Paul and the Corinthians

Steve Gallagher: An outline of tofay: While Paul was in Ephesus, some delegates from Chloe’s church, whatever that might have been, arrived in Ephesus to share some concerns they had about the church in Corinth. They were concerned about a real serious division that was going on there. And not long after that, it seems as though a delegation from Corinth came to talk to Paul and brought a list of written questions that they wanted answers for. There was a lot of confusion about different sorts of practical issues. And so, when they showed up, that’s what precipitated Paul’s writing of 1 Corinthians. Then, he sent that letter and when he got word back, that it was partially successful, in other words, most of those questions and issues were dealt with, but in the mean time, a group of judaizers had arrived from Jerusalem and had started causing problems. So, he makes a quick and „painful” visit to Corinth. He follows that up, when even that didn’t accomplish what needed to be accomplished, he followed that up with a sorrowful letter, which he sent with Titus. Now, that brings us to current events here.

Now he leaves Ephesus and heads for Macedonia, stopping off in Troas on the way, doing some evangelism. He finally meets with Titus in Philippi, and Titus brings him word that most of the church repented. This is good news and that precipitates him writing 2 Corinthians, which we will spend some time in, here, this morning.

VIDEO by SermonIndex.net

Jesus Christ is Superior to the Angels – Hebrews 1:7-14

Photo credit w3ace.com

Jesus Christ is Superior to the Angels Part 2

Hebrews 1:7-14

And of the angels He says,

Who makes His angels winds,
And His ministers a flame of fire.”

But of the Son He says,

Your throne, O God, is forever and ever,
And the righteous scepter is the scepter of [a]His kingdom.
You have loved righteousness and hated lawlessness;
Therefore God, Your God, has anointed You
With the oil of gladness above Your companions.”

10 And,

You, Lord, in the beginning laid the foundation of the earth,
And the heavens are the works of Your hands;
11 They will perish, but You remain;
And they all will become old like a garment,
12 And like a mantle You will roll them up;
Like a garment they will also be changed.
But You are the same,
And Your years will not come to an end.”

13 But to which of the angels has He ever said,

Sit at My right hand,
Until I make Your enemies
footstool for Your feet”?

14 Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?

A series of sermons by Dr. Wayne A. Barber on the Book of Hebrews entitled from ‘Shadows to Substance’  (Sermon 4)

VIDEO by John Ankerberg

Vorbirea in Limbi – Pastor Nelu Prunean

Photo credit http://www.lwic.org

Faptele Apostolilor 19:1-7

Pe cînd era Apolo în Corint, Pavel, dupăce a trecut prin ţinuturile de sus ale Asiei, a ajuns la Efes. Aici a întîlnit pe cîţiva ucenici,
2 şi le -a zis: ,,Aţi primit voi Duhul Sfînt cînd aţi crezut?„ Ei i-au răspuns: ,,Nici n’am auzit măcar că a fost dat un Duh Sfînt.„
3 Dar cu ce botez aţi fost botezaţi?„ le -a zis el. Şi ei au răspuns: ,,Cu botezul lui Ioan.„
4 Atunci Pavel a zis: ,,Ioan a botezat cu botezul pocăinţei, şi spunea norodului să creadă în Celce venea după el, adică în Isus.„
5 Cînd au auzit ei aceste vorbe, au fost botezaţi în Numele Domnului Isus.
6 Cînd şi -a pus Pavel mînile peste ei, Duhul Sfînt S’a pogorît peste ei, şi vorbeau în alte limbi, şi prooroceau.
7 Erau cam doisprezece bărbaţi de toţi.

Nelu PruneanIn aceasta seara, vom continua in invatatura despre Botezul cu Duhul Sfant. Si am ajuns la vorbirea in limbi, ca semn sau si semn al Botezului cu Duhul Sfant.  Am ramas tot la pasajul biblic din Faptele Apostolilor 19, pentru ca mi se pare cel mai relevant in aceasta privinta. Lucrarea Duhului Sfant nu o expunem doar in prezenta Botezului cu Duhul Sfant sau unul mai exact la Botezul cu Duhul Sfant. Am invatat si stim lucrul acesta, ca lucrarea Duhului Sfant in procesul mantuirii omului incepe mult, mult mai devreme, incepand cu pocainta, cu nasterea din nou, regenerarea, si asa mai departe, Botezul cu Duhul Sfant, sfintirea si pregatirea noastra pentru rapirea pe care Domnul Isus Hristos o va aduce la glorioasa Lui revenire.

Vorbim despre semnul exterior al Botezului cu Duhul Sfant. Vreau sa va spun ca a fost si a ramas acelasi si anume vorbirea in limbi. E adevarat ca in privinta aceasta sunt foarte multe interpretaridar eu vreau sa expun in aceasta seara credinta noastra, cum am crezut, cum am umblat, cum traim si  cum credem in continuare in privinta Botezului cu Duhul Sfant. Cartea Faptele Apostolilor este sursa unde gasim exemple de botez cu Duh Sfant si ne ajuta sa ne reconstituim felul cum s-a produs acest fenomen. Numai in capitolul 2, in Faptele Apostolilor com gasi si alte semne care au insotit Botezul cu Duhul Sfant si aceste semne au fost premergatoare Botezului cu Duhul Sfant. Nu au fost in momentul in care Domnul i-a botezat cu Duhul Sfant. De exemplu, vajaitul acela de vant puternic si flacarile de foc care s-au asezat pe ucenici au fost premergatoare. Apoi, dupa ce s-au umplut de Duhul Sfant, ei au inceput sa vorbeasca in alte limbi.

In Faptele Apostolilor 2:4, dupa umplerea cu Duhul Sfant, avem dovada Botezului cu Duhul Sfant si anume- semnul exterior a vorbirii in alte limbi. Este adevarat ca in istoria crestinismului, in istoria noastra, a credinciosilor, s-au consemnat si chiar in Romania, si chiar in perioada copilariei mele, s-au consemnat la staruinte in case sau chiar in locuri izolate, de frica persecutiei sau stiu eu, de frica urmaririi a celor care nu credeau in Botezul cu Duhul Sfant, acelor care erau impotriva credintei in Dumnezeu, s-au experimentat momente in care oameni necredinciosi au vazut flacari de foc peste casa pocaitilor si chiar au mers sa stinga focul. N-a fost nicio flacara de foc, ci a fost slava Domnului, prezenta Duhului Sfant in locurile acelea.

Dar semnul Botezului cu Duhul Sfant a fost si ramane vorbirea in limbi. Vad un pericol foarte mare atunci cand cineva vine sa aduca o invatatura de Botezul cu Duhul Sfant, cum ca poti sa primesti Botezul cu Duhul Sfant fara semnul vorbirii in limbi. SI de ce vad eu ca este un pericol foarte mare in privinta aceasta? Pericolul este urmatorul. Dupa Botezul cu Duhul Sfant fiecare trebuie sa se astepte la ispita. Fiecare trebuie sa se astepte, cu alte cuvinte, la botezul cu foc. Incercarea fiecaruia botezat cu Duhul Sfant, fara exceptie, urmeaza. Domnul Isus, cand a fost in apa Iordanului si a fost botezat in apa, din cer a venit Duhul Sfant al lui Dumnezeu, in chip de porumbel s-a asezat peste El. Din cer, tot din cer, s-a auzit glasul lui Dumnezeu Tatal, care a zis: „Acesta este Fiul Meu Preaiubit in care imi gasesc placerea.” Dupa acest eveniment, priviti in Matei 4, Domnul Isus este dus de Duhul in pustie  si este ispitit acolo 40 de zile. A avut un post necurmat de 40 de zile in care a fost ispitit in toate felurile si in toate chipurile. In perioada aceasta de ispitire, Domnul Isus, ne spune Biblia, n-a fost cu nici un chip prins de diavolul in ispitire. Cu niciun chip, nici intr-un fel. A iesit biruitor si a dovedit ca pe pamantul acesta poate sa umble o fiinta umana fara sa fie ispitita de diavolul si este Singurul si unicul Isus Hristos Fiul lui Dumnezeu. A Lui sa fie gloria in veci!

Dar, daca cineva iti spune: „Tu esti botezat cu Duhul Sfant pentru ca ai simtit asa o bucurie launtrica, ai fost intr-un har special si cineva a spus despre tine ca esti botezat cu Duhul Sfant; sau, tu despre tine, ti-ai zis: „Am primit Duhul Sfant, Botezul cu Duhul Sfant.” Nu scapi de test. Fiti atenti. Testul vine. Incercarea vine. Si diavolul va spune: „Da, n-ai primit nimic. Ah, a fost o perioada, un timp, o experienta care s-a dus. Tu n-ai primit Botez cu Duhul Sfant, asta nu-i Botez cu Duhul Sfant.” Eh, cand vine diavolul cu asemenea ispitire in mintea credinciosului, imediat, primul lucru care trebuie sa-l faca cel botezat de Domnul cu Duhul Sfant, sa se puna pe genunchi, sa intre in rugaciune si sa primeasca de la Domnul, inca odata, ce a primit la Botezul cu Duhul Sfant si anume, sa se dovedeasca, sa se confirme prin vorbirea in limbi: „Da, intr-adevar eu am primit Botezul cu Duhul Sfant.” Dragii mei, sa nu ne insele cineva. Ramanem statornici pe aceasta invatatura. Semnul, repet acuma a treia oara, semnul botezului cu Duhul Sfant este vorbirea in limbi. A fost si ramane. Amin.

Avem consemnate Botezuri cu Duhul Sfant in Scriptura, cu vorbire in limbi, la Ierusalim, la Samaria, la Damasc. Poate va zice cineva- la Damasc, atunci cand ap. Pavel, ca Saul, a primit Botezul cu Duhul Sfant, nu era consemnata vorbirea in limbi. Da, intra-devar, nu este consemnata. Dar in 1 Corinteni 14, ap. Pavel spune: „Eu vorbesc in limbi mai mult ca voi toti.” Ceea ce mie imi spune ca si la Damasc, cand a primit Botezul cu Duhul Sfant, a fost insotit de vorbirea in limbi. Apoi, in casa lui Corneliu, la Cezareea, de asemenea. In 3 din cele 5 cazuri, pentru ca avem 5 cazuri in Noul Testament si anume:

  1. Ierusalim
  2. Samaria
  3. Damasc
  4. Cezareea
  5. Efes

1. In cele 5 cazuri, 3 dintre ele, categoric, clar, se vorbeste ca a fost vorbire in limbi la Botezul cu Duhul Sfant.

2. In cele 4 casuri din 5, rezulta ca s-a produs un fenomen Dumnezeiesc in urma Botezului cu Duhul Sfant. Cu toti recunoastem, la Ierusalim, la Cincizecime, eveniment Dumnezeiesc s-a intamplat acolo. In citirea de astazi, la Efes, deasemenea, au inceput sa vorbeasca in alte limbi si prooroceau. De asemenea, in casa lui Corneliu, am vazut lucrul acesta. Dar, in Samaria, de exemplu, s-a intamplat ceva, un eveniment extraordinar. Cei ce nu cunoasteti istoria Samariei si felului cum ei L-au primit pe Domnul Isus Hristos, va rog studiati acasa. Doar, vreau sa prezint lucrul acesta  in privinta Botezului cu Duhul Sfant. Cand Petru si Ioan, in urma predicarii lui Filip si a pocaintei Samaritenilor, s-au dus si au pus mainile peste ei si au primit Duhul Sfant, nu este consemnata vorbirea in limbi, dar, cand Simon vrajitorul s-a adresat lui Petru si Ioan: „Dati-mi si mie  ce aveti voi, ca atunci cand voi pune si eu mainile peste cineva, sa primeasca Duhul Sfant. Intreb eu: Daca nu s-a intamplat nimic si nu s-a vazut nimic, de ce omul acesta a cerut puterea aceasta, sa-si puna mainile peste cineva si sa primeasca Duhul Sfant? Logic, rational, normal; haideti sa judecam ca oameni maturi. S-a intamplat ceva, dragii mei, acolo. Omul acesta care facea minuni inainte, prin vrajitoriile lui, si-a fost dezarmat de Duhul Sfant al lui Dumnezeu si n-a mai facut vrajitorii. Si s-a intors de la idolii cei muti, la Dumnezeul cel adevarat. A vazut ca se intampla ceva. Eu nu pot cere de la cineva, daca nu vad ca exista sau am auzit ca exista. Trebuie sa gandim cinstit, dragii mei. Acolo s-a intamplat ceva, un lucru Dumnezeiesc.

3. Apoi, in al treilea rand, in toate cele 5 cazuri reiese ca vorbirea in limbi a fost semnul Botezului cu Duhul Sfant. In toate 5 cazurile tragem concluzia ca a fost si anume vorbirea in limbi = semnul Botezului cu Duhul Sfant. Vreau sa citesc un pasaj din pneumatologia scrisa de Dr. Trandafir Sandru (p. 123), citim: „Exista 7 motive pentru care Dumnezeu a ales vorbirea in limbi  ca semn al Botezului cu Duhul Sfant. (12.34) „7”, zice el. Si anume:

  • 1. Vorbirea in limbi este un semn exterior de cunoastere
  • 2. Ea este un semn uniform pentru toate cazurile. In toate cazurile de botez cu Duhul Sfant avem vorbirea in limbi.
  • 3. Acest semn dezvaluie personalitatea Duhului Sfant. Asa de importanta e vorbirea in limbi, pentru ca Duhul Sfant nu este doar o putere, o influenta, o energie. Nu. Nu. Nu. Duhul Sfant este Dumnezeu.Si prin aceasta putem arata personalitatea Duhului Sfant.
  • 4. Semnul acesta este simbolul lucrarii  credinciosului sub deplinul control al Duhului Sfant. Deci, este un semn ca credinciosul este sub controlul deplin a  Duhului Sfant.
  • 5. Semnul vorbirii in limbi demonstreaza ca sursa si izvorul vorbirii credinciosului trebuie sa fie Duhul Sfant.
  • 6. Semnul indica locul de cinste care il acorda Dumnezeu vorbirii omenesti. Deci, Dumnezeu da un loc de cinste vorbirii noastre umane.
  • 7. Semnul indica prezenta Domnului in vorbirea si viata credinciosului. A existat o varietate in ce priveste modul de a primi botezul cu Duhul Sfant. In multe feluri se primeste botezul cu Duhul Sfant: in staruinta in rugaciune, in cantare, in vestirea Evangheliei, intr-o cercetare reala a Duhului Sfant, in multe si multe cazuri si in multe feluri se primeste botezul cu Duhul Sfant. Dar de fiecare data, smenul botezului cu Duhul Sfant a fost si ramane vorbirea in limbi.

Vreau sa ramana Biserica Betel, invatata clar in privinta Botezului cu Duhul Sfant. Suntem biserica penticostala, ne invatam copiii si tineretul sa staruiasca pentru Botezul cu Duhul Sfant si Domnul si in vremea aceasta boteaza cu Duhul Sfant.

Aceasta vorbire in limbi a fost si este un efect, nu o cauza. Ce vreau sa spun prin aceasta? Nu vorbirea in limbi aduce Botezul cu Duhul Sfant. Nu. Nu. Nu. Duhul Sfant aduce vorbirea in limbi. Deci, Duhul Sfant a fost si este cauza Botezului cu Duhul Sfant si a vorbirii in limbi. Se obisnuieste sa se dea vorbirii in limbi denumirea greceasca ‘glosolalia’. Deci, daca discutati cu teologi sau cu alte persoane de alte confesiuni, va vor intreba despre ce inseamna glosolalia. Glosolalia este termenul care se foloseste  pentru vorbirea in limbi. Vine din doua cuvinte din limba greaca: glossa, adica limbi si al doilea cuvant este aleō, adica vorbire. Adica, vorbire in limbi. Vorbirea in limbi este o vorbire inspirata de la Duhul Sfant  intr-o limba necunoscuta de vorbitor.

Vorbirea in limbi

  1. In viata personala, de inchinare
  2. si in viata publica, in adunare.

Poate fi folosita in viata privata a rugaciunii ori in inchinarea publica. Vreau sa aprind becul la multi in seara aceasta aici. Si am sa explic lucrul acesta mai tarziu. Am sa va explic lucrul acesta pentru ca, aici, este chiar in biserica penticostala, care striga sa se auda peste tot ca in adunare, daca nu se talmaceste, sa nu se vorbeasca in limbi. O sa explic lucrul acesta.

Dumnezeu este un Dumnezeu al suprnaturalului, care poate umple cele mai adanci dorinti ai inimii omului, cu dragoste  si puterea Lui. Si in vorbirea in limbi, Domnul face lucrula acesta.

Cateva intrebari. Sunt multe intrebari care sunt puse  in jurul Botezului cu Duhul Sfant, cu vorbirea in limbi, Biserica Penticostala recunoaste aceasta si ma bucur ca este asa. Altfel, daca n-ar fi asa, lucrurile n-ar fi asa de stabile.

Intrebarea # 1 – Opereaza Duhul Sfant prin vorbirea in limbi? Mai e vorbirea in limbi astazi valabila, dupa ce s-a incheiat de scris Biblia?

Raspunsul meu este: Da. Astazi sunt mai multi, fiti atenti, astazi sunt mai multi care vorbesc in limbi straine decat in orice timp din istorie. Suntem la o tehnologie cum n-a mai avut omenirea. Numai un click, doua, intrati pe internet si o sa vedeti ca la ora actuala, in lume, vorbirea in limbi este asa de ampla, incat  niciodata in istoria crestinismului n-a fost. Mie, personal, imi spune lucrul acesta ca este ploaia tarzie. Este ploaia tarzie, pe care Domnul o toarna peste pamant inainte de revenirea Lui pe norii cerului. Nu vrem noi, Americanii? Scoatem pe Duhul Sfant si lucrarea Duhului Sfant din biserica? Dragii mei, noi nu o putem opri. Nu o vor Americanii? O primesc Brazilienii. Nu o vor Europenii? O Primesc Africanii. In Indonezia si in China comunista, in Korea de Nord, unde sunt cele mai grave persecutii, grave persecutii.. Duhul Sfant lucreaza extraordinar.

In copilaria mea, Pastorul Marcus, din Bistrita, care a fost pastor judetean foarte multi ani, intr-o zi de targ, era pe vremurile acelea la noi pe piata, in oras. O sora l-a intampinat si i-a spus: „Frate Marcus, am auzit ca opresti pe Duhul Sfant. De ce faci treburi de astea?” El, simpatic asa, a zambit si a zis: „Sora, opreste-te un pic. Tu stii ce vorbesti? Ce om mare m-ai facut tu pe mine.Cum sa pot eu opri pe Duhul Sfant?u l-a putut opri nici Nero. Nu la putut opri nici Inchizitia. Nu l-a putut opri nici Hitler, nici comunistii. Pot eu sa opresc Duhul Sfant?” Daca cineva vrea sa blocheze si nu accepta pentru el, dragii mei, Duhul Sfant este in alta parte. Exact ca si un izvor de apa. Fratii mai in varsta stiu lucrul acesta. Cand sapau izvoare- il opresti de aici si il blochezi, face presiune si izbucneste in cealalta parte. Si repet ce am spus: Nu-L mai vor Americanii? Nu mai vor bucuria in Duhul Sfant, de unde a inceput  explozia aceasta binecuvantata a vorbirii in limbi ca semn al Botezului cu Duhul Sfant? In Brazilia si in Argentina si in America de Sud  este o explozie in privinta aceasta. Slavit sa fie Domnul!

Este adevarat ca Biblia vorbeste despre un timp cand limbile vor inceta. Dar, intotdeauna a fost in biserica vorbirea in limbi, dealungul istoriei. Dar, astazi asistam la o crestere foarte mare a celor care vorbesc in limbi de la Duhul Sfant. Cei care spun, atunci cand au in vedere 1 Corinteni 13:8 – se leaga de versetul acesta care spune „Dragostea nu va pieri niciodată. Proorociile se vor sfîrşi; limbile vor înceta; cunoştinţa va avea sfîrşit. Căci cunoaştem în parte, şi proorocim în parte; 10 dar cînd va veni ce este desăvîrşit, acest ,,în parte„ se va sfîrşi.” Acestia ce spun ca acest desavarsit este Biblia, este Noul Testament, se numesc cesationisti. E un cuvant pe care ar trebui sa-l prindem pentru ca veti avea de discutat, mai ales tineri diferiti din alte denominatiuni crestine. Si sa stiti, cesationistii spun ca atunci cand s-a incheiat Biblia, Biblia este desavarsita, perfecta si nu negam lucrul acesta, atunci s-a terminat cu vorbirea in limbi pentru ca se leaga de versetul acesta: Limbile vor inceta si proorociile se vor sfarsi. Sunt oameni care gandesc selectiv in gandirea lor sau citesc Biblia selectiv. E un pericol in privinta aceasta. Este adevarat ca Biblia vorbeste despre un timp cand limbile vor inceta. Oricum, acest pasaj ne indica cand se va intampla acest lucru. Vers. 10 spune:  cînd va veni ce este desăvîrşit. Si noi stim cine este Acel desavarsit. Citim vers. 12 – „Acum, vedem ca într’o oglindă, în chip întunecos; dar atunci, vom vedea faţă în faţă. Acum, cunosc în parte; dar atunci, voi cunoaşte deplin, aşa cum am fost şi eu cunoscut pe deplin.” (22.35) Tot de aici: „12 Acum, vedem ca într’o oglindă, în chip întunecos; dar atunci, vom vedea faţă în faţă. Acum, cunosc în parte; dar atunci, voi cunoaşte deplin, aşa cum am fost şi eu cunoscut pe deplin.” La cine se face referire aicea? La Domnul Isus Hristos. Cand El va reveni, sa stiti ca toate se vor termina. Nu va mai trebui nici proorocii, nici vorbiri in limbi, nici cunostinta. Toate acestea se vor termina cand va veni El.

1 Ioan 3:2
Prea iubiţilor, acum sîntem copii ai lui Dumnezeu. Şi ce vom fi, nu s’a arătat încă.
Dar ştim că atunci cînd Se va arăta El, vom fi ca El;
pentrucă Îl vom vedea aşa cum este.

Intrebarea mea este, daca cesationistii spun ca limbile, s-au terminat cu ele cu incheierea Bibliei si proorociile, de ce nu s-a terminat si cunostinta? Vedeti cum gandesc oamenii selectivi? Intrebarea este: S-au implinit aceste versete? Raspunsul este: Nu, pentru ca ce este desavarsit va veni odata cu venirea Domnului nostru Isus Hristos. In 1 Ioan 3:2-3, citim acolo ca ce va fi nu s-a aratat inca, dar cand va veni El, Domnul Isus Hristos,  vom fii ca El si Il vom cunoaste asa cum este, pentru ca Il vom vedea fata in fata. Referirea aceasta este aici in vers. 12: „Acum vedem ca intr-o oglinda, in chip intunecos.” Vreau sa va spun ca pe vremea aceea, oglinda nu era ca astazi. Astazi avem o sticla, in spatele ei este o folie subtire de argint si imediat se reflecta imaginea noastra in prezenta luminii. Pe vremea aceea, o placa de bronz era foarte, foarte, foarte slefuita, ca voi cand va lustruiti instrumentele la fanfara, va vedeti chipul ca in oglinda. Ei, cam asa erau oglinzile atunci. Vezi intunecos, nu vezi asa clar. Nu vedeau asa clar. Si facea ap. Pavel asa o comparatie intre oglinda, cum vedem in chipul acesta, asa, nu prea bine, cum vom vedea atunci cand va veni El si Il vom vedea fata in fata. Adica, se refera la Domnul Isus Hristos.

Noi, nici nu stim cum sa ne rugam. De aceea, Duhul Sfant a pregatit pentru noi limba aceasta a cerului care nu s-a incheiat cu incheierea Noului Testament, a Vechiului Testament, a Bibliei. Si in Romani 8:26, ap. Pavel vorbeste foarte frumos in privinta aceasta. „ Şi tot astfel şi Duhul ne ajută în slăbiciunea noastră: căci nu ştim cum trebuie să ne rugăm. Dar însuş Duhul mijloceşte pentru noi cu suspine negrăite.” Deci, pana la venirea Domnului nostru Isus Hristos, vorbirea in limbi va insoti credinciosul.

Intrebarea # 2 – Cum lucreaza vorbirea in limbi?

  1. Evidenta Botezului cu Duhul Sfant – Ierusalim, Damasc, Cezareea.
  2. Rugaciunile in limbi – cand duhul meu se roaga si mintea mea este fara rod. Deci, rugaciuni prin Duhul Sfant. Rugaciuni prin Duhul Sfant sunt insotite prin vorbirea in limbi. In Efeseni 6: 18 „Faceţi în toată vremea, prin Duhul, tot felul de rugăciuni şi cereri. Vegheaţi la aceasta, cu toată stăruinţa, şi rugăciune pentru toţi sfinţii” si 1 Corinteni „Fiindcă, dacă mă rog în altă limbă, duhul meu se roagă, dar mintea mea este fără rod. 15 Ce este de făcut atunci? Mă voi ruga cu duhul, dar mă voi ruga şi cu mintea; voi cînta cu duhul, dar voi cînta şi cu mintea.” Va recomand, pentru ca suntem in epoca informationala, a informaticii, sa mergeti pe youtube si sa vedeti un experiment care a fost publicat pe un canal de televiziune nationala in America in 2006. Doctor Andrew Neswberg, professor of radiology and psychiatry a facut o experienta cu vorbitori in limbi. Un pastor penticostal, care a vorbit in limbi, a fost analizat creierul lui. Cand a vorbit in limbi, minte, cum zice Biblia, a fost fara rod. Nici o activitate  in zona de vorbire [a creierului]. Eu, acuma, daca mi s-ar lua niste imagini la MRI sau  in alte feluri, avem aici un specialist, pe fratele Ruben, in MRI. Veti vedea activitati pe creierul meu [prin MRI], cand vorbesc. Dar, cand acest pastor a vorbit in limbi, nu s-a vazut nicio activitate. Nici o activitate pe creier. Am ramas surprins, am vizionat de vateva ori lucrul acesta, nu odata, sa vad cum Biblia este adevarata si cel ce vorbeste  in limbi, nu vorbeste de la el. Vorbeste de la Duhul Sfant. Dar inca ceva, omul acesta a facut experimente pe mai multi credinciosi de diferite religii. I-a pus sa se roage in felul lor, in ritualele lor si la niciunul nu s-a intamplat asa ceva , asa cum s-a intamplat la pastorul acesta penticostal. Vorbirea in limbi, dragii mei, este de la Dumnezeu. Este de la Duhul Sfant. As vrea sa avem in vedere lucrul acesta.

Intrebarea # 3 – Darul vorbirii in felurite limbi – Ce este acesta? 

1 Corinteni 12:10 citim in ultima parte a darurilor, ca Domnul a dat prin Duhul Sfant „ altuia, puterea să facă minuni; altuia, proorocia; altuia, deosebirea duhurilor; altuia, felurite limbi; şi altuia, tîlmăcirea limbilor.”  Darul vorbirii in limbi are cu el felurite limbi. Biblia ne invata ca acesta este deosebit de semnul vorbirii in limbi. Este un dar. Si in 1 Corinteni 14:22 citim „Prin urmare, limbile sînt un semn nu pentru cei credincioşi, ci pentru cei necredincioşi. Proorocia, dimpotrivă, este un semn nu pentru cei necredincioşi, ci pentru cei credincioşi.” Deci, darul vorbirii in limbi este un semn pentru cei necredinciosi. Vorbirea in limbi personala este una, vorbirea in limbi, ca dar a vorbirii in limbi este pentru cei necredinciosi. Acest dar se manifesta in ocazii speciale, cand vrea Duhul Sfant sa lucreze. Nu toti credinciosii au avut sa lucreze cu acest dar. Nu s-a dat tuturor credinciosilor darul vorbirii in limbi. In 1 Corinteni 12:30 citim lucrul acesta. Intrebarea lui Pavel este „Toţi au darul tămăduirilor? Toţi vorbesc în alte limbi? Toţi tălmăcesc?” Darul vorbirii in limbi nu-l primesc toti. Nu oricine are darul vorbirii in limbi. Dar darul vorbirii in limbi este pentru cei necredinciosi.

Cand a inceput miscarea penticostala, dupa ce s-a terminat Razboiul Mondial II in Romania, langa orasul nostru, cunosc o experienta extraordinara. Eu am auzit-o marturisita din gura fratilor nostri din localitatea respectiva. S-a intors din razboi un barbat, dupa ce a stat prizonier si la nemti si la rusi. Dumnezeu i-a dat harul sa vina acasa. Intre timp, sotia lui, pentru ca atunci a venit miscarea aceasta a suflarii Duhului Sfant peste Romania si suflaa peste partea ardealului cu Botezul cu Duhul Sfant. Si Biserica Penticostala a prins atunci o putere extraordinar de mare prin rugaciune, prin vorbiri in limbi, prin daruri de descoperire, prin vindecari, prin minuni extraordinare, care au ramas marturii minunate ale lucrarilor Duhului Sfant . Femeia aceasta a primit pe Domnul. A fost boezata cu Duhul Sfant si la fiecare rugaciune, Domnul ii dadea harul sa vorbeasca in limbi. Cand a venit acasa, preotul din sat, bineinteles, ca orice pastor- nu vrea sa-si piarda turma, indiferent daca o duce intr-o directie gresita. Atentie: Indiferent daca o duce intr-o directie rgesita, el sa aiba cat de mare turma. Ia spus omului: Pe femeia ta a luat-o in stapanire un duh rau. Ei ziceau drac. Si in Biblie, avem in Noul Testament expresia aceasta. „Fa ce stii si nu o mai lasa la pocaiti.”  Si i-a dat el cateva instructiuni, ce sa faca, cu tot felul de ritualuri ortodoxe, pentru ca sa iasa duhul rau din ea. Bineinteles ca femeia n-a vrut. A trecut timp si preotul a intrebat: „Ce ai facut?” „Nu pot face nimic.” Pai, zice, „Trage-i o mama de bataie si sa se lese de pocainta. Si amenint-o ca o omori.” Si asa l-a invatat preotul. Preot a bisericii ortodoxe. „Du-te si ia ceva alcool, asa, sa te influenteze la curaj, ia securea si spune-i ii tai capul, daca nu te lasi de pocainta.” A intrat in casa si a facut exact ce i-a spus preotul. Inainte sa actioneze in directia aceasta, dupa ce a ascultat femeia, i-a spus: „Stii ce, dragul meu? Te-am asteptat. Te-am iubit. Te iubesc si nu vreau sa ma despart de tine. L-am primit pe Dumnezeu in viata mea, Duhul Sfant este in viata mea, si nu ma las. De Isus nu ma las. Daca vrei sa ma omori, omoara-ma. Dar, am o dorinta inainte de a ma omora. Lasa-ma sa ma duc in camera cealalta, ei spuneau in camera dinainte, adica camera de la strada si sa ma rog. Si apoi, fa ce vrei. Cand a intrat in rugaciune, Duhul Sfant a luat-o in primire. A inceput sa vorbeasca in limbi, Duhul Sfant a inceput sa-i dea limbi felurite si la un moment dat, omul acesta din camera cealalta, asa cum era el un pic tormentat de alcool, a inteles ce vorbeste femeia. A inteles. A intrat buzna peste ea  si a spus: „Scoala-te.De unde ai invatat tu limba rusa ? De unde ai invatat tu limba germana?” „Pai nu, niciodata. N-am vorbit niciodata, nici in germana, nici in rusa.” Eu am fost in lagar cu nemti, am fost in lagar cu rusi si eu stiu ce ai spus. Mi-ai spus asa: „Sa ma pocaiesc, sa ma intorc la Dumnezeu pentru ca viata mea se va sfarsi in chinul vietii dupa moarte, in chinul iadului. Cine te-a invatat sa spui tu lucrul acesta?” „Nimeni nu m-a invatat.” „Stii ce? De azi inainte, Dumnezeul tau e Dumnezeul meu. SI biserica unde mergi tu, ma duc si eu.” Dragii mei, darul vorbirii in limbi este pentru cei necredinciosi. (35:00)

Intrebarea # 3 – Sunt limbile pentru a predica Evanghelia in tari straine? 

Nu. Ca sa mergi in tari straine, trebuie sa inveti limba aceea. E adevarat ca in Ierusalim, la CIncizecime, in capitolul 2 in Fapte, citim, ca cei 120, cand au botezati de Domnul cu Duhul Sfant, in urma sunetului si ceea ce au auzit, s-au adunat in locul respectiv, i-au auzit vorbind pe cei 120, cele 15-17 natiuni care au fost acolo, in limbile lor. Si au inteles. Dar fiti atenti. Ei vorbeau lucruri minunate a lui Dumnezeu. Asa ni se spune. Care-s acele lucruri minunate? Eu pot sa presupun: Isus Hristos este Fiul lui Dumnezeu. Isus Hristos a murit, Isus Hristos a inviat. Isus Hristos e la dreapta lui Dumnezeu. Isus Hristos vine sa ne rapeasca. Eu am toata convingerea ca acestea sunt lucrurile minunate a lui Dumnezeu. Dar predica n-a fost tinuta in limbi. S-a ridicat Petru si a predicat in limba pe care el o cunostea si o cunostea audienta. Ca s-au intamplat momente ca Duhul Sfant, ca si de data asta a luat-o in primire si a vorbit pentru audienta in limba lor, sa inteleaga, un semn, o minune pentru cel necredincios, cred lucrul acesta. Dar Evanghelia nu se vesteste prin vorbirea in limbi. Ca sa te duci misionar undeva, Domnul te va insoti cu vorbirea in limbi si talmacirea limbilor. Domnul te va insoti  cu darurile de proorocie. Domnul te va insoti cu celelalte daruri. Dar, ca sa predici Evanghelia, trebuie sa inveti limba lor.

Intrebarea # 4 – Este vorbirea in limbi o vorbire umana sau una cereasca?

Si una si alta. V-am dat exemplul acesta. Acuma, Jimmy a tinut ora de rugaciune, mi-e drag sa-l dau de exemplu pe el. Cand Domnul l-a botezat pe Jimmy cu Duhul Sfant, aici eram in adunare. Eram mai multi frati acolo prezenti. M-am apropiat de el si l-am auzit vorbind in limba rusa. Jimmy n-a vorbit in limba rusa in viata lui. Si m-am dus la fratele Draghinas si i-am spus: „Frate Vasile, il auzi pe copilul acesta cum vorbeste in limba rusa? Eu am facut limba rusa din clasa V-a pana in a XII-a si mai am ceva din limba rusa. Fratele Vasile zice catre mine: „Nu vorbeste in rusa, hai si asculta. Eu am trait printre nemti, acuma vorbeste in germana.” Am zis: „Doamne, slavit sa fie Domnul, ca Domnul isi insoteste lucrarea in chip extraordinar.” Poate sa fie o limba umana, dar in 1 Corinteni 13:1 citim „Chiar dacă aş vorbi în limbi omeneşti şi îngereşti„. Deci sunt si limbi omenesti si limbi ingeresti pe care Duhul le da.

Intrebarea # 5 – Penticostalii sunt foarte atacati cu intrebarea aceasta: A vorbit Domnul Isus Hristos in limbi?

Cum raspundeti la o asemenea intrebare? Nu ma pot pronunta ca a vorbit sau ca nu a vorbit. Dar va spun ce stiu. Am studiat lucrul acesta. In Luca 10:21 scrie „ În ceasul acela, Isus S’a bucurat în Duhul Sfînt, şi a zis: ,,Tată, Doamne al cerului şi al pămîntului; Te laud pentrucă ai ascuns aceste lucruri de cei înţelepţi şi pricepuţi, şi le-ai descoperit pruncilor. Da, Tată, fiindcă aşa ai găsit cu cale Tu.” In Ioan 11:33 scrie „Isus, cînd a văzut -o plîngînd, pe ea şi pe Iudeii cari veniseră cu ea, S’a înfiorat în duhul Lui, şi S’a tulburat„. Fiti atenti ce am gasit. Aceasta terminologie, si din Luca si din Ioan este similara cu a te ruga in Duhul Sfant, pe care Pavel o foloseste sa se descrie rugaciunea ca vorbire in limbi. Din 1 Corinteni 14:14 „Fiindcă, dacă mă rog în altă limbă, duhul meu se roagă, dar mintea mea este fără rod.” Sunt foarte similare  aceste expresii din Luca 10:21 si Ioan 11:33 si 1 Corinteni 14:14. Dar eu nu pot sa certific ca Domnul Isus a vorbit in limbi sau n-a vorbit in limbi, dar aceste pasaje sunt foarte similare.

Dar fiti atenti, oricum, daca Isus n-a vorbit in limbi, daca n-a vorbit in limbi, avem cateva explicatii:

  1. Domnul Isus n-avea nevoie sa vorbeasca in limbi pentru ca este Dumnezeu si El stie toate limbile, si omenesti si ceresti.
  2. In timp ce Domnul Isus Hristos a fost fara pacat, El a avut o comunicare cu Dumnezeu, perfecta. Noi, care suntem inca in trupul acesta uman, corupti de firea umana, de influentele lumii si a diavolului. Avem nevoie de vorbirea in limbi, pentru ca vorbirea in limbi este o vorbire secreta . Diavolul nu o stie. Diavolul nu o cunoaste. De aia nu-i place si face tot posibilul sa nu se vorbeasca in adunare, in biserica Domnului si in viata ta particulara. Nici noi nu stim ce se roaga Duhul Sfant din noi cand vorbim in limbi. Nici diavolul nu stie lucrul acesta. Domnul Isus n-a avut nevoie de asemenea vorbire, pentru ca El cu Tatal vorbea fara nici o problema.
  3. Vorbirea in limbi este in functiune, apare dupa inaltarea Domnului Isus Hristos la cer.

Deci, Domnul Isus e Dumnezeu, Domnul Isus este sfant, si n-a avut nevoie pe pamant de ajutorul vorbirii in limbi, ca Duhul Sfant sa-i dea vorbire in limbi, sa mijloceasca pentru El la tatal. N-a avut nevoie de asa ceva. Si vorbirea in limbi a venit dupa ce Domnul Isus a fost inaltat la cer. Chiar daca Domnul Isus n-a vorbit in limbi, totusi ne-a comunicat ca va fi un semn normativ care-i va insoti pe credinciosi. In Marcu 16:17 –  Inainte de plecare Domnului Hristos la cer, Domnul spune: „Iată semnele cari vor însoţi pe cei ce vor crede: în Numele Meu vor scoate draci; vor vorbi în limbi noi;” Tot Noul Testament, fac o subliniere aici, tot Noul Testament a fost scris de oameni care au vorbit in alte limbi. Cine ma poate contrazice in aceasta, vreau sa-mi dea dovada. Toti care au scris Noul Testament au fost cei ce au vorbit in alte limbi, cum le da Duhul sa vorbeasca.

Unii argumenteaza ca vorbirea in limbi este cel mai mic dar a Duhului Sfant, ca se poate si fara el. Ati auzit expresia aceasta. Eu am auzit-o, cand am vorbit cu unii. 1 Corinteni 12:8 & 10, in prezentarea darurilor Duhului Sfant, vom vedea ca vorbirea in limbi este pusa la urma. Si talmacirea limbilor. Oare, daca e pusa in ordine cronologica la urma, este cea mai mica, e mai neinsemnata, se poate fara ea? Vreau sa va spun ca aceasta interpretare este inconsistenta, caci ordinea cronologica nu neaparat prezinta importanta-  „De pildă, unuia îi este dat, prin Duhul, să vorbească despre înţelepciune; altuia, să vorbească despre cunoştinţă, datorită aceluiaş Duh; altuia credinţa, prin acelaş Duh; altuia, darul tămăduirilor, prin acelaş Duh; 10 altuia, puterea să facă minuni; altuia, proorocia; altuia, deosebirea duhurilor; altuia, felurite limbi; şi altuia, tîlmăcirea limbilor.”

Eu va dau un exemplu: 1 Corinteni 13:13 -„Acum dar rămîn aceste trei: credinţa, nădejdea şi dragostea; dar cea mai mare dintre ele este dragostea.” Deci, cand cineva vine sa va spuna: „Uite, e pusa vorbirea in limbi la urma.In urma tuturor celorlalte daruri e pusa si vorbirea in limbi. Nu are importanta, nu ai nevoie de ea.” Da-i exemplul acesta. Un alt exemplu: In Galateni, cand ap. Pavel vorbeste despre Faptele firii pamantesti in cap. 5:19-21, uciderile sunt la urma. Intreb eu, e un pacat mai mic uciderea, crima? E un pacat extraordinar de mare. Vedeti? Nu asezarea in ordine cronologica in prezentare ne arata importanta sau mai putin importanta acestei lucrari sau acestui dar.

In vederea vorbirii in limbi, Pavel, nicidecum nu vrea sa dea impresia ca vorbirea in limbi este mai putin importanta, ci dimpotriva, vrea ca toti sa vorbeasca in limbi. Pavel multumea lui Dumnezeu ca vorbeste in limbi mai mult ca toti ceilalti. 1 Corinteni 14:18 – „Mulţămesc lui Dumnezeu că eu vorbesc în alte limbi mai mult decît voi toţi.” De 3 ori, in Scriptura este mentionat: „Umblati… urmariti… ravniti… pentru lucrurile spirituale. Aceste imperative pentru viata spirituala si vorbirea in limbi este mentionata in pachetul asta. Aici, in 1 Corinteni 12:31 – „Umblaţi dar după darurile cele mai bune. Şi vă voi arăta o cale nespus mai bună.”  1 Corinteni 14:1 – „Urmăriţi dragostea. Umblaţi şi după darurile duhovniceşti, dar mai ales să proorociţi.” Si in finele cap 14:39 – „Astfel, deci, fraţilor, rîvniţi după proorocire, fără să împedecaţi vorbirea în alte limbi. ” Atentie, sa nu dezonoram niciun dar spiritual. Atentie mare. Ca s-ar putea, atunci, sa lovim in Dumnezeu, sa-L dezonoram pe Dumnezeu. Mare atentie la lucrul acesta.

Lucrarea Duhului Sfant in viata credinciosului ar trebui sa fie o bucurie si nu o teama. Unii zic: „Nu ma duc, ca ma tem. Ce se va intampla cu mine?” Nu, nu, nu. Du-te la staruinta. Staruieste. Nu se intampla nimic rau cu tine. Se intampla numai ce a zis Domnul. Voi veti primi o putere cand Duhul Sfant se va cobora peste voi. Slavit sa fie Domnul. Limbile sau vorbirea in limbi pentru toti, 1 Corinteni 12:30 – toti vorbesc in limbi, toti proorocesc. Aici, repet, la inceput, vorbesc despre darul vorbirii in limbi. Dar, haideti sa va spun ceva. Avem trei feluri de vorbire in limbi prezentata in Noul Testament.

  1. Vorbirea la Botezul cu Duhul Sfant, care-i semnul vorbirii Botezului cu Duhul Sfant
  2. Vorbire in limbi, atunci cand ne rugam prin Duhul Sfant si o gasim in 1 Corinteni 14:2-3 Vorbire in limbi – darul vorbirii in felurite limbi. Asta deja este dar, si la 1 Corinteni 12:30 se argumenteaza acest lucru si se refera la darul vorbirii in limbi.

1. Avem argumente, cand vorbirea in limbi a fost prezenta in adunare si cei necredinciosi nu au fost prezenti. Asa ca nu a fost intentia ap. Pavel sa interzica vorbirea in limbi in adunare. Deci, vorbirea in limbi, zice ap. Pavel in 1 Corinteni 14: Trebuie sa punem o ordine, cum sa se faca, sa se administreze in inchinare vorbirea in limbi. Nu se refera ap. Pavel, aici, la rugaciune. Cand suntem la rugaciune in casa Domnului putem vorbi in limbi, in Romaneste, te poti ruga in spaniola, te poti ruga in limbi pamantesti, omenesti, dar si ceresti, cum da Duhul Sfant sa vorbesti. Vorbeste in limbi. Roaga-te Domnului in limbi. Apostolul Pavel nicidecum n-a vrut sa opreasca, sa interzica in adunare vorbirea in limbi.(48.47) El vine mai tarziu, in vers. 26 zice: „Ce este de facut atunci, fratilor, cand va adunati laolalta, daca unul din voi are o cantare, altii o invatatura, altii o descoperire, altii o vorbire in alte limba? E virgula… „altul o talmacire.” E deosebita de talmacire sau de interpretarea vorbirii in limbi. Aceasta este invatatura mea, este invatatura Bisericii Betel, in adunare, atunci cand ne rugam, lasa Duhul Sfant sa lucreze.

Domnul Isus a zis ca vorbirea in limbi este pentru toti si a aratat in Marcu 16:17 – „Iata semnele care ii vor insoti pe cei ce vor crede.” Toti, ce vor crede.

2. Semnul initial a Botezului cu Duhul Sfant este pentru toti. Toti erau adunati in casa Toti, cei 12 erau sub mainile lui Pavel si au primit vorbirea in limbi. Toti care au fost in casa lui Corneliu au fost botezati cu Duhul Sfant si au vorbit in alte limbi. Toti s-au umplut de Duhul Sfant si au vorbit in alte limbi. Toti s-au umplut cu Duhul Sfant la botezul cu Duhul Sfant.

Pavel a dorit ca toti sa vorbeasca in limbi. A fost aceasta dorinta lui. In Efeseni 6:18 se refera la rugaciuni prin Duhul. Si repet ce am mai spus adineaori, aici este vorba de insotirea rugaciunii noastre, vorbirea in limbi. In Iuda 20 – „Rugati-va prin Duhul Sfant.” Adica, tot prin rugaciunile noastre, zice Pavel, ma voi ruga cu mintea, ma voi ruga si cu Duhul- sa te rogi si cu Duhul, prin Duhul Sfant. Sunt termeni sinonimi in Iuda 20 si Efeseni 6 si ce spune Pavel in 1 Corinteni 14:14, adica, „Ma voi ruga in alte limbi si mintea mea este fara rod.”

1 Corinteni 12:30 e o explicatie la ‘toti vorbesc in limbi’. Toti credinciosii trebuie sa aiba credinta. Toti. Dar numai unii au darul credintei. Toti credinciosii trebuie sa aiba mila. Ce-a zis Isus: „Ferice de cei milostivi.” Dar numai unii au darul milosteniei. Si aceasta o gasim clar scrisa in Romani 12:8 – „Cine îmbărbătează pe alţii, să se ţină de îmbărbătare. Cine dă, să dea cu inimă largă. Cine cîrmuieşte, să cîrmuiască cu rîvnă. Cine face milostenie, s’o facă cu bucurie.” Si lista ar putea continua. Toti crestinii trebuie sa vorbeasca in limbi, numai unii au darul vorbirii in limbi. Repet, toti crestinii trebuie sa creada ca Isus Hristos este Domnul. Dar numai unii au darul credintei. Toti crestinii trebuie sa fie milostivi. Dar numai unii au darul de milostenie. Toti crestinii ar trebui sa vorbeasca in limbi, dar numai unii au darul vorbirii in limbi. Pentru ca, darurile, Domnul le foloseste pentru Biserica Domnului.

Si inca ceva. Intreb eu, cu ce am inceput, poate ca ati asteptat raspuns la aceasta intrebare: De ce vorbirea in limbi in adunare, cand Pavel zice ca vorbirea in limbi, in adunare, sa fie 2 sau 3, daca-i talmacire si fiecare pe rand. Daca n-ai talmacire, sa taci in adunare. Mai bine 5 cuvinte intelese decat 10,000 – si cesationistii sau cei care nu vor sa auda vorbirea in limbi in adunare striga. Cand eram pe Valencia, o tanara, intr-o seara de tineret, plina de Duhul Sfant, cum a fost la staruinta si a fost un foc extraordinar atunci in noi, a inceput sa vorbeasca in limbi. Dar, tare. Mai tare ca oricare de acolo in adunare. Si un alt tanar pe vremea aceea, a strigat: „Taci! Vorbirea in limbi, acasa!” Dragii mei, cu prea mult zel din acesta, sa aperi Scriptura…. Nu a aperi tu  Scriptura, in felul gandirii si interpretarii tale. Ca fiecare avem miopiile noastre. Si nu stinge Duhul. Scrie in Scriptura lucrul acesta.

Uitati, am un verset aicea, 1 Corinteni 14:4 „Cine vorbeşte în altă limbă, se zideşte pe sine însuş„. Intreb eu: In adunare, n-avem nevoie de zidire sufleteasca? Sau unde asteptam noi cel mai mult sa fim ziditi sufleteste? In adunare. Nu? Aici in adunare. Ei, daca eu as vorbi in limbi aici, de la amvon, jumatate de ora sau 40,50 de minute, cat am predicat in seara aceasta, ce ati zice dvs.? Asa-i ca nu v-ar place? Poate ca primele 4-5 minute, ati zice si voi Slava Domnului, Aleluia, Amin. Dar, dupa aia… VEdeti? La aceasta se refera, mai ales, in focul acesta al dragostei dintai, cand Domnul ne-a botezat cu Duhul Sfant. Pe mine, cand m-a botezat Domnul cu Duhul Sfant, 3 saptamani mi-a fost greu sa vorbesc in Limba Romana. Mi-a fost greu. Mai ales in adunare, sa fi ajuns la amvon, imi era foarte greu sa ma stapanesc. Cam asa erau Corintenii atunci. Se ridicau sa vorbeasca ceva despre Domnul Isus si imediat vorbeau in limbi si  nu mai terminau. Si Pavel vine sa puna randuiala. Predicarea Evangheliei se face in limba inteleasa. Dar, in rugaciune, inca odata repet: Cum iti da Duhul, roaga-te- cu mintea, in limbi omenesti, in limbi ingeresti, roaga-te cu Duhul Sfant.

Beneficiile vorbirii in limbi

  1. Te zideste sufleteste
  2. Dovada ca Duhul Sfant locuieste in tine
  3. Intareste credinta si te ajuta sa te increzi mai mult in Dumnezeu. (Iuda 20)
  4. O cale de a da multumiri lui Dumnezeu cu limba ingerilor, pentru ca a multumi lui Dumnezeu pentru marele har, binele care ti l-a facut, in limba materna, noi suntem limitati. Nu putem vorbi desavarsit. De aceea avem nevoie de vorbirea in limbi, sa multumim lui Dumnezeu pentru harul, indurarea si promisiunile care ni le-a dat. Slavit sa fie Duhul Sfant.
  5. Vorbirea in limbi ne ajuta sa ne infranam limba noastra. Vedeti ce spune in Iacov 3:8 despre limba. Ne ajuta sa infranam tot trupul nostru, ne ajuta la aceasta.
  6. Ne ajuta sa ne rugam in voia lui Dumnezeu , cand nu stim cum sa ne rugam. Duhul Sfant ne ajuta si cand vorbim in limbi. El stie cum sa ne rugam si ce trebuie sa cerem Domnului si care-i voia lui Dumnezeu.
  7. Ne aduce odihna si inprospatarea lui Dumnezeu in vietile noastre. Lucrul acesta este preluat de ap. Pavel, in Isaia 28:11-12. Il transpune aici in cap. 14, dar el, numai o parte din proorocia lui Isaia o pune aici: „In legea voastra este scris: Voi vorbi norodul acestuia prin alta limba.” Dar, in Isaia 28: 11, apune – „”Ei bine! Prin nişte oameni cu buze bîlbăitoare şi cu vorbirea străină va vorbi poporului acestuia Domnul. 12 El îi zicea: ,,Iată odihna; lăsaţi pe cel ostenit să se odihnească; iată locul de odihnă! Dar ei n’au vrut să asculte„. Deci, vorbirea in limbi pentru noi aduce odihna si inprospatarea lui Dumnezeu. Si va spun ce am aflat in ultimul timp si am constatat ca e drept. Vorbirea in limbi face bine si fizic. Ajuta la sanatatea trupului. te scapa de stres. La institutul Oral Roberts, Dr. Carl Peterson a facut o experienta pe cei ce vorbesc in alte limbi si a aratat ca vorbirea in limbi face bine la sanatate.

Dragii mei, as vrea ca Duhul Sfant sa va spuna mai mult. Si beneficiile vorbirii in limbi sa fie pentru noi o realitate, nu numai teorie. Botezul cu Duhul Sfant sa fie in Biserica Domnului o experienta reala, si Domnul, din tineretul acesta sa scoata vazatori, prooroci, vorbitori in limbi, in talmacirea limbilor, evanghelisti, pastori si invatatori, aceia care plini de Duhul Sfant se duc cu mesajul Imparatiei Domnului mai departe. Si Domnul sa ne binecuvanteze. Amin.

Vorbirea in Limbi – Pastor Nelu Prunean from Bethel Romanian Church on Vimeo.

J C Ryle – Beware of the leaven of the Pharisees… (What did Jesus mean?)

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Pentru traducere automata, fa click aici – Romanian

In this short tract, J C Ryle explains the four points that will keep christians from being deceived by strange doctrines, as in Jesus’s warning to beware of the leaven of the Pharisees and Sadducees:

I desire to impress these four points upon you:

  1. clear views of the sinfulness of human nature;
  2. clear views of the inspiration of Scripture;
  3. clear views of the Atonement and Priestly office of our Lord and Saviour Jesus Christ;
  4. and clear views of the work of the Holy Ghost.

I believe that strange doctrines about the church, the ministry, and the sacraments,—about the love of God, the death of Christ, and the eternity of punishment,—will find no foothold in the heart which is sound on these four points. I believe that they are four great safeguards against the leaven of the Pharisees. and of the Sadducees by way of practical application. My desire is to make the whole subject useful to those into whose hands these pages may fall, and to supply an answer to the questions which may possibly arise in some hearts,—What are we to do? What advice have you got to offer for the times?

and, lest you think you are immune from the leaven of the Pharisees and Sadducees, Ryle, rightly warns that everyone could deviate and find themselves falling into the temptation to follow false doctrine, and, thus, falling away from the faith:

Finally, beware of supposing that you at any rate are not in danger. “Your views are sound: your feet stand firm: others may fall away, but you are safe!” Hundreds have thought the same, and come to a bad end. In their self-confidence they tampered with little temptations; and little forms of false doctrine ; in their self-conceit they went near the brink of danger: and now they seem lost for ever. They appear given over to a strong delusion, so as to believe a lie.

BEWARE!

by Rev. J. C. Ryle

“Then Jesus said unto them, Take heed, and beware of the leaven of the
Pharisees and of the Sadducees.”
—MATTHEW XVI. 6.

READER,

The title of the tract now in your hands has been chosen with special reference to its subject. It is a tract of warning against one of the greatest dangers of these last days. It is not a warning about things that I fear your doing, but about things that I fear your believing; it is not a warning against vice and immorality, but against false doctrine in religion: and it is a warning founded on the express words of our Lord Jesus Christ Himself. If the Chief Bishop of the Church has thought it good to give men warnings, it cannot be wrong in His ministers to do the same.

Every word spoken by the Lord Jesus is precious. It is the voice of the chief Shepherd. It is the Great Head of the Church speaking to all its members,—the King of kings speaking to His subjects,—the Master of the house speaking to His servants,—the Captain of our salvation speaking to His soldiers. Above all, it is the voice of Him who said, “I have not spoken of Myself: but the Father which sent Me, He gave Me a commandment, what I should say, and what I should speak” (John xii. 49). The heart of every believer in the Lord Jesus ought to burn within him when he hears his Master’s words: he ought to say, This is “the voice of my beloved” (Cant. ii. 8).

And every kind of word spoken by the Lord Jesus is of the greatest value. Precious as gold are all His words of doctrine and precept; precious are all His parables and prophecies; precious are all His words of comfort and of consolation; precious, not least, are all His words of caution and of warning. You and I are not merely to hear Him when He says, “Come unto Me, all ye that labour, and are heavy laden;” we are to hear Him also when He says, “Take heed and beware.”

Reader, I am going to ask your attention to one of the most solemn and emphatic warnings which the Lord Jesus ever delivered. You will find it in the text which stands at the head of this tract: “Take heed and beware of the leaven of the Pharisees and of the Sadducees.” I wish to erect a beacon for all who desire to be saved, and to preserve some souls, if possible, from making shipwreck. The times call loudly for such beacons: the spiritual shipwrecks of the last few years have been deplorably numerous. The watchmen of the Church ought to speak out plainly now, or for ever hold their peace.

In considering the words which form the subject of

this tract, there are four points which I desire to enforce on your notice.

  • I. First of all, I will ask you to observe the persons to whom this warning was addressed.
  • II. Secondly, the dangers against which we are here warned.
  • III Thirdly, the peculiar name under which those dangers are described.
  • IV. Fourthly, some safeguards and antidotes against the dangers of which our Lord Jesus Christ warns us.

I offer up my prayer to God that He with whom alone is all power,—without whom ministers preach, and write, and speak in vain,—may send down the Holy Ghost upon all who read this tract. I pray that every reader may lay it down more thoroughly acquainted with the dangers by which we are surrounded, and the best safeguards against those dangers,—more careful over his own heart, and more thankful for the truth as it is in Jesus.

I. First of all, I ask you to observe who they were to whom the warning of the text was addressed.

You will observe that our Lord Jesus Christ was not speaking to men who were worldly, ungodly, and unsanctified, but to His own disciples, companions, and friends: He addressed men who, with the exception of the apostate Judas Iscariot, were right-hearted in the sight of God; He spoke to the twelve apostles, the first founders of the Church of Christ, and the first ministers of the Word of salvation: and yet even to them he addressed the solemn caution of our text, “Take heed and beware.” There is deep instruction here for all who profess to love the Lord Jesus Christ in sincerity. It tells us loudly that the most decided servants of Christ are not beyond the need of warnings, and ought to be always on their guard. It shows us plainly that the holiest of believers ought to walk humbly with his God, and to watch and pray, lest he fall into temptation, and be overtaken in a fault. None is so holy, but that he may fall,—not finally, not hopelessly, but to his own they are yet in the body, and yet in the world. They are ever near temptation: they are ever liable to err, both in doctrine and in practice. Their hearts, though renewed, are very feeble; their understanding, though enlightened, is still very dim: they have need to live like those who dwell in an enemy’s land, and every day to put on the armour of God. The devil is very busy: he never slumbers or sleeps. Let us remember the falls of Noah, and Abraham, and Lot, and Moses, and David, and Peter; and remembering them, be humble, and take heed lest we fall.

Reader, I know not into whose hands this tract may fall; but as a minister myself, I may be allowed to say that none need warnings so much as the ministers of Christ’s Gospel. Our office and our ordination are no security against errors and mistakes. It is, alas, too true, that the greatest heresies have crept into the Church of Christ by means of ordained men. Neither Episcopal ordination, nor Presbyterian ordination, nor any other ordination, confers any immunity from error and false doctrine. Our very familiarity with the Gospel often begets in us a hardened state of mind: we are apt to read the Scriptures, and preach the Word, and conduct public worship, and carry on the service of God, in a dry, hard, formal, callous spirit; our very familiarity with sacred things, except we watch our hearts, is likely to lead us astray. “Nowhere,” says an old writer, “is a man’s soul in more danger than in a priest’s office.”

The history of the Church of Christ contains many melancholy proofs that the most distinguished ministers may for a time fall away. Who has not heard of Archbishop Cranmer recanting and going back from those opinions he had defended so stoutly, though, by God’s mercy, raised again to witness a glorious confession at last? Who has not heard of Bishop Jewell, signing documents that he most thoroughly disapproved, and of which signature he afterwards bitterly repented? Who does not know that many others might be named, who, at one time or another, have been overtaken by faults, have fallen into errors, and been led astray? And who does not know the mournful fact that many of them never came back to the truth, but died in hardness of heart, and held their errors to the last?

Reader, these things ought to make us all humble and cautious. They tell us to distrust our own hearts, and to pray to be kept from falling. In these days, when we are specially called upon to cleave firmly to the doctrines of the Protestant Reformation, let us take heed that our zeal for Protestantism does not puff us up, and make us proud. Let us never say in our self-conceit, “I shall never fall into Popery or Neologianism: those views will never suit me.” Let us remember that many have begun well and run well for a season, and yet afterwards turned aside out of the right way; let us take heed that we are spiritual men as well as Protestants, and real friends of Christ as well as enemies of anti-Christ; let us pray that we may be kept from error; let us never forget that the twelve apostles themselves were the men to whom the Great Head of the Church addressed these words: “Take heed and beware.”

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II. I now propose, in the second place, to explain what were those dangers against which our Lord warned the Apostles. “Take heed,” He says, “and beware of the leaven of the Pharisees and of the Sadducees.”

The danger against which He warns them is false doctrine. He says nothing about the sword of persecution, or the open breach of the ten commandments, or the love of money, or the love of pleasure: all these things no doubt were perils and snares to which the souls of the apostles were exposed; against these things, however, our Lord raises no warning voice here. His warning is confined to one single point: “The leaven of the Pharisees and of the Sadducees.” We are not left to conjecture what our Lord meant by that word “leaven.” The Holy Ghost, a few verses after the very text on which I am now dwelling, tells us plainly that by leaven was meant the “doctrine” of the Pharisees and of the Sadducees.

Reader, let us try to understand what we mean when we speak of the “doctrine of the Pharisees and of the Sadducees.” Without a clear understanding of this point the whole tract you are now reading will be useless.

The doctrine of the Pharisees may be summed up in three words,— they were formalists, tradition worshippers, and self-righteous. They attached such weight to the traditions of men that they practically regarded them as of more importance than the inspired writings of the Old Testament; they valued themselves upon excessive strictness in their attention to all the ceremonial requirements of the Mosaic law; they thought much of being descended from Abraham,—they said in their hearts, “We have Abraham for our father;” they fancied because they had Abraham for their father that they were not in peril of hell like other men, and that their descent from him was a kind of title to heaven; they attached great value to washings and ceremonial purifyings of the body, and believed that the very touching of the dead body of a fly or gnat would defile them; they made a great ado about the outward parts of religion, and such things as could be seen of men; they made broad their phylacteries, and enlarged the fringes of their garments; they prided themselves on paying great honour to dead saints, and garnishing the sepulchres of the righteous. They were very zealous to make proselytes. They thought much of having power, rank, and pre-eminence, and of being called by men, “Rabbi, Rabbi.” These things, and many such-like things, the Pharisees did.

All this time, remember, they did not formally deny any part of the Old Testament Scripture; but they brought in, over and above it, so much of human invention, that they virtually put Scripture aside, and buried it under their own traditions: and of this sort of religion, our Lord says to the apostles, “Take heed and beware.”

The doctrine of the Sadducees, on the other hand, may be summed up in three words,—free-thinking, scepticism, and rationalism. Their creed was one far less popular than that of the Pharisees, and, therefore, we find them less often mentioned in the New Testament Scriptures. So far as we can judge from the New Testament, they appear to have held the doctrine of degrees of inspiration; at all events they attached exceeding value to the Pentateuch above the other parts of the Old Testament, if indeed they did not altogether ignore the latter; they believed that there was no resurrection, no angel, and no spirit; they tried to laugh men out of their belief in these things, by supposing hard cases, and bringing forward difficult questions. We have an instance of their mode of argument in the case which they propounded to our Lord of the woman who had had seven husbands, when they asked “In the resurrection whose wife shall she be of the seven?” And in this way they probably hoped, by rendering religion absurd, and its chief doctrines ridiculous, to make men altogether give up the faith they had received from the Scriptures.

All this time, remember, we may not say that the Sadducees were downright infidels: this they were not. We may not say they denied revelation altogether: this they did not do. They observed the law of Moses. Many of them were found among the priests in the times described in the Acts of the Apostles. But the practical effect of their teaching was to shake men’s faith in any revelation, and to throw a cloud of doubt over men’s minds, which was only one degree better than infidelity. And of all such kind of doctrine,—free-thinking, scepticism, rationalism, our Lord says, “Take heed and beware.”

Now the question arises, Why did our Lord Jesus Christ deliver this warning? He knew, no doubt, that within forty years the schools of the Pharisees and the Sadducees would be completely overthrown. He that knew all things from the beginning, knew perfectly well that in forty years Jerusalem, with its magnificent temple, would be destroyed, and the Jews scattered over the face of the earth. Why then do we find Him giving this warning about the leaven of the Pharisees and of the Sadducees?

Reader, I believe that our Lord delivered this solemn warning for the perpetual benefit of that Church which He came on earth to found. He spoke with a prophetic knowledge. He knew well the diseases to which human nature is always liable; He foresaw that the two great plagues of His Church upon earth would always be the doctrine of the Pharisees and the doctrine of the Sadducees; He knew that these would be the upper and nether mill-stones, between which His truth would be perpetually crushed and bruised until He came the second time; He knew that there always would be Pharisees in spirit, and Sadducees in spirit, among professing Christians; He knew that their succession would never fail, and their generation never become extinct,—that though the names of Pharisees and Sadducees were no more, yet their principles would always exist. He knew that during the time that the Church lasts, until His return, there would always be some that would add to the Word, and some that would subtract from it,—some that would stifle it, by adding to it other things, and some that would bleed it to death, by subtracting from its principal truths. And this is the reason why we find Him delivering this solemn warning: “Take heed and beware of the leaven of the Pharisees and of the Sadducees.”

And now comes the question, Had not our Lord Jesus Christ good reason to give this warning? I appeal to all who know anything of Church history, Was there not indeed a cause? I appeal to all who remember what took place soon after the apostles were dead. Do we not read that in the Church of Christ there rose up two distinct parties; one ever inclined to err, like the Arians, in holding less than the truth,—the other ever inclined to err, like the relic worshippers and saint worshippers, in holding more than the truth as it is in Jesus? Do we not see the same thing coming out in after times, in the form of Romanism on the one side and Socinianism on the other? Do we not read in the history of our own Church of two great parties, the nonjurors on the one side, and the latitudinarians on the other? These are ancient things. Time and space make it impossible for me to enter more fully into them. They are things well known to all who are familiar with records of past days. There always have been these two great parties,—the party representing the principles of the Pharisee, and the party representing the principles of the Sadducee. And therefore our Lord had good cause to say of these two great principles, “Take heed and beware.”

But, reader, I desire to bring the subject near to you at the present moment. I ask you to consider whether warnings like this are not especially needed in these times in which our lot is cast. We have, undoubtedly, much to be thankful for in England. We have made great advances in arts and sciences: we have much of the form and show of morality and religion. But, I ask anybody who can see beyond his own door, or his own fireside, whether we do not live in the midst of dangers from false doctrine?

We have amongst us, on the one side, a school of men who, wittingly or unwittingly, are paving the way into the Church of Rome; a school that professes to draw its principles from primitive tradition, the writings of the Fathers, and the voice of the Church; a school that talks and writes so much about the Church, the ministry, and the sacraments, that it makes them, like Aaron’s rod, swallow up everything else in Christianity; a school that attaches vast importance to the outward form and ceremonial of religion,—to gestures, postures, bowings, crosses, piscinas, sedilia, credence-tables, rood screens, albs, tunicles, chasubles, altar cloths, and many other like things, about which not a word is to be found in the Holy Scriptures. When we examine the proceedings of that school there can be but one conclusion concerning them. I believe, whatever be the meaning and intention of its teachers, that upon them has fallen the mantle of the Pharisees.

We have, on the other hand, a school of men who, wittingly or unwittingly, appear to pave the way to Socinianism; a school which holds strange views about the plenary inspiration of Holy Scripture,—strange views about the doctrine of sacrifice, and the atonement of our Lord and Saviour Jesus Christ,—strange views about the eternity of punishment, and God’s love to man; a school strong in negatives, but very weak in positives,—skilful in raising doubts, but impotent in laying them,—clever in unsettling and unscrewing men’s faith, but powerless to offer any firm rest for the sole of our foot. And whether the leaders of this school mean it or not, I believe that on them has fallen the mantle of the Sadducees.

These things sound harsh. It saves a vast deal of trouble to shut our eyes, and say, “I see no danger,” and because it is not seen, therefore not to believe it. It is easy to stop our ears, and say, “I hear nothing,” and because we hear nothing, therefore to feel no alarm. But we know well who they are that rejoice over the state of things we have to deplore in some quarters of our own Church. We know what the Roman Catholic thinks: we know what the Socinian thinks. The Roman Catholic rejoices over the rise of the Tractarian party: the Socinian rejoices over the rise of men who teach such views as those lately set forth about the atonement and inspiration. They would not rejoice as they do if they did not see their work being done and their cause being helped forward. The danger, I believe, is far greater than we are apt to suppose: the books that are read in many quarters are most mischievous; the tone of thought on religious subjects, among many classes, and especially among the higher ranks, is deeply unsatisfactory. The plague is abroad. If we love life, we ought to search our own hearts, and try our own faith, and make sure that we stand on the right foundation. Above all, we ought to take heed that we ourselves do not imbibe the poison of false doctrine, and go back from our first love.

I feel deeply the painfulness of speaking out on these subjects. I know well that plain speaking about false doctrine is very unpopular, and that the speaker must be content to find himself thought very uncharitable, very troublesome, and very narrow-minded. Thousands of people can never distinguish differences in religion: to them a clergyman is a clergyman, and a sermon is a sermon, and as to any difference between one minister and another, or one doctrine and another, they are utterly unable to understand it. I cannot expect such people to approve of any warning against false doctrine. I must make up my mind to meet with their disapprobation, and must bear it as I best can.

But I will ask any honest-minded, unprejudiced Bible reader to turn to the New Testament and see what he will find there. He will find many plain warnings against false doctrine: “Beware of false prophets,”—”Beware lest any man spoil you through philosophy and vain deceit,”—”Be not carried about with divers and strange doctrines,”—”Believe not every spirit, but try the spirits whether they are of God.” (Matt. vii. 15; Col. ii. 8; Heb. xiii. 9; 1 John iv; 1). He will find a large part of several inspired epistles taken up with elaborate explanations of true doctrine and warnings against false teaching. I ask whether it is possible for a minister who takes the Bible for his rule of faith to avoid giving warnings against doctrinal error?

Finally, I ask any one to mark what is going on in England at this very day. I ask whether it is not true that hundreds have left the Established Church and joined the Church of Rome within the last thirty years? I ask whether it is not true that hundreds remain within our pale, who in heart are little better than Romanists, and who ought, if they were consistent, to walk in the steps of Newman and Manning, and go to their own place? I ask again whether it is not true that scores of young men, both at Oxford and Cambridge, are spoiled and ruined by the withering influence of scepticism, and have lost all positive principles in religion? Sneers at religious newspapers, loud declarations of dislike to “parties,” high-sounding, vague phrases about “deep thinking, broad views, new light, and the effete weakness of certain schools of theology,” make up the whole Christianity of many of the rising generation. And yet, in the face of these notorious facts, men cry out, “Hold your peace about false doctrine. Let false doctrine alone!” I cannot hold my peace. Faith in the Word of God, love to the souls of men, the vows I took when I was ordained, alike call on me to bear witness against the errors of the day. And I believe that the saying of our Lord is eminently a truth for the times: “Beware of the leaven of the Pharisees and of the Sadducees.”

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III. The third thing to which I wish to call your attention is the peculiar name by which our Lord Jesus Christ speaks of the doctrines of the Pharisees and of the Sadducees.

Reader, the words which our Lord used were always the wisest and the best that could be used. He might have said, “Take heed and beware of the doctrine, or of the teaching, or of the opinions of the Pharisees and of the Sadducees; “but He does not say so: He uses a word of a peculiar nature. He says, “Take heed and beware of the leaven of the Pharisees and of the Sadducees.”

Now we all know what is the true meaning of the word “leaven.” It is what we commonly call yeast,—the yeast which is added to the lump of dough in making a loaf of bread. This yeast or leaven bears but a small proportion to the lump into which it is thrown; just so, our Lord would have us know, the first beginning of false doctrine is but small compared to the body of Christianity. It works quietly and noiselessly; just so, our Lord would have us know, false doctrine works secretly in the heart in which it is once planted.. It insensibly changes the character of the whole mass with which it is mingled; just so, our Lord would have us know, the doctrines of the Pharisees and Sadducees turn everything upside down, when once admitted into a church or into a man’s heart. Let us mark these points: they throw light on many things that we see in the present day. It is of vast importance to receive the lessons of wisdom that this word “leaven” contains in itself.

False doctrine does not meet men face to face, and proclaim that it is false; it does not blow a trumpet before it, and endeavour openly to turn us away from the truth as it is in Jesus; it does not come before men in broad day, and summon them to surrender. It approaches us secretly, quietly, insidiously, plausibly, and in such a way as to disarm man’s suspicion, and throw him off his guard. It is the wolf in sheep’s clothing, and Satan in the garb of an angel of light, who have always proved the most dangerous foes of the Church of Christ.

I believe the most powerful champion of the Pharisees is not the man who bids you openly and honestly come out and join the Church of Rome: it is the man who says that he agrees on all points with you in doctrine. He would not take anything away from those evangelical views that you hold; he would not have you make any change at all: all he asks you to do is to add a little more to your belief, in order to make your Christianity perfect. “Believe me,” he says, “we do not want you to give up anything. We only want you to hold a few more clear views about the church and the sacraments. We want you to add to your present opinions a little more about the office of the ministry, and a little more about the Prayer-book, and a little more about the necessity of order and of discipline. We only want you to add a little more of these things to your system of religion, and you will be quite right.” But when men speak to you in this way, then is the time to remember what our Lord said, and to “take heed and beware.” This is the leaven of the Pharisees, against which you are to stand upon your guard.

Why do I say this? I say it because there is no security against the doctrine of the Pharisees, unless we resist its principles in their beginnings. Beginning with a “little more about the church,” you may one day place the church in the room of Christ. Beginning with a “little more about the ministry,” you may one day regard the minister as the mediator between God and man. Beginning with a “little more about the sacraments,” you may one day altogether give up the doctrine of justification by faith without the deeds of the law. Beginning with a “little more reverence for the Prayer-book,” you may one day place it above the holy Word of God Himself. Beginning with a “little more honour to bishops,” you may at last refuse salvation to every one who does not belong to an Episcopal Church. I only tell you an old story: I only mark out roads that have been trodden by hundreds of members of the Church of England in the last few years. They began by carping at the Reformers, and have ended by swallowing the decrees of the Council of Trent; they began by crying up Laud and the non-jurors, and have ended by going far beyond them, and formally joining the Church of Rome. I believe that when we hear men asking us to “add a little more” to our good old plain Evangelical views, we should stand upon our guard. We should remember our Lord’s caution: “Of the leaven of the Pharisees take heed and beware.”

I believe the most dangerous champion of the Sadducee school is not the man who tells you openly that he wants you to lay aside any part of the truth, and to become a free-thinker and a sceptic. It is the man who begins with quietly insinuating doubts as to the position that we ought to take up about religion,—doubts whether we ought to be so positive in saying “this is truth, and that falsehood,”—doubts whether we ought to think men wrong who differ from us on religious opinions, since they may after all be as much right as we are. It is the man who tells us we ought not to condemn anybody’s views, lest we err on the side of want of charity. It is the man who always begins talking in a vague way about God being a God of love, and hints that we ought to believe perhaps that all men, whatever doctrine they profess, will be saved. It is the man who is ever reminding us that we ought to take care how we think lightly of men of powerful minds, and great intellects (though they are deists and sceptics), who do not think as we do, and that, after all, great minds are all, more or less, taught of God. It is the man who is ever harping on the difficulties of inspiration, and raising questions whether all men may not be found saved in the end, and whether all may not be right in the sight of God. It is the man who crowns this kind of talk by a few calm sneers against what he is pleased to call “old-fashioned views,” and “narrow-minded theology,” and “bigotry,” and the “want of liberality and charity,” in the present day. But when men begin to speak to us in this kind of way, then is the time to stand upon our guard. Then is the time to remember the words of our Lord Jesus Christ, and “to take heed and beware.”

Once more, why do I say this? I say it because there is no security against Sadduceeism, any more than against Phariseeism, unless we resist its principles in the bud. Beginning with a little vague talk about “charity,” you may end in the doctrine of universal salvation, fill heaven with a mixed multitude of wicked as well as good, and deny the existence of hell. Beginning with a few high-sounding phrases about intellect and the inner light in man, you may end with denying the work of the Holy Ghost, and maintaining that Homer and Shakespeare were as truly inspired as St. Paul, and practically casting aside the Bible. Beginning with some dreamy, misty idea about all religions containing more or less truth, you may end with utterly denying the necessity of missions, and maintaining that the best plan is to leave everybody alone. Beginning with dislike to “Evangelical religion,” as old-fashioned, narrow, and exclusive, you may end by rejecting every leading doctrine of Christianity,—the atonement, the need of grace, and the divinity of Christ. Again I repeat that I only tell an old story: I only give a sketch of a path which scores have trodden in the last few years. They were once satisfied with such divinity as that of Newton, Scott, Cecil, and Romaine; they are now fancying they have found a more excellent way in the principles which have been propounded by the theologians of the Broad school! I believe there is no safety for a man’s soul unless he remembers the lesson involved in those solemn words, “Beware of the leaven of the Sadducees.”

Reader, beware of the insidiousness of false doctrine. Like the fruit of which Eve and Adam ate, it looks at first sight pleasant and good, and a thing to be desired. Poison is not written upon it; like counterfeit coin it is not stamped “bad”: it passes current from the very likeness it bears to the truth.

Beware of the very small beginnings of false doctrine. Every heresy began at one time with some little departure from the truth. There is only a little seed of error needed to create a great tree: it is the little stones that make up the mighty building; it was the little timbers that made the great ark that carried Noah and his family over a deluged world; it is the little leaven that leavens the whole lump; it is the little flaw in one link of the chain cable that wrecks the gallant ship, and drowns the crew; it is the omission or addition of one little item in the doctor’s prescription that spoils the whole medicine, and turns it into poison. We do not tolerate quietly a little dishonesty, or a little cheating, or a little lying: just so, let us never allow a little false doctrine to ruin us, by thinking it is but a “little one,” and can do no harm. The Galatians seemed to be doing nothing very dangerous when they “observed days and months, and times and years; yet St. Paul says, “I am afraid of you” (Gal. iv. 10, 11).

Finally, beware of supposing that you at any rate are not in danger. “Your views are sound: your feet stand firm: others may fall away, but you are safe!” Hundreds have thought the same, and come to a bad end. In their self-confidence they tampered with little temptations; and little forms of false doctrine ; in their self-conceit they went near the brink of danger: and now they seem lost for ever. They appear given over to a strong delusion, so as to believe a lie. Some of them have exchanged the Prayer-book for the Breviary, and are praying to the Virgin Mary, and bowing down to images: others of them are casting overboard one doctrine after another, and bid fair to strip themselves of every sort of religion but a few scraps of Deism. Very striking is the vision in Pilgrim’s Progress, which describes the hill Error as “very steep on the farthest side;” and “when Christian and Hopeful looked down they saw at the bottom several men dashed all to pieces by a fall they had from the top.” Never, never let us forget the caution to beware of “leaven”; and if we think we stand let us “take heed lest we fall.”

Photo credit www.ucg.org

IV. I propose, in the fourth and last place, to suggest some safeguards and antidotes against the dangers of the present day,—the leaven of the Pharisees and the leaven of the Sadducees.

I feel that we all need more and more the presence of Holy Ghost in our hearts, to guide, to teach,

and keep us sound in the faith. We all need to watch more and to pray to be held up, and preserved from falling away. But still, there are certain great truths in a day like this, we are specially bound to keep in mind. There are times when some common epidemic invades a land, when medicines, at all times valuable, become of peculiar value ; there are places where a peculiar malaria prevails, in which remedies, in every place valuable, are more than ever valuable in consequence of it. So I believe there are times and seasons in the Church of Christ when we are bound to tighten our hold upon certain great leading truths, to grasp them in our hands, to press them to our hearts, and not to let them go. Such doctrines I desire to set before you in a few words, as the great antidotes to the leaven of the Pharisees and of the Sadducees. When Saul and Jonathan were slain by the archers, David ordered the children of Israel to be taught the use of the bow.

For one thing, if you would be kept sound in the faith, I charge you to take heed to your doctrine about the total corruption of human nature. Bear in mind that the corruption of human nature is no slight thing. It is no partial, skin-deep disease: it is a radical and universal corruption of man’s will, intellect, affections, and conscience. We are not merely poor and pitiable sinners in God’s sight: we are guilty sinners; we are blameworthy sinners; we deserve justly God’s wrath and God’s condemnation. I believe there are very few errors and false doctrines of which the beginning may not be traced up to unsound views about the corruption of human nature. Wrong views of a disease will always bring with them wrong views of the remedy: wrong views of the corruption of human nature will always carry with them wrong views of the grand antidote and cure of that corruption. Reader, remember this point, and it will do you good.

For another thing, I charge you to take heed to your doctrine about the inspiration and authority of the Holy Scriptures. I would have you boldly maintain, in the face of all gainsayers, that the whole of the Bible is given by inspiration of the Holy Ghost,—that all is inspired completely, not one part more than another,—and that there is an entire gulf between the Word of God and any other book in the world. You need not be afraid of difficulties in the way of the doctrine of plenary inspiration. There may be many things about it far too high for you and me to comprehend: it is a miracle, and all miracles are necessarily mysterious. But if we are not to believe anything until we can entirely explain it, there are very few things indeed that we shall believe. You need not be afraid of all the assaults that criticism brings to bear upon the Bible. From the days of the apostles the Word of the Lord has been incessantly “tried,” and has never failed to come forth as gold, uninjured, and unsullied. You need not be afraid of the discoveries of science. Astronomers may sweep the heavens with telescopes, and geologists may dig down into the heart of the earth, and never shake the authority of the Bible: “The voice of God, and the work of God’s hands never will be found to contradict one another.” You need not be afraid of the researches of travellers. They will never discover anything that contradicts God’s Bible. I believe that if a Layard were to go over all the earth and dig up a hundred buried Ninevehs, there would not be found a single inscription which would contradict a single fact in the Word of God.

Furthermore, I would have you boldly maintain that this Word of God is the only rule of faith and of practice,—that whatsoever is not written in it cannot be required of any man as needful to salvation,—and that however plausibly new doctrines may be defended, if they be not in the Word of God they cannot be worth your attention. It matters nothing who says a thing, whether he be bishop, archdeacon, dean, or presbyter; it matters nothing that the thing is well said, eloquently, attractively, forcibly, and in such a way as to turn the laugh against you: you are not to believe it except it be proved to you by Holy Scripture.

Last, but not least, I would have you use the Bible as if you believed it were given by inspiration. Use it with reverence: read it with all the tenderness with which you would read the words of an absent father. Remember, you must not expect to find in a book inspired by the Spirit of God no mysteries: rather remember that in nature there are many things you cannot understand ; and that as it is in the book of nature, so it will always be in the book of Revelation. Draw near to the Word of God in that spirit of piety recommended by Lord Bacon many years ago. “Remember,” he says, speaking of the book of nature, “that man is not the master of that book, but the interpreter of that book.” And as you deal with the book of nature, so you must deal with the Book of God. Draw near to it, not to teach, but to learn,—not as if you were the master of it, but like a humble scholar, seeking to understand it. Reader, once more I say, remember this point, and it will do you good.

For another thing, I charge you to take heed to your doctrine respecting the atonement and priestly office of our Lord and Saviour Jesus Christ. I would have you boldly maintain that the death of our Lord upon the cross was no common death. It was not the death of one who only died like Cranmer, Ridley, and Latimer, as a martyr; it was not the death of one who only died to give us a mighty example of self-sacrifice and self-denial. The death of Christ was an offering up unto God of Christ’s own body and blood, to make satisfaction for man’s sin and transgression. It was a sacrifice and propitiation; a sacrifice typified in every offering of the Mosaic law, a sacrifice of the mightiest influence upon all mankind. Without the shedding of that blood there could not be,—there never was to be,—any remission of sin.

Furthermore, I would have you boldly maintain that this crucified Saviour ever sitteth at the right hand of God, to make intercession for all that come to God by Him; that He there represents and pleads for them that put their trust in Him; and that He has deputed His office of Priest and Mediator to no man, or set of men on the face of the earth. We need none beside. We need no Virgin Mary, no angels, no saint, no priest, no person ordained or unordained, to stand between as and God, but the one Mediator, Christ Jesus.

Furthermore, I would have you boldly maintain that peace of conscience is not to be bought by confession to a priest, and by receiving a man’s absolution from sin. It is to be had only by going to the great High Priest, Christ Jesus; by confession before Him, not before man; and by absolution from Him only, who alone can say, “Thy sins be forgiven thee: go in peace.”

Last, but not least, I would have you boldly maintain that peace with God, once obtained by faith in Christ, is to be kept up, not by mere outward ceremonial acts of worship,—not by receiving the sacrament of the Lord’s Supper every day,—but by the daily habit of looking to the Lord Jesus Christ by faith,—eating by faith His body, and drinking by faith His blood; that eating and drinking of which our Lord says that he who eats and drinks shall find His “body meat indeed, and His blood drink indeed.” Holy John Owen declared, long ago, that if there was any one point more than another that Satan wished to overthrow, it was the Priestly office of our Lord and Saviour Jesus Christ: Satan knew well, he said, that it was the “principal foundation of faith and consolation of the church.” Right views upon that office are of essential importance in the present day, if men would not fall into error. Reader, once more I say, remember this point, and it will do you good.

One more remedy I must mention. I charge you to take heed to your doctrine about the work of God the Holy Ghost. Settle it in your mind that His work is no uncertain, invisible operation upon the heart: that where He is, He is not hidden; that where He is, He is not unfelt; that where he is, He is not unobserved. You do not believe that the dew, when it falls, cannot be felt, or that where there is life in a man it cannot be seen and observed by his breath. So is it with the influence of the Holy Ghost. No man has any right to lay claim to it, except its fruits,—its experimental effects,—can be seen in his life. Where He is, there will ever be a new creation; where He is, there will ever be a new man; where He is, there will ever be new knowledge, new faith, new holiness, new fruits in the family, in the world, in the church. And where these new things are not to be seen we may well say, with confidence, there is no work of the Holy Ghost. These are times in which we all need to be upon our guard about the doctrine of the work of the Spirit. Madame Guyon said, long ago, that the time would perhaps come when men might have to be martyrs for the work of the Holy Ghost: that time seems not far distant. At any rate, if there is one truth in religion that seems to have more contempt showered upon it than another, it is the work of the Spirit. Reader, once more I say, remember this point, and it will do you good.

Reader, I desire to impress these four points upon you: clear views of the sinfulness of human nature; clear views of the inspiration of Scripture; clear views of the Atonement and Priestly office of our Lord and Saviour Jesus Christ; and clear views of the work of the Holy Ghost. I believe that strange doctrines about the church, the ministry, and the sacraments,—about the love of God, the death of Christ, and the eternity of punishment,—will find no foothold in the heart which is sound on these four points. I believe that they are four great safeguards against the leaven of the Pharisees. and of the Sadducees by way of practical application. My desire is to make the whole subject useful to those into whose hands these pages may fall, and to supply an answer to the questions which may possibly arise in some hearts,—What are we to do? What advice have you got to offer for the times?

1. In the first place, I will ask every reader of this tract to find out whether he has saving personal religion for his own soul. This is the principal thing after all. It will profit no man anything to belong to a sound visible church, if he does not himself belong to Christ: it will avail a man nothing to be intellectually sound in the faith, and to approve sound doctrine, if he is not himself sound at heart. Reader, is this the case with you? Can you say that your heart is right in the sight of God? Is it renewed by the Holy Ghost? Does Christ dwell in it by faith? Oh, rest not, rest not, till you can give a satisfactory answer to these questions! The man who dies unconverted, however sound his views, is as truly lost for ever as the worst Pharisee or Sadducee that ever lived.

2. In the next place, let me beseech every reader of this tract who desires to be sound in the faith, to study diligently the Bible. That blessed book is given to be a light to our feet, and a lantern to our path. No man who reads it reverently, prayerfully, humbly, and regularly, shall ever be allowed to miss the way to heaven. By it every sermon, and every religious book, and every ministry ought to be weighed and proved. Reader, would you know what is truth? Do you feel confused and puzzled by the war of words which you hear on every side about religion? Do you want to know what you ought to believe, and what you ought to be and do, in order to be saved? Take down your Bible, and cease from man. Read your Bible with earnest prayer for the teaching of the Holy Ghost; read it with honest determination to abide by its lessons. Do so steadily and perseveringly, and you shall see light: you shall be kept from the leaven of the Pharisees and Sadducees, and be guided to eternal life. The way to do a thing is to do it. Act upon this advice without delay.

3. In the next place, let me advise every reader of this tract who has reason to hope that he is sound in faith and heart, to take heed to the proportion of truths. I mean by that to impress the importance of giving each several truth of Christianity the same place and position in our hearts which is given to it in God’s Word. The first things must not be put second, and the second things must not be put first in our religion: the church must not be put above Christ; the sacraments must not be put above faith and the work of the Holy Ghost; ministers must not be exalted above the place assigned to them by Christ; means of grace must not be regarded as an end instead of a means. Reader, attention to this point is of great moment: the mistakes which arise from neglecting it are neither few nor small. Here lies the immense importance of studying the whole Word of God, omitting nothing, and avoiding partiality in reading one part more than another. Here again lies the value of having a clear system of Christianity in our minds. Well would it be for the Church of England if all its members read the thirty-nine Articles, and marked the beautiful order in which those Articles state the main truths which men ought to believe.

4. In the next place, let me entreat every true-hearted servant of Christ not to be deceived by the specious guise under which false doctrines often approach our souls in the present day. Beware of supposing that a teacher of religion is to be trusted, because, although he holds some unsound views, he yet “teaches a great deal of truth:” such a teacher is precisely the man to do you harm: poison is always most dangerous when it is given in small doses and mixed with wholesome food. Beware of being taken in by the apparent earnestness of many of the teachers and upholders of false doctrine: remember that zeal and sincerity and fervour are no proof whatever that a man is working for Christ, and ought to he believed. Peter no doubt was in earnest when he bade our Lord spare Himself, and not go to the cross; yet our Lord said to him, “Get thee behind me, Satan”: Saul no doubt was in earnest when he went to and fro persecuting Christians; yet he did it ignorantly, and his zeal was not according to knowledge: the founders of the Spanish Inquisition were no doubt in earnest, and in burning God’s saints alive thought they were doing God’s service; yet they were actually persecuting Christ’s members and walking in the steps of Cain.—It is an awful fact that, “Satan himself is transformed as an angel of light.” Of all the delusions prevalent in these latter days, there is no greater than the common notion that “if good a man is in earnest about his religion he must be a good man!”

Reader, beware of being carried away by this delusion: beware of being led astray by “earnest-minded men.” Earnestness is in itself an excellent thing; but it must be earnestness in behalf of Christ and His whole truth, or else it is worth nothing at all. The things that are highly esteemed among men are often abominable in the sight of God.

5. In the next place, let me counsel every true servant of Christ to examine his own heart frequently and carefully as to his state before God. This is a practice which is useful at all times: it is specially desirable at the present day. When the great plague of London was at its height people remarked the least symptoms that appeared on their bodies in a way that they never remarked them before: a spot here, or a spot there, that in time of health men thought nothing of, received close attention when the plague was decimating families, and striking down one after another So ought it to be with ourselves, in the times in which we live. We ought to watch our hearts with double watchfulness; we ought to give more time to meditation, self-examination, and reflection. It is a hurrying, bustling age: if we would be kept from falling, we must make time for being frequently alone with God.

6. Last of all, let me urge all true believers to contend earnestly for the faith once delivered to the saints. You and I have no cause to be ashamed of that faith. There is no system so life-giving, so calculated to awaken the sleeping, lead on the inquiring, and build up the saints, as that system which is called the Evangelical system of Christianity. It may be spoken against and mocked by some; but so it was in the days of the apostles. It may be weakly set forth and defended by many of its advocates; but, after all, its fruits and its results are its highest praise. No other system of religion can point to such fruits. Nowhere are so many souls converted to God as in those congregations where the Gospel of Jesus Christ is preached in all its fulness, without any admixture of the Pharisee or Sadducee doctrine. We are not called upon, beyond all doubt, to be nothing but controversialists; but we never ought to be ashamed to testify to the truth as it is in Jesus. We have the truth, and we need not be afraid to say so. The judgment-day will prove who is right, and to that day we may boldly appeal.

The Wall Street Journal: How the ‘Jesus’ Wife’ Hoax Fell Apart – Fragmentul „sotia lui Isus” este (bineinteles) contrafacut

Forged fragment – Fragmentul e un FALS  Photo credit wikipedia

Pentru traducere automata, fa click aici – Romanian

Multumesc lui Adrian pentru acest link de la Wall Street Journal!

ROMANIAN:

Documentul de origine coptă, datat în secolul al VIII-lea, are numai câţiva centimetri şi este o traducere a unei evanghelii scrise în greacă. Potrivit istoricului Karen L. King, fragmentul conţine 8 rânduri incomplete de text, este distrus într-una dintre părţi şi include doar câteva cuvinte şi litere vizibile cu ajutorul tehnologiei digitale și fotografierii cu infraroșu. Documentul a strârnit controverse cu un scurt paragraf care a atras atenţia cercetătorilor prin formularea: „Isus le-a spus (ucenicilor): «Soţia mea»”, citat care continuă prin prezentarea Mariei ca ucenic activ al Mântuitorului. Contraargumentele teologilor, dar și contextul istoric al presupusei evanghelii, vin să contrazică ideea că Iisus ar fi avut o soție, idee care a fost, de-a lungul timpului, preluată și discutată de mai multe surse. (SemneleTimpului.ro)

Agnus Dei: In data de 24 Aprilie, Christian Askeland – un specialist Coptic la Universitatea Wesleyana din Indiana a dat pe fata fragmentul de papirus, cunoscut ca si „Sotia lui Isus” este in mod clar falsificat. Cele 10 randuri din fragment sunt copiate direct din versiunea 1929 coptica Evanghelia dupa Toma, inclusiv aceleasi greseli facut in pdf-ul Evangheliei dupa Toma, care reapar in acest fragment litera cu litera.

Cercetatorii de la UniversitateaWesleyana au dovedit ca acest fragment care a fost scris pe papirus a fost falsificat si constituie o imitatie (originalul fiind copiat si apoi falsificat),  si ca acest fragment este o farsa.

Ca si crestini, noi nu avem nevoie de confirmarea ca acest fragment este fals, dar rapiditatea cu care ziarele au raportat autenticitatea acestui fragment, chiar inainte de a fi studiat de toti expertii, denota o goana dupa senzational si dupa sustinere a unor crezuri antibiblice. Multi (asa zisi scolari) au cautat si cauta prin tot felul de neadevaruri si mijloace false sa denege dietatea lui Isus Christos, pentru a produce confuzii in randurile oamenilor lesne crezatori, si daca pot si in randurile credinciosilor.

ENGLISH

Dr. Pattengale is executive director of the Green Scholars Initiative, with appointments at Indiana Wesleyan University and other institutions, writes for the Wall Street Journal:

In September 2012, Harvard Divinity School professor Karen King announced the discovery of a Coptic (ancient Egyptian) gospel text on a papyrus fragment that contained the phrase „Jesus said to them, ‘My wife . . .’ ” The world took notice. The possibility that Jesus was married would prompt a radical reconsideration of the New Testament and biblical scholarship.

Yet now it appears almost certain that the Jesus-was-married story line was divorced from reality. On April 24, Christian Askeland—a Coptic specialist at Indiana Wesleyan University and my colleague at the Green Scholars Initiative—revealed that the „Gospel of Jesus’ Wife,” as the fragment is known, was a match for a papyrus fragment that is clearly a forgery.

Almost from the moment Ms. King made her announcement two years ago, critics attacked the Gospel of Jesus’ Wife as a forgery. One line of criticism said that the fragment had been sloppily reworked from a 2002 online PDF of the Coptic Gospel of Thomas and even repeated a typographical error.

But Ms. King had defenders. The Harvard Theological Review recently published a group of articles that attest to the papyrus’s authenticity. Although the scholars involved signed nondisclosure agreements preventing them from sharing the data with the wider scholarly community, the New York Times was given access to the studies ahead of publication. The newspaper summarized the findings last month, saying „the ink and papyrus are very likely ancient, and not a modern forgery.” The article prompted a tide of similar pieces, appearing shortly before Easter, asserting that the Gospel of Jesus’ Wife was genuine. 

Then last week the story began to crumble faster than an ancient papyrus exposed in the windy Sudan. Mr. Askeland found, among the online links that Harvard used as part of its publicity push, images of another fragment, of the Gospel of John, that turned out to share many similarities—including the handwriting, ink and writing instrument used—with the „wife” fragment. The Gospel of John text, he discovered, had been directly copied from a 1924 publication.

It is perhaps understandable that Ms. King would have been taken in when an anonymous owner presented her with some papyrus fragments for research. What is harder to understand was the rush by the media and others to embrace the idea that Jesus had a wife and that Christian beliefs have been mistaken for centuries. No evidence for Jesus having been married exists in any of the thousands of orthodox biblical writings dating to antiquity. You would have thought Thomas Aquinas might have mentioned it. But this episode is not totally without merit. It will provide a valuable case study for research classes long after we’re gone and the biblical texts remain.

Read the entire story here – http://online.wsj.com/news

Mike Licona – „What was the crucifixion like?”

Good Friday Service at Brook Highland Community Church in Birmingham, AL.

Special guest: Dr. Mike Licona – Professor at Houston Baptist University, renowned speaker and scholar on the resurrection of Jesus.

About the book, description from Amazon.com:

The Resurrection of Jesus: A New Historiographical Approach Paperback

by Michael R. Licona

The question of the historicity of Jesus’ resurrection has been repeatedly probed, investigated and debated. And the results have varied widely. Perhaps some now regard this issue as the burned-over district of New Testament scholarship. Could there be any new and promising approach to this problem? Yes, answers Michael Licona. And he convincingly points us to a significant deficiency in approaching this question: our historiographical orientation and practice. So he opens this study with an extensive consideration of historiography and the particular problem of investigating claims of miracles. This alone is a valuable contribution. But then Licona carefully applies his principles and methods to the question of Jesus’ resurrection. In addition to determining and working from the most reliable sources and bedrock historical evidence, Licona critically weighs other prominent hypotheses. His own argument is a challenging and closely argued case for the historicity of the resurrection of Jesus, the Christ. Any future approaches to dealing with this „prize puzzle” of New Testament study will need to be routed through The Resurrection of Jesus.

Click on book photo for more, or to buy the book at amazon.com.

VIDEO by tacticalfaith

 

John MacArthur – Isaiah 53 The Riddle of Redemption

Pentru traducere automata, fa click aici – Romanian

Message from – Moody Founder’s Week 2013
Watch/read D A Carson’s message at Moody Founder’s Week 2013 here – When Jesus confronts the world 

Watch/read Tony Evans’s message at Moody Founder’s Week 2013 here – There is no more important place to know Christ than the struggles of lifeisaiah scroll
This is about Christ, and about knowing Christ. Martin Luther said,”There’s a chapter in the Bible that every Christian should memorize, if that Christian intends to know Christ.” The German theologian, in 1866 said, „There is the chapter of the Bible, that is the most central, the deepest, the loftiest that Scripture has ever achieved. That same chapter, others have called ‘The Gospel of all vocabulary’. There’s a chapter in the Bible that has such stirring predictions, so complex, that only God could have known them centuries before history unfolded them. There’s a chapter in the Bible that is the most comprehensive exposition of the cross in all of Scripture, the most complete description of the substitutionary vicarious sacrificial death of the Savior in all of Holy writ. This same chapter has a scope that extends from eternity past to eternity future, and gathers up a whole history of redemption by focusing on the redeemer. It sweeps from His position in the eternal trinity to His return to full glory with His redeemed in the new heavens and the new earth. There is a chapter that embraces His past glory, His incarnation, His humiliation, His rejection, His unjust treatment, His unfair trial, His mistreatment, His death sentence, His execution, His resurrection, His intercession, His exaltation, and His coronation.

What is this chapter? It is the first Gospel, and it’s not Matthew. Matthew is the second Gospel. This is a chapter that is sufficient to save sinners. In fact, it is a chapter that was used by Philip to explain the Gospel to an Ethiopian eunuch. This is a chapter that you know. It is Isaiah 53- the first Gospel.

The description of the atoning work of Jesus Christ in Isaiah 53 surpasses any single Scripture on those subjects in the epistles of the New Testament. Let me tell you about Isaiah. 66 chapters, same as the number of books of the Bible. It’s split into two parts: the first 39 and the second 27. Exactly the way the Bible is split: Old Testament 39 books, New Testament 27.

The first 39 are about judgment, much like the Old Testament. The last 27 chapters (of Isaiah) are about redemption, just like the New Testament – Salvation. The last 27 are divided into 3 – 9 – 9 – and 9. The first 9 is about the physical salvation of Israel, the last 9 are about the physical salvation of creation. And the middle 9 is about the spiritual salvation of sinners. (8) So, let’s go down into the middle 9, and the middle chapter is chapter 53, and the middle verse, essentially, is, „He was wounded for our transgressions, He was bruised for our inequities.” The Holy Spirit forces us right down into this incredible chapter. Isaiah 53 has been called the torture chamber of the rabbis. It has been called the guilty conscience of the Jews. And it is that. They run from this chapter like the black death.

This chapter, stepping back in history and the place that it occupies in Scripture, this chapter answers the most critical question that will ever be asked or answered, ever, by anyone, anytime. The most essential question, the most important question is answered by this chapter. Religion must answer this question correctly or it is form hell. Any religion that does not give the right answer to this question is right out of hell. What is the question? It’s the riddle of the Old Testament. Did you know there was a riddle in the Old Testament? Turn to Exodus 34. Moses comes before God and wants God to assure him, he wants God to show up and reveal His glory. In Exodus 34:5 we read „the Lord descended from a cloud and stood there as he called upon the name of the Lord.” Now, the Lord is going to introduce Himself. „The Lord passed by in front of Him and proclaimed, „The Lord God, compassionate, and gracious, slow to anger, and abounding in loving kindness and truth, who keeps grace, loving kindness for thousands, who forgives iniquity, transgression and sin.” And, by the way, „He will by no means leave the guilty unpunished.” That’s the riddle of the Old Testament.

That’s the riddle of redemption. How can God be gracious and punish the guilty? The answer to that is Isaiah 53. He will punish someone else. How can God, in the words of Paul, be just and the justifier of sinners? That is the question: How can a sinner be reconciled to a holy God? How can God love and bring to heavenly glory, sinners, without violating his righteousness? That is the question. If the right answer to that question is SAVED, then every other wrong answer DAMNS. That’s why I say that whoever doesn’t answer that question accurately is from hell. One more thing to say, about Isaiah 53. Just by way of introduction, if we think about it, this is a paralyzingly sad chapter. I don’t know of a sadder moment in all of redemptive history than the moment depicted in this chapter. It is horrific, beyond comprehension. This starts out as the most plaintive lament, the most extreme expression of sorrow. It is a kind of epic dirge. It is a funeral song with massive, sweeping implications. The crushing sorrow that is depicted in Isaiah 53 has no historic parallel, exceeds all other sorrows. (13:25)

The astonishing revelation

We start back in Isaiah 52 at verse 13. And, everything about this section is astonishing, absolutely astonishing. To start, in verse 13 we come to the very words of God. This section begins and ends with God speaking. God speaks in 52:13-15 and speaks half way through verse 11 and verse 12. So, what happens in the middle is bracketed by the words of God. God introduces and God sums up what’s in this great chapter. In 52:13-15, God Himself introduces the Messiah. He introduces His servant, His slave. First, it is an astonishing revelation. By the way, this is the 4th chapter that focuses on the servant or slave of God- the Messiah- vv. 42, 49, 50, 53. All servant songs, slave songs of the slave of God. He introduces Him: Behold because it is astonishing. „My slave will succeed”. Any reader of the Old Testament knows that that’s a Messianic title. Going all the way back to chapter 42, this is the Messiah. (15:29)

He will prosper. Actually, in Hebrew it is ‘act intelligently, act wisely’, succeed. It’s important that we understand that’s how God introduces this, because when He came, it looked like He didn’t succeed. It looked to the world like He failed. Then He begins to introduce Him. He will be high and lifted up, and greatly exalted. That identifies Him. Well, you say, isn’t that just repetitious? No, in the Hebrew, here’s what it says: He will be high, He will be higher, He will be highest. And those 3 designations in combination, only appear in one other place in all of Scripture. And those three designations refer to God. They only appear together in one other place- Isaiah 6. „I saw the Lord high, and higher, and highest.” So, now we know that the slave is God.

The astonishing humiliation

isaiah 53 5

The deity of Messiah is proclaimed. Verse 14 adds: Just as many were astonished at you My people, so His appearance was far more than any man.”  Now we know that He not only will be God, but He will also be man. The God man. He will be marred, that word in Hebrew means mutilated, it means distorted, it means disfigured. And, so extremely disfigured as to be literally beyond human recognition, looking like a beast, not a man. This servant is God? The eternal God: high, higher, highest. Exalted, loftiest, sitting on His throne. And, in the New testament, we know the writer of the Gospel of John tells us that the vision of Isaiah 6 is none other than Jesus Christ. He is God, lifted up and exalted. And He is man, marred, disfigured. This is the second riddle. Who is this Messiah? The Jews had a Messianic view, they had a concept of Messiah. I don’t know that they thought He would be God, but they assumed that He would be exalted. They had no sense that He would be marred, disfigured, far form it. But, that is only temporary.

His marring will be so severe, end of verse 14, that His form would be disfigured and distorted more than the sons of man. The implication of the language is- in face and form He will become subhuman. And we know that happened. All the brutality imposed upon Him. The physical distortion of His body, in all that He suffered and the distortion of His face, from sin bearing… We’re glad to get to verse 15. because the astonishing revelation, followed by the astonishing humiliation, brings us to the astonishing exaltation. (19:50)

The astonishing exaltation

„He will startle many nations.” Startle means to burst, to jump up. „He will startle many nations and Kings will shut their mouths on account of Him. What has not been told them, they will see, what they had not heard they will understand.” This is His final exaltation. So, God Himself, introduces His servant, His slave, the slave of Yahweh. the slave of Messiah, who is to come. He will be God, He will be man, He will be marred, He will be exalted. There is the career of the Lord Jesus in broad terms, from the mouth of God. This information is given to the Jews from Isaiah, 700 years before Jesus came. (21)

Isaiah 53

Now, let’s come to chapter 53. And, all of a suede something changes. Verses 13-15 ‘1st person- future’. „He will be”… „He will…” Kings will..”  „they will…”, „they will see..”. All future- speaking of the coming of the Messiah. Everything changes. This is one speaker: God, speaking of the future career of His servant. When you come to verse 1, everything changes. Everything now is in the past tense. And plural pronouns: „we”, „our”, „us”. The big question for us is, „Who is talking?” Not God. Who is speaking?

The Suffering Servant

53 Who has believed our message?
And to whom has the arm of the Lord been revealed?
For He grew up before Him like a tender shoot,
And like a root out of parched ground;
He has no stately form or majesty
That we should look upon Him,
Nor appearance that we should be attracted to Him.
He was despised and forsaken of men,
A man of sorrows and acquainted with grief;
And like one from whom men hide their face
He was despised, and we did not esteem Him.

Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
All of us like sheep have gone astray,
Each of us has turned to his own way;
But the Lord has caused the iniquity of us all
To fall on Him.

He was oppressed and He was afflicted,
Yet He did not open His mouth;
Like a lamb that is led to slaughter,
And like a sheep that is silent before its shearers,
So He did not open His mouth.
By oppression and judgment He was taken away;
And as for His generation, who considered
That He was cut off out of the land of the living
For the transgression of my people, to whom the stroke was due?
His grave was assigned with wicked men,
Yet He was with a rich man in His death,
Because He had done no violence,
Nor was there any deceit in His mouth.

10 But the Lord was pleased
To crush Him, putting Him to grief;
If He would render Himself as a guilt offering,
He will see His offspring,
He will prolong His days,
And the good pleasure of the Lord will prosper in His hand.
11 As a result of the anguish of His soul,
He will see it and be satisfied;
By His knowledge the Righteous One,
My Servant, will justify the many,
As He will bear their iniquities.
12 Therefore, I will allot Him a portion with the great,
And He will divide the booty with the strong;
Because He poured out Himself to death,
And was numbered with the transgressors;
Yet He Himself bore the sin of many,
And interceded for the transgressors.

Who is saying this? Who is making this massive confession? What group of people is this? What group of people is this? This is plural ‘til you get down to verse 11, where God begins to speak again. Who is this? It is Israel.

What did we learn about Isaiah? Israel’s physical deliverance in the first 9 chapters of the second half, and Israel’s salvation in the second nine. You bore down to those 9 in the middle chapter and the middle verses- this is the prophecy, not the death of Christ. This is not a prophecy of the death of Christ, this is a prophecy of the future conversion of Israel, when they look back at the death of Christ and see who He really was. This is stunning. This leaps across the death and resurrection of Christ to the future conversion of Israel. That’s why Isaiah gave this. To give hope for the national salvation of his people.

Remember Ezekiel 36, when God promises salvation to Israel, a new heart, His spirit… you remember Jeremiah 31, the covenant passage promised to Israel, where God saves Israel. But, you might wanna think about this in terms of another prophecy. As you come to the end of the Old Testament, in Zechariah 12:10 I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. 
And Zechariah sees the future day, when Israel has, by the sovereign purposes of God, the spirit of grace and supplication comes down from heaven and gives them life. And when God does that, they will look on the one they pierced and they will mourn. vv 11-14 11 In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo. 12 The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; 13 the family of the house of Levi by itself and their wives by themselves; the family of the Shimeites by itself and their wives by themselves; 14 all the families that remain, every family by itself and their wives by themselves. What are they all mourning about? That is the future work of God, when He saves the nation of Israel. Romans 11 „So, all Israel will be saved”. That’s the future promise of God.

When that day comes, what will they say? They will recite Isaiah 53. This is their confession. That’s why it’s in the past tense. Think of it this way, as we look at this incredible chapter. Why the mourning? Why the horror? Why does everybody mourn, from the lowest to the highest? From the King, the leader, always down to the humblest family? What is all this mourning and weeping, and sorrowing? It’s obvious. In that future day, when Israel is saved, they will look back over their history and realize that everyone that came before them and rejected Jesus Christ was damned forever. The horror. All the history of holocaust, all those people are lost. The mourning will be beyond comprehension. (transcript from first 30 min provided by our blog)

La plimbare pe Muntele Maslinilor – VIDEO – MOUNT of Olives

Photo credit www.biblewalks.com

Pentru traducere automata, fa click aici – Romanian

Vezi si – La plimbare prin Ierusalimul Vechi aici

Muntele Maslinilor, locul unde:

  • Domnul Isus mergea (se retragea) cand era in Ierusalim (Luca 22:39)  După ce a ieşit afară, S’a dus, ca de obicei, în muntele Măslinilor. Ucenicii Lui au mers după El.
  • Isus a mers de doua ori pe Muntele Maslinilor in ultima saptamana inainte de moartea si invierea Sa. Marti, cand a rostit pildele din Matei 24:1-25:46. In paralela se gasesc pildele si in Marcu 13:1-37 si in Luca 21:5-36. A doua oara, a mers sa se roage in gradina Ghetimani (pe Muntele Maslinilor) in seara cand a fost vandut de Iuda.
  • Isus s-a inaltat la cer de pe Muntele Maslinilor. Faptele Apostolilor 1:9-12
  • Isus se va reintoarce pe Muntele Maslinilor. Scrie in Zaharia 14:4 – Picioarele Lui vor sta în ziua aceea pe muntele Măslinilor, care este în faţa Ierusalimului, spre răsărit; muntele Măslinilor se va despica la mijloc, spre răsărit şi spre apus, şi se va face o vale foarte mare: jumătate din munte se va trage înapoi spre miază noapte, iar jumătate spre miazăzi. In anul 1964 s-a construit un hotel pe Muntele Maslinilor, la excavari au aflat ca pe mijlocul muntelui exista o falie sau paraclaza, care  reprezintă o ruptură apărută în scoarța Pământului si care cauzeaza cutremure.

Dr. David Reagan: Welcome to the land of Israel and the city of Jerusalem. I have come here to the city of Jerusalem to explore 4 mountains; 3 of them are important in biblical history and in Bible prophecy. The 4th is important because of what is situated on it. The 4 mountains are: The Mount of Olives, The Temple Mount, Mount Zion, ad Mount Hertzel. I want to point out right here at the beginning that these mountains we’re gonna be taking a look at are really not mountains by american standards. We would call them hills. But in the Bible, they are referred to as mountains. And, you know, they really are, when you consider the fact that they are high hills here in Israel, and Israel really only has one true mountain by american standards. That’s Mt. Hermon, which is located on the far north, on the border with Syria.

The first mountain we are going to take a look at is the Mount of Olives, and the best place where we can get a good view of it is from the Eastern Gate of the Old City.

2:00 – Well, here we are, at the Eastern Gate, sometimes referred to as the Beautiful Gate or the Golden Gate. It was a gate that was used for ceremonial purposes by priests, during the time of Jesus. As you can see, there’s a cemetery here in front of the gate. It’s a moslem cemetery that was placed here for a very definite reason, but we’ll talk more about that when we focus on the Temple Mount. For now, our subject is the Mount of Olives. Directly below me is a deep ravine, called The Kidron Valley. This valley runs North and South.  and it separates the Old City of Jerusalem from the Mount of Olives, which is located to the east of the city. This is the mount from which Jesus ascended into heaven. It is also the place that the Bible says He will return to. At the base of the mount is the Church of All Nations, also called the Church of the Agony. It is located at the traditional site of the Garden of Ghetsemane…. On the top of the mountain, we see the Hotel of the Seven Arches. When it was built, in 1964, it was discovered that a major geological faultline lies beneath it.  That is significant, because the Book of Zechariah says in chapter 14, that when the Messiah returns to the Mount of Olives, it will split in half when His feet touch the ground.

The Mount of Olives runs North and South along the Kidron Valley. It’s a ridge mountain. And when you reach Hebrew University, where you see that tall spire, the name of the mountain changes to Mt. Scopus. It is where Titus and his legions camped, while they destroyed Jerusalem in 70 A.D. Let’s go now to an observation site on the Mount of Olives.(4:10 min. mark)

VIDEO by ChristInProphecy

Question: „What happened on the Mount of Olives?”

Answer: Jesus made many visits to the Mount of Olives (Luke 21:37). In fact, it was “usual” for Him to go there when in the vicinity of Jerusalem (Luke 22:39). The Bible records two visits to the Mount of Olives, both in the last week of Jesus’ life, in which something of significance happened. The first visit was to deliver what has come to be known as the Olivet Discourse, recorded in Matthew 24:1—25:46. Parallel passages are found in Mark 13:1–37and Luke 21:5–36. The second visit was on the night He was betrayed. That evening began with the Last Supper and ended in the Garden of Gethsemane on the Mount of Olives.

The content of the Olivet Discourse is Jesus’ response to His disciples’ question “Tell us, when will these things be, and what will be the sign of your coming and of the close of the age?” (Matthew 24:3). The content of what Jesus taught in Matthew 24–25 primarily refers to the future tribulation period and the second coming of Christ at the end of the tribulation. The Discourse includes parables about those who wait for the Master’s coming—the wise and faithful servant (Matthew 24:45-51), the five wise virgins (Matthew 25:1-13), and the good servant who uses his “talents” (money) wisely as he waits for the Master’s return (Matthew 25:14-30).

Jesus’ second visit to the Mount of Olives followed His last Passover meal with His disciples, in which He established the New Covenant and then revealed Judas as the one who would betray His master (John 13:1-30). At the conclusion of the meal, Jesus instituted the Lord’s Supper (Matthew 26:26-29;1 Corinthians 11:23-26). After the meal, He took His disciples to the Garden of Gethsemane, literally “oil-press,” located on a slope of the Mount of Olives just across the Kidron Valley from Jerusalem. There Jesus prayed in agony as He contemplated the day to come. So overcome by the horror of what He was to experience in the crucifixion the following day that God sent an angel from heaven to strengthen Him (Luke 22:43).

After this, Judas Iscariot, the betrayer, arrived with a “multitude” of soldiers, high priests, Pharisees, and servants to arrest Jesus. Judas identified Him by the prearranged signal of a kiss which he gave to Jesus. Trying to protect Jesus, Peter took a sword and attacked a man named Malthus, the servant of the high priest, cutting off his ear. Jesus rebuked Peter and healed the man’s ear, displaying the miraculous power of God. Nevertheless, they arrested Him and took Him to Pontius Pilate, while the disciples scattered in fear for their lives.

The Mount of Olives is also mentioned in the Book of Zechariah. In a prophecy related to the end times, the Prophet Zechariah declared, „On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south” (Zechariah 14:4). This prophecy, related to the triumphant coming of the Messiah, connects to both of the above Mount of Olives passages. It connects with the Olivet Discourse in that both passages refer to the end times. It connects with the Garden of Gethsemane in that the very location where Jesus was betrayed and rejected will be the same location where Jesus returns triumphantly.

Read more:http://www.gotquestions.org/Mount-of-Olives

Gicu Stan – Duhul Sfant: Botezul cu Duhul Sfant si Vorbirea in Limbi – Logos Podcast Interviu, realizat de Dan Miclea

Dan Miclea: Bun venit la emisiunea Logos, unde o sa vorbim azi de lucrarea Duhului Sfant, Duhul Sfant ca persoana. Il avem cu noi pe fratele Gicu Stan.

Asculta emisiunea aici:
http://www.logospodcasting.com/gicu-stan-botezul-in-duhul-si-vorbirea-in-limbi

Cincizecimea photo wikipedia

Gicu Stan: Ce este de facut atunci, fratilor, cand va adunati laolalta, daca unul din voi are o cantare, altul o invatatura, altul o descoperire, altul o vorba in alta limba, altul o talmacire. Totul sa se faca spre zidirea bisericii. Stiti ce surprinde aici, din pasajul acesta? Apostolul, si printre altele abordeaza vorbirea intre alte limbi si spune ca daca unul are o vorbire in alta limba, altul o talmacire, cum e cu vorbirea asta in alta limba. Pentru ca in Faptele Ap. 2, citim ca atunci cand Duhul Sfant s-a coborat peste cei aproape 120 care erau in odaia de sus, spune Scriptura ca de-odata toti au inceput sa vorbeasca in alte limbi, dupa cum le da Duhul sa vorbeasca. Aici, apostolul spune in continuare in vers. 27: Daca sunt unii care vorbesc in alta limba, – ceea ce intelegem, ca nu toti vorbeau in alta limba. Calatorind si prin tara si in afara tarii,  mi-am dat seama ca in ce priveste lucrarea aceasta a Duhului Sfant, a botezului, a umplerii cu Duhul Sfant, sunt multe semne de intrebare. Si in cele spirituale, niciodata nu ne vom ridica mai sus decat intelegerea pe care o avem, decat cunoasterea pe care o avem, inclusiv despre credinta.

Apostolul Pavel spune in Romani 10:17  astfel: credinţa vine în urma auzirii; iar auzirea vine prin Cuvîntul lui Hristos. Deci, credinta, ca sa existe in vietile noastre, mai intai trebuie sa avem cunoasterea. Daca avem o baza corecta, cunoastere corecta, atunci, aplicand cunoasterea aceea vietilor noastre,  avem sansa sa ajungem la un crez corect. Dar niciodata in cele spirituale, noi nu ne vom ridica mai sus decat intelegerea pe care o avem, cunoasterea pe care o avem. Ei, calatorind prin tara, calatorind in afara tarii mi-am dat seama ca la capitolul acesta al botezului, al umplerii cu Duhul Sfant e multa confuzie. Am inteles ca sunt cel putin 3 probleme care trebuiesc clarificate in ce priveste lucrarea aceasta a botezului, a umplerii cu Duhul Sfant.

  1. Cand s-a nascut Biserica Domnului?
  2. Daca exista vreo diferenta intre manifestarea Duhului Sfant  inainte de Cincizecime si dupa Cincizecime,
  3. Si o a treia, poate putin mai delicata. Unde e frontiera care desparte insusirile noastre native, cat si cele pe care noi le dobandim prin instruire de darurile pe care le imparte Duhul Sfant?

Pentru ca gasim cantareti buni si in biserica, dar gasim cantareti buni si in afara bisericii. Gasim oratori buni in afara bisericii, si din cand in cand mai gasim si prin biserici. Nu putini sunt cei care spun: ,,Domnule, asta-i darul pe care Duhul Sfant mi l-a dat mie.” Ba, in acelasi timp, Scriptura ne indreptateste sa credem ca sunt anumite lucrari pe plan spiritual care se pot face fara sa fi trait Cincizecimea, fara ca sa fi trait botezul sau umplerea cu Duhul Sfant, cum o numeste Scriptura. Timpul in seara aceasta nu ne permite sa le abordam pe toate cele 3 aspecte. Dar as vrea, asa sumar, sa trecem peste ele.

(1) Inteleg, bazat pe anumite pasaje in sfanta Scriptura ca Biserica Domnului s-a nascut in seara invierii, nu la Cincizecime. Daca Biserica Domnului s-a nascut la Cincizecime, atunci nasterea din nou si botezul cu Duhul Sfant sunt doua evenimente care au loc in acelasi timp. Deci, cand m-am intors la Dumnezeu si L-am primit pe Isus Hristos ca Domn si Mantuitor al vietii mele s-a realizat si nasterea din nou si botezul cu Duhul Sfant. Ori, Evanghelia lui Ioan, cap. 20, care ne vorbeste despre intalnirea Domnului Isus Hristos cu ucenicii in seara invierii, spune acolo Scriptura ca s-au bucurat  cand L-au vazut pe Domnul si Domnul acolo-i trecut cu D mare. Deasemenea, Scriptura ne spune ca dintre cei 11, unul lipsea. Stim ca al 12-lea, Iuda, isi pusese capat zilelor. Dar Toma nu era cu ei. Si se intalnesc astia 10, care fusesera colegi in aceeasi scoala, cea mai buna scoala teologica ce a existat vreodata in lumea noastra. Se intalnesc cu fostul lor coleg de teologie, cu Toma. Si spun: ,,Toma, a inviat Domnul!” Si el spune: ,,Ce? Cum? Nu cred!”
,,Dar noi am stat de vorba cu El. I-am vazut mainile si coasta!”
Si ce zice Toma?: ,,Daca nu voi pune eu mana mea in coasta Lui si degetul meu in rana Lui n-am sa cred.”

Si zece se straduiesc sa-l treaca din tabara necredinciosilor in tabara credinciosilor si nu reusesc. Si dupa 8 zile, din nou ucenicii erau impreuna si era si Toma cu ei. Si vine Domnul. Cand vine Domnul, intotdeauna El vine la mijloc. El nu vine ca spectator [ca] sa vada ce se intampla la biserica. Nu, nu. De multe ori noi Il chemam sa fie musafirul nostru. Nu. Domnul e Stapanul Bisericii. Si El cand vine in Biserica, El vine ca Stapan. Ca Domn. Ca Pastor al Bisericii. A venit si s-a asezat in mijloc. N-are de a face cu ceilalti 10, ci se indreapta spre Toma. Si spune: ,,Toma, vino si fa experimentul.” Nu gasim scris ca a mai avut curajul sa duca mana in semnul cuielor si sa verifice prin simturile lui tactile, sa vada, ii asa sau nu-i asa? Dar a facut doua mari afirmatii acolo despre Domnul Isus Hristos: ,,Esti Domnul meu si esti Dumnezeul meu!”

Prin faptul ca Toma nu credea ca Isus inviase din morti, stiti in ce situatie se gasea el? Pentru el, Isus nu era Fiul lui Dumnezeu, deci nu era ceea ce a spus ca este si anume: Dumnezeu adevarat din Dumnezeu adevarat. Si in al doilea rand, necrezand in invierea Lui, pentru el, jertfa pe care Domnul Isus a dus-o la Golgota nu reprezenta unica solutie randuita de Dumnezeu Tatal pentru mantuirea noastra. Dar cand se intalneste cu El, se prabuseste inaintea Lui si spune: ,,Esti Domnul meu si Dumnezeul meu!” Ce inseamna cand cineva spune despre Domnul Isus Hristos ca-i Dumnezeul lui? El recunoaste ca Isus exista din eternitate cu Dumnezeu, ca la implinirea vremii a venit in lumea noastra, S-a intrupat, a trait printre noi plin de har si de adevar, la timpul stabilit de Dumnezeu Tatal s-a dus la Golgota si a platit pretul mantuirii noastre. Ca dovada faptului ca moartea Lui a fost o moarte reala, a fost coborat si a stat in groapa rece a mormantului. De acolo, Dumnezeu L-a inviat, asa cum spune Romani 1:4: (1) dovedindu-L cu putere ca-I Fiul Lui si (2) ca jertfa care El a adus-o la Golgota este si ramane solutia randuita de Dumnezeu Tatal pentru mantuirea noastra. Si Toma spune: ,,Da, cred asta.” Dar nu numai atat. ,,Nu numai ca esti Dumnezeul meu, esti si Domnul meu!” Atunci cand cineva traieste ceea ce Scriptura numeste nasterea din nou, el trebuie sa faca din Domnul Isus, Dumnezeul lui si in al doilea rand sa faca din El Domnul vietii sale. Adica, din momentul acela frang voia mea in fata vointei Lui si spun:  ,,De azi inainte, 24 din 24 de ore  inima mea va bate pentru Tine.”

Ceilalti 10 erau convertiti? Traisera nasterea din nou, dar au trait-o cu opt seri mai in urma, cand in seara invierii, Domnul a venit si le-a aratat mainile si coasta. Si spune: s-au bucurat cand au vazut pe Domnul. Si acolo spune Scriptura ca Domnul a suflat peste ei si le-a zis: ,,Luati Duh Sfant.” Au luat Duh Sfant? Dar, [tot] la acestia le spune: ,,Sa nu va departati de Ierusalim pana veti fi imbracati cu o putere de sus, si apoi veti fi martori.” Intreband cu ceva vreme in urma pe niste tineri, ca ei sunt mai deschisi pentru dialog: ,,Au primit s-au n-au primit?” –  ,,Da, nu, nu stiu.” Le-am spus: ,,Daca Scriptura spune Da, atunci asa este.” Domnul a suflat peste ei si a zis: ,,Luati Duh Sfant!” Dar ce inteleg de aici? Duhul Sfant pe care ei l-au luat atunci in seara invierii cand Domnul a suflat peste ei, nu-i altceva decat lucrarea Duhului Sfant care prin Cuvantul Scripturilor realizeaza in noi nasterea din nou. Acolo era prezent Cuvantul Intrupat, spune in Ioan 1 ca la inceput era Cuvantul si Cuvantul era cu Dumnezeu si Cuvantul era Dumnezeu. Si mai jos spune: Si Cuvantul s-a facut trup si a locuit printre noi plin de har si de adevar. Deci acolo era Cuvantul si acolo era Duhul Sfant.

photo credit vimeo.com

Deci, in seara invierii, Duhul Sfant despre care vorbeste acolo evanghelistul este lucrarea Duhului Sfant care prin Cuvantul Scripturilor realizeaza in noi nasterea din nou. Cincizecimea este o lucrare aparte. Deci, una este nasterea din nou si alta este Cincizecimea. Stand de vorba cu tineri, pentru ca spuneam, ei sunt deschisi dialogului. Ii intrebam: ,,Cum stati? Asta e Cincizecimea?” Dar zice: ,,Frate Gicu, ce vrei sa ne intrebi? Daca vorbim in alte limbi?” Am zis: ,,Nu numai asta. Dar si asta.” Si au spus: ,,Putem sa va punem cateva intrebari?” Am zis: ,,Sigur, aveti toata libertatea!”
Au zis: ,,Frate Gicu, David a avut Duhul Sfant?”
Am zis: ,,Da, spune Scriptura in Psalmul 51 ca la un moment dat, David se roaga: ‘Doamne, nu lua Duhul Tau cel Sfant de la mine.” Zic: ,,A avut, cum sa nu-L aiba?”
Dar zice: ,,A vorbit in alte limbi?”
,,Scriptura tace. Unde Scriptura tace, trebuie sa tacem si noi.”
Au venit mai aproape si au zis: ,,Frate Gicu, Ioan Botezatorul a avut Duhul Sfant?”
Si am zis: ,,O, despre Ioan Botezatorul spune Scriptura ca s-a umplut de Duhul Sfant inca din pantecele mamei lui. Deci a avut.”
,,Da, dar a vorbit in alte limbi?”
,,Scriptura tace.”
,,Mai avem o intrebare: Domnul Isus a avut Duhul Sfant?”

,,O – zic, –  despre Domnul Isus spune Scriptura ca I s-a dat Duhul fara masura!”
Si zice: ,,A vorbit in alte limbi?”
Inclusiv cuvintele care le-a rostit pe cruce, au fost rostite in limba aramaica. Si au zis: ,,Frate Gicu si noi avem Duhul Sfant. Dar eu n-am semnul asta de a vorbi in alte limbi. Eu am un alt semn.”

Fratii mei, noi n-avem voie sa ne zidim crezul nostru pe experientele noastre. Crezul nostru trebuie sa fie zidit pe Cuvantul Scripturilor. Daca experientele se incadreaza in Cuvantul Scripturilor, sunt bune. Daca nu, oricat am fi noi de indragostiti de ele, daca n-au acoperire in Cuvantul Scripturilor trebuie sa avem taria sa le aruncam la cosul de gunoi, pentru ca Dumnezeu n-are nimic de-a face cu ele. Pavel spune in 1 Corinteni 15: ,,ne mantuim dupa Evanghelie.” Ca si mantuiti, trebuie sa ne traim viata dupa Evanghelie si in Romani 2:16 spune ca intr-o zi, Dumnezeu prin Hristos Isus v-a judeca lucrurile ascunse ale oamenilor dupa Evanghelie. Vreau sa va spun ca m-au pus pe jar. Am mai gasit in Scriptura cateva pasaje care au amplificat framantarile mele. In Ioan 7, gasim acolo spunandu-se ca in ziua de pe urma, care era ziua cea mare a praznicului, Isus a statut in picioare si-a strigat. Si atat de tare a strigat Domnul ca se aude si astazi. ,,Daca inseteaza cineva,”- spunea Domnul, „sa vina la Mine si sa bea. Celui ce crede in Mine, din inima lui vor curge rauri de apa vie.” Si acolo completeaza evanghelistul si spune: ,,spunea aceste lucruri despre Duhul care aveau sa-l primeasca cei ce vor crede in Isus, fiindca Duhul Sfant nu fusese dat, pentru ca Isus nu fusese proslavit.”

Cum „nu fusese dat Duhul Sfant”? Nu fusese Duhul Sfant si nu fusese peste Domnul Isus Hristos? Citim in Evanghelia lui Luca despre batranul Simion care a adus o viata fara de prihana si Duhul lui Dumnezeu era peste el. Si spune acolo Scriptura despre plinatatea Duhului Sfant. Si Domnul instiintase din timp ca el nu va muri pana cand va vedea pe sfantul lui Israel. Si in ziua cand parintii cu pruncul Isus se duceau la Templu, ca sa implineasca in dreptul Lui ceea ce spunea legea, Duhul Sfant ii spune: ,,Du-te, ca acuma vine Mesia.” Si cand ajung parintii cu pruncul, el e prezent acolo, Il ia pe brate, binecuvanteaza pe Dumnezeu si spune: ,,Doamne, slobozeste acuma in pace pe robul Tau ca ochii mei au vazut mantuirea Ta.” Scriptura vorbeste despre Ana proorocita, care si ea, manata de Duhul Sfant in ceasul acela, a venit la Templu si vorbea oamenilor despre Isus. Ba spune Scriptura tot in Evanghelia dupa Luca despre Zaharia, ca intra in scoala suferintei, a durat intre 9-10 luni scoala aceea. Si cand iese din scoala suferintei, spune Scriptura ca se umple de Duhul Sfant si incepe sa prooroceasca. Si Ioan spune acolo: ,,Duhul Sfant nu fusese dat fiindca Isus nu fusese inca proslavit.”

Cum nu fusese dat Duhul Sfant? Il gasim pe Domnul Isus in Ioan 16 spunandu-le ucenicilor: „Ma duc la Tatal,” si cand a spus asta, spune Scriptura ca inima lor s-a umplut de intristare. Si Domnul revine: „E spre folosul vostru sa ma duc, ca daca nu ma duc Eu, nu vine Mangaietorul.” Cum nu vine Mangaietorul? Cum? Cateva saptamani ma culcam seara cu problema aceasta in mintea mea. Uneori, ma trezeam noaptea si ma intorceam de pe o parte pe alta in pat si ma intrebam: ,,Doamne, ce ai vrut sa spui prin Cuvantul Scripturilor? Ca Duhul Sfant nu fusese dat, ca Domnul Isus nu fusese proslavit, cand Duhul Sfant era in lume in vremea aceea?” Cand Domnul Isus Hristos tinea cuvantarea aceea in ziua de pe urma, care era ziua cea mare a praznicului, Duhul Sfant era peste Domnul Isus Hristos. Duhul Sfant fusese peste proorocii Vechiului Testament. Ne spune Scriptura ca Duhul a miscat pe Samson odata intre Ţorea şi Eştaol, i-a pus limitele si acolo il insotea Duhul Sfant si acolo, Duhul Sfant era peste el.

Si spune aici: Duhul Sfant nu fusese dat fiindca Isus nu fusese inca proslavit. Citind Scripturile mi-am pus urmatoarea intrebare: cea de-a doua persoana a divinitatii, Mesia, a mai vizitat lumea noastra pana la intrupare? Da. Gasim pasaje in Vechiul Testament care ne indreptatesc sa credem ca El a mai vizitat lumea noastra pana la intrupare. Dar ascultati-ma, intruparea Domnului Isus Hristos a fost o premiera nu in istoria omenirii, ci a fost o premiera in istoria cosmosului, in felul in care cea de-a doua persoana a divinitatii a vizitat lumea noastra. Cum ne-a vizitat prin intrupare si cum ne-a vorbit Dumnezeu prin Fiul, nu mai facuse pana atunci. Deci a fost ceva, o premiere, ceva ce nu mai fusese pana atunci, in ce priveste felul in care cea de-a doua persoana a divinitatii a vizitat lumea noastra prin intrupare.

Venind la Duhul Sfant al lui Dumnezeu, stiti ce am inteles? Ca Cincizecimea a insemnat o premiera in felul in care Duhul Sfant a venit in Biserica Domnului. Ceva nou, ce nu mai fusese pana atunci. Si stiti ce le-am spus? Nu cautati vorbire in limbi la David, ca n-o veti gasi, asa cum nu gasiti pe Hristosul crucificat inainte de intrupare. Nu cautati vorbire in limbi la Ioan Botezatorul, ca n-o veti gasi pentru ca ea apartine de aici, de la Cincizecime incoace, nu inainte de Cincizecime. E un fel nou in care Duhul Sfant a inceput sa lucreze in Biserica Domnului.

Dar, tot ei spuneau: „Frate Gicu, tu crezi ce spune in Scriptura?”
Si am spus: „Cum sa nu cred ce spune Scriptura?”
Zice: „Stii ce scrie in 1 Corinteni 12?”
Am zis: „Hai sa citim.” Spune Scriptura asa, incepand cu vres. 28: Şi Dumnezeu a rînduit în Biserică, întîi, apostoli; al doilea, prooroci; al treilea, învăţători; apoi, pe ceice au darul minunilor; apoi pe cei ce au darul tămăduirilor, ajutorărilor, cîrmuirilor, şi vorbirii în felurite limbi. 29 Oare toţi sînt apostoli? Toţi sînt prooroci? Toţi sînt învăţători? Toţi sînt făcători de minuni? 30 Toţi au darul tămăduirilor? Toţi vorbesc în alte limbi? Toţi tălmăcesc? 31 Umblaţi dar după darurile cele mai bune. Şi vă voi arăta o cale nespus mai bună.
Mi-au sis: „Frate Gicu, daca Scriptura spune aici ca nu toti vorbesc in alte limbi, de ce sustii invatatura ca toti cei care traiesc Cincizecimea, pe langa altele trebuie sa fie prezenta si vorbirea in alte limbi? Cand Scriptura spune ca nu toti vorbesc in alte limbi si nu toti talmacesc.
Si am spus: „Voi aveti dreptate. Da, asa este cum scrie aici. Nu toti vorbesc in alte limbi.

Dar in 1 Corinteni 12 ap. Pavel abordeaza darurile pe care Duhul Sfant le imparte, odata ce El a venit in viata credinciosului. Pentru ca este scris: Duhul Sfant da fiecaruia in parte cum voieste El. Si ceea ce spune el aici in 1 Corinteni 11 si in versetul ce s-a citit din 1 Corinteni 14, e vorba despre darul vorbirii in alte limbi. Nu e vorba despre ‘vorbirea in alte limbi’ din Ziua Cincizecimii. Ascultati ce spune Scriptura in 1 Corinteni 14:2 ‘În adevăr, cine vorbeşte în altă limbă, nu vorbeşte oamenilor, ci lui Dumnezeu; căci nimeni nu -l înţelege, şi, cu duhul, el spune taine.‘ Deci vorbirea aceasta nu-i adresata oamenilor, ci lui Dumnezeu. Asta nu-i vorbirea in alte limbi din 1 Corinteni 12.

In 1 Corinteni 12 ap. Pavel vorbeste despre darurile pe care le imparte Duhul Sfant odata venit in viata credinciosului.(22) Si unul dintre ele este si darul vorbirii in alte limbi. Si cum se manifesta acesta? Sub inspiratia Duhului Sfant  mesajul pleaca din partea lui Dumnezeu. Se manifesta prin cel ce are darul. El trebuie sa se manifeste public; trebuie sa fie talmacit si trebuie sa aduca zidire altora, asa cum spunea aici in 1 Corinteni 14- Toate sa se faca spre zidirea sufleteasca. Invatatura, cantarea, vorbirea in alta limba, talmacirea. Deci toate sa se faca spre zidirea sufleteasca. Cand e vorba de darul vorbirii in alte limbi, deci, sub inspiratia Duhului Sfant, mesajul vine din partea lui Dumnezeu, porneste de acolo, se manifesta prin cel ce are darul. Trebuie sa fie talmacit, trebuie sa se manifeste public si sa aduca zidire altora. Asta-i darul si nu toti vorbesc in alte limbi. Nu toti.

Am avut bucuria in timpul care s-a scurs sa particip la seri de partasie, la servicii de partasie in care s-a manifestat felul acesta de lucrare a Duhului Sfant, prin vorbire in alte limbi si prin talmacire. E atata de frumos. Incepea vorbirea in alte limbi prin unu, prin altul se deda talmacirea. Cand cel care talmacea spunea ‘Amin’, cel ce vorbea in alte limbi s-a oprit. Asta- i darul si nu toti au darul. In Ziua CIncizecimii, cand spune Scriptura: „Si toti, deodata, au inceput sa vorbeasca in alte limbi, dupa cum le da Duhul sa vorbeasca.” A fost darul vorbirii in alte limbi?” N-a fost talmacit. Da, acolo a fost un mesaj care s-a dat pe intelesul prozelitilor prezenti in Ierusalim. Si cu ceva ani in urma, un profesor de studiu biblic la o scoala crestina din Cluj m-a sunat si mi-a zis: „Frate Gicu, vreau sa stau de vorba cu dvs.” M-am dus intr-una din zile la scoala si-mi zice: „Auzi, am auzit ca esti suparat pe mine.” I-am spus: „Bine ai auzit, pentru ca eu ii invat pe tineri intr-un fel in biserica si tu in scoala ii inveti altfel.”

„Pai,” zice, „uite care-i problema. Am 4 ore care sunt destinate pentru subiectul asta a botezului cu Duhul Sfant. Vino in scoala si ti le ofer tie; vorbesti tu elevilor despre botezul cu Duhul Sfant.” I-am spus: „Nu asta-i solutia. Daca facem asa, cineva v-a fi discreditat in scoala asta ca nu-i competent sa abordeze subiectul asta. Solutia este sa stam la masa, sa luam Scriptura si sa vedem ce spune Scriptura.”  „Frate Gicu, dar a fost prezenta vorbirea in limbi in Fapte 2, pentru ca a fost un mesaj pe intelesul prozelitilor veniti la Ierusalim.” Am zis”Bine, dar in Fapte 10?” „Pai, in Fapte 10 a trebuit sa fie o marturie puternica pentru Petru si pentru cei 6 care-l insoteau, ca Domnul a deschis usa mantuirii si pentru neamuri si de aia a fost rpezenta vorbirea in alte limbi acolo.” Zic: „Sa fie asa cum spui tu. Cu toate ca nu cred asa. Dar, hai sa facem un pas mai departe in Scriptura,” si ne-am dus in Fapte 19. Scriptura ne spune acolo, ca ap. Pavel in timp ce predica Evanghelia ajunge in Efes si acolo ii intalneste pe cei 12 ucenici si-i intreaba: „Ati primit voi Duhul Sfant cand ati crezut?” Si astia au fost oameni sinceri, n-au vrut sa spuna: ‘L-am primit atunci.’ Nu, nu. Au zis: „Noi nici n-am auzit ca s-a dat un Duh Sfant.” Si cu voi, cu ce botezati?” „Cu botezul lui Ioan.” Eh, ce a facut Pavel? L-a propovaduit pe Domnul Isus Hristos, i-a botezat in numele Domnului Isus Hristos, si cand si-a pus mainile peste ei s-a coborat Duhul Sfant peste ei.(26) Si din context reiese ca toti au inceput sa vorbeasca in alte limbi si sa prooroceasca.

Si intrebarea mea pentru el a fost urmatoarea: „Daca in Fapte 2, vorbirea in alte limbi a fost necesara pentru prozelitii din Ierusalim, daca in Fapte 10 vorbirea a fost necesara pentru Petru si ceilalti ca sa aiba un argument puternic pentru biserica din Ierusalim, ca Domnul a deschis usa mantuirii pentru oameni in Fapte 19, de ce toti, ca din context reiese ca toti au inceput sa vorbeasca in alte limbi si sa prooroceasca. De ce toti? Pentru cine trebuia sa fie argumentul asta puternic al botezului cu Duhul Sfant? Pentru cine? Pentru ca, daca cineva era pregatit in sensul acesta, ca poate sa aiba loc botezul cu Duhul Sfant fara vorbiri in alte limbi? Am zis, printre ei trebuia sa se numere si cel care a fost ap. Pavel. De ce toti? De ce?

A ridicat din umeri si a spus: „Ramane o problema de studiu si de cercetare pentru viitor. Eh, ce inteleg ca la botezul cu Duhul Sfant, cand Duhul Sfant vine si se coboara peste credincios, ia in primire duhul credinciosului, mintea lui e fara rod- adica, nu cadem in transa, nu ne pierdem cunostinta si nu mai stim ce se intampla cu noi. Nu. Nu. Noi ramanem perfect constienti. Vine Duhul Sfant, ia in primire duhul nostru, prin gura noastra El se roaga, si mintea n-are nici o contributie la cuvintele care le vorbim. In situatia aceasta, vedeti, sub inspiratia Duhului Sfant, vorbirea porneste de la credincios si se inalta catre Dumnezeu. E exact ce spunea ap. Pavel in 1 Corinteni 14 „In adevar, cine vorbeste in alta limba, nu vorbeste oamenilor, ci lui Dumnezeu. Caci cu Duhul el spune taine si nimeni nu-l intelege.” Asta-i vorbirea de la botezul cu Duhul Sfant. Deci, vine Duhul Sfant, ia in primire duhul meu, mintea mea e fara rod- adica, ea n-are nici o contributie la cuvintele pe care eu le rostesc si de la cel credincios care traieste in lucrarea aceasta a botezului, a umplerii cu Duhul Sfant si apoi manifestarea acestei vorbiri in viata de credinta care urmeaza, se inalta vorbirea de la credincios la Dumnezeu.

Tongues gift Holy SpiritCand vine darul vorbirii in limbi, sub inspiratia Duhului Sfant, mesajul pleaca din partea lui Dumnezeu sub inspiratia Duhului Sfant se manifesta prin cel ce are darul. Trebuie sa fie talmacit, sa se manifeste public si sa aduca zidire altora. Acesta e darul, dar cealalta e vorbirea. Tot aici in capitolul 14, ap. Pavel scrie Bisericii din Corint, deci le scrie, astia erau indragostiti de vorbirea in alte limbi. Si ap. le scrie ca sa faca randuiala. Si ce le spune printre altele? „Multumesc lui Dumnezeu ca eu vorbesc in alte limbi mai mult decat voi toti. Dar in biserica voiesc mai bine sa spun 5 cuvinte intelese, ca sa invat si pe altii, decat sa spun o mie de cuvinte in alta limba.” E darul [vorbirii in limbi]? Nu cred ca e darul. Ca daca e dar, atunci cel care da vorbirea trebuie sa dea talmacirea sau celuia care vorbeste sau daca nu, da altuia darul acesta al talmacirii. Apostolul Pavel spune: „Nu. Voi toti Corintenii la un loc, voi nu vorbiti in alte limbi asa cat vorbesc eu singur. Dar in biserica, cinci cuvinte intelese, ca sa aduca zidire si altora, decat o mie de cuvinte in alta limba.” Photo credit http://www.smashwords.com

Stiu ca este o problema destul de delicata, aceasta, a botezului cu Duhul Sfant si in special pentru cei care sunt cerebrali, cei pregatiti in stiintele exacte. Ma rog, au multa scoala in spatele lor si… Eram cu ani in urma la niste seri de staruinta si era acolo prezenta si o tanara si studenta in anul IV la studii Europene – Studii Politice si in paralel facea si studii Europene. Nu cu mult timp, in serile alea de rugaciune, de staruinta, ea isi predase viata in mana Domnului si era in perioada asta de pregatire pentru botez. Si a venit intr-o luni seara, luni am inceput serile de rugaciune, dar ea a venit ceva mai tarziu. Si marturisea dupa cateva zile: „Cand am intrat in Casa de Rugaciune si am auzit cum se inaltau rugaciunile catre Dumnezeu, la un moment dat am auzit voci, care au inceput sa spuna: ‘Auzi, tu ce cauti aici? Tu esti o fata inteligenta, citita, rationala, cerebrala. Nu-i auzi? Nu vezi cum se manifesta? Lasa-i si du-te!'” Dar ea si-a zis asa: „Nu plec. Raman aici pentru ca trebuie sa decid ce fac. Mai merg la botez sau ii las in pace?” Si cand a zis lucrurile acestea, toate apasarile la nivelul gandirii si a cugetului ei, toate au parasit-o. Si a ramas acolo pana la orele 11, 11 si ceva seara, cand s-a terminat seara aceea de rugaciune.

Marti a zis: „Ma duc. Dar nu mai stau in spate. Ma duc in fata, ca acolo-i focul. Ma duc sa iau temperatura de acolo, sa vad ce se intampla.” Dar ce si-a zis? Ce si-a zis si Luni seara: „Pastrez totul sub controlul ratiunii mele.Nimic n-am sa las sa iasa. Cum, sa ajung sa vorbesc eu cu gura mea ce nu inteleg cu mintea mea? Nu se poate asa ceva; nu se poate asa ceva.” A venit si in seara urmatoare si a venit in fata. Dorinta ei in inima ei era sa fie botezata cu Duhul Sfant, dar marea batalie era: „Cum s vorbesc eu cu gura mea ce nu inteleg cu mintea mea?”  A inceput rugaciunea sa curga. Cu noi, in seara aceea la partasie, era si un frate care avea dar de descoperire din partea Domnului. Si in timp ce rugaciunea curgea, Dumnezeu i-a aratat aceasta tanara si Duhul Sfant sub forma de porumbel se asezase pe capul ei si voia sa vorbeasca prin gura ei. Dar ea zicea: „Nu. Nu. Nu se poate. Cum sa vorbesc eu cu gura mea ce nu inteleg cu mintea mea?” S-a apropiat de ea si numai atata i-a spus: „Lasa-L pe Duhul lui Dumnezeu sa vorbeasca prin gura ta.” Si dintr-o data a izbucnit in vorbirea in alte limbi. Si in seara aceea, cand s-a terminat serviciul de partasie a sarit in fata si a zis: „Stati. Stati. Nu plecati niciunul de aici pentru ca eu trebuie sa va marturisesc bataliile pe care eu le-am trait seara trecuta si la inceputul acestei seri de partasie si cum Domnul s-a indurat de mine si m-a botezat si pe mine cu Duhul Sfant.(33)

E adevarat. Sunt batalii. La un moment dat, abordand subiectul acesta am ajuns la subiectul asta cu o fata care era ordinata in slujire. A zis: „Frate Gicu, tu creezi teroare in mintile credinciosilor.” „Pai, de ce?” „Pai. le spui ca nu au botezul cu Duhul Sfant daca nu vorbesc si in alte limbi.” Si i-am zis: „Asculta-ma. Nu numai vorbirea in alte limbi, ca daca-i numai vorbirea in alte limbi, s-ar putea sa fie si ceva contrafacut la mijloc. Trebuie sa fie vorbirea in alte limbi, dar trebuie sa fie si ravna aia pentru viata sfanta si curata. Trebuie sa arda focul ala de a duce Evanghelia si de a vorbi altora. Poti sa taci, pentru ca Duhul Sfant, primul scop in care El s-a dat, din care vorbeste Scriptura si le spunea Domnul: „Voi veti fi martori…” dar mai intai ramaneti sa fiti imbracati cu putere de sus.

M-a intrebat cineva: „Frate Gicu, eu sunt mantuit daca n-am trait Cincizecimea, n-am trait botezul cu Duhul Sfant?” Si le-am spus: „Intrebarea nu e corect pusa. Intrebarea nu trebuie pusa ca ‘sunt mantuit/mantuita daca n-am trait Cincizecime.’ Ci altfel trebuie pusa intrebarea si anume: ‘Daca n-am trait Cincizecimea, pot sa fiu martor eficient pentru Domnul? Si pot sa-mi duc mantuirea pana la capat?'” Darul lui Dumnezeu pentru un pacatos e mantuirea. Darul lui Dumnezeu pentru mantuit e botezul cu Duhul Sfant. Nu botezul cu Duhul Sfant ne confirma mantuirea. Mantuirea o castigam prin credinta in Domnul Isus Hristos. Ascultati ce spune Scriptura in Galateni 4:6 Şi pentru că sînteţi fii, Dumnezeu ne -a trimes în inimă Duhul Fiului Său, care strigă: ,,Ava„, adică: ,,Tată!` Nu ca sa devenim fii, ci pentru ca suntem fi. Deci darul asta al botezului cu Duhul Sfant, al umplerii cu Duhul Sfant nu-i pentru cei pacatosi. Pentru pacatosi e mantuirea. „Dar la Corneliu?” spunea cineva. Da, la Corneliu. Oamenii acestia au crezut Scriptura propovaduita de Petru. Petru le-a spus: „Isus ne-a poruncit sa le propovaduim norodului ca oricine crede in El, capata in numele Lui iertarea pacatelor. Au crezut si dupa ce a avut loc nasterea din nou, la cateva secunde, sau minute, nu stiu, a avut loc umplerea lor, botezul lor cu Duhul Sfant. Dar niciodata nu poate sa aiba loc botez cu Duhul Sfant inainte de nasterea din nou. Spunea Domnul Isus Hristos: „Vinul nou se pune in burduf nou.” Pai, daca se pune in burduf vechi, spunea Domnul ca se sparge si burduful si se risipeste si vinul.

Sunt unii la care li-e frica. Zic: „Ma duc la staruinta, da daca se intampla ceva rau?” Zic: „Asculta-ma.” Era tatic, dar nu de mult timp. Si-i zic: „Auzi, daca fetita ta, papusa aia vine la tine si-ti cere ceva, iti cere o bucata de paine, ce faci? Ii dai o piatra?” Zice: „Nu. Cum sa-i dau?” Stiti ce a spus Domnul Isus Hristos in Evanghelia dupa Luca cap. 11:11 Cine este tatăl acela dintre voi, care, dacă -i cere fiul său pîne, să -i dea o piatră? Ori, dacă cere un peşte, să -i dea un şarpe în loc de peşte?12 Sau, dacă cere un ou, să -i dea o scorpie? Si ascultati ce concluzioneaza acolo Domnul Isus Hristos: „13 Deci, dacă voi, cari sînteţi răi, ştiţi să daţi daruri bune copiilor voştri, cu cît mai mult Tatăl vostru cel din ceruri va da Duhul Sfînt celor ce I -L cer!` Nu trebuie sa ne speriem. Problema stiti care trebuie sa fie in atentia noastra? Sa fie curat vasul. De aceea, intotdeauna cand organizam seri de staruinta stam la incemana celor ce vin la staruinta si cu lucrarea marturisirii pentru ca sunt anumite prabusiri spirituale din care nu putem sa iesim decat cu marturisire si pocainta. Da, Domnul da iertare.

Craig Evans Discusses Bart Ehrman’s Book „How Jesus Became God”

photo patheos.com

Craig Evans discusses Bart Ehrman’s assertions against the divinity of Christ in Ehrman’s book ‘How Jesus became God’, as he published in his own book ‘How God became Jesus’.

~~ Bird et al, How God Became Jesus. http://amzn.to/1gJHalo (Canada: http://amzn.to/1jmdez6 )
~~ Ehrman, How Jesus Became God. http://amzn.to/OKT20e (Canada: http://amzn.to/1plFQKP )

VIDEO by AcadiaDivCollege

How God Became Jesus:
The Real Origins of Belief in Jesus’ Divine Nature
–A Response to Bart Ehrman

Book Description via Amazon – In his recent book How Jesus Became God: The Exaltation of a Jewish Preacher From Galilee historian Bart Ehrman explores a claim that resides at the heart of the Christian faith– that Jesus of Nazareth was, and is, God. According to Ehrman, though, this is not what the earliest disciples believed, nor what Jesus claimed about himself.
The first response book to this latest challenge to Christianity from Ehrman, How God Became Jesus features the work of five internationally recognized biblical scholars. While subjecting his claims to critical scrutiny, they offer a better, historically informed account of why the Galilean preacher from Nazareth came to be hailed as ‘the Lord Jesus Christ.’ Namely, they contend, the exalted place of Jesus in belief and worship is clearly evident in the earliest Christian sources, shortly following his death, and was not simply the invention of the church centuries later. (Book – 233 pages) Publisher: Zondervan (March 25, 2014)

Bart Ehrman vs Craig Evans Whole Debate on „Does the New Testament misquote Jesus?”

Watch Craig Evans new interview about his latest response to Bart Ehrman’s book ‘How Jesus became God’, here- Craig Evans Discusses Bart Ehrman’s Book „How Jesus Became God”

„Does the New Testament misquote Jesus?”

THE QUESTION:  Does the New Testament present a reliable portrait of the Historical Jesus?

DEBATERS:

  1. Dr. Bart D. Ehrman, Professor of Religious Studies at University of North Carolina, Chapel Hill
  2. Dr. Craig A Evans, Payzant Distinguished Professor of New Testament at Acadia Divinity College of Acadia University

Here’s a summary of the opening statements from The Chronicle Herald:

A debate on whether or not the New Testament Gospels give a historically accurate account of the life and death of Jesus Christ is not exactly Hockey Night in Canada.

Yet, increasingly, biblical scholars, like Acadia’s Craig Evans and University of North Carolina Chapel Hill’s Bart Ehrman, have been showing up on YouTube, CNN, CBC, CTV, the History Channel and the Discovery Channel, and even, in the case of Bart Ehrman, on The Daily Show and The Colbert Report, not to mention the bestseller list of the New York Times.

All of Ehrman’s 25 books are based on sound scholarship, and most of them are intended for and read mostly by scholars, „an audience of dozens” as he once put it. But his last few books, written in a more user-friendly literary style, have made the New York Times bestseller list. They include: God’s Problem, Jesus Interrupted, Forged and Misquoting Jesus.

Of Evans’s 50 books, including ones he has edited, he has written one popular book, Fabricating Jesus — How Modern Scholars Distort the Gospels, in which he takes on Ehrman’s Misquoting Jesus as well as three books by other writers, all of which he describes as „popular books” as opposed to „scholarly books.”

Thursday night in Halifax more than 600 people packed the McNally Theatre Auditorium on the SMU campus to hear these two New Testament champions spar over the issue of whether the accounts of Christ’s life, as described by Matthew, Mark, Luke and John in the Gospels, which were written as many as 80 years after His birth, present a reliably accurate historical portrait of the man whose life and death is at the heart of a 2,000-year-old religion with two billion adherents.

At the beginning of the debate the steel flashed and the lines were sharply drawn. Evans, the first to take the lectern, emphatically declared his answer: „Yes it does.”

He had 25 minutes to make his point, citing the preponderant agreement of a long list of biblical scholars that the four Gospels are the primary source for the historical narrative of the birth, life and death of Christ.

„I disagreed with the whole thing!” said Ehrman heatedly after striding to the lectern. He said if you read the Gospel accounts „horizontally,” that is, start reading Matthew’s account of Jesus’ lineage, then skip over to Mark’s account of it, then to Luke’s and finally to John’s, you will discover irreconcilable discrepancies. „They can’t all be right,” he said. And the same holds true for accounts of the birth, life, crucifixion, and resurrection. So who do you trust?

At the end of the lectern challenges, assertions and rebuttals, the two professors moved over to two comfortable chairs centre stage for the „conversation” part of the debate in which they asked each other questions and discussed the issue. By now the spears had mostly been transformed into ploughshares. It had been entirely cordial.”We’re really agreed that there are discrepancies in the Gospel accounts,” Ehrman concluded. „And all New Testament scholars say the same.”

But he conceded that a life of Christ could be arrived at through them and that their inaccuracies didn’t affect the theological significance of Christ’s life.

VIDEO by TalalRafiChannel The full debate between Bart Ehrman and Craig Evans about whether the Bible is reliable as a source. Bart Ehrman is a bible scholar who became an atheist after studying it. He believes that there are too many contradictions and errors in the bible for it to be called the word of God. He is famous for his book Misquoting Jesus.

He also talks about how the bible was changed and about its history and who the authors of the gospels were.

Zece Argumente Pentru a Crede Biblia – Carte Online

photo credit jamienunnally.wordpress.com

bible read

10 Argumente pentru a crede Biblia:
Cele Zece Minuni Ale Bibliei

  • Argumentul 1: Inteligenţa Credinţei Prezentate De Biblie
  • Argumentul 2: Planul Bibliei Este Unic
  • Argumentul 3: Supravieţuirea Bibliei
  • Argumentul 4: Biblia Este O Istorie Precisă
  • Argumentul 5: Corectitudinea Ştiinţifică A Bibliei
  • Argumentul 6: Prezicerile Profetice Ale Bibliei
  • Argumentul 7: Dreptatea Bibliei
  • Argumentul 8: Învăţătură Unică A Bibliei
  • Argumentul 9: Personajul Principal Al Bibliei: Isus Christos
  • Argumentul 10: Biblia Are Un Mesaj Ce Transformă Viaţa . Rezumat Şi Concluzie

Sursa http://calvarychapel.com/ (via Marius)
Vezi mai multe carti online aici – Cărţi online

Vezi acest document pe Scribd

Beniamin Fărăgău – Conferinţa Apocalipsa – Biserica Bethel Abbotsford, Vancouver, British Columbia, Sesiunile 1-4

Multumim mult sorei Ana Badiu pentru informatii asupra acestei conferinti si pentru linkurile video!

Beni Faragau Vancouver ian 2014

Conferinţa „Apocalipsa”- Beniamin Fărăgău
Privire de ansamblu- Sesiunea 1 – 16 Ian ’14
Cum interpretăm o astfel de carte?

Câteva notiţe din fiecare video:
Cele patru şcoli de interpretare asupra cărţii Apocalipsa:

  • preteristă
  • istoricistă
  • futuristă
  • idealistă
  • + Paschal liturgică, Esoterică, Uceniciei Radicale, Paschal Spirituală, Estetică şi Literară, Academică

Cartea este tălmăcită şi rastălmăcită dealungul istoriei bisericii. Când deschizi o carte in Biblie, trebuie să cunoşti forma literară din ea. Natura cărţii determină modul in care ea este interpretată. Mesajul central al cărţii este extrem de clar. Dumnezeu este pe tronul Lui şi are in palme istoria şi in ultima instanţă, istoria se va termina aşa cum a hotărât El. Dumnezeu este pe tron. Dumnezeu domneşte.

  1. Exista un context literar al cărţii şi Apocalipsa este o carte mai ciudată ca celelalte.
  2. Exista un context istoric al cărţii şi
  3. Exista un context teologic al cărţii.

Orice text biblic este determinat de primele 3 contexte, orice text biblic. Ca să inţelegi Scriptura, noi venim peste o prăpastie de milenii la cartea aceasta, mai bine de 2,000 de ani. Ca să înţelegi Scriptura, mai întâi trebuie sa pui întrebarea: Ce a însemnat textul pentru ei- atunci şi acolo? Si abia, pe urmă, poţi sa întrebi ce înseamnă textul pentru noi, acum şi aicea. Cu alte cuvinte, vom încerca in zilele acestea sa ne gândim la biserică, sau bisericile locale, şi abia pe urmă sa venim la biserica noastră, să vedem ce înseamnă textul pentru noi.

V-am spus ca natura cărţii determină modul în care interpretăm o carte. In cartea Apocalipsa avem cel putin 3 forme literare majore:

  1. Profeţie
  2. Literatură epistolară (Scrisori sau epistole trimise celor 7 biserici)
  3. O formă ciudată a acestei scrieri pe care teologii o numesc ‘Scriere Apocaliptică’

(Lista completă: 1.Narativ-istorice 2.Legale 3.Poetice 4.Inţelepciune 5.Profetice 6.Pilde)
Intrebarea este: De unde să ştiu prin care din aceste porţi să intru in cartea Apocalipsa?

Ce spune Ioan despre propria sa scriere? In primul capitol al cărţii avem

  1. 1:1-3    O introducere profetică
  2. 1:4-8   O introducere epistolară
  3. 1:9-20 O introducere apocaliptică

notiţe din primele 6 minute – VIDEO by Biserica Bethel

Conferinţa „Apocalipsa”- Beniamin Fărăgău
Privire de ansamblu- Sesiunea 2 – 16 Ian ’14
Cum au fost ajutate sa biruiasca cele 7 biserici?

O parte mai dificilă, dar absolut fundamentală pentru biserica de azi. Când vorbim despre Apocalipsa ne gândim la tot felul de scenarii apocaliptice. Ne uităm la televizor, la zilele noastre. Incercăm sa ne intrebăm: Ce înseamnă? Cand se vor împlini? Cum? Din înţelegerea mea, cheia cu care descui Cartea Apocalipsa este în Vechiul Testament, nu în scenariile apocaliptice. Din păcate, majoritatea din noi suntem slabi cunoscători ai Vechiului Testament. Prezenţa Vechiului Testament în Apocalipsa este recunoscută de absolut toţi care o studiază. Veţi găsi multe imagini din Vechiul Testament în Apocalipsa.

Conferinţa „Apocalipsa”- Beniamin Fărăgău
Sesiunea 3 – 17 Ianuarie 2014
Cele şapte scrisori în Apocalipsa

In cele 7 scrisori, vedem că promisiunile sau binecuvântările şi blestemele au echivalenţe escatologice şi se regăsesc în ultimile capitole ale cărtii. Locul sfârşitului se defineşte în raport cu Hristos. Dacă se rupe relaţia cu Hristos, se stinge lumina. Cand sfeşnicul este luat din locul lui, raţiunea existenţei acelei biserici încetează. Toate ameninţările au echivalenţe escatologice. Si toţi comentatorii sunt de acord asupra faptului  că ameninţările sunt extrem de serioase.

Conferinţa „Apocalipsa”- Beniamin Fărăgău
Sesiunea 4 – 17 Ianuarie 2014
Strategia Cerului Cap. 4 & 5

Răspuns la o întrebare din sală (primele 15 minute)

Ioan împlineste funcţia de profet, mai ales pentru Ierusalim- Mai este un aspect. Dacă este adevărat ca Apocalipsa este scrisă în anii 68, 69, evenimentul în curând este pedeapsa lui Dumnezeu. Atunci când textul spune, „Iată ca eu vin curand,” dragii mei trebuie sa vă gândiţi în primul rând la poporul evreu. Poporul evreu, când Pilat a venit şi a zis, „Nu găsesc nici un rău la omul acesta,” ce au strigat ei? „La moarte! Răstigneşte-L! Sângele Lui să fie asupra noastră şi asupra copiilor noştri.” Domnul Isus a vorbit despre hula împotriva Duhului Sfânt în Evanghelii şi a zis, „Oricine vorbeşte impotriva Fiului omului, i se va ierta, oricine va huli împotriva Duhului Sfînt, nu va căpăta iertare în veac: ci este vinovat de un păcat vecinic”. Când în curtea lui Pilat au cerut sângele lui Hristos asupra lor, au vorbit împotriva Fiului omului. Ce a făcut Dumnezeu? In loc să-i strivească, Evanghelia a fost propovaduită mai întâi iudeilor, apoi nouă, celorlalţi. Cu alte cuvinte, harul le-a fost oferit şi lor. Dar când ei ca şi popor au respins harul lui Dumnezeu (Fapte. Ap. 4), Dumnezeu i-a aruncat la coada randului şi va sta de vorba cu ei ca popor când va intra numărul deplin al neamurilor.

Din acest punct de vedere, când Dumnezeu se arată peste poporul Sau, se arată fie în binecuvantare, fie în blestem. Dragii mei, n-a trecut foarte mult timp şi Dumnezeu s-a arătat în pedeapsa peste poporul Israel. La anul 132, 135, va duce la scoaterea lor din cetatea sfânta. Templul este darâmat şi ei ajung în marea dispersie, după care s-au întors în anul 1948. Atunci s-a infiinţat statul Israel. Istoria a intrat pe ultima linie dreaptă şi numai Dumnezeu ştie cum se vor precipita evenimentele. Dar încă n-a venit vremea să-L planga pe Cel ce l-au strapuns. Te duci in Ierusalim astăzi, din 10 evrei, 9 sunt atei. Nu cred nici în Dumnezeu, darmitai în Isus Hristos.

La minutul 16 Fratele Fărăgău abordeaza tema: Unde este Dumnezeu când copiii lui trec prin încercări şi suferinţe?

STRATEGIA CERULUI: Capitolul 4  – vorbeşte despre absoluta suveranitate a celui ce şade pe scaunul de domnie şi în capitolul 5 – vorbeşte despre Strategia lui Dumnezeu în aşezarea Imparaţiei Lui veşnice pe pământ.

Va urma…

Modern Astronomical Evidence for the Star of Bethlehem

from Biblica.

Matthew 2:1-2       The Magi Visit the Messiah

1 After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem     2 and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”

In Matthew’s account of the story of the magi, the ‘guidance’ of a star is mentioned four times (Matthew2:2, 7, 9, 10). Its purpose in terms of the narrative is clear–to guide the wise men to the newborn King. But what scientific validity is there for such a phenomenon?

Given that the magi were almost certainly astrologers, the kind of phenomena familiar to them would have included comets, supernova (though not the term) and a conjunction of  planets, all of which are consistent with modern scientific observation. While open to modern refinement, the definition of a comet  given by the Roman poet Virgil in the Aenid is still valid; „a star leading a meteor flew with much light”. Likewise, records of the conjuction of planets were carefully kept; there was a conjunction of Jupiter and Saturn in 7 B.C. and of Jupiter and Venus in 6 B.C.

The modern term supernova, a star that suddenly increases in size and brilliance then fades away, may not occur in ancient documentation, but this does not mean the phenomenon was unknown.

Where modern science would differ is in the interpretation held among the ancients. What was important to the astrologer was not only to notice the phenomena, but to search for their meaning. They would have concurred with the statement of Tacitus in his Annals that „the general belief is that a comet means a change of emperor” and that the conjunction of planets is associated with the birth of a king. In fact, a common role for such wise men was to discern the rise of a new king.

If we accept some element of historicity in Matthew’s account, then any number of combinations is possible and consistent with modern astronomical understanding. The star first sighted by the wise men (Matthew 2:2) could be explained as a supernova. Then the „star that  they had seen at its rising” might be a comet that „stopped over the place where the child was”. (Matthew 2:9) Alternately, it could have been a reflection from a planetary conjunction; two of which occurred in 7 B.C. and 6 B.C.– the most likely years of Jesus’ birth.

The occurrence of these phenomena is plausible in terms of modern astronomy, and their coincidence of time and place is not impossible. At some point, it comes down to a belief that it was God who guided the wise men by utilizing the ordinary processes of creation. The event, therefore, is not a violation of nature, nor a contradiction of modern science, but the way in which nature allows for such coincidences to occur. Ultimately, their importance for the Gospel is that God uses them to witness to the truth of Jesus’ identity on behalf of the gentile world.

COMPILATION 2013 – Christmas Songs, Stories + more – COLINDE, Poezii de Craciun in Romanian and English

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Maria si Iosif

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Nasterea lui Isus – Luca 2:4-14

Iosif s’a suit şi el din Galilea, din cetatea Nazaret, ca să se ducă în Iudea, în cetatea lui David, numită Betleem, -pentrucă era din casa şi din seminţia lui David, – să se înscrie împreună cu Maria, logodnica lui, care era însărcinată. Pe cînd erau ei acolo, s’a împlinit vremea cînd trebuia să nască Maria. Şi a născut pe Fiul ei cel întîi născut, L -a înfăşat în scutece şi L -a culcat într’o iesle, pentrucă în casa de poposire nu era loc pentru ei.

În ţinutul acela erau nişte păstori, cari stăteau afară în cîmp, şi făceau de strajă noaptea împrejurul turmei lor. Şi iată că un înger al Domnului s’a înfăţişat înaintea lor, şi slava Domnului a strălucit împrejurul lor. Ei s’au înfricoşat foarte tare. 10 Dar îngerul le -a zis: ,,Nu vă temeţi: căci vă aduc o veste bună, care va fi o mare bucurie pentru tot norodul: 11 astăzi în cetatea lui David, vi s’a născut un Mîntuitor, care este Hristos, Domnul. 12 Iată semnul, după care -L veţi cunoaşte: veţi găsi un prunc înfăşat în scutece şi culcat într’o iesle.„ 13 Şi deodată, împreună cu îngerul s’a unit o mulţime de oaste cerească, lăudînd pe Dumnezeu, şi zicînd:

14 ,,Slavă lui Dumnezeu în locurile prea înalte, şi pace pe pămînt între oamenii plăcuţi Lui.„

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Vladimir Pustan – Cum trebuie sa ne pregatim de Craciun 

23 Decembrie 2012

Vladimir Pustan conclude la minutul 48: Scumpa este in fata lui Dumnezeu moartea celor iubiti de El. Eu mi-am invatat biserica nu numai cum sa traiasca, ci si cum sa moara. Muriti frumos! Nu muriti, cum au fost altii din biserica noastra, ca n-as mai vrea sa fiu langa ei cand au murit, langa asemenea oameni. „Frate,” zice, „ia-i de pe mine!” „Pe cine sa iau de pe tine?” Si erau frati de ai nostri, din biserica. „Ia-i de pe mine ca ma apasa, ia-i de pe mine ca ma iau”. „Cine?” „Cu fata ingrozita”. Cum ai trait, asa inchizi ochii.

Slobozeste Doamne pe robul Tau in pace, ca au vazut ochii mei mantuirea! Sa nu va slobozeasca Dumnezeu pana nu vedeti cu ochii vostri si mