi mărturisitorul păcatelor sale în apă externă, conform poruncii divine şi a-l înscrie în numărul celor separaţi pe baza propriei mărturisiri şi dorinţe” (Jarel, op. cit., p. 200).
Deşi Protestanţii priveau cu indiferenţă înspre mod, imersia era preferată. Luther o prescria pentru serviciul de botezare. Zwingli scria despre înţelesul cuvântului botez: „În primul rând este folosit pentru afundarea în apă prin care suntem dedicaţi individual vieţii creştine” (Bromiley, op. cit., p. 132). Mărturisirea de la Schleitheim nu menţionează modul, dar nu fiindcă Anabaptiştii îl priveau cu indiferenţă, ci fiindcă opoziţia faţă de ei nu se datora acestui punct.
Botezul era atât de important pentru Anabaptişti datorită înţelesului lui. „Botezul unui credincios este un simbol al scufundării în moartea lui Cristos şi al învierii (‚naşterii din nou’) în învierea Sa. Nimeni nu poate intra în Împărăţie dacă nu a fost născut din nou (Ioan 3:3), iar acesta era evenimentul spiritual simbolizat de botezul în apă în comunitate” (Littell, op. cit., p. 84). Imersia era singurul mod care putea simboliza corect „scufundarea în moartea lui Cristos” şi aducerea la viaţă în învierea Sa. Nici turnarea, nici stropirea cu apă nu simbolizează exact evenimentul spiritual portretizat de botez. ”
Citate preluate din : Originea şi doctrinele Anabaptiştilor din secolul Reformei-de Raul Enyedi. Pentru mai multe detalii clik aici: http://adunareaharulsuveran.wordpress.com/2010/03/31/de-ce-baptistii-nu-sunt-protestanti/
Concluzie:
Daca peste tot in limba greaca, unde la noi se traduce cu transliterarea botez, apare „baptizo” ; daca sensul lui baptizo , totdeauna este afundare;daca exista termeni pentru turnare si chiar pentru stropire(turnare = epicheo, stropire = rantizo)si nu in ultimul rand daca fondatorul lor a practicat afundarea si nu turnarea ,nu credeti ca este o problema in fata careia trebuie luata o atitudine?
Daca nu este botez valid, nu poate exista nici biserica valida. De ce ?
Pentru ca baptizo este poarta de intrare in Adunare.Pana atunci , candidatul este doar prieten al Cuvantului.
Un mod gresit iti deschide un alt tip de poarta, iti deschide o carare pe care se pare ca au trecut cu ceva secole mai inainte catolicii.Ei sunt cei care au deschis aceasta poarta si au batatorit aceasta carare.Multi protestanti au apucat pe ea unii introdusi cu forta iar altii din comoditate.Motivul pentru care a fost introdusa aceasta practica in catolicism este urmatorul:
„ Practica botezarii copiilor a fost responsabila pentru schimbarea modului. Le era teama, mai ales in climatele mai reci, ca, daca botezai copii, acestia ar putea sa se imbolnaveasca si sa moara. Astfel au trecut la turnare, de dragul convenientei. Totusi, acelasi argument a fost adus curand si pentru turnare. S-a obiectat ca turnarea implica prea multa apa si astfel pericolul imbolnavirii copiilor era prea mare, si astfel s-a introdus stropirea. ”
Citat preluat din cartea fr.Mark Fenison : Udat sau botezat?
Citate preluate de aici:
Cred ca stravechii anabaptisti nu ar fi dat liniste constintei lor pana nu ar fi aflat acest raspuns : epicheo sau baptizo?
Sa fie acesta un secol de intuneric spiritual , cand ai asa o mare libertate, si surse de studiu inepuizabile la dispozitie?
Daca ar fi sa ne dam cu parerea despre ”isopul care creste pe zid”, asi fi ingaduitor asupra acestui subiect chiar daca nu am ajunge la un consens sau la o intelegere deplina.Dar daca este un subiect de importanta capitala asa cum este cel al botezului, nu cred ca putem ramane indiferenti.
Neintelegerea sau practicarea incorecta a modului de administrare a botezului, duce la consecinte foarte grave in ceeace priveste insasi existenta bisericii.
In Marturisirea de credinta ei , afirma:
„La acest ritual(botezul) care semnifică intrarea noului membru în trupul vizibil trebuie multă precauţie „….
Daca modul botezului nu este unul corect,asa cum o cere scriptura, nu putem afirma nici despre noul membru ca este adaugat in trupul vizibil al lui Cristos , chiar daca acest membru este unul sincer si indeplineste toate criteriile de membralitate.
Unde lipseste botezul scriptural este lipsa si de institutie Divina.
Trinitatea vazuta in Vechiul Testament
De Aurel Munteanu 11 Aprilie 2011
În Geneza 1:1 citim, “La început Dumnezeu... “ Cuvântul evreiesc tradus “Dumnezeu“ este Elohim, care reprezinta forma de plural a lui El (adicã Dumnezeu la singular).
În evreieşte existã trei forme ale pronumelui personal de persoana a treia: singularul, dualul şi pluralul.
“Dumnezeu“ la singular este El, la dual este Elah şi la plural este Elohim. Astfel, nu se poate nega cã termenul “Elohim“ sugereazã cel puţin triunitatea lui Dumnezeu.
Citat din Marturisirea de credinta a Adunarii noastre:
Scriptura învaţă iar noi credem că există numai un singur Dumnezeu viu şi adevărat ; infinit ; etern ; existent prin Sine Însuşi ; imuabil ; sfânt ; drept , omniscient , omnipotent ; omniprezent ; care este Duh ; al cărui nume este Iehova ; Creatorul şi conducătorul suprem al cerului şi al pământului ; iar în unitatea esenţei, naturii şi fiinţei Dumnezeirii unice, există trei distincţii eterne, ce ne sunt descoperite nouă sub figura unor persoane, Tatăl, Fiul şi Duhul Sfânt ; aceste trei sunt egale în fiecare perfecţiune divină, executând slujbe distincte, dar în armonie în măreaţa lucrare de răscumpărare, fiind vrednice de aceeaşi onoare, închinare şi ascultare .
Domnul se descopera lui Avraam :
- Gen.18.1.- I se arata trei barbati :
1. Domnul i S-a arătat la stejarii lui Mamre, pe când Avraam şedea la uşa cortului, în timpul zădufului zilei
-Vin sa-I aduca vestea ca Sara va ramane insarcinata :
10. Unul dintre ei a zis: "La anul pe vremea aceasta, mă voi întoarce negreşit la tine; şi iată că Sara, nevasta ta, va avea un fiu." Sara asculta la uşa cortului, care era înapoia lui.
-Gen. 18.16. – cei trei pleaca de la Avraam:
16. Bărbaţii aceia s-au sculat să plece şi s-au uitat înspre Sodoma. Avraam a plecat cu ei, să-i petreacă.
- Unul dintre ei este Domnul – Gen.18.17. :
17. Atunci Domnul a zis: "Să ascund Eu oare de Avraam ce am să fac?...
-Gen.18.20. – Domnul ii descopera lui Avraam ce avea de gand cu sodomitii si gomoritii:
20. Şi Domnul a zis: "Strigătul împotriva Sodomei şi Gomorei s-a mărit, şi păcatul lor într-adevăr este nespus de greu.
-Doi dintre barbati pleaca la Sodoma –Gen.18.22.
22. Bărbaţii aceia s-au depărtat şi au plecat spre Sodoma. Dar Avraam stătea tot înaintea Domnului.
-Domnul ramane cu Avraam care incepe sa mijloceasca pentru Sodoma, Gomora, Adma si Teboim .
-Gen.18.33. Domnul pleaca dupa ce Avraam primeste garantia ca daca sunt gasiti 10 credinciosi , cetatile nu vor fi nimicite :
33. După ce a isprăvit de vorbit lui Avraam, Domnul a plecat. Şi Avraam s-a întors la locuinţa lui.
-Gen.19.1. – doi dintre cei trei ingeri de sub stejar, ajung in Sodoma si gazduiesc la Lot peste noapte :
1. Cei doi îngeri au ajuns la Sodoma seara; şi Lot şedea la poarta Sodomei. Când i-a văzut Lot, s-a sculat, le-a ieşit înainte şi s-a plecat până la pământ.
-Apare conflictul cu sodomitii peste noapte-Gen.19.5. :
5. Au chemat pe Lot şi i-au zis: "Unde sunt oamenii care au intrat la tine în noaptea aceasta? Scoate-i afară la noi, ca să ne împreunăm cu ei."
-Lot este instiintat de nimicirea cetatii-Gen.19.12-13. :
12. Bărbaţii aceia au zis lui Lot: "Pe cine mai ai aici? Gineri, fii şi fiice şi tot ce ai în cetate: scoate-i din locul acesta.
13. Căci avem să nimicim locul acesta, pentru că a ajuns mare plângere înaintea Domnului împotriva locuitorilor lui. De aceea ne-a trimis Domnul, ca să-l nimicim."
-Ingerii spun ca sunt trimisi de Domnul sa nimiceasca cetatea - Gen.19. 13b. :
De aceea ne-a trimis Domnul, ca să-l nimicim."
-Ingerii scot cu forta familia lui Lot din cetate Gen.19.15-16. :
15. Când s-a crăpat de ziuă, îngerii au stăruit de Lot, zicând: "Scoală-te, ia-ţi nevasta şi cele două fete, care se află aici, ca să nu pieri şi tu în nelegiuirea cetăţii."
16. Şi, fiindcă Lot zăbovea, bărbaţii aceia l-au apucat de mână, pe el, pe nevasta sa şi pe cele două fete ale lui, căci Domnul voia să-l cruţe; l-au scos şi l-au lăsat afară din cetate.
-Lot se adreseaza Unuia dintre cei doi ingeri cu Doamne –Gen.19.18.:
18. Lot le-a zis: "O! nu, Doamne!
-Unul dintre cei doi era Domnul .El ii accepta cerea – Gen.19.21. :
21. Şi El i-a zis: "Iată că-ţi fac şi hatârul acesta şi nu voi nimici cetatea de care vorbeşti.
-Acesta care il salveaza pe Lot din Sodoma , in v.24. este numit Domnul:
24. Atunci Domnul a făcut să plouă peste Sodoma şi peste Gomora pucioasă şi foc de la Domnul din cer.
-El ploua foc de la Domnul din cer (de la Cel care se despartise de Avraam)-Gen.19.24.:
24. Atunci Domnul a făcut să plouă peste Sodoma şi peste Gomora pucioasă şi foc de la Domnul din cer.
Concluzie :
Acest pasaj la Genezei ne reveleaza , Dumnezeul Unic revelat in doua din cele trei Persoane eterne .
Apar trei barbati deodata la Avraam. UNUL ramane cu Avraam de vorba , doi pleaca la Sodoma. UNUL dintre cei doi ,textul ,spune ca este Domnul .Acesta ii asculta rugaciunea , il salveaza din cetate si tot EL este cel care ploua foc si pucioasa(de la Domnul din cer) peste Sodoma, Gomora, Adma si Teboim.
-
De Aurel Munteanu 11 Aprilie 2011
În Geneza 1:1 citim, “La început Dumnezeu... “ Cuvântul evreiesc tradus “Dumnezeu“ este Elohim, care reprezinta forma de plural a lui El (adicã Dumnezeu la singular).
În evreieşte existã trei forme ale pronumelui personal de persoana a treia: singularul, dualul şi pluralul.
“Dumnezeu“ la singular este El, la dual este Elah şi la plural este Elohim. Astfel, nu se poate nega cã termenul “Elohim“ sugereazã cel puţin triunitatea lui Dumnezeu.
Citat din Marturisirea de credinta a Adunarii noastre:
Scriptura învaţă iar noi credem că există numai un singur Dumnezeu viu şi adevărat ; infinit ; etern ; existent prin Sine Însuşi ; imuabil ; sfânt ; drept , omniscient , omnipotent ; omniprezent ; care este Duh ; al cărui nume este Iehova ; Creatorul şi conducătorul suprem al cerului şi al pământului ; iar în unitatea esenţei, naturii şi fiinţei Dumnezeirii unice, există trei distincţii eterne, ce ne sunt descoperite nouă sub figura unor persoane, Tatăl, Fiul şi Duhul Sfânt ; aceste trei sunt egale în fiecare perfecţiune divină, executând slujbe distincte, dar în armonie în măreaţa lucrare de răscumpărare, fiind vrednice de aceeaşi onoare, închinare şi ascultare .
Domnul se descopera lui Avraam :
- Gen.18.1.- I se arata trei barbati :
1. Domnul i S-a arătat la stejarii lui Mamre, pe când Avraam şedea la uşa cortului, în timpul zădufului zilei
-Vin sa-I aduca vestea ca Sara va ramane insarcinata :
10. Unul dintre ei a zis: "La anul pe vremea aceasta, mă voi întoarce negreşit la tine; şi iată că Sara, nevasta ta, va avea un fiu." Sara asculta la uşa cortului, care era înapoia lui.
-Gen. 18.16. – cei trei pleaca de la Avraam:
16. Bărbaţii aceia s-au sculat să plece şi s-au uitat înspre Sodoma. Avraam a plecat cu ei, să-i petreacă.
- Unul dintre ei este Domnul – Gen.18.17. :
17. Atunci Domnul a zis: "Să ascund Eu oare de Avraam ce am să fac?...
-Gen.18.20. – Domnul ii descopera lui Avraam ce avea de gand cu sodomitii si gomoritii:
20. Şi Domnul a zis: "Strigătul împotriva Sodomei şi Gomorei s-a mărit, şi păcatul lor într-adevăr este nespus de greu.
-Doi dintre barbati pleaca la Sodoma –Gen.18.22.
