O inima pentru tanara generatie – Pastor Gheorghe Dicoi, Biserica Flacara Inchinarii, Alba Iulia

de la AlfaOmegaTV, si programul Calea, Adevarul si Viata, un interviu realizat de Tudor Petan la Alba Iulia, dupa sarbatoarea Zilei Nationale a Romaniei (Dec. 1,1918). Gheorghe Dicoi, tata la 5 cinci copii si Pastor la Biserica Flacara Inchinarii din Alba Iulia discuta  tema: ‘O inima pentru tinara generatie’.

Videourile Vodpod nu mai sunt disponibile.

YouTube – Calea Adevarul si Viata 213 – O inima…, posted with vodpod

 

Anunțuri

No One Ever Spoke Like This Man by John Piper

from DesiringGod.org 02/27/2011John Piper preaching on Christ.

Videourile Vodpod nu mai sunt disponibile.

John 7:40-52

When they heard these words, some of the people said, „This really is the Prophet.” Others said, „This is the Christ.” But some said, „Is the Christ to come from Galilee? Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” So there was a division among the people over him. Some of them wanted to arrest him, but no one laid hands on him.

The officers then came to the chief priests and Pharisees, who said to them, „Why did you not bring him?” The officers answered, „No one ever spoke like this man!” The Pharisees answered them, „Have you also been deceived? Have any of the authorities or the Pharisees believed in him? But this crowd that does not know the law is accursed.” Nicodemus, who had gone to him before, and who was one of them, said to them, „Does our law judge a man without first giving him a hearing and learning what he does?” They replied, „Are you from Galilee too? Search and see that no prophet arises from Galilee.”

What I want to do in this message is give a quick overview of the double division that happens in response to Jesus, and then focus on the words of verse 46, „No one ever spoke like this man!” and then, with the help of Bono and C. S. Lewis, show why the portrait of Jesus in the Gospels is so offensive and so compelling. And all of this in the hope that many of you will climb down off the fence of your wavering, and give yourself totally to Jesus.

A Double Division

So first, the double division: the division of verses 40–44 and the division of verses 47–52. In verses 40–44, we see that in the crowds there is a threefold division.

  • Verse 40: „Some of the people said, ‘This really is the Prophet'”—referring back to Deuteronomy 18:15 that in the last days, God would raise up a prophet like Moses.
  • Then in verse 41, „Others said, ‘This is the Christ'”—that is, the long-awaited Jewish Messiah.
  • Then in verses 41–42, others didn’t see how he could be the Messiah because they thought he was from Galilee and didn’t know he was born in Bethlehem. „But some said, ‘Is the Christ to come from Galilee? Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?'”

So verses 43–44 it sums up: „So there was a division among the people over him. Some of them wanted to arrest him, but no one laid hands on him.” This is the way it happened in Jesus’ lifetime on earth, and it’s the way it keeps happening wherever he is presented faithfully today. Pray that in this very moment you won’t be on the wrong side of this division.

The Officers’ Report: No One Speaks Like Jesus

Then in verse 45, the officers whom the chief priests and Pharisees had sent to arrest Jesus returned empty handed. „The officers then came to the chief priests and Pharisees, who said to them, ‘Why did you not bring him?'” This is the hinge of the text; it divides the double division in the text. Verse 46 says, „The officers answered, ‘No one ever spoke like this man!'” Of all the things they might have said about the volatile situation in the crowds and how an arrest might have caused a riot and gotten the Pharisees in big trouble, they did not cover their backsides that way. They said: „No one ever spoke like this man.”

This is the fulcrum of the text: this fact—the uniqueness of Jesus in the world—causes a double division. We’ve seen the first division: the crowds have splintered into three different views about Jesus. Now comes a second division, this time defined by the Pharisees—only this time, there is an intensification because the Pharisees give their diagnosis for each of the three positions. And every time they give the diagnosis of what they think is a false view of Jesus, they dig a hole deeper and deeper for themselves and their own blindness.

The Pharisaical Diagnosis: Everyone Else Is Wrong

First, they say the officers are deceived. Verses 47–48: „The Pharisees answered them [the empty-handed officers], ‘Have you also been deceived? Have any of the authorities or the Pharisees believed in him?” So the officers have a positive impression of Jesus, and the Pharisees explain it away as deception. But who is really deceived?

Second, the crowds are cursed. Verse 49: „But this crowd that does not know the law is accursed.” The crowds are in a confusion about Jesus not only because they don’t know the law, but because they are under God’s curse, so they say. This is astonishing. They write off the whole Jewish populace as missing the law, and put themselves forward as the non-cursed who get the law right. But who is really cursed here?

Third, Nicodemus, they think, is blinded by his bias. Nicodemas was himself a Pharisee, and had come to Jesus at night back in John 3, and had been told he needed to be born again. He gives a word of caution. Verse 51: „Does our law judge a man without first giving him a hearing and learning what he does?” And to this word of justice and caution his fellow Pharisees accuse him of bias. Verse 52: „They replied, ‘Are you from Galilee too? Search and see that no prophet arises from Galilee.'”

Rather than be open to Nicodemus’s concern to know the facts before they condemn Jesus, they say, in essence, the only reason you would want to give him that kind of chance is that you’re part of his clan—you Galileans must all hang together.

Tables Turned: The Pharisees Are Deceived, Cursed, and Biased

So the officers are blinded by deception. The crowds are blinded by a curse. And Nicodemus is blinded by his Galilean bias. But John means or us to see that in fact the tables are totally turned. All of these indictments are going to show the Pharisees themselves to be the really deceived, cursed, and biased ones.

And at the center of all this division and condemnation is Jesus and the words, „No one ever spoke like this man.” That’s the hinge and the fulcrum of this passage. John means for us to see that it is this uniqueness of Jesus in the world that is causing all the divisions and all the recrimination.

Jesus’ Division-Causing, Utter Uniqueness

When Jesus was born, the old man Simeon said to his mother, „Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed” (Luke 2:34). And Jesus confirmed this destiny when he said, „Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword” (Matthew 10:34). And he meant just what we are seeing in this text. It was his utter uniqueness that was causing this division. No one ever spoke like this man.

What did the empty-handed officers have in mind when they said that? What should we have in mind? Well, the last thing Jesus had said before they returned empty-handed to the Pharisees was in verses 37–38, „If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.'” What kind of human being talks like that? Come to me and drink. And if you do, rivers of living water will flow from your heart.

