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Gabi Lupescu scrie:

DOCTRINE FALSE DESPRE BOTEZUL ÎN APĂ  !

( Bine de stiut ,si de luat aminte !. Profit de acest subiect ,si expun un articol care l-am gasit foarte edificant, in aceasta legatura pentru a identifica si anumite „erezii „, care se vehiculeaza chiar pe grupurile de pe Facebook )

„O dată ce ştim adevărul despre botezul în apă, aşa cum a fost proclamat şi arătat în Noul Testament, ar trebui să fim echipaţi pentru deosebirea multelor doctrine false despre acest subiect , doctrine care au napădit biserica încă de la începuturile ei. Confruntă cu învăţătura dată mai sus pentru a vedea de ce aceste doctrine sînt false. Iată o listă cu cîteva dintre ele :

1. BOTEZUL POATE CONSTA ÎN STROPIRE, TURNAREA APEI SAU ORICE ALTĂ MODALITATE PE CARE O DOREãTI, ATÎT TIMP CÎT ESTE FĂCUTĂ CU APĂ.

2. COPIII AR TREBUI BOTEZAîI PENTRU CĂ ACEASTA ÎI FACE CREŞTINI. Dacă mor nebotezaţi , se vor duce în iad. Am respins această idee mai devreme în secţiunea despre ” CINE AR TREBUI BOTEZAT ?”Acolo am văzut că învăţătura întreagă a Bibliei este că botezul în apă trebuie să urmeze după pocăinţă şi credinţă.

3. NU POŢI FI MÂNTUIT SAU IERTAT DACĂ NU EŞTI BOTEZAT ÎN APĂ. Aceasta ar putea fi adevărat într-o situaţie ca aceea din biserica primară, unde botezul în apă era înţeles ca o parte esenţială a supunerii faţă de Cristos. Atunci, a refuza să fii botezat însemna un refuz de a te supune lui Cristos. Totuşi, nu poate fi spus acelaşi lucru în multe situaţii astăzi , precum şi în istoria bisericii protestante. În situaţii în care ignoranţa sau doctrinele false au încurcat aceste probleme, se va vedea că botezul în apă n-a fost esenţial pentru mântuire. De exemplu, Armata Salvării din Anglia , care a adus mulţi alcoolici la credinţă vie şi o schimbare autentică şi care a făcut multe lucruri spre slava lui Cristos , distrugînd lucrările diavolului, n-a practicat botezul în apă, din motive pe care nu le cunosc. Cu toate acestea, pocăinţa şi credinţa în Dumnezeu au fost mereu cele 2 condiţii de bază şi esenţiale pentru primirea mântuirii. Acestea trebuie să preceadă botezul, si apoi, cînd se întîmplă astfel, şi cînd doctrina biblică a botezului este prezentată clar, persoana respectivă se va supune întotdeauna cerinţei botezului.

Aceia care învaţă această idee a mântuirii prin botez incearcă să se sprijine pe afirmaţia lui Isus: ”Adevărat, adevărat îţi spun că, dacă un om nu este născut din nou nu poate vedea împărăţia lui Dumnezeu.” (Ioan 3:5). Ei vor să spună că a fi născut din apă înseamnă a fi botezat cu apă. Dar nu aceasta a vrut să spună Isus. Avraam, Isaac şi Iacov n-au fost niciodată botezaţi în apă, şi cu toate acestea, Isus a spus că au intrat în împărăţia cerurilor. A fi născut din apă se referă probabil la a fi născut din Cuvîntul lui Dumnezeu, dat fiind că a fi născut din nou înseamnă a fi născut din cuvînt şi din duh (1 Petru 1:23). Cuvîntul lui Dumnezeu este comparat cu apa şi în Efeseni 5:26 , şi aceasta fără îndoială pentru că, la fel ca şi apa, are puterea de a curăţi. Adevărata credinţă vine prin Cuvînt. Prin urmare, pentru a fi mântuit trebuie să fii născut din sămânţa cuvîntului.

Ideea alternativă, că ”născut din apă” se referă la naşterea naturală, este şi ea posibilă, cu toate că astfel s-ar putea spune că toţi copiii nenăscuţi nu pot intra în Împărăţia cerurilor, ceea ce nu se potriveşte cu ideea dreptăţii lui Dumnezeu.Nu putem fi de acord cu toţi aceia care îi osîndesc pe creştinii ca Luther, Wesley, Booth, Finney şi alţii care au arătat o evidentă pocăinţă şi credinţă în Cristos dar, cu toate acestea, nu au pus în practică în întregime ideea biblică a botezului aşa cum este ea descoperită în Noul Testament.Totuşi, aceasta nu ar trebui să fie folosită ca o scuză de aceia care nu vor să se smerească şi să se supună practicii biblice a botezului în apă. Acum, că această problemă s-a lămurit, a refuza botezul ca ucenic şi credincios înseamnă a refuza să faci voia lui Dumnezeu şi să împlineşti toată dreptatea. (Matei 3:15; Matei 28:19; Matei 7:21).

4. BOTEZUL NU ESTE IMPORTANT. (ESTE OPŢIONAL). Nu putem să fim de acord nici cu aceia care spun că practicarea acestei doctrine de bază nu este importantă. (Evrei 6:2). Această idee falsă ar implica că supunerea faţă de poruncile lui Cristos nu este importantă – lucru pe care un adevărat ucenic al lui Cristos nu l-ar accepta niciodată. Isus a poruncit foarte clar botezul în apă în Matei 28:19 şi la fel a făcut şi Petru (Faptele apostolilor 2:38).