22. Bărbaţii aceia s-au depărtat şi au plecat spre Sodoma. Dar Avraam stătea tot înaintea Domnului.
-Domnul ramane cu Avraam care incepe sa mijloceasca pentru Sodoma, Gomora, Adma si Teboim .
-Gen.18.33. Domnul pleaca dupa ce Avraam primeste garantia ca daca sunt gasiti 10 credinciosi , cetatile nu vor fi nimicite :
33. După ce a isprăvit de vorbit lui Avraam, Domnul a plecat. Şi Avraam s-a întors la locuinţa lui.
-Gen.19.1. – doi dintre cei trei ingeri de sub stejar, ajung in Sodoma si gazduiesc la Lot peste noapte :
1. Cei doi îngeri au ajuns la Sodoma seara; şi Lot şedea la poarta Sodomei. Când i-a văzut Lot, s-a sculat, le-a ieşit înainte şi s-a plecat până la pământ.
-Apare conflictul cu sodomitii peste noapte-Gen.19.5. :
5. Au chemat pe Lot şi i-au zis: "Unde sunt oamenii care au intrat la tine în noaptea aceasta? Scoate-i afară la noi, ca să ne împreunăm cu ei."
-Lot este instiintat de nimicirea cetatii-Gen.19.12-13. :
12. Bărbaţii aceia au zis lui Lot: "Pe cine mai ai aici? Gineri, fii şi fiice şi tot ce ai în cetate: scoate-i din locul acesta.
13. Căci avem să nimicim locul acesta, pentru că a ajuns mare plângere înaintea Domnului împotriva locuitorilor lui. De aceea ne-a trimis Domnul, ca să-l nimicim."
-Ingerii spun ca sunt trimisi de Domnul sa nimiceasca cetatea - Gen.19. 13b. :
De aceea ne-a trimis Domnul, ca să-l nimicim."
-Ingerii scot cu forta familia lui Lot din cetate Gen.19.15-16. :
15. Când s-a crăpat de ziuă, îngerii au stăruit de Lot, zicând: "Scoală-te, ia-ţi nevasta şi cele două fete, care se află aici, ca să nu pieri şi tu în nelegiuirea cetăţii."
16. Şi, fiindcă Lot zăbovea, bărbaţii aceia l-au apucat de mână, pe el, pe nevasta sa şi pe cele două fete ale lui, căci Domnul voia să-l cruţe; l-au scos şi l-au lăsat afară din cetate.
-Lot se adreseaza Unuia dintre cei doi ingeri cu Doamne –Gen.19.18.:
18. Lot le-a zis: "O! nu, Doamne!
-Unul dintre cei doi era Domnul .El ii accepta cerea – Gen.19.21. :
21. Şi El i-a zis: "Iată că-ţi fac şi hatârul acesta şi nu voi nimici cetatea de care vorbeşti.
-Acesta care il salveaza pe Lot din Sodoma , in v.24. este numit Domnul:
24. Atunci Domnul a făcut să plouă peste Sodoma şi peste Gomora pucioasă şi foc de la Domnul din cer.
-El ploua foc de la Domnul din cer (de la Cel care se despartise de Avraam)-Gen.19.24.:
24. Atunci Domnul a făcut să plouă peste Sodoma şi peste Gomora pucioasă şi foc de la Domnul din cer.
Concluzie :
Acest pasaj la Genezei ne reveleaza , Dumnezeul Unic revelat in doua din cele trei Persoane eterne .
Apar trei barbati deodata la Avraam. UNUL ramane cu Avraam de vorba , doi pleaca la Sodoma. UNUL dintre cei doi ,textul ,spune ca este Domnul .Acesta ii asculta rugaciunea , il salveaza din cetate si tot EL este cel care ploua foc si pucioasa(de la Domnul din cer) peste Sodoma, Gomora, Adma si Teboim.
-
Have You Truly Come To Christ?
By Arthur W. Pink
By the way of introduction let us bring before the reader the following Scriptures:
1. "Ye will not come to Me, that ye might have life." (John 5:40).
2. "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." (Matthew 11:28).
3. "No man can come to Me, except the Father which hath sent Me draw him" (John 6:44).
4. "All that the Father givethMe shall come to Me: and him that cometh to Me I will in no wise cast out." (John 6:37).
5. "If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple. And whosoever doth not bear his cross, and come after Me, cannot be My disciple." (Luke 14:26,27).
6. "To whom coming, as unto a living Stone, disallowed indeed of men, but chosen of God, and precious." (1 Peter 2:4).
7. "Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them." (Hebrews 7:25).
The first of these passages applies to every unregenerate man and woman on this earth. While he is in a state of nature, no man can come to Christ. Though all excellencies both Divine and human, are found in the Lord Jesus, though "He is altogether lovely" (Song of Solomon 5:16), yet the fallen sons of Adam see in Him no beauty that they should desire Him. They may be well instructed in "the doctrine of Christ," they may believe unhesitatingly all that Scripture affirms concerning Him, they may frequently take His name upon their lips, profess to be resting on His finished work, sing His praises, yet their hearts are far from Him. The things of this world have the first place in their affections. The gratifying of self is their dominant concern. They surrender not their lives to Him. He is too holy to suit their love of sin; His claims are too exacting to suit their selfish hearts; His terms of discipleship are too severe to suit their fleshly ways. They will not yield to His Lordship - true alike with each one of us till God performs a miracle of grace upon our hearts.
The second of these passages contains a gracious invitation, made by the compassionate Saviour to a particular class of sinners. The "all" is at once qualified, clearly and definitely, by the words which immediately follow it. The character of those to whom this loving word belongs is clearly defined: It is those who "labour" and are "heavy laden."Most clearly then it applies not to the vast majority of our light-headed, gay-hearted, pleasure-seeking fellows who have no regard for God's glory and no concern about their eternal welfare. No, the word for such poor creatures is rather, "Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee to judgment" (Ecclesiastes 11:9). But to those who have "laboured" hard to keep the law and please God, who are "heavy laden" with a felt sense of their utter inability to meet His requirements, and who long to be delivered from the power and pollution of sin, Christ says: "Come unto Me, and I will give you rest."
The third passage quoted above at once tells us that "coming to Christ" is not the easy matter so many imagine it, nor so simple a thing as most preachers represent it to be. Instead of its so being, the incarnate Son of God positively declares that such an act is utterly impossible to a fallen and depraved creature unless and until Divine power is brought to bear upon him.A most pride-humbling, flesh-withering, man-abasing word is this. "Coming to Christ" is a far, far different thing from raising your hand to be prayed for by some Protestant "priest," coming forward and taking some cheap-jack evangelist's hand, signing some "decision" card, uniting with some "church," or any other of the "many inventions"of man (Ecclesiastes 7:29). Before anyone can or will "come to Christ" the understanding must be supernaturally enlightened, the heart must be supernaturally changed, the stubborn will must be supernaturally broken.
The fourth passage is also one that is unpalatable to the carnal mind, yet is it a precious portion unto the Spirit-taught children of God. It sets forth the blessed truth of unconditional election, or the discriminating grace of God. It speaks of a favoured people whom the Father giveth to His Son. It declares that every one of that blessed company shall come to Christ. Neither the effects of their fall in Adam, the power of indwelling sin, the hatred and untiring efforts of Satan, nor the deceptive delusions of blind preachers, will be able to finally hinder them - when God's appointed hour arrives, each of His elect is delivered from the power of darkness and is translated into the kingdom of His dear Son. It announces no matter how unworthy and vile he be in himself, no matter how black and long the awful catalogue of his sins, He will by no means despise or fail to welcome him, and under no circumstances will He ever cast him off.
The fifth passage is one that makes known the terms on which alone Christ is willing to receive sinners. Here the uncompromising claims of His holiness are set out. He must be crowned Lord of all, or He will not be Lord at all. There must be the complete heart-renunciation of all that stands in competition with Him. He will brook no rival. All that pertains to "the flesh," whether found in a loved one or in self, has to be hated. The "cross" is the badge of Christian discipleship: not a golden one worn on the body, but the principle of self-denial and self-sacrifice ruling the heart. How evident is it, then, that a mighty, supernatural, Divine work of grace must be wrought in the human heart, if any man will even desire to meet such terms!
The sixth passage tells us the Christian is to continue as he began. We are to "come to Christ" not once and for all, but frequently, daily. He is the only One who can minister unto our needs, and to Him we must constantly turn for the supply of them. In our felt emptiness, we must draw from His "fulness" (John 1:16). In our weakness, we must turn to him for strength. In our ignorance we must apply to Him for wisdom. In our falls into sin, we must seek afresh His cleansing. All that we need for time and eternity is stored up in Him: refreshment when we are weary (Isa 40:31), healing of body when we are sick (Exo 15:26), comfort when we are sad (I Pet 5:7), deliverance when we are tempted (Heb 2:18). If we have wandered away from Him, left our first love, then the remedy is to "repent and do the first works" (Rev 2:5), that is, cast ourselves upon Him anew, come just as we did the first time we came to Him - as unworthy, self-confessed sinners, seeking His mercy and forgiveness.
The seventh passage assures us of the eternal security of those who do come. Christ saves "unto the uttermost" or "for ever more" those who come unto God by Him. He is not of one mind today and of another tomorrow. No, He is "the same yesterday, and today, and for ever (Hebrews 13:8). "Having loved His own which were in the world, He loved them unto the end" (John 13:1), and blessedly does He give proof of this, for "He ever liveth to make intercession for them." Inasmuch as His prayers are effectual, for He declares that the Father hears Him "always" (John 11:42), none whose name is indelibly stamped on the heart of our great High Priest can ever perish. Hallelujah!
By Arthur W. Pink
By the way of introduction let us bring before the reader the following Scriptures:
1. "Ye will not come to Me, that ye might have life." (John 5:40).
2. "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." (Matthew 11:28).
3. "No man can come to Me, except the Father which hath sent Me draw him" (John 6:44).
4. "All that the Father givethMe shall come to Me: and him that cometh to Me I will in no wise cast out." (John 6:37).
5. "If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple. And whosoever doth not bear his cross, and come after Me, cannot be My disciple." (Luke 14:26,27).
6. "To whom coming, as unto a living Stone, disallowed indeed of men, but chosen of God, and precious." (1 Peter 2:4).
7. "Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them." (Hebrews 7:25).
The first of these passages applies to every unregenerate man and woman on this earth. While he is in a state of nature, no man can come to Christ. Though all excellencies both Divine and human, are found in the Lord Jesus, though "He is altogether lovely" (Song of Solomon 5:16), yet the fallen sons of Adam see in Him no beauty that they should desire Him. They may be well instructed in "the doctrine of Christ," they may believe unhesitatingly all that Scripture affirms concerning Him, they may frequently take His name upon their lips, profess to be resting on His finished work, sing His praises, yet their hearts are far from Him. The things of this world have the first place in their affections. The gratifying of self is their dominant concern. They surrender not their lives to Him. He is too holy to suit their love of sin; His claims are too exacting to suit their selfish hearts; His terms of discipleship are too severe to suit their fleshly ways. They will not yield to His Lordship - true alike with each one of us till God performs a miracle of grace upon our hearts.
The second of these passages contains a gracious invitation, made by the compassionate Saviour to a particular class of sinners. The "all" is at once qualified, clearly and definitely, by the words which immediately follow it. The character of those to whom this loving word belongs is clearly defined: It is those who "labour" and are "heavy laden."Most clearly then it applies not to the vast majority of our light-headed, gay-hearted, pleasure-seeking fellows who have no regard for God's glory and no concern about their eternal welfare. No, the word for such poor creatures is rather, "Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee to judgment" (Ecclesiastes 11:9). But to those who have "laboured" hard to keep the law and please God, who are "heavy laden" with a felt sense of their utter inability to meet His requirements, and who long to be delivered from the power and pollution of sin, Christ says: "Come unto Me, and I will give you rest."
The third passage quoted above at once tells us that "coming to Christ" is not the easy matter so many imagine it, nor so simple a thing as most preachers represent it to be. Instead of its so being, the incarnate Son of God positively declares that such an act is utterly impossible to a fallen and depraved creature unless and until Divine power is brought to bear upon him.A most pride-humbling, flesh-withering, man-abasing word is this. "Coming to Christ" is a far, far different thing from raising your hand to be prayed for by some Protestant "priest," coming forward and taking some cheap-jack evangelist's hand, signing some "decision" card, uniting with some "church," or any other of the "many inventions"of man (Ecclesiastes 7:29). Before anyone can or will "come to Christ" the understanding must be supernaturally enlightened, the heart must be supernaturally changed, the stubborn will must be supernaturally broken.
The fourth passage is also one that is unpalatable to the carnal mind, yet is it a precious portion unto the Spirit-taught children of God. It sets forth the blessed truth of unconditional election, or the discriminating grace of God. It speaks of a favoured people whom the Father giveth to His Son. It declares that every one of that blessed company shall come to Christ. Neither the effects of their fall in Adam, the power of indwelling sin, the hatred and untiring efforts of Satan, nor the deceptive delusions of blind preachers, will be able to finally hinder them - when God's appointed hour arrives, each of His elect is delivered from the power of darkness and is translated into the kingdom of His dear Son. It announces no matter how unworthy and vile he be in himself, no matter how black and long the awful catalogue of his sins, He will by no means despise or fail to welcome him, and under no circumstances will He ever cast him off.
The fifth passage is one that makes known the terms on which alone Christ is willing to receive sinners. Here the uncompromising claims of His holiness are set out. He must be crowned Lord of all, or He will not be Lord at all. There must be the complete heart-renunciation of all that stands in competition with Him. He will brook no rival. All that pertains to "the flesh," whether found in a loved one or in self, has to be hated. The "cross" is the badge of Christian discipleship: not a golden one worn on the body, but the principle of self-denial and self-sacrifice ruling the heart. How evident is it, then, that a mighty, supernatural, Divine work of grace must be wrought in the human heart, if any man will even desire to meet such terms!
The sixth passage tells us the Christian is to continue as he began. We are to "come to Christ" not once and for all, but frequently, daily. He is the only One who can minister unto our needs, and to Him we must constantly turn for the supply of them. In our felt emptiness, we must draw from His "fulness" (John 1:16). In our weakness, we must turn to him for strength. In our ignorance we must apply to Him for wisdom. In our falls into sin, we must seek afresh His cleansing. All that we need for time and eternity is stored up in Him: refreshment when we are weary (Isa 40:31), healing of body when we are sick (Exo 15:26), comfort when we are sad (I Pet 5:7), deliverance when we are tempted (Heb 2:18). If we have wandered away from Him, left our first love, then the remedy is to "repent and do the first works" (Rev 2:5), that is, cast ourselves upon Him anew, come just as we did the first time we came to Him - as unworthy, self-confessed sinners, seeking His mercy and forgiveness.
The seventh passage assures us of the eternal security of those who do come. Christ saves "unto the uttermost" or "for ever more" those who come unto God by Him. He is not of one mind today and of another tomorrow. No, He is "the same yesterday, and today, and for ever (Hebrews 13:8). "Having loved His own which were in the world, He loved them unto the end" (John 13:1), and blessedly does He give proof of this, for "He ever liveth to make intercession for them." Inasmuch as His prayers are effectual, for He declares that the Father hears Him "always" (John 11:42), none whose name is indelibly stamped on the heart of our great High Priest can ever perish. Hallelujah!
FORBIDDEN SCRIPTURES #2
Here is test #2: Read the verses below, then try to remember the last time you heard a sermon taken from this text. Probably you never have. That is because these verses are among those which contradict the beliefs of most people. Because of this most preachers have never preached on these verses. Probably they have never dealt with them except to try to explain them away, assuring their hearers that they do not really mean what they say. Think of it! Modern professing Christians who refuse to believe all that the Bible teaches while claiming to believe that the Bible is God’s Word! So, take the test. Read these verses and decide if you and your preacher and your church really do believe all that the Bible says. Perhaps you will decide that some changes need to be made – not in the Bible – but in your thinking and understanding. Here is another of the “Forbidden Scriptures.”
“But ye believe not, because ye are not of my sheep, as I said unto you.My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” (John 10:26-29)
Jesus says that His Father gave Him some people whom He calls sheep. Thus He divides mankind: some are “sheep” and some are not. Some people have been given to Christ by the Father and some have not. Those who are not sheep do not follow Christ. But the sheep do hear the voice of Jesus and theydo follow Him and He gives them eternal life. These shall never perish!Now either they follow Christ or they do not! Jesus said they do! But today most “evangelical Christians” do not believe this. They believe in something they call “carnal Christians.” Most of Christendom in America says that if you will pray a prayer “asking Jesus into your heart” (or some such unscriptural idea) then you are saved. They take Paul’s words in 1st Corinthians 3 completely out of context and have promoted the idea that you can be truly saved and still live like the world. They say that Christians can dope, be drunken, dress immodestly, curse and tell dirty jokes, live immoral lives and otherwise live just as they did before they prayed the magical sinner’s prayer. They say such people are just “carnal Christians.” But Jesus said His sheep follow Him! Hebrews 12:14 says, “Follow peace with all men, and holiness, without which no man shall see the Lord.”Remember this verse: it says that without holiness no man shall see the Lord! If you claim to have been saved and your life has not radically changed, you did not experience the broken heartedness that brings about a lifetime of true repentance (turning from) sin and which results in salvation. Paul wrote: “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” (2 Corinthians 7:10)
Do not think you are saved because you once prayed a prayer asking for salvation. The Bible says, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5) Does the Bible really teach that a person can have Jesus Christ in them and still live like the enemies of Christ? Does not the Bible say that “If any man be in Christ he is a new creature?”(2 Corinthians 5:17) Many who are still “reprobates” think themselves to be children of God because they prayed a prayer one time and someone told them they were saved because they prayed. Do not be deceived! “Examine yourselves.”
Neither you nor I nor anyone is saved because they “did something.” Salvation is by grace alone, “Not of works lest any man should boast.” (Ephesians. 2:9) If you are saved it is because you are one of Christ’s sheep and He died for you. Jesus said in John 10:11, “I am the good shepherd: the good shepherd giveth his life for the sheep.” And again in John 10:15 He said, “…I lay down my life for the sheep.” The Bible does not say that Christ died for thosewho are not His sheep. You have no right to presume that Christ died for you and that you are saved if you are not a spiritual sheep. And the evidence that you are a “sheep” is that you hear Christ’s voice and you follow Him.Are you really saved? “Examine yourselves!”Remember: “Except ye repent ye shall all likewise perish.” (Luke 13:3, 5)
Here is test #2: Read the verses below, then try to remember the last time you heard a sermon taken from this text. Probably you never have. That is because these verses are among those which contradict the beliefs of most people. Because of this most preachers have never preached on these verses. Probably they have never dealt with them except to try to explain them away, assuring their hearers that they do not really mean what they say. Think of it! Modern professing Christians who refuse to believe all that the Bible teaches while claiming to believe that the Bible is God’s Word! So, take the test. Read these verses and decide if you and your preacher and your church really do believe all that the Bible says. Perhaps you will decide that some changes need to be made – not in the Bible – but in your thinking and understanding. Here is another of the “Forbidden Scriptures.”
“But ye believe not, because ye are not of my sheep, as I said unto you.My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” (John 10:26-29)
Jesus says that His Father gave Him some people whom He calls sheep. Thus He divides mankind: some are “sheep” and some are not. Some people have been given to Christ by the Father and some have not. Those who are not sheep do not follow Christ. But the sheep do hear the voice of Jesus and theydo follow Him and He gives them eternal life. These shall never perish!Now either they follow Christ or they do not! Jesus said they do! But today most “evangelical Christians” do not believe this. They believe in something they call “carnal Christians.” Most of Christendom in America says that if you will pray a prayer “asking Jesus into your heart” (or some such unscriptural idea) then you are saved. They take Paul’s words in 1st Corinthians 3 completely out of context and have promoted the idea that you can be truly saved and still live like the world. They say that Christians can dope, be drunken, dress immodestly, curse and tell dirty jokes, live immoral lives and otherwise live just as they did before they prayed the magical sinner’s prayer. They say such people are just “carnal Christians.” But Jesus said His sheep follow Him! Hebrews 12:14 says, “Follow peace with all men, and holiness, without which no man shall see the Lord.”Remember this verse: it says that without holiness no man shall see the Lord! If you claim to have been saved and your life has not radically changed, you did not experience the broken heartedness that brings about a lifetime of true repentance (turning from) sin and which results in salvation. Paul wrote: “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” (2 Corinthians 7:10)
Do not think you are saved because you once prayed a prayer asking for salvation. The Bible says, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5) Does the Bible really teach that a person can have Jesus Christ in them and still live like the enemies of Christ? Does not the Bible say that “If any man be in Christ he is a new creature?”(2 Corinthians 5:17) Many who are still “reprobates” think themselves to be children of God because they prayed a prayer one time and someone told them they were saved because they prayed. Do not be deceived! “Examine yourselves.”
Neither you nor I nor anyone is saved because they “did something.” Salvation is by grace alone, “Not of works lest any man should boast.” (Ephesians. 2:9) If you are saved it is because you are one of Christ’s sheep and He died for you. Jesus said in John 10:11, “I am the good shepherd: the good shepherd giveth his life for the sheep.” And again in John 10:15 He said, “…I lay down my life for the sheep.” The Bible does not say that Christ died for thosewho are not His sheep. You have no right to presume that Christ died for you and that you are saved if you are not a spiritual sheep. And the evidence that you are a “sheep” is that you hear Christ’s voice and you follow Him.Are you really saved? “Examine yourselves!”Remember: “Except ye repent ye shall all likewise perish.” (Luke 13:3, 5)
FORBIDDEN SCRIPTURES
Try this test: Read the verses below from the Bible and then think back and try to remember the last time you heard a sermon taken from this text. Probably you never have. That is because these verses are among a good number which contradict the beliefs of most modern preachers and churches. Because of this most preachers have never preached on these verses. Probably they have never dealt with them except to try to explain them away, assuring their hearers that they do not mean what they say. Think of it! Modern professing Christians who refuse to believe all that the Bible teaches while claiming to believe that the Bible is God’s Word. So, take the test. Read these verses and decide if you and your preacher and your church really do believe all that the Bible says. Perhaps you will decide that some changes need to be made – not in the Bible – but in your thinking and understanding. Here are some of the “Forbidden Scriptures” about salvation that only a few people believe.
“As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For hesaith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.”
These words are quoted from Paul’s Letter to the Romans chapter 9, verses 13 through 18. Those who believe that salvation is offered to all men universally and that whether or not a person is saved is entirely up to him or her find their theory devastated by these verses. God saves whom He will when He wills to do so. Your eternal destiny is not a matter of your making a decision or exercising your will. Your destiny is completely in the hands of God! Will you believe God’s Word or will you follow the theories and ideas of men?
Will you humble yourself before the Sovereign God or do you dare to think that your deeds (believing, praying, going forward in a religious meeting, being immersed, speaking in tongues, etc.) will cause God to save you? Do you really believe that you can initiate you own salvation – that you can do something (works) that will result in your salvation?
Think about it: You cannot break your own heart over your sin and yet it is this broken heartedness (called in the Bible “godly sorrow”) that works repentance. The Bible says exactly that in 2Corinthians 7:10. There we read:“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.”Have you repented to salvation? Let no one (including yourself) give you a false assurance of salvation. Without the kind of repentance brought about by godly sorrow you have not experienced “repentance to salvation”regardless of your religious experiences. Jesus said, “…except ye repent, ye shall all likewise perish.” May God be pleased to grant you repentance!
Try this test: Read the verses below from the Bible and then think back and try to remember the last time you heard a sermon taken from this text. Probably you never have. That is because these verses are among a good number which contradict the beliefs of most modern preachers and churches. Because of this most preachers have never preached on these verses. Probably they have never dealt with them except to try to explain them away, assuring their hearers that they do not mean what they say. Think of it! Modern professing Christians who refuse to believe all that the Bible teaches while claiming to believe that the Bible is God’s Word. So, take the test. Read these verses and decide if you and your preacher and your church really do believe all that the Bible says. Perhaps you will decide that some changes need to be made – not in the Bible – but in your thinking and understanding. Here are some of the “Forbidden Scriptures” about salvation that only a few people believe.
“As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For hesaith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.”
These words are quoted from Paul’s Letter to the Romans chapter 9, verses 13 through 18. Those who believe that salvation is offered to all men universally and that whether or not a person is saved is entirely up to him or her find their theory devastated by these verses. God saves whom He will when He wills to do so. Your eternal destiny is not a matter of your making a decision or exercising your will. Your destiny is completely in the hands of God! Will you believe God’s Word or will you follow the theories and ideas of men?
Will you humble yourself before the Sovereign God or do you dare to think that your deeds (believing, praying, going forward in a religious meeting, being immersed, speaking in tongues, etc.) will cause God to save you? Do you really believe that you can initiate you own salvation – that you can do something (works) that will result in your salvation?
Think about it: You cannot break your own heart over your sin and yet it is this broken heartedness (called in the Bible “godly sorrow”) that works repentance. The Bible says exactly that in 2Corinthians 7:10. There we read:“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.”Have you repented to salvation? Let no one (including yourself) give you a false assurance of salvation. Without the kind of repentance brought about by godly sorrow you have not experienced “repentance to salvation”regardless of your religious experiences. Jesus said, “…except ye repent, ye shall all likewise perish.” May God be pleased to grant you repentance!
For Whom Did Christ Die?
C. H. Spurgeon (1834-1892)
Now, you are aware that there are different theories of redemption. All Christians hold that Christdied to redeem, but all Christians do not teach the same redemption. We differ as to the nature ofatonement and as to the design of redemption. For instance, the Arminian holds that Christ, when hedied, did not die with an intent to save any particular person; and they teach that Christ’s death doesnot in itself secure, beyond doubt, the salvation of any one man living. They believe that Christ died tomake the salvation of all men possible, and that by the doing of something else, any man who pleasesmay attain unto eternal life; consequently, they are obliged to hold that if man’s will would not giveway and voluntarily surrender to grace, then Christ’s atonement would be unavailing. They hold thatthere was no particularity and speciality in the death of Christ. Christ died, according to them,as much for Judas in hell as for Peter who mounted to heaven. They believe that for those who areconsigned to eternal fire, there was as true and real a redemption made as for those who now standbefore the throne of the most High.
Now WE believe no such thing. We hold that Christ, when hedied, had an object in view, and that object will most assuredly, and beyond a doubt, be accomplished.We measure the design of Christ’s death by the the effect of it. If anyone asks us, “What did Christdesign to do by His death?” we answer that question by asking him another––”What has Christ done,or what will Christ do by His death?” For we declare that the measure of the effect of Christ’s love, isthe measure of the design of it.We cannot so belie our reason as to think that the intention of AlmightyGod could be frustrated, or that the design of so great a thing as the atonement, can by any waywhatever, be missed. We hold––we are not afraid to say what we believe––that Christ came into thisworld with the intention of saving a multitude which no man can number;and we believe that as theresult of this, every person for whom He died must, beyond the shadow of a doubt, be cleansed fromsin, and stand, washed in blood, before the Father’s throne.
The greatness of Christ’s redemption may be measured by the EXTENT OF THE DESIGN OF IT.He gave His life a “ransom for many.” We are often told that we limit the atonement of Christ, becausewe say that Christ has not made a satisfaction for all men, or all men would be saved. Now, our replyto this is that, on the other hand, our opponents limit it: we do not. The Arminians say, Christ died forall men.Ask them what they mean by that. Did Christ die so to secure the salvation of all men? Theysay, “No certainly not.” We ask them the next question––Did Christ die so as to secure the salvationof any man in particular? They answer “No.” They are obliged to admit this, if they are consistent.They say “No; Christ has died that any man may be saved if”––and then follow certain conditions ofsalvation. Now, who is it that limits the death of Christ? Why, you. You say that Christ did not die soas to infallibly secure the salvation of anybody. We beg your pardon, when you say we limit Christ’sdeath; we say, “No my dear sir, it is you that do it.” We say Christ so died that He infallibly secured thesalvation of a multitude that no man can number, who through Christ’s death not only may be saved,but are saved, must be saved, and cannot by any possibility run the hazard of being anything but saved.You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it.
C. H. Spurgeon (1834-1892)
Now, you are aware that there are different theories of redemption. All Christians hold that Christdied to redeem, but all Christians do not teach the same redemption. We differ as to the nature ofatonement and as to the design of redemption. For instance, the Arminian holds that Christ, when hedied, did not die with an intent to save any particular person; and they teach that Christ’s death doesnot in itself secure, beyond doubt, the salvation of any one man living. They believe that Christ died tomake the salvation of all men possible, and that by the doing of something else, any man who pleasesmay attain unto eternal life; consequently, they are obliged to hold that if man’s will would not giveway and voluntarily surrender to grace, then Christ’s atonement would be unavailing. They hold thatthere was no particularity and speciality in the death of Christ. Christ died, according to them,as much for Judas in hell as for Peter who mounted to heaven. They believe that for those who areconsigned to eternal fire, there was as true and real a redemption made as for those who now standbefore the throne of the most High.
Now WE believe no such thing. We hold that Christ, when hedied, had an object in view, and that object will most assuredly, and beyond a doubt, be accomplished.We measure the design of Christ’s death by the the effect of it. If anyone asks us, “What did Christdesign to do by His death?” we answer that question by asking him another––”What has Christ done,or what will Christ do by His death?” For we declare that the measure of the effect of Christ’s love, isthe measure of the design of it.We cannot so belie our reason as to think that the intention of AlmightyGod could be frustrated, or that the design of so great a thing as the atonement, can by any waywhatever, be missed. We hold––we are not afraid to say what we believe––that Christ came into thisworld with the intention of saving a multitude which no man can number;and we believe that as theresult of this, every person for whom He died must, beyond the shadow of a doubt, be cleansed fromsin, and stand, washed in blood, before the Father’s throne.
The greatness of Christ’s redemption may be measured by the EXTENT OF THE DESIGN OF IT.He gave His life a “ransom for many.” We are often told that we limit the atonement of Christ, becausewe say that Christ has not made a satisfaction for all men, or all men would be saved. Now, our replyto this is that, on the other hand, our opponents limit it: we do not. The Arminians say, Christ died forall men.Ask them what they mean by that. Did Christ die so to secure the salvation of all men? Theysay, “No certainly not.” We ask them the next question––Did Christ die so as to secure the salvationof any man in particular? They answer “No.” They are obliged to admit this, if they are consistent.They say “No; Christ has died that any man may be saved if”––and then follow certain conditions ofsalvation. Now, who is it that limits the death of Christ? Why, you. You say that Christ did not die soas to infallibly secure the salvation of anybody. We beg your pardon, when you say we limit Christ’sdeath; we say, “No my dear sir, it is you that do it.” We say Christ so died that He infallibly secured thesalvation of a multitude that no man can number, who through Christ’s death not only may be saved,but are saved, must be saved, and cannot by any possibility run the hazard of being anything but saved.You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it.
ARE YOU REALLYSAVED?
Curtis Pugh
of Poteau, Oklahoma
It is very likely that you have been asked, “Are you saved?” Most people who consider themselves Christians answer that question in the affirmative. We ought to ask that question of ourselves often. But we ought not to answer that question about ourselves thoughtlessly or in haste. Paul instructed Church members: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5). Let us, then, ask ourselves these questions: “Are you in the faith?” or stated another way, “Is Christ in you?” These are serious questions.
Most people think salvation only has to do with being saved from a place they call Hell. Obviously, nobody wants to be cast into the lake of fire for eternity! Everybody wants to be saved from that place of eternal punishment. And Christ does indeed save His people from that place. But, in God’s plan of salvation, first He saves us from the pleasure of sin. Have you been saved from the pleasure of sin?It is this salvation from the pleasure of sin that is often overlooked and even denied by most of our religious contemporaries. Today mostpreachersignore this aspect of salvation because they want to be popular. In fact, you may have attended religious meetings all your life and never heard that in God’s order of salvation He first saves lost people from the pleasure of sin. But it is most certainly a Scriptural concept. When God regenerates a person that individual is saved from the pleasure of sin. I do not mean that truly saved people do not sin nor that they do not battle with the old nature that yet resides within them. Alas! It is a part of the life of every true child of God to do battle daily with sin: to strive against it and seek to live above it.
But how does it come about that lost sinners come to hate sin? It is in this way. When the Holy Spirit regenerates a person He moves in, if I may say it that way. That new nature that is sovereignly implanted within at the instant of the new birth is nothing more or less than the work of the Holy Spirit who becomes resident within us. Paul makes this great truth clear in 1 Corinthians 6:19 where he writes: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?”Lost people are not temples of the Holy Spirit! Saved people are! A Christian is not someone who has done something. A Christian is someone for whom and to whom God has done something. A Christian is someone in whom God dwells!Not only does the Holy Spirit dwell in truly saved people, but so also does the Father and the Son. This is the teaching of Christ on the matter for He said, “…If a man love mehe will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23). God has nothing to do with sin and is “of purer eyes than to behold evil” (Habakkuk 1:13). It is impossible that one who is indwelt by the Holy One, the Holy God Himself, should take pleasure in sin.
I do not mean that a saved person does not sin. It is not the will of God to totally eradicate sin in His children who yet live upon the earth. Their lot is to be greatly exercised in striving against sin. But the attitude of one in whom Christ dwells is far different than that of lost persons. The natural man – another name for a lost person – is nothing more than a pleasure-seeking animal. Individuals may take pleasure in different things. One person may take pleasure in the sin of drunkenness. Another may take pleasure in illicit sex or drugs. But all children of the devil seek pleasure. Pleasure-seeking consumes them. This can be seen in how they spend their time and money. They ignore spiritual things for the sake of the pleasures of their choice. That their pleasure-seeking involves sins and causes them to walk contrary to the revealed will of God means little if anything to them. Their thinking is “I’m OK, you’re OK.”
But to the born again person things are different! God has, in salvation, saved him or her from the pleasure of sin. The Psalmist in Psalm 119 verse 104 says, “Through thy precepts I get understanding: therefore I hate every false way” and again in verse 128 he wrote: “Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.”The saved individual is alive to the Word of God and coming to understand it more and more in his ongoing experience with the Lord. The Word of God causes each saved person to hate sin in general. He sees its evil consequences, true, but he also recognizes the great offence sin is to the holy God to whom he belongs and whom he loves.
But there is another hatred that exists in the true child of God. He hates both the sin nature and the acts of sins that he sees only too well in himself. Job 42:5, 6 says, “I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.”It is one thing to learn of God in preaching or reading, but when God saves a person they are enlightened by Him. A saved person begins to look at things as God does. All truly saved people abhor themselves. Abhor means to hate or loathe. Paul wrote about this in another way. He wrote, “For I know that in me (that is, in my flesh,) dwelleth no good thing…” (Romans 7:18). He also wrote that one of the marks of truly saved people is that they “…have no confidence in the flesh” (Philippians 3:3).
While the lost man may wish to escape the consequences of his sins, he lacks the ability to abhor himself. He has all kinds of excuses for himself. He sees himself as the product of his environment, his genetic makeup, his poverty, society around him, his own inherent weakness, etc., etc., but he compares himself with others and does not see himself correctly. But the one born of the Spirit has been saved from the pleasure of sin. He hates sin in general when he sees it in society around him. That is true. But more than that, he abhors himself and that awful thing called sin that plagues him, causing him at times to fall into evil thoughts and actions.
What a great difference there is between the child of God and the lost person! And so it is we come back to our original question: Are you saved? Is Christ in you? Do you hate every false way? Do you abhor yourself? Do you agree with the apostle that there is nothing good in you? “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5). Has God made Himself known to you so that you “see” Him and therefore you say with Job, “…I abhor myself, and repent in dust and ashes?” If this is not true in your life, you are yet in your sins. Cast yourself upon the Lord Jesus Christ and cease from trusting in yourself, your prayer, your faith, your decision, your goodness and anything else. Jesus said, “…Ye must be born again” (John 3:7). That is the only remedy for your need!
Curtis Pugh
of Poteau, Oklahoma
It is very likely that you have been asked, “Are you saved?” Most people who consider themselves Christians answer that question in the affirmative. We ought to ask that question of ourselves often. But we ought not to answer that question about ourselves thoughtlessly or in haste. Paul instructed Church members: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5). Let us, then, ask ourselves these questions: “Are you in the faith?” or stated another way, “Is Christ in you?” These are serious questions.
Most people think salvation only has to do with being saved from a place they call Hell. Obviously, nobody wants to be cast into the lake of fire for eternity! Everybody wants to be saved from that place of eternal punishment. And Christ does indeed save His people from that place. But, in God’s plan of salvation, first He saves us from the pleasure of sin. Have you been saved from the pleasure of sin?It is this salvation from the pleasure of sin that is often overlooked and even denied by most of our religious contemporaries. Today mostpreachersignore this aspect of salvation because they want to be popular. In fact, you may have attended religious meetings all your life and never heard that in God’s order of salvation He first saves lost people from the pleasure of sin. But it is most certainly a Scriptural concept. When God regenerates a person that individual is saved from the pleasure of sin. I do not mean that truly saved people do not sin nor that they do not battle with the old nature that yet resides within them. Alas! It is a part of the life of every true child of God to do battle daily with sin: to strive against it and seek to live above it.
But how does it come about that lost sinners come to hate sin? It is in this way. When the Holy Spirit regenerates a person He moves in, if I may say it that way. That new nature that is sovereignly implanted within at the instant of the new birth is nothing more or less than the work of the Holy Spirit who becomes resident within us. Paul makes this great truth clear in 1 Corinthians 6:19 where he writes: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?”Lost people are not temples of the Holy Spirit! Saved people are! A Christian is not someone who has done something. A Christian is someone for whom and to whom God has done something. A Christian is someone in whom God dwells!Not only does the Holy Spirit dwell in truly saved people, but so also does the Father and the Son. This is the teaching of Christ on the matter for He said, “…If a man love mehe will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23). God has nothing to do with sin and is “of purer eyes than to behold evil” (Habakkuk 1:13). It is impossible that one who is indwelt by the Holy One, the Holy God Himself, should take pleasure in sin.
I do not mean that a saved person does not sin. It is not the will of God to totally eradicate sin in His children who yet live upon the earth. Their lot is to be greatly exercised in striving against sin. But the attitude of one in whom Christ dwells is far different than that of lost persons. The natural man – another name for a lost person – is nothing more than a pleasure-seeking animal. Individuals may take pleasure in different things. One person may take pleasure in the sin of drunkenness. Another may take pleasure in illicit sex or drugs. But all children of the devil seek pleasure. Pleasure-seeking consumes them. This can be seen in how they spend their time and money. They ignore spiritual things for the sake of the pleasures of their choice. That their pleasure-seeking involves sins and causes them to walk contrary to the revealed will of God means little if anything to them. Their thinking is “I’m OK, you’re OK.”
But to the born again person things are different! God has, in salvation, saved him or her from the pleasure of sin. The Psalmist in Psalm 119 verse 104 says, “Through thy precepts I get understanding: therefore I hate every false way” and again in verse 128 he wrote: “Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.”The saved individual is alive to the Word of God and coming to understand it more and more in his ongoing experience with the Lord. The Word of God causes each saved person to hate sin in general. He sees its evil consequences, true, but he also recognizes the great offence sin is to the holy God to whom he belongs and whom he loves.
But there is another hatred that exists in the true child of God. He hates both the sin nature and the acts of sins that he sees only too well in himself. Job 42:5, 6 says, “I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.”It is one thing to learn of God in preaching or reading, but when God saves a person they are enlightened by Him. A saved person begins to look at things as God does. All truly saved people abhor themselves. Abhor means to hate or loathe. Paul wrote about this in another way. He wrote, “For I know that in me (that is, in my flesh,) dwelleth no good thing…” (Romans 7:18). He also wrote that one of the marks of truly saved people is that they “…have no confidence in the flesh” (Philippians 3:3).
While the lost man may wish to escape the consequences of his sins, he lacks the ability to abhor himself. He has all kinds of excuses for himself. He sees himself as the product of his environment, his genetic makeup, his poverty, society around him, his own inherent weakness, etc., etc., but he compares himself with others and does not see himself correctly. But the one born of the Spirit has been saved from the pleasure of sin. He hates sin in general when he sees it in society around him. That is true. But more than that, he abhors himself and that awful thing called sin that plagues him, causing him at times to fall into evil thoughts and actions.
What a great difference there is between the child of God and the lost person! And so it is we come back to our original question: Are you saved? Is Christ in you? Do you hate every false way? Do you abhor yourself? Do you agree with the apostle that there is nothing good in you? “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5). Has God made Himself known to you so that you “see” Him and therefore you say with Job, “…I abhor myself, and repent in dust and ashes?” If this is not true in your life, you are yet in your sins. Cast yourself upon the Lord Jesus Christ and cease from trusting in yourself, your prayer, your faith, your decision, your goodness and anything else. Jesus said, “…Ye must be born again” (John 3:7). That is the only remedy for your need!
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