It seems to me, therefore, that the kind of thing John wants us to have in mind when we say, „No one ever spoke like this man,” is the breathtaking claims Jesus made about himself. It wasn’t only or mainly his wisdom or his intelligence or his forcefulness or meekness or courage or clarity. It was the over-the-top claims he made about himself. No man ever talked like that!

Eight of Jesus’ Spectacular Claims

Let me give you eight examples of Jesus’ spectacular claims from this Gospel. And we could give more. No one ever spoke like this.

1. He claims to be God.

„I am telling you this now [Judas’ betrayal], before it takes place, that when it does take place you may believe that I am he” (John 13:19). Literally, „that I am.” I tell you the future to show you that I am the incarnation of Yahweh, the God of the Old Testament who identifies himself in Exodus 3:14 as „I am.” „Tell them ‘I AM’ sent you.” Or as he says in John 10:30, „I and the Father are one.”

2. He claims to exist before he was born.

„Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am'” (John 8:58). Not only does he claim to have existed before he was born, but that he existed as „I am.” He is Yahweh.

3. In this deity, he claims to have come as a shepherd to die for his sheep.

„I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). „I came that they may have life and have it abundantly” (John 10:10). He claimed his death would be the key to the eternal life of his sheep.

4. He claims to be the only way to God.

„I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). „I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12). The way, the truth, the life, the light. If we don’t believe on him, he says, we „remain in darkness” (John 12:46)—forever (John 5:29; Matthew 18:8 25:42, 46).

5. He claims to be the bread and water that impart eternal life.

„I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (John 6:35). „Whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:14). „My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand” (John 10:27–28).

6. He claims that we can do nothing without him.

„I am the true vine, and my Father is the vinedresser. . . . I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:1, 5).

7. He claims to be the one who raises people from the dead at the end of history.

„I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live” (John 11:25). „For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” (John 6:40).

8. He claims to be the supreme glory that will satisfy us forever in the age to come.

„Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world” (John 17:24).

And of course these are just a few from the Gospel of John. There are many more here, and many more in the other three Gospels—like claiming to forgive sin, and return to earth in glory, and fulfill the whole law. But we turn now to draw out some implications of the fact that „no one ever spoke like this man.”

Listening to Lewis

I want you to listen to C. S. Lewis and Bono. You’ll see why. Lewis is famous from this quote about how you simply can’t have Jesus as a great moral teacher while rejecting him as God.

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: „I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.” That is the one thing we must not say. A man who said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that open to us. He did not intend to. (Mere Christianity [Macmillan, 1952], pp. 55–56)

In other words, the way Jesus spoke—like no one else ever spoke—makes it irrational to speak nice things about him while rejecting his deity. He was not nice, if he wasn’t God.

Listening to Bono

C. S. Lewis’s fellow-Irishman, Paul David Hewson, otherwise known as Bono of the rock band U2, seems to have read Lewis and been persuaded. A few days after the Madrid terrorist bombing in 2004, Bono did an interview with a French journalist named Michka Assayas. When the subject of religion came up as the cause of terrorism, Bono turned the conversation to Christianity and the theme of grace.

When Bono said, „It’s not our own good works that get us through the gates of heaven,” the journalist replied,

Such great hope is wonderful, even though it’s close to lunacy, in my view. Christ has his rank among the world’s great thinkers. But Son of God, isn’t that farfetched?

Bono’s answer is really quite remarkable, and makes Lewis’s point again, only perhaps more forcefully for our day in view of who he is and the context where he said it. Isn’t all that „Son of God” talk farfetched?

No, it’s not farfetched to me. Look, the secular response to the Christ story always goes like this: he was a great prophet, obviously a very interesting guy, had a lot to say along the lines of other great prophets, be they Elijah, Muhammad, Buddha, or Confucius. But actually Christ doesn’t allow you that. He doesn’t let you off that hook. Christ says:

No. I’m not saying I’m a teacher, don’t call me teacher. I’m not saying I’m a prophet. I’m saying: „I’m the Messiah.” I’m saying: „I am God incarnate.” And people say: No, no, please, just be a prophet. A prophet, we can take. You’re a bit eccentric. We’ve had John the Baptist eating locusts and wild honey, we can handle that. But don’t mention the „M” word! Because, you know, we’re gonna have to crucify you.

And he goes: No, no. I know you’re expecting me to come back with an army, and set you free from these creeps, but actually I am the Messiah. At this point, everyone starts staring at their shoes, and says: Oh, my God, he’s gonna keep saying this. So what you’re left with is: either Christ was who He said He was, the Messiah or a complete nutcase. I mean, we’re talking nutcase on the level of Charles Manson. . . . I’m not joking here. The idea that the entire course of civilization for over half of the globe could have its fate changed and turned upside-down by a nutcase, for me, that’s farfetched. (Bono in Conversation with Michka Assayas [New York: Penguin Books, 2005], p. 227).

Is Bono born again? I don’t know. If he’s not, I pray that he would be. And I call attention to my uncertainty because I want to make sure something is clear: It is possible to be persuaded by the logic of Lewis and Bono and not be saved—not be born again and have eternal life.

More Than Being Persuaded He Is God

Which brings us back to our text and last week’s message. The last thing the empty-handed officers heard Jesus say, before they said, „No one ever spoke like this man,” was this: „If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water'” (John 7:37–38)

In other words, believing on Jesus, means more than being persuaded that he is God. The devil is totally persuaded by Lewis and Bono. But believing on Jesus means coming to him to drink. That is, if you and I and Lewis and Bono are going to have eternal life, we must come to Jesus as our supreme and all-satisfying Treasure. Our thirst-quenching Water, our hunger-stilling Bread, our ever-guiding, all-illumining Light, our infinitely precious substitute, sacrificed Lamb of God.

No man ever spoke like this man. He is true. He is who he said he was. But don’t leave it at that. Come, eat, drink, trust, find in him eternal joy.

By John Piper. © Desiring God. Website: desiringGod.org

No One Ever Spoke Like This Man!

Subscribe to…

John 7:40-52

When they heard these words, some of the people said, „This really is the Prophet.” Others said, „This is the Christ.” But some said, „Is the Christ to come from Galilee? Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” So there was a division among the people over him. Some of them wanted to arrest him, but no one laid hands on him.

The officers then came to the chief priests and Pharisees, who said to them, „Why did you not bring him?” The officers answered, „No one ever spoke like this man!” The Pharisees answered them, „Have you also been deceived? Have any of the authorities or the Pharisees believed in him? But this crowd that does not know the law is accursed.” Nicodemus, who had gone to him before, and who was one of them, said to them, „Does our law judge a man without first giving him a hearing and learning what he does?” They replied, „Are you from Galilee too? Search and see that no prophet arises from Galilee.”

What I want to do in this message is give a quick overview of the double division that happens in response to Jesus, and then focus on the words of verse 46, „No one ever spoke like this man!” and then, with the help of Bono and C. S. Lewis, show why the portrait of Jesus in the Gospels is so offensive and so compelling. And all of this in the hope that many of you will climb down off the fence of your wavering, and give yourself totally to Jesus.

A Double Division

So first, the double division: the division of verses 40–44 and the division of verses 47–52. In verses 40–44, we see that in the crowds there is a threefold division.

  • Verse 40: „Some of the people said, ‘This really is the Prophet'”—referring back to Deuteronomy 18:15 that in the last days, God would raise up a prophet like Moses.
  • Then in verse 41, „Others said, ‘This is the Christ'”—that is, the long-awaited Jewish Messiah.
  • Then in verses 41–42, others didn’t see how he could be the Messiah because they thought he was from Galilee and didn’t know he was born in Bethlehem. „But some said, ‘Is the Christ to come from Galilee? Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?'”

So verses 43–44 it sums up: „So there was a division among the people over him. Some of them wanted to arrest him, but no one laid hands on him.” This is the way it happened in Jesus’ lifetime on earth, and it’s the way it keeps happening wherever he is presented faithfully today. Pray that in this very moment you won’t be on the wrong side of this division.

The Officers’ Report: No One Speaks Like Jesus

Then in verse 45, the officers whom the chief priests and Pharisees had sent to arrest Jesus returned empty handed. „The officers then came to the chief priests and Pharisees, who said to them, ‘Why did you not bring him?'” This is the hinge of the text; it divides the double division in the text. Verse 46 says, „The officers answered, ‘No one ever spoke like this man!'” Of all the things they might have said about the volatile situation in the crowds and how an arrest might have caused a riot and gotten the Pharisees in big trouble, they did not cover their backsides that way. They said: „No one ever spoke like this man.”

This is the fulcrum of the text: this fact—the uniqueness of Jesus in the world—causes a double division. We’ve seen the first division: the crowds have splintered into three different views about Jesus. Now comes a second division, this time defined by the Pharisees—only this time, there is an intensification because the Pharisees give their diagnosis for each of the three positions. And every time they give the diagnosis of what they think is a false view of Jesus, they dig a hole deeper and deeper for themselves and their own blindness.

The Pharisaical Diagnosis: Everyone Else Is Wrong

First, they say the officers are deceived. Verses 47–48: „The Pharisees answered them [the empty-handed officers], ‘Have you also been deceived? Have any of the authorities or the Pharisees believed in him?” So the officers have a positive impression of Jesus, and the Pharisees explain it away as deception. But who is really deceived?

Second, the crowds are cursed. Verse 49: „But this crowd that does not know the law is accursed.” The crowds are in a confusion about Jesus not only because they don’t know the law, but because they are under God’s curse, so they say. This is astonishing. They write off the whole Jewish populace as missing the law, and put themselves forward as the non-cursed who get the law right. But who is really cursed here?

Third, Nicodemus, they think, is blinded by his bias. Nicodemas was himself a Pharisee, and had come to Jesus at night back in John 3, and had been told he needed to be born again. He gives a word of caution. Verse 51: „Does our law judge a man without first giving him a hearing and learning what he does?” And to this word of justice and caution his fellow Pharisees accuse him of bias. Verse 52: „They replied, ‘Are you from Galilee too? Search and see that no prophet arises from Galilee.'”

Rather than be open to Nicodemus’s concern to know the facts before they condemn Jesus, they say, in essence, the only reason you would want to give him that kind of chance is that you’re part of his clan—you Galileans must all hang together.

Tables Turned: The Pharisees Are Deceived, Cursed, and Biased

So the officers are blinded by deception. The crowds are blinded by a curse. And Nicodemus is blinded by his Galilean bias. But John means or us to see that in fact the tables are totally turned. All of these indictments are going to show the Pharisees themselves to be the really deceived, cursed, and biased ones.

And at the center of all this division and condemnation is Jesus and the words, „No one ever spoke like this man.” That’s the hinge and the fulcrum of this passage. John means for us to see that it is this uniqueness of Jesus in the world that is causing all the divisions and all the recrimination.

Jesus’ Division-Causing, Utter Uniqueness

When Jesus was born, the old man Simeon said to his mother, „Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed” (Luke 2:34). And Jesus confirmed this destiny when he said, „Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword” (Matthew 10:34). And he meant just what we are seeing in this text. It was his utter uniqueness that was causing this division. No one ever spoke like this man.

What did the empty-handed officers have in mind when they said that? What should we have in mind? Well, the last thing Jesus had said before they returned empty-handed to the Pharisees was in verses 37–38, „If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.'” What kind of human being talks like that? Come to me and drink. And if you do, rivers of living water will flow from your heart.

It seems to me, therefore, that the kind of thing John wants us to have in mind when we say, „No one ever spoke like this man,” is the breathtaking claims Jesus made about himself. It wasn’t only or mainly his wisdom or his intelligence or his forcefulness or meekness or courage or clarity. It was the over-the-top claims he made about himself. No man ever talked like that!

Eight of Jesus’ Spectacular Claims

Let me give you eight examples of Jesus’ spectacular claims from this Gospel. And we could give more. No one ever spoke like this.

1. He claims to be God.

„I am telling you this now [Judas’ betrayal], before it takes place, that when it does take place you may believe that I am he” (John 13:19). Literally, „that I am.” I tell you the future to show you that I am the incarnation of Yahweh, the God of the Old Testament who identifies himself in Exodus 3:14 as „I am.” „Tell them ‘I AM’ sent you.” Or as he says in John 10:30, „I and the Father are one.”

2. He claims to exist before he was born.

„Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am'” (John 8:58). Not only does he claim to have existed before he was born, but that he existed as „I am.” He is Yahweh.

3. In this deity, he claims to have come as a shepherd to die for his sheep.

„I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). „I came that they may have life and have it abundantly” (John 10:10). He claimed his death would be the key to the eternal life of his sheep.

4. He claims to be the only way to God.

„I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). „I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12). The way, the truth, the life, the light. If we don’t believe on him, he says, we „remain in darkness” (John 12:46)—forever (John 5:29; Matthew 18:8 25:42, 46).

5. He claims to be the bread and water that impart eternal life.

„I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (John 6:35). „Whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:14). „My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand” (John 10:27–28).

6. He claims that we can do nothing without him.

http://www.desiringgod.org/player.swf?embedCode=p5bnRhMjrg7giIETtLRZatvbP0tMvvLO&version=2

„I am the true vine, and my Father is the vinedresser. . . . I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:1, 5).

7. He claims to be the one who raises people from the dead at the end of history.

„I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live” (John 11:25). „For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” (John 6:40).

8. He claims to be the supreme glory that will satisfy us forever in the age to come.

„Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world” (John 17:24).

And of course these are just a few from the Gospel of John. There are many more here, and many more in the other three Gospels—like claiming to forgive sin, and return to earth in glory, and fulfill the whole law. But we turn now to draw out some implications of the fact that „no one ever spoke like this man.”

Listening to Lewis

http://www.desiringgod.org/player.swf?embedCode=owb3RhMjrB5TIMbhHy8nGCyryU1Uj94K&version=2I want you to listen to C. S. Lewis and Bono. You’ll see why. Lewis is famous from this quote about how you simply can’t have Jesus as a great moral teacher while rejecting him as God.

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: „I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.” That is the one thing we must not say. A man who said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that open to us. He did not intend to. (Mere Christianity [Macmillan, 1952], pp. 55–56)

In other words, the way Jesus spoke—like no one else ever spoke—makes it irrational to speak nice things about him while rejecting his deity. He was not nice, if he wasn’t God.

Listening to Bono

MARTIN LUTHER (Black and White)

Another, older film version of Martin Luther’s life.

Martin Luther is a 1953 film biography about the life and times of the greatest figure of the Protestant Reformation – Martin Luther, a 16th century German monk, priest, and theology professor’s efforts to reform the Catholic church, his excommunication, and the developments that started the Protestant Reformation.

Luther’s observations and studies led him to be critical of the materialism of the Roman Catholic church; with its use of indulgences, relics and other wayward teachings and practices that are unsupported by the Bible (scripture) forced him to write and nail his 95 theses on the door of the Wittenberg church that was pivotal in leading a ‘spiritual revolution’ shaking the principalities of the Holy Roman Empire and the entirety of Medieval Europe that changed history forever. VIDEO by emmthreejonny

Predica Iosif Ton – Cum sa fi un om plin de iubire ? (din 1 Timotei)

de la ResurseCrestine.Ro, predica bazata pe 1 Timotei, numita de unii ‘Cintecul de lebada’ al lui Pavel, ultimul cintec (in sens ca el se apropia de moarte)  in care Pavel ii vorbeste lui Timotei, tinarul care avea sa ii continue lucrarea. Predica despre constiinta, constiinta defecta (arsa cu fier rosu) si implicarea Duhului Sfint asupra constiintei.

Videourile Vodpod nu mai sunt disponibile.

1st collector for Cum sa fii un om plin de iubire ?,…
Follow my videos on vodpod

 

Paul Washer -Mesaj şocant adresat tinerilor

Aceasta predica video (in limba Engleza) a fost  postata in Decembrie. Recent am gasit predica cu subtitrare in Limba Romana. Este o predica extrem defolositoare tuturor tinerilor, parintilor, sau celor ce educa copii.

Videourile Vodpod nu mai sunt disponibile.

Paul Washer -Mesaj şocant adresat tinerilor
Follow my videos on vodpod

 

Family Series 16 – Single in Christ: A Name Better Than Sons and Daughters – John Piper

from Desiring God

Videourile Vodpod nu mai sunt disponibile.

Single in Christ: A Name Better Than Sons and D…, posted with vodpod

Isaiah 56:1-7

Thus says the Lord: “Keep justice, and do righteousness, for soon my salvation will come, and my deliverance be revealed. 2 Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil.” 3 Let not the foreigner who has joined himself to the Lord say, “The Lord will surely separate me from his people”; and let not the eunuch say, “Behold, I am a dry tree.” 4 For thus says the Lord: “To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, 5 I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. 6 “And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— 7 these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.”

I will start and end with my main point and, in the middle, cover a wide terrain of Scripture to support it. My main point is that God promises those of you who remain single in Christ blessings that are better than the blessings of marriage and children, and he calls you to display, by the Christ-exalting devotion of your singleness, the truths about Christ and his kingdom that shine more clearly through singleness than through marriage and childrearing. The truths, namely,

  1. That the family of God grows not by propagation through sexual intercourse, but by regeneration through faith in Christ;1
  2. That relationships in Christ are more permanent, and more precious, than relationships in families (and, of course, it is wonderful when relationships in families are also relationships in Christ; but we know that is often not the case);
  3. That marriage is temporary, and finally gives way to the relationship to which it was pointing all along: Christ and the church—the way a picture is no longer needed when you see face to face;
  4. That faithfulness to Christ defines the value of life; all other relationships get their final significance from this. No family relationship is ultimate; relationship to Christ is.

To say the main point more briefly: God promises spectacular blessings to those of you who remain single in Christ, and he gives you an extraordinary calling for your life. To be single in Christ is, therefore, not a falling short of God’s best, but a path of Christ-exalting, covenant-keeping obedience that many are called to walk.

Better Blessings Than Sons and Daughters

Now let’s step back and look at the Scriptures. And here let me give credit to Barry Danylak for his research on this issue and his very helpful paper “A Biblical-Theological Perspective on Singleness” (PDF). Let’s start in the middle of the Bible at Isaiah 56:4-5,

Thus says the Lord: “To the eunuchs [those who cannot procreate but turn their lives into a unique service instead of marriage] who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument2 and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.”

God promises to bless obedient eunuchs with blessings that are better than sons and daughters. In other words, God promises those of you who remain single in Christ blessings that are better than the blessings of marriage and children.

The Bigger Picture in Redemptive History

But to see this more clearly we need to get the bigger picture. In the created order that God put in place before sin was in the world, and in the covenantal order that God put in place with the Jewish people from Abraham to the coming of Christ, “God is primarily building his covenant people through the mechanism of procreation.”3 God was focusing his covenant-keeping faithfulness mainly on an ethnic people. Therefore, being married and having offspring was of paramount importance for one’s name and one’s inheritance and for the preservation of God’s covenant people.

Creation

So in Genesis 1:28, the first thing God says to Adam and Eve is, “Be fruitful and multiply and fill the earth.” And in the account of Genesis 2:18, when woman was not yet created, God said, “It is not good that the man should be alone; I will make him a helper fit for him.”

Abraham and Isaac

And when Abraham was chosen as the father of God’s people, God took him out and showed him the stars and said, “So shall your offspring be” (Genesis 15:5). And when Abraham could not have a son because of Sarah’s barrenness, Abraham said, “Oh that Ishmael might live before you!” But God answered, “No, . . . Sarah your wife shall bear you a son.” In other words, the physical offspring mattered. And it would come in God’s way.

God reaffirms the same to Isaac in Genesis 26:3: “I will be with you and will bless you, for to you and to your offspring I will give all these lands, and I will establish the oath that I swore to Abraham your father.” Again physical “offspring” are crucial for the covenant.

David and Saul

These offspring are crucial not only for the preservation of the covenant but also because a person’s name would end without children. So Saul asks David to swear that he will not cut off his offspring for the sake of his name. First Samuel 24:21: “Swear to me therefore by the Lord that you will not cut off my offspring after me, and that you will not destroy my name out of my father’s house.”

Levirate Marriage and Ruth

Remember the whole elaborate system of Levirate marriage—that is, the marriage of a man to his deceased brother’s wife so that the name of the deceased brother would not be lost. The rule was that the first son born would bear the dead brother’s name. Deuteronomy 25:6: “The first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel.” That’s an amazing provision for the perpetuation of the name through physical seed.

The most famous instance of this is when Boaz agreed to marry Ruth to preserve the name of Elimelech her father-in-law and Mahlon her husband. Boaz said, “Ruth the Moabite, the widow of Mahlon, I have bought to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his native place. You are witnesses this day” (Ruth 4:10).

Jephthah’s Daughter

So you can see how crucial marriage and offspring and the preservation of a name and an inheritance were in Israel. No wonder that Jephthah’s daughter asked for two months not to bewail her impending death but that she was never married. Judges 11:37-38a: “She said to her father, ‘Let this thing be done for me: leave me alone two months, that I may go up and down on the mountains and weep for my virginity, I and my companions.’ So he said, ‘Go.’”

Isaiah’s Prophecy: “He Shall See His Offspring”

All of this is the background that makes Isaiah 56:5 shine like the sun to eunuchs and others without marriage and children: “Thus says the Lord: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.” So without marriage and without children. these covenant-keeping eunuchs get a name and a memorial better than sons and daughters.

Where did this amazing promise come from? What’s the basis of it and what is it pointing toward? Turn back to Isaiah 53. This is the great prophecy of the sufferings of Christ who “was wounded for our transgressions [and] . . . crushed for our iniquities” (Isaiah 53:5). In this chapter, we sometimes overlook these words in verse 10: “It was the will of the Lord to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand.”

He shall see his offspring. Here is a great prophecy: When the Messiah dies as an “offering for guilt” and rises again to “prolong his days,” he will by that great saving act produce many children: He will “see his offspring.” In other words, the new people of God formed by the Messiah will not be formed by physical procreation but by the atoning death of Christ.

Which is why the next chapter (Isaiah 54) begins, “‘Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married,’ says the Lord” (Isaiah 54:1). And this is also why our text (Isaiah 56:5) says that unmarried covenant-keeping people will have “a monument and a name better than sons and daughters . . . [and] an everlasting name that shall not be cut off.” In the true people of God formed by Jesus Christ, monuments, names, offspring, and inheritances do not arise through marriage and procreation.

Jesus, Paul, and Peter

So when we come now to the New Testament, Jesus makes clear that his people—the true people of God—will be produced not by physical procreation but by spiritual regeneration. So he says to Nicodemus, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (John 3:3).

And Paul says in Galatians 3 to the Jews and Gentiles alike, “Know then that it is those of faith who are the sons of Abraham. . . . In Christ Jesus you are all sons of God, through faith” (Galatians 3:7, 26). In other words, it is not physical descent from Abraham that makes you part of the covenant people of God but faith in Christ.

And Peter says that our inheritance comes not through marriage and offspring but through the work of Christ and the new birth: “According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you” (1 Peter 1:3-4).

So Jesus and Paul and Peter all say: Children are born into God’s family and receive their inheritance not by marriage and procreation but by faith and regeneration. Which means that single people in Christ have zero disadvantage in bearing children for God, and may in some ways have a great advantage. The apostle Paul was single in Christ, and he said of his converts, “Though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel” (1 Corinthians 4:15). Paul was a great father, and never married. And let him speak for single women in Christ in 1 Thessalonians 2:7: “We were gentle among you, like a nursing mother taking care of her own children.” So it will be said of many single women in Christ: She was a great mother and never married.

A Radical Relational Reordering

Take heed here lest you minimize what I am saying and do not hear how radical it really is. I am not sentimentalizing singleness to make the unmarried feel good. I am declaring the temporary and secondary nature of marriage and family over against the eternal and primary nature of the church. Marriage and family are temporary for this age; the church is forever. I am declaring the radical biblical truth that being in a human family is no sign of eternal blessing, but being in God’s family means being eternally blessed. Relationships based on family are temporary. Relationships based on union with Christ are eternal. Marriage is a temporary institution, but what it stands for lasts forever. “In the resurrection,” Jesus said, “they neither marry nor are given in marriage, but are like angels in heaven” (Matthew 22:30).

And when his own mother and brothers asked to see him, Jesus said, “‘Who is my mother, and who are my brothers?’ And stretching out his hand toward his disciples, he said, ‘Here are my mother and my brothers!’” (Matthew 12:48-49). Jesus is turning everything around. Yes, he loved his mother and his brothers. But those are all natural and temporary relationships. He did not come into the world to focus on that. He came into the world to call out a people for his name from all the families into a new family where single people in Christ are full-fledged family members on a par with all others, bearing fruit for God and becoming mothers and fathers of the eternal kind.

“Blessed is the womb that bore you, and the breasts at which you nursed!” a woman cried out to Jesus. And he turned and said, “Blessed rather are those who hear the word of God and keep it!” (Luke 11:27). The mother of God is the obedient Christian—married or single! Take a deep breath and reorder your world.

“Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel,” Jesus said, “who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life” (Mark 10:29-30). Single person, married person, do you want children, mothers, brothers, sisters, lands? Renounce the primacy of your natural relationships and follow Jesus into the fellowship of the people of God.

Let Him Who Is Able to Receive This Receive It

What shall we say then in view this great biblical vision of the secondary and temporary nature of marriage and procreation? We will say what Jesus and Paul said. Jesus said in Matthew 19:12, “There are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.” We need not take this (“made themselves eunuchs”) to mean any kind of physical sterilization any more than we take Jesus’ words “tear out your right eye” to mean physically blinding ourselves. But it does mean that Jesus approves that some of his followers renounce marriage and sexual activity for the sake of serving Christ’s kingdom. “Let him who is able to receive this receive it.”

That is what Paul chose for himself and what he encouraged others to consider in 1 Corinthians 7. “To the unmarried and the widows I say that it is good for them to remain single as I am. . . . I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. But the married man is anxious about worldly things, how to please his wife . . . . I say this . . . to secure your undivided devotion to the Lord” (1 Corinthians 7:8, 32-33, 35). In other words, some are called to be “eunuchs” for the kingdom of God. Paul speaks about each having his own gift: “one of one kind, one of another” (1 Corinthians 7:7). In other words, “Let him who is able to receive this receive it.”

Better Blessings

So now we end where we began with all this Scripture in our mind. God promises those of you who remain single in Christ blessings that are better than the blessings of marriage and children.

If someone asks, wouldn’t it be better to have both? The blessings of marriage and the blessings of heaven? There are two answers to that question. One is that you will find out someday, and better to learn it now, that the blessings of being with Christ in heaven, are so far superior to the blessings of being married and raising children and that asking this question will be like asking: Wouldn’t it be better to have the ocean and the thimble full? And the second answer is that marriage and singleness both present us with unique trials and unique opportunities for our sanctification. There will be unique rewards for each, and which is greater will not depend on whether you were married or single, but on how you responded to each.

So I say it again to all singles in Christ: God promises you blessings in the age to come that are better than the blessings of marriage and children.

Uniquely Displaying the Glories of Christ

And with this promise there comes a unique calling and a unique responsibility. It is not a calling to extend irresponsible adolescence into your thirties. It is a calling to do what only single men and women in Christ can do in this world, namely, to display by the Christ-exalting devotion of your singleness the truths about Christ and his kingdom that shine more clearly through singleness than through marriage. As long as you are single, this is your calling: to so live for Christ as to make it clearer to the world and to the church

  1. That the family of God grows not by propagation through sexual intercourse, but by regeneration through faith in Christ;
  2. That relationships in Christ are more permanent, and more precious, than relationships in families;
  3. That marriage is temporary, and finally gives way to the relationship to which it was pointing all along: Christ and the church—the way a picture is no longer needed when you see face to face;
  4. And that faithfulness to Christ defines the value of life; all other relationships get their final significance from this. No family relationship is ultimate; relationship to Christ is.

To him be glory in the Christ-exalting drama of marriage and the Christ-exalting drama of the single life. Amen

1 I borrow here from the expression of Barry Danylak, “A Biblical-Theological Perspective on Singleness” (PDF), p. 15. “The propagation of the people of God in the New Testament occurs not through physical procreation as in the Old Testament, but rather through spiritual regeneration.” This is an unpublished paper and reflects Barry’s present doctoral studies at Cambridge University. This sermon has drawn heavily on Barry’s approach to the issue of singleness in the Bible.

2 The literal translation of the Hebrew is: “within my walls a hand and a name better than sons and daughters.” For the sense behind the word hand (translated as monument), compare 2 Samuel 18:18 where Absalom says, “‘I have no son to keep my name in remembrance.’ He called the pillar after his own name, and it is called Absalom’s hand to this day” (literal rendering, usually rendered “monument”). Absalom had built this memorial by himself and for himself (v. 18a). So he had extended his memory into the future by his own hand. Perhaps then the idea of hand is that the good that comes to us in the future or the memorial that keeps us in remembrance in the future is our ongoing effect as though our hand were still active.

By John Piper. © Desiring God. Website: desiringGod.org

1 Martie – Mireasma de florile primaverii, poezie Costache Ioanid

PRIMAVARA de Costache Ioanid

Atâtea păsări cântătoare
atâtea flori în lung şi-n lat!
Ori nu-s acestea toate oare
spre slava Celui Înviat?

Ce înţelept şi prin ce lege
aduce-atâtea frumuseţi,
de nu nemuritorul Rege
maestrul făuritor de vieţi?

Un ghiocel din muşchi se-arată
şi-un strop de rouă dă-n vileag.
Nu-i oare lacrimă curată
de bucurie şi de drag?

Mireasma dulce şi jilavă
din liliac şi din salcâm
ce-i alta decât imn de slavă
către-al tăriilor tărâm?

Ce vrea să spună fulguirea
ce-mbracă ramuri de cireşi,
de nu-i în ea neprihănirea
celui Ales între aleşi?

Sub soarele ce se răsfrânge
lalele roşii ies pe grui.
Nu-s oare stropii cei de sânge
ce-au picurat sub paşii Lui?

Iar când se-nalţă-ntre boschete
narcise galbene în zori,
nu-s oare tainice trompete,
nu-s oare crainici vestitori?

Atâtea păsări cântătoare
atâta soare revărsat!…
Ori nu-s acestea toate oare
un larg
„CRISTOS A ÎNVIAT!” ?

Raul si Raluca Ursan (doi frati minunati cu voci dulci si superbe) ii cinta lui Dumnezeu atit de frumos despre mireasma de flori:

Biografia lui Leonard Ravenhill

de la ViataVesnica.Ro

Leonard Ravenhill

S-a născut în anul 1907 în Leeds, Yorkshire, Anglia şi a urmat Cliff College din Anglia. A învăţat sub îndrumarea lui Samuel Chadwick. A fost student al Istoriei Bisericii şi expert în domeniul TREZIRII.

În 1939 s-a căsătorit cu o asistentă irlandeză, pe nume Martha. Împreună au avut trei băieţi: Paul şi David sunt lucrători pe câmpul de luptă al lui Dumnezeu, iar Phillip Leonard Ravenhill (1945-1997) a fost un bun cercetator în Smithsonian Institute din Washington, D.C.

În 1950, Leonard şi familia sa s-au mutat din Marea Britanie în Statele Unite ale Americii. Apoi, în 1980, Leonard s-a mutat din nou într-o casă langa Lindale, Texas, foarte aproape de Last Days Ministries (LDM) Ranch unde Leonard a predat în mod regulat.

Printre cei cărora Ravenhill le-a fost mentor, se numără: Ravi Zacharias, Tommy Tenney, Steve Hill, Charles Stanley, Bill Gothard si David Wilkerson.

Referitor la discrepanţele dintre Biserica Nou Testamentală şi viaţa bisericii din timpul său (iar în zilele noastre, aceasta s-a agravat mult mai mult), Ravenhill a accentuat şi a strigat principiile trezirii spirituale biblice, fără nici un compromis, în toate învăţăturile şi cărţile sale. Mesajul său este unul fără compromis, lipsit de frică şi radical. Pentru acei care l-au cunoscut personal a fost o persoană cu adevărat atrăgatoare.

A plecat la Domnul în Noiembrie 1994.

A.W. Tozer : „ Faţă de asemenea oameni, Biserica are o datorie mult prea mare ca să poată fi plătită. Faptul interesant este că rareori încearca să-i răsplătească cu ceva în timpul vieţii lor. Abia generaţia următoare le zideşte mormântul şi le scrie biografia, ca şi cum ar vrea, stângaci, să scape de o obligaţie pe care generaţia trecută n-a împlinit-o. Cei care l-au cunoscut pe Leonard Ravenhill vor recunoaşte în el pe „specialistul lui Dumnezeu”, omul trimis de Dumnezeu nu să ducă lucrarea Bisericii în mod convenţional, ci, dimpotrivă, să apuce de barba pe preoţii lui Baal chiar pe vârful muntelui lor, să-i facă de râs pe preoţii neglijenţi la altare, să înfrunte profeţii mincinoşi şi să avertizeze poporul dus în rătăcire. Un om ca el nu este un tovarăş comod de drum. Pe evangheliştii de profesie, care ies imediat după ce şi-au terminat predica şi se retrag în cel mai luxos restaurant, care se îndoapă la masă şi râd la glumele prietenilor lor, omul acesta îi jenează, este un om cu care nu vor să aibă de-a face. Pentru că un astfel de profet nu poate să scape de povara pe care i-a pus-o Duhul Sfânt pe umeri aşa cum închizi robinetul la apă. Omul acesta insistă şi pledează pentru un creştinism permanent, nu doar când şi cand; pretutindeni, nu ici si colo. Iată de ce omul acesta este diferit. Faţă de Leonard Ravenhill este imposibil să fii neutru. Cei ce-l cunosc se împart în doua tabere: cei care îl iubesc şi îl admiră cu devotament, şi cei care îl urăsc cu înverşunare.”

David Bercot: “ L-am întâlnit pe Leonard prima dată în 1989, când avea 82 de ani, iar sănătatea lui era foarte şubredă. La prima vedere, nu m-aş fi gândit că Dumnezeu mai poate folosi acest om cărunt şi foarte fragil. Umbla încet şi nesigur, iar uneori avea nevoie de ajutor să se ridice şi să se aşeze pe scaun. Totuşi, imediat după ce şi-a deschis gura, am realizat foarte repede, că am greşit total. La 82 de ani, Leonard încă vorbea cu foc şi convingere şi părea că ochii lui pătrundeau adânc chiar în sufletul meu. În ultimii ani ai vieţii sale, Leonard modera o întâlnire de rugăciune, o dată pe săptămână (mai târziu, o dată pe lună), la care participau în special pastori şi evanghelişti. Unii din aceşti oameni călătoreau chiar şi patru ore pentru a participa la aceste întâlniri de rugăciune. Am participat la aceste întâlniri din 1989 până s-au terminat în vara anului 1994, câteva luni înainte de moartea lui Leonard. De-a lungul anilor în care am participat la aceste întâlniri, nu am plecat niciodată fără să fiu adanc provocat de ceea ce spunea Leonard. Unul din darurile lui era abilitatea de a crea în mod spontan maxime spirituale pătrunzătoare pe masură ce vorbea. Acestea erau scurte, observaţii memorabile despre Dumnezeu, biserică şi lume. Întotdeauna îmi luam un carneţel cu mine la aceste întâlniri pentru a nota aceste observaţii. Iată câteva din acele observaţii pătrunzătoare, din acele întâlniri:

“Un evanghelist de succes atinge sentimentele oamenilor. Un profet adevărat atinge conştiinţa oamenilor”.
“Ultimele cuvinte ale Domnului Isus către biserică (în Apocalipsa) au fost: Pocăieşte-te!” “Un adevărat pastor nu doar arată calea, ci merge pe ea”. “Niciodată nu trebuie să faci reclamă unui foc. Toţi vin alergând acolo unde este un foc. În acelaşi mod, dacă biserica ta arde, nu va trebui să anunţi aceasta. Comunitatea va fi ştiut deja”. “Ioan Botezătorul nu a făcut vreodată vreo minune. Totuşi, a fost mai mare decât oricare din profeţii Vechiului Testament”. “Mă îndoiesc că mai mult de 2% din creştinii declaraţi din Statele Unite sunt cu adevărat născuţi din nou”. “Dumnezeul nostru este un foc mistuitor. El mistuie mândria, pofta trupească, materialismul şi alte păcate”. ”Sunt numai două feluri de oameni: cei morţi în păcat şi cei morţi faţă de păcat”. (Referitor la întunericul care a învăluit creştinătatea “Când stai într-o cameră întunecoasă, poţi fie să blestemi întunericul, fie să aprinzi o lumânare”. “Copiii îţi pot spune ce zice Canalul 7, dar nu şi ce spune Matei 7”. “Unele femei petrec o jumătate de oră -o ora pregătindu-şi exteriorul (haine deosebite, machiaje etc.) pentru biserică. Ce s-ar întâmpla dacă am petrece toţi acelaşi timp pregătindu-ne în interiorul nostru, pentru biserică cu rugăciune şi meditaţie? “Maturitatea vine din ascultare, nu neapărat odată cu vârsta”. “Singura dată când poţi spune cu adevărat : Cristos este tot ce am nevoie!, este doar atunci când Cristos este tot ce ai”. “De ce ne aşteptăm să fim trataţi în lumea asta mai bine decât a fost tratat însuşi Domnul Isus?” “Trebuie să facem ce putem pentru Dumnezeu, înainte ca El să ne dea puterea să facem ceea ce noi nu putem”. “Biblia este fie radicală, fie demodată”. ”Mărturiile sunt minunate. Dar, atât de adesea vieţile noastre nu se potrivesc cu mărturiile noastre”. “Orice metodă de evanghelizare va merge, dacă Dumnezeu este în aceasta”. “Dacă un creştin nu are necazuri în lume, ceva nu este în regulă”. “Principala mea ambiţie în viaţă a fost să fiu pe lista cea mai dorită de Diavol”. “Când există ceva în Biblie, iar Bisericii nu îi place, îl numesc legalism”. “Poţi avea toată doctrina, în mod corect, şi totuşi să nu ai prezenţa lui Dumnezeu”. “Mulţi pastori mă critică pentru că iau Evanghelia atât de serios. Dar oare cred ei că în ziua Judecăţii, Cristos mă va pedepsi, spunându-mi “Leonard, tu M-ai luat prea în serios?” “Dacă Isus ar fi predicat acelaşi mesaj pe care lucrătorii îl predică astăzi, nu ar fi fost niciodată răstignit”. “Există o diferenţă între a-ţi schimba opinia şi a-ţi schimba stilul de viaţă”. “Seminariile noastre de astăzi produc oameni morţi”. “Cum poţi dărâma întăriturile lui Satan dacă nici măcar nu ai puterea să stingi televizorul?” “Unitatea Bisericii vine din smerenia colectivă”. “Dacă toată Biserica ar fi înşelată, aceasta nu este o scuză pentru tine de a nu-L urma pe Cristos”.

Leonard Ravenhill – a biography

Leonard Ravenhill (1907–1994) was an English Christian evangelist and author who focused on the subjects of prayer and revival. He is best known for challenging the modern church (through his books and sermons) to compare itself to the early Christian Church as chronicled in the Book of Acts. His most notable book is Why Revival Tarries which has sold over a million copies worldwide.

Born in Leeds, in Yorkshire, England, Ravenhill was educated at Cliff College in England and sat under the ministry of Samuel Chadwick. He was a student of church history, with a particular interest in Christian revival. His evangelistic meetings during the Second World War drew large crowds. Many converts devoted themselves to Christian ministry and foreign missions.

In 1939, he married an Irish nurse, Martha. The Ravenhills had three sons: Paul, David, and Philip. Paul and David are Christian ministers, and Philip is a teacher.

In 1950, Ravenhill and his family moved from Great Britain to the United States. In the 1960s they traveled within the United States, holding tent revivals and evangelistic meetings.

In the 1980s, Ravenhill moved to a home near Lindale, Texas, a short distance from Last Days Ministries Ranch. He regularly taught classes at LDM and was a mentor to the late Keith Green. He also spent some time teaching at Bethany College of Missions in Minnesota, and some time in Seguin, Texas.

Among others influenced by Ravenhill were Ray Comfort, Ravi Zacharias, Tommy Tenney, Steve Hill, Charles Stanley, Bill Gothard, Paul Washer, and David Wilkerson.

He was a close friend of pastor and writer A. W. Tozer.

Through his teaching and books, Ravenhill addressed the disparities he perceived between the New Testament Church and the Church in his time and called for adherence to the principles of biblical revival.

Tozer said of Ravenhill:

„To such men as this, the church owes a debt too heavy to pay. The curious thing is that she seldom tries to pay him while he lives. Rather, the next generation builds his sepulchre and writes his biography – as if instinctively and awkwardly to discharge an obligation the previous generation to a large extent ignored.”

Ravenhill died in November 1994 and is interred at Garden Valley Cemetery in Garden Valley, Texas, close to the grave of Keith Green.

In 2011 Free Grace Press published a full biography of Leonard Ravenhill written by Mack Tomlinson titled, „In Light of Eternity.”

Quotes

„Today’s church wants to be raptured from responsibility.”

„If weak in prayer, we are weak everywhere.”

„Men give advice; God gives guidance.”

„Are the things you are living for worth Christ dying for?”

„A sinning man stops praying, a praying man stops sinning”

„The only reason we don’t have revival is because we are willing to live without it!”

„God pity us that after years of writing, using mountains of paper and rivers of ink, exhausting flashy terminology about the biggest revival meetings in history, we are still faced with gross corruption in every nation, as well as with the most prayerless church age since Pentecost.”

„The Church used to be a lifeboat rescuing the perishing. Now she is a cruise ship recruiting the promising.”

„The opportunity of a lifetime must be seized within the lifetime of the opportunity.”

„My main ambition in life is to be on the devil’s most wanted list.”

„If Jesus had preached the same message that ministers preach today, He would never have been crucified.”

„Entertainment is the devil’s substitute for joy”

Books

  • Sodom Had No Bible, Bethany House Publishers (June 1981),
  • Tried & Transfigured, Bethany House Publishers (June 1982),
  • Meat For Men, Bethany House Publishers (June 1979),
  • Revival Praying, Bethany House Publishers (June 1981),
  • America is Too Young To Die, Bethany House Publishers (September 1979),
  • Why Revival Tarries, Bethany House Publishers, Expanded Edition, (August 1979),
  • Revival God’s Way, Bethany House Publishers (June 1986)

Sketches of Revival Preachers written by Leonard Ravenhill:

George Ousely

George Fox

George Willet

George Whitefield

John Wesley

Jonathan Edwards

Billy Nicholson

Richard Baxter of Kidderminster

 

A Man Of God by Leonard Ravenhill

An interview with Leonard Ravenhill, whose father saw the Welsh Revival of 1904.
Videourile Vodpod nu mai sunt disponibile.

1st collector for A Man Of God by Leonard Ravenhill
Follow my videos on vodpod

Blogosfera Evanghelică

ceas

Vizite unicate din Martie 6,2011

free counters

Va multumim ca ne-ati vizitat azi!


România – LIVE webcams de la orase mari

Click pe harta pt ora actuala

 

http://www.clocklink.com/clocks/HTML5/html5-world.html?Vancouver&Chicago&Athens&480&blue