5. DACĂ NU EŞTI BOTEZAT CU CUVINTELE ”ÎN NUMELE DOMNULUI ISUS CRISTOS”, ATUNCI BOTEZUL TĂU NU ESTE VALABIL. TREBUIE SĂ TE BOTEZI DIN NOU FOLOSIND ACEASTĂ FORMULĂ. Această doctrină falsă este răspândită mai ales printre aceia care neagă doctrina Trinităţii şi cred că Isus este în acelaşi timp Tatăl, Fiul şi Duhul Sfânt. Am văzut că în toată cartea Faptele apostolilor numele care apar sînt diferite. Accentul se pune nu pe o formulă din cuvinte, ci pe o persoană. Ei argumentează că dat fiind că numele Tatălui, al Fiului şi al Duhului Sfînt este numele lui Isus, atunci ce contează care formă este folosită? ãi dacă botezăm aşa cum a făcut Petru în numele Domnului Isus, aceasta înseamnă că nu am botezat în numele Duhului Sfânt, după cum a poruncit Isus? Toată această doctrină îşi are punctul de plecare într-un argument prostesc despre cuvinte, care dă naştere la dezbinări şi lupte în locul credinţei şi dragostei care este în Domnul Isus.

6. BOTEZUL ÎN APĂ ESTE BOTEZUL ÎNTR-O BISERICĂ LOCALĂ. Aceia care învaţă această idee deseori le cer celor care doresc să fie botezaţi să semneze hîrtii care să adeverească că sînt de acord cu toate doctrinele respectivei biserici. Nici Isus şi nici apostolii n-au insistat vreodată asupra unui astfel de lucru. Botezul este în numele lui Isus Cristos, nu în numele unei biserici locale sau denominaţiuni. Este adevărat că fiecare creştin serios trebuie să fie membru al unei biserici locale , dacă există vreuna acolo unde locuieşte el. Totuşi, o persoană botezată de un anumit pastor sau diacon nu este obligată să rămînă în acea biserică locală. Nici pastorii nu trebuie să ceară o astfel de angajare în momentul botezului, întrucît aceasta încurcă natura angajamentului botezului, care se face faţă de Crostos şi nu faţă de anumită biserică locală.

7. NUMAI PASTORII AU DREPTUL DE A BOTEZA. Nu poate fi aşa, din moment ce în Noul Testament nu există nici o mărturie a faptului că altcineva, în afară de apostoli sau evanghelişti, ar fi îndeplinit botezul creştin. Filip era evanghelist şi nu pastor atunci cînd i-a botezat pe credincioşii din Samaria. (Faptele apostolilor 8:12; Faptele apostolilor 21:8 ). Această idee se leagă de doctrina prezentată mai înainte, că botezul ar reprezenta botezul într-o biserică locală. Cu toate acestea, credincioşii din Samaria nu aveau o biserică atunci cînd au fost botezaţi, ci formau grupuri de prieteni în jurul unui evanghelist. Totuşi, când apostolii Petru şi Ioan au venit , ei nu i-au botezat din nou în apă pe credincioşi, ci, s-au rugat să poată primi Duhul Sfînt. Aceşti apostoli ştiau că botezul cu Duhul Sfânt era lucrul de care aveau nevoie aceşti credincioşi noi. Nu se ştie cum s-a organizat mai tîrziu biserica din Samaria.

Ar trebui să spunem că Isus le-a poruncit apostolilor de la început să boteze, şi cu toate acestea, ei au fost instruiţi să-i înveţe pe UCENICI să asculte de toate lucrurile pe care Isus le poruncise apostolilor, inclusiv instrucţiunea de a boteza şi de a învăţa aceleaşi lucruri şi pe alţii,astfel încît fiecare generaţie de ucenici să aibă aceeaşi instrucţiune. (Matei 28:18-20). Putem vedea din aceasta că orice ucenic botezat care urmează învăţătura Domnului are dreptul de a boteza noi ucenici în apă. Totuşi, aceşti ucenici ar trebui să se supună în această privinţă pastorilor şi diaconilor lor, astfel încît să nu se creeze dezbinare în biserică. Daca pastorul unei biserici insistă sa-i boteze el pe toţi cei convertiţi din acea biserică,a tunci membrii bisericii n-ar trebui să i se opună. Cu toate acestea, dacă el neglijează sa-i boteze pe aceia care ar trebui botezaţi, ucenicul adevărat care doreşte să-L urmeze pe Domnul in apele botezului ar trebui să găsească pe cineva care să-l boteze potrivit voii lui Dumnezeu. Dacă pastorului îi lipseşte înţelepciunea lui Isus şi a lui Pavel, care ştiau că n-au fost trimişi să boteze în primul rînd (Ioan 4:2; 1 Corinteni 1:14-17), atunci în timpul unei treziri s-ar putea foarte bine plictisi în eforturile sale de a-i boteza pe toţi convertiţii. ( Sursa -Michael Fackerell – www.christian-faith.com/forjesus/romana)

Reclame

Whether a true story or not, this is very, very touching and yet disturbing at the same time, as it probably does match a lot of „real” circumstances in some marriages.

Persona

“When I got home that night as my wife served dinner, I held her hand and said, I’ve got something to tell you. She sat down and ate quietly. Again I observed the hurt in her eyes.

Suddenly I didn’t know how to open my mouth. But I had to let her know what I was thinking. I want a divorce. I raised the topic calmly. She didn’t seem to be annoyed by my words, instead she asked me softly, why?

I avoided her question. This made her angry. She threw away the chopsticks and shouted at me, you are not a man! That night, we didn’t talk to each other. She was weeping. I knew she wanted to find out what had happened to our marriage. But I could hardly give her a satisfactory answer; she had lost my heart to Jane. I didn’t love her anymore. I just…

Vezi articolul original 1.185 de cuvinte mai mult

Laurentiu Balcan – Cum sa ramai in biserica fara sa iti pierzi mintile 17 Martie 2012 Conferinta Peniel Onesti

Din introducere (primele 10 minute)  Pastorul Laurentiu Balcan:

Seminarul la care sunteti voi in aceasta clipa este intitulat: Cum sa ramai in biserica fara sa iti pierzi mintile. Va zic ca atunci cand colegi de ai mei, pastori au auzit de tema pe care vreau sa o prezint s-au suparat putin, s-au impacientat. Toti s-au gandit ca eu voi spune ca biserica e un loc, un fel de spital de nebuni unde toata lumea isi pierde mintile. Cum adica frate, la noi in biserica iti poti pierde mintile? Initial am justificat titlul acesta agresiv spunind ca e doar un titlu si ca nu trebuie sa ne facem o teologie in jurul unui titlu. Niciodata sa nu va faceti o teologie bazandu-va doar pe un titlu. Titlul are rolul de a atrage atentia, de a starni interesul. Dar, in momentul in care am inceput sa aprofundez subiectul am ajuns la o concluzie, la care eu personal nu ma asteptam, si anume, ca in biserica iti poti pierde mintile.

„In biserica iti poti pierde mintile”. Vreau sa luati expresia aceasta in sensul ei metaforic, nu trebuie s ao interpretam neaparat in sens literal. Expresia aceasta poate fi inteleasa in contextul nostru romanesc pentru ca o folosim in multe situatii si putem sa avem expresii paralele cu aceasta. De exemplu: Sa nu o iei razna, sa nu iti pierzi discernamantul, sa nu-ti pierzi ratiunea; la asta ma refer , nu neaparat la pierdea (in sensul literal) a mintii omenesti. E timpul ca astazi sa ne incingem cu niste centuri de siguranta pentru ca m-am hoatarat sa predic fara manusi, fara sa tin cont ce o sa spuna fratele cutare, sora cutare, sotia mea. Am sa incerc sa imi dau drumul la inima si sa ne intoarcem la singurul care ne poate pastra mintea treaza si care este Duhul lui Dumnezeu.

Cind vorbesc de pierderea mintii la biserica nu ma refer la acea biserica ideala, care este trupul desavarsit al Domnului Isus Hristos. Ma refer la biserica aceasta pamanteasca din care facem parte fiecare dintre noi care mergem duminica de duminica la biserica sau la Pasti si la Craciun, biserica de care noi stim. Unde-i fratele cutare si sora cutare, unde se barfeste, unde au loc lucruri care nu-s dupa voia lui Dumnezeu. Biserica cu bunele si relele ei, biserica pamanteasca pe care o experimentam noi saptamana de saptamana.

Inainte de a merge in esenta subiectului nostru sa pun o baza biblica pentru teoria mea si anume ca in biserica chiar iti poti pierde mintile. In Ieremia 5:21 Dumnezeu isi numeste poporul asa: Poporul meu este un popor fara minte, care are ochi si nu vede, urechi si nu aude.  Acuma s-ar putea sa spunem: Frate, stai ca era in Vechiul Testament. Aveti dreptate. Era in Vechiul Testament. Dar ma intreb: Cu ce am fi astazi mai cu  mot decat cei din Vechiul Testament cand in Apocalipsa Dumnezeu se duce la una din bisericile Sale si spune: Tu spui ca esti bogat si ca nu duci lipsa de nimic, dar nu stii ca esti ticalos, nenorocit, sarac, orb si gol. „Frate, dar bisericile noastre sunt extraordinare! Acolo-i slava lui Dumnezeu, acolo nu se intampla lucruri, acolo nimeni nu barfeste, acolo nimeni nu cleveteste. Toate lucrurile sunt ca in rai!” Sa o credeti voi.

Dati-mi voie sa va spun in aceasta dimineata ca trebuie sa revenim cu picioarele pe pamant si sa luam taurul de coarne. Bisericile noastre au probleme si Dumnezeu trebuie sa faca ceva prin voi sau prin cei care isi deschid inima ca sa se schimbe ceva in mersul bisericilor noastre. „Poporul meu este un popor fara minte, care are ochi si nu vede, urechi si nu aude”. Popor fara minte.

Ganditi-va la fiul risipitor. Era in casa tatalui si eu zic ca si-a pierdut mintile. Pentru ca ce fiu treaz la minte isi considera tatal viu, mort, si cere partea lui de mostenire? In mod normal, cand mor parintii tai atunci se imparte mostenirea. Dar fiul acesta merge inaintea tatalui si spune: Tu pentru mine esti mort. Da-mi partea mea de mostenire. Nu te mai recunosc ca tata al meu si pleaca lin lume. Cind era la porci si-a venit in fire. Care ar fi o expresie sinonima cu aceasta? I-a venit mintea la cap. Acolo, cand era la porci, mintea pe care el si-o pierduse in casa tatalui i-a venit la cap.

In 1 Timotei 1:6-7 Pavel vorbeste despre niste oameni, care nu stiu nici macar ce spun, nici ce urmaresc. Cum sunt oamenii acestia? Oameni care vorbesc, dar habar nu au ce vorbesc si care umbla dar nu stiu pe unde umbla. Dar noi sunem ca si-au pierdut mintile. In Timotei 6 Pavel vorbeste de niste oameni care ii numeste si spune despre ei ca sunt stricati la minte.

Dincolo de argumentel biblice, vreau sa va spun ca au fost momente in viata mea, de cand m-am intors la Domnul cand am fost aproape sa imi pierd mintile in biserica. Nu va vorbesc doar din teorie in aceasta dimineata, pentru ca uneori, noi pastorii stim, suntem foarte buni la teorie. Deschidem cerul si il incuiem dupa bunul nostru plac. Imi amintesc ca eu am trecut prin experiente cand am simtit ca eu explodez si ca mintea mea o ia razna si am zis: Eu plec din biserica. Nu se mai poate asa ceva. Pai astia sunt oamenii Tai? Am sa va impartasesc si din experientele mele dar inainte de a va da cateva solutii la problema care o dezbatem, dati-mi voie sa va fac o afirmatie: Renuntati, odata pentru totdeauna la atitudinea de victima. Ca biserica mea e asa, ca pastorul meu in loc sa se tina de biserica, mai mult se plimba; nu mai predica bine, s-a bagat si in afaceri. Sa vezi ca acuma cheama politicienii in biserica. Si te plangi de dimineata pana seara. Renunta la atitudinea aceasta de nemultumire cand e vorba de inchinare. La noi in biserica frate, nici cu chitara nu ne lasa. Ne-am saturat frate, vrem sa plecam. Renuntati la atitudinea aceasta pentru ca niciodata nu o sa rezolvati ceva ramanand in atitudinea aceasta. Incearca sa intelegi ce vrea Dumnezeu de la tine.

Ganditi-va la Domnul Isus. Foarte des mergea la templu si la sinagoga, un fel de biserici. Credeti ca templul era format din oameni desavarsiti? Fariseii erau acolo si despre ei Domnul Isus spune: morminte varuite. Erau oameni cu doua fete ca la ei acasa. In sinagogi erau si demonizati si nimeni nu se deranja din pricina lor. Domnul Isus spune despre templu: A-ti facut din casa Tatalui Meu o pestera de talhari. In ciuda acestor lucruri, El continua sa mearga la templu pentru ca a inteles ca Dumnezeu nu are nevoie de plangaciosi, ci are nevoie de oameni care sa schimbe circumstantele. Dumnezeu are nevoie de oameni care sa se ridice si sa faca ceva in momentul in care se confrunta cu o situatie.  Daca stai si te plangi nu vei rezolva niciodata nimic. Dimpotriva, vei ajunge sa iti pierzi mintile.

Jurnalistul Radu Paraschivescu spunea ca cele mai frecvente boli la Romani sunt: suspicionita, scenareea, duplicitoza şi caprovecinita . Intotdeauna, noi ne uitam la altii, suntem suspiciosi… Intotdeauna ii judecam pe altii si ne aratam nemultumirea pentru ca nu am inteles planul lui Dumnezeu.

Ce sa fac ca sa raman cu mintea treaza? Continua la minutul 11 pe video. Aprox. la minutul 16 Pastorul Balcan povesteste de abuzul spiritual din partea unor frati impotriva tinerilor (e trist ca majoritatea avem amintiri din astea dureroase din istoria cultului nostru):

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Listen to the 1st chapter of Ravi Zacharias’ – The End of Reason – Audiobook

Via Zondervan

When Sam Harris wrote his book Letter to a Christian Nation, stating that Christians display „murderous intolerance,” Dr. Ravi Zacharias felt called to answer. The End of Reason is a clear and powerful response to the „utter bankruptcy” of Harris’s New Atheism as it explains the true nature of God, the foundation for evil in the world, and the basis of true morality. Read more at RZIM by clicking on photo at right.

Where is Your Theology of the Resurrection? John Hendryx

John Hendryx (via) Monergism

Recently I have been pondering the question: why in traditional theological circles is there such a lack of emphasis on the theology of the resurrection yet so much stress on Christ’s death? Not to de-emphasize his atoning death but this oversight is especialy curious in light of the fact that in the New Testament there appears to be a great importance placed on the resurrection, at least, it seems, equal in emphasis to Christ’s death, but we don’t talk about or theologize about it much … why? I have to ask because the implications of Christ’s resurrection is a critical part of Christ’s redemptive work in and for us.

In light of the resurrection of Christ, 1 Corinthians 15 speaks of our present victory through our Lord Jesus Christ. Because of the work of Christ in his resurrection Paul is able to say in verse 58, „Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.” As we participate in his resurrection now and are seated with him at God’s right hand, where He reigns over all his enemies, including the world, the flesh, the devil and death, then, in light of this, this should somehow translate to our living in the world now.

We rightly place a great deal of stress on Christ’s death and atoning sacrifice but often seem to leave off the saving dimension of Christ’s resurrection. The finished work of Christ includes both his death and resurrection in NT biblical theology, because we would still be in our sins if Christ has not been raised from the dead according to the same 1 Corinthians passage. In seminaries and theology books very little space seems to be devoted to this, to a degree we should find alarming. Any victory we have now is from the life which Christ gives our mortal bodies in His resurrection (Rom 8:11). In Rom. 6 Paul also states that we are baptized into Christ’s resurrection, which is the power that saves us through regeneration. It is not only what gives us a new heart that we might be raised up from being spiritually dead and so believe the gospel, but grants us the power to live a new life, have spiritual affections for Christ and the grace to live a godly life because of the ethical change that has taken place within us. The disposition in us toward death has been crushed by Jesus’ resurrection.

Since the „last days” were inaugurated with Christ’s resurrection, we are living in the already/not yet time where Christ’s victory over death is being worked out in and through us. There is no such thing, therefore, as Christian who lives in sin as a lifestyle. The resurrected Lord who lives in us is greater than he who is in the world. We may be deceived for a time, but the Spirit working in us compells us to cry ABBA Father and look to Christ in faith for the victory and mortification of any besetting sin. But we cannot do this as individuals since Christ has established his church as the agency for advancing his kingdom rule on earth (Eph 1:22). God calls us to do this through the weakness of preaching the gospel through which he will confound worldly powers and destroy all vain speculations.

It is important to note Paul use of the word „firstfruits” in 1 Cor 15. Without historical background this may not make sense, but what it points to is the Jewish feasts of Passover and Pentecost, each of which had the first fruits of the harvest given to the Lord. These firstfruits were a sign of the full harvest that would come soon after. Of course, more to the point, these festivals were in the Jewish calendar to remember Israel being freed from Egyptian slavery (Passover) and the giving of the Law at Sinai (Pentecost). Here in 1 Cor. 15 Paul is saying that the Christ is our Passover, the firstfruits of the resurrection from the dead … with many more to follow. This is an act of God’s grace alone, not something we work toward, yet that grace, that resurrection which we are untied to in Christ compels us to work, not in order to be saved, but because we are saved. There is nothing natural about this. Christ has saved us completely with no contribution owing to ourselves. His kingdom now reigns in His people and He is extending it by redeeming people and the creation through us. Even now, according to the Scriptures, all powers are being subjected to Christ with death being the last enemy.

As we can see that this is no small matter which has profound theological and pastoral implications. There I would challenge and encourage the Reformed community to develop a more robust biblical theology of the resurrection.

J.W.H.

Posted by John on April 24, 2008

Moses—A Type of Christ

Gleanings In Exodus by A. W. Pink  72 (via Providence Baptist)

„The life of Moses presents a series of striking antitheses. He was the child of a slave, and the son of a king. He was born in a hut, and lived in a palace. He inherited poverty, and enjoyed unlimited wealth. He was the leader of armies, and the keeper of flocks. He was the mightiest of warriors, and the meekest of men. He was educated in the court, and dwelt in the desert. He had the wisdom of Egypt, and the faith of a child. He was fitted for the city, and wandered in the wilderness. He was tempted with the pleasures of sin, and endured the hardships of virtue. He was backward in speech, and talked with God. He had the rod of a shepherd, and the power of the Infinite. He was a fugitive from Pharaoh, and an ambassador from Heaven. He was the giver of the Law, and the forerunner of Grace. He died alone on mount Moab, and appeared with Christ in Judea. No man assisted at his funeral, yet God buried him. The fire has gone out of mount Sinai, but the lightning is still in his Law. His lips are silent, but his voice yet speaks” (Dr. I. M. Haldeman).

But the most striking thing of all in connection with this most remarkable man, is the wonderful way and the many respects in which he was a type of the Lord Jesus In the Introductory article of this series (Jan. 1924) we stated: „In many respects there is a remarkable correspondency between Moses and Christ, and if the Lord permits us to complete this series of articles, we shall, at the close, summarize those correspondencies, and show them to be as numerous and striking as those which engaged our attention when Joseph was before us”—see the last seven chapters in Vol. 2 of our work „Gleanings in Genesis”. We shall now seek to fulfill that promise.

Ere we attempt to set forth some (for we do not profess to exhaust the subject) of these correspondencies, let us first appeal to the Word itself in proof that Moses was a type of Christ. In Deuteronomy 18:15 we find Moses saying, „The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken”. Thus it wilt be seen from these words that we are not trafficking in human imagination when we contemplate Moses as a type of Christ. Such is the plain teaching of Holy Writ.

As we desire to bring to a close these „Gleanings in Exodus” in the current issue, and therefore can devote but one article to our present theme, and as the points to be considered are so numerous, we cannot take up each one separately and comment upon it at length. Rather shall we, with a few exceptions, simply give the references, and ask the reader to look them up for himself.

1. His nationality. Moses was an Israelite (Ex. 2:1, 2). So, according to the flesh, was Christ.

2. His Birth. This occurred when his nation was under the dominion of a hostile power, when they were groaning under the rule of a Gentile king (Ex. 1). So the Jews were in bondage to the Romans when Christ was born (Matthew 2:1 cf. Luke 24: 21).

3. His Person. „In which time Moses was born, and was exceeding fair to God” (Acts 7:20). How blessedly did he, in this, foreshadow the Beloved of the Father! His estimate of the „fairness” of that Child which lay in Bethlehem’s manger, was evidenced by the sending of the angels to say unto the shepherds, „Unto you is born this day in the city of David a Savior, which is Christ the Lord” (Luke 2:11).

4. His Infancy. In infancy his life was endangered, imperiled by the reigning king, for Pharaoh had given orders that, „Every son that is born ye shall cast into the river” (Ex. 1:22). How this reminds us of Matthew 2:16: „Then Herod . . . sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof”!

5. His Adoption. Though, previously, he was the child of another, he yet was made the son of Pharaoh’s daughter: „And became her son” (Ex. 2:10). Thus he had a mother, but no father! What anointed eye can fail to see prefigured here the mystery of the Virgin-birth! Christ was the Son of Another, even the Son of God. But, born into this world, He had a mother, but no human father. Yet was He, as it were, adopted by Joseph: see Matthew 1:19-21.

6. His Childhood. This was spent in Egypt. So also was Christ’s: „Behold the angel of the Lord appeareth to Joseph in a dream, saying, „Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word” (Matthew 2:13). Thus was fulfilled God’s ancient oracle, „And called My Son out of Egypt” (Hosea 11:1).

7. His Sympathy for Israel. He was filled with a deep compassion for his suffering kinsmen according to the flesh, and he yearned for their deliverance. Beautifully does this come out in Acts 7:23, 24, „And when he was full forty years old, it came into his heart to visit his brethren of the children of Israel. And seeing one of them suffer wrong, he defended him.” So too Christ was filled with pity toward His enslaved people, and love brought Him here to deliver them.

8. His early knowledge of his Mission. Long years before he actually entered upon his great work, Moses discerned, „how that God by his hand would deliver them” (Acts 7:25). So as a Boy of twelve, Christ said to His perplexed mother, „Wist ye not that I must be about My Father’s business?” (Luke 2:49).

9. His condescending Grace. Though legally the „son of Pharaoh’s daughter”, yet he regarded the Hebrew slaves as his brethren: „And it came to pass in those days, when Moses was grown, that he went out unto his brethren” (Ex. 2:11). So it is with Christ: „He is not ashamed to call them brethren” (Heb. 2:11).

10. His great Renunciation. „By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt” (Heb. 11:24-26). What a foreshadowing was this of Him „Who, being in the form of God, thought it not robbery to be equal with God; But made Himself of no reputation, and took upon Him the form of a servant” (Phil. 2:6, 7)! Like Moses, Christ too voluntarily relinquished riches, glory, and a kingly palace.

11. His Rejection by his brethren. „And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us?” (Acts 7:26, 27). This is very sad; sadder still is it to read of Christ, „He came unto His own, and His own received Him not” (John 1:11). This same line in the typical picture was before us when we considered Joseph. But mark this difference: In the case of Joseph, it was his brethren’s enmity against his person (Gen. 37:4); here with Moses, it was his brethren’s enmity against his mission. Joseph was personally hated; Moses officially refused—”who made thee a ruler and a judge over us”? So it was with Christ. Israel said, „We will not have this Man to reign over us” (Luke 19:14).

12. His Sojourning among the Gentiles. „But Moses fled from the face of Pharaoh, and dwelt in the land of Midian” (Ex. 2:15). Following Christ’s rejection by the Jews, we read, „God at the first did visit the Gentiles, to take out of them a people for His name” (Acts 15:14).

13. His Seat on the well. Away from his own land, we read of Moses, „And he sat down by a well” (Ex. 2:15). So the only time we read of the Lord Jesus seated by the well, was when He was outside Israel’s borders, in Samaria (John 4:4, 6).

14. His Shepherdhood. „Now Moses kept the flock of Jethro his father-in-law” (Ex. 3:1). This is the character which Christ sustains to His elect among the Gentiles: „And other sheep I have, which are not of this fold, them also I must bring, and they shall hear My voice; and there shall be one flock, one Shepherd” (John 10:16).

15. His Season of Seclusion. Before he entered upon his real mission, Moses spent many years in obscurity. Who had supposed that this one, there „at the backside of the desert”, was destined to such an honorable future? So it was with the incarnate Son of God. Before He began His public ministry, He was hidden away in despised Nazareth. Who that saw Him there in the carpenter’s shop, dreamed that He was ordained of God to the work of redemption!

16. His Commission from God. He was called of God to emancipate His people from the house of bondage: „Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt” (Ex. 3:10). So Christ was sent forth into this world to „seek and to save that which was lost” (Luke 19:10).

17. His Apostleship. Thus he was God’s apostle unto Israel, for „apostle” signifies one „sent forth”: „Now therefore go” (Ex. 4:12). So Christ was the Sent One of God (John 9:4 etc); yea, in Hebrews 3:1 He is designated „the Apostle”.

18. His Credentials. His commission from God was confirmed by power to work miracles. So also Christ’s mission was authenticated by wondrous signs (Matthew 11:4, 5). It should be noted that Moses is the first one mentioned in the O. T. that performed miracles; so is Christ in the N. T.—John the Baptist performed none (John 10:41).

19. His first Miracles. Moses wrought many wonders, but it is most striking to observe that his first two miraculous signs were power over the serpent, and power over leprosy (Ex. 4:6-9). So after Christ began His public ministry, we read first of His power over Satan (Matthew 4:10, 11), and then His power over leprosy (Matthew 8:3).

20. His Return to his own land. In Exodus 4:19 we read, „And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life”. The antitype of this is found in Matthew 2:19, „An angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young Child and His mother, and go into the land of Israel: for they are dead which sought the young Child’s life”!

21. His Acceptance by his brethren. This is recorded in Exodus 4:29-31. How different was this from his first appearing before and rejection by the Hebrews (Ex. 2)! How beautifully it prefigured Israel’s acceptance of their Messiah at His second appearing!

22. His powerful Rod. Moses now wielded a rod of mighty power: see Exodus 9:23; 10:13; 14:16. So also it is written of Christ, „Thou shalt break them with a rod of iron” (Ps. 2:9).

23. His Announcing solemn Judgments. Again and again he warned Pharaoh and his people of the sore punishment of God if they continued to defy him. So also Christ declared, „Except ye repent, ye shall all likewise perish” (Luke 13:3).

24. His deliverance of Israel. Moses perfectly fulfilled his God-given commission and led Israel out of the house of bondage: „The same did God send to be a ruler and a deliverer” (Acts 7:35). So Christ affirmed, „If the Son therefore shall make you free, ye shall be free indeed” (John 8:36).

25. His Headship. Remarkably is this brought out in 1 Corinthians 10:1, 2, „All our fathers were under the cloud, and all passed through the sea; and were all baptized unto Morea”. So obedient Christians are „baptized unto Jesus Christ” (Rom. 6:3).

26. His Leadership of Israel’s Praise. „Then sang Moses and the children of Israel” (Ex. 15:1) Of Christ too it is written, „In the midst of the congregation will I praise Thee” (Ps. 22:22).

27. His Authority challenged. This is recorded in Numbers 16:3; the antitype in Matthew 21:23.

28. His person Envied. See Psalm 106:16, and compare Mark 15:10.

29. His person opposed. Though Israel were so deeply indebted to Moses, yet again and again we find them „murmuring” against him: Exodus 15:24, 16:2, etc. For the N. T. parallel see Luke 15:2, John 6:41.

30. His life Threatened. So fiercely did the ungrateful Hebrews oppose Moses that, on one occasion, they were ready to „stone” him (Ex. 17:4). How this brings to mind what we read of in John 8:59, 10:31!

31. His Sorrows. Moses felt keenly the base ingratitude of the people. Mark his plaintive plea as recorded in Numbers 11:11, 14. So too the Lord Jesus suffered from the reproaches of the people: He was „the Man of sorrows and acquainted with grief”.

32. His unwearied Love. Though misunderstood, envied, and opposed, nothing could alienate the affections of Moses from his people. „Many waters cannot quench love, neither can the floods drown it” (Song 8:7). Beautifully is this seen in Exodus 32. After Israel repudiated Jehovah and had worshipped the golden calf, after the Lord has disowned them as His people (Ex. 32:7), Moses supplicates God on their behalf, saying „Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written” (vv. 31:32). How this reminds us of Him who „having loved His own which were in the world, He loved them unto the end” (John 13:1)!

33. His Forgiving spirit. „And Miriam and Aaron spake against Moses… Hath the Lord indeed spoken only by Moses? Hath He not spoken also by us”? (Num. 12:1, 2). But he answered not a word. How this pointed to Him who, ‘when He was reviled, reviled not again” (1 Pet. 2:23). When Miriam was stricken with leprosy because of her revolt against her brother, we are told, „Moses cried unto the Lord, saying, Heal her now, O God, I beseech Thee” (Num. 12:13).

34. His Prayerfulness. An example of this has just been before us, but many other instances are recorded. Moses was, pre-eminently, a man of prayer. At every crisis he sought unto the Lord: see Exodus 5:22, 8:12, 9:33, 14:15, 15:25, 17:4, etc. Note how often in Luke’s Gospel Christ is also presented as a Man of prayer.

35. His Meekness. „Moses was very meek, above all the men which were upon the face of the earth” (Num. 12:3) cf. Matthew 11:29.

36. His Faithfulness. „Moses verily was faithful in all his house” (Heb. 3:5). So Christ is „The faithful and true Witness” (Rev. 3:14).

37. His providing Israel with water. See Numbers 20:11 and compare John 4:14, 7:37.

38. His Prophetic office. Deuteronomy 18:18 and compare John 7:16, 8:28.

39. His Priestly activities. „Moses and Aaron among His priests” (Ps. 99:6). Illustrations are found in Leviticus 8: „And Moses took the blood, and put it upon the horns of the altar… and he took all the fat… and burned it upon the altar” (vv. 15, 16 and see 19:23). So Christ, as Priest, „offered Himself without spot to God” (Heb. 9:14).

40. His Kingly rule. „Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun” (Deut. 33:4, 5). So Christ is King in Zion, and will yet be over the Jews (Luke 1:32, 33).

41. His Judgeship. „Moses sat to judge the people: and they stood by Moses from the morning until the evening” (Ex. 18:13). Compare 2 Corinthians 5:10.

42. His Leadership. Moses was the head and director of God’s people, as He said to him, „Lead the people unto the place of which I have spoken” (Ex. 32:34). So Christ is called, „The Captain of their salvation” (Heb. 2:10).

43. His Mediation. What a remarkable word was that of Moses to Israel, „I stood between the Lord and you” (Deut. 5:5): „There is one God, and one Mediator between God and men, the Man Christ Jesus” (1 Tim. 2:5).

44. His Election. In Psalm 106:23 he is called, „Moses His chosen”. So God says of Christ, „Behold My Servant, whom I uphold, Mine elect” (Isa. 42:1).

45. His Covenant-engagement. „And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel” (Ex. 34:27): so Christ is denominated, „The Mediator of a better covenant” (Heb. 8:6).

46. His sending forth of the Twelve. „These are the names of the men which Moses sent to spy out the land” (Num. 13:16 see previous verses). So Christ sent forth twelve apostles (Matthew 10:5).

47. His Appointing of the Seventy. „And Moses went out and told the people the words of the Lord, and gathered the seventy men of the elders of the people” (Num. 11:24). So Christ selected seventy (Luke 10:1).

48. His Wisdom. „Moses was learned in all the wisdom of the Egyptians” (Acts 7:22). Compare Colossians 2:3.

49. His Might. „And was mighty in words and in deeds” (Acts 7:22). Behold the antitype of this in Matthew 113:34: „They were astonished, and said, Whence hath this Man this wisdom, and these mighty works”?

50. His Intercession. „And Moses brought their cause before the Lord” (Num. 27:5). Compare Hebrews 7:25.

Moses with Elijah and Jesus at Transfiguration-Matthew 17:3-4; Mark 9:4-5; Luke 9:30,33.

51. His Intimate Communion with God. „And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face” (Ex. 34:10). So, on earth, Christ was „The only-begotten Son, which is in the bosom of the Father” (John 1:18). It is striking to behold in Exodus 31 to 34 how Moses passed and re-passed between Jehovah in the mount and the camp of the congregation: expressive of his equal access to heaven and earth—compare John 3:13.

52. His Knowledge of God. See Psalm 103:7 and cf. John 5:20.

53. His holy Anger. See Exodus 32:19 and cf. Mark 3:5, etc.

54. His Message. He was the mouthpiece of God: „And Moses came and told the people all the words of the Lord” (Ex. 24:3). Compare Hebrews 1:2.

55. His Commandments. See Deuteronomy 4:2 and cf. Matthew 28:20.

56. His Written Revelation. See Exodus 31:13 and cf. Revelation 1:1.

57. His Fasting. See Exodus 34:28 and cf. Matthew 4:2.

58. His Transfiguration on the mount. See Exodus 34:29, 35 and cf. Matthew 17:2.

59. His Place Outside the Camp. See Exodus 33:7 and cf. Hebrews 13:13.

60. His Arraigning of the responsible head. See Exodus 32:21 and cf. Revelation 2:12, 13.

61. His Praying for Israel’s Forgiveness. See Numbers 14:19 and cf. Luke 23:34.

62. His Washing his Brethren with Water. „And Moses brought Aaron and his sons, and washed them with water” (Lev. 8:6). Who can fail to see in that a foreshadowing of what is recorded in John 13:5: „After that He poureth water into a basin and began to wash the disciples’ feet”!

63. His Prophecies. See Deuteronomy 28 and 33 and cf. Matthew 24 and Luke 21.

64. His Rewarding God’s servants. See Numbers 7:6, 32:33, 40 and cf. Revelation 22:12.

65. His perfect Obedience. „Thus did Moses according to all that the Lord commanded, so did he” (Ex. 40:16). What a lovely foreshadowing was this of Him who could say, „I have kept My Father’s commandments” (John 16:10)!

66. His erecting the Tabernacle. See Exodus 40:2, and cf. Zechariah 6:12.

67. His Completing of his Work. „So Moses finished the work” (Ex. 40:33). What a blessed prefiguration was this of Him who declared, „I have finished the work which Thou gavest Me to do” (John 17:4).

68. His Blessing of the People. „And Moses blessed them” (Ex. 39:43). So too we read in Luke 24:50, „And He led them out as far as to Bethany, and He lifted up His hands, and blessed them”.

69. His Anointing of God’s House. „And Moses took the anointing oil (the O. T. emblem of the Holy Spirit), and anointed the tabernacle and all that was therein” (Lev. 8:10). Carefully compare Acts 2:1-3, 33.

70. His Unabated Strength. „His eye was not dim, nor his natural force abated” (Deut. 34:7): compare Matthew 27:50, and note the „loud voice”.

71. His Death was for the benefit of God’s people. „It went ill with Moses for their sakes” (Ps. 106:32); „But the Lord was wroth with me for your sakes” (Deut. 3:26). What marvelous foreshadowings of the Cross were these!

72. His Appointing of another Comforter. Moses did not leave his people comfortless, but gave them a successor: see Deuteronomy 31:23 and cf. John 14:16, 18.

73. His giving an Inheritance. „The land which Moses gave you on this side of Jordan” (Josh. 1:14): in Christ believers „have obtained an inheritance” (Eph. 1:11).

74. His Death necessary before Israel could enter Canaan. „Moses My servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to thee” (Josh. 1:2). „Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24).

75. His Second Appearing. Moses was one of the two Old Testament characters which returned to this earth in New Testament times (Matthew 17:3)—type of Christ’s second coming to the earth. Our space is already exhausted so we shall leave it with our readers to search the Scriptures for at least twenty-five other points in which Moses foreshadowed our Lord. The subject is well-nigh exhaustless. And a most blessed subject it is, demonstrating anew the Divine authorship of the Bible. May the Lord bless to many this very imperfect attempt to show that „in the volume of the Book” it is written of Christ. (HT) via Providence Baptist Ministry.



Filme de Pasti (2) Cele Zece Porunci cu subtitrare, Moise – printul Egiptului

In Limba Romana vezi aici- http://filmecrestineonline.ro/moses-moise-1995/

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Moise – Cele 10 porunci – Table de la Dumnezeu

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Cătălin și Ramona Lup – Trăim vremi de har ca Ilie / Mântuit spre cer călătoresc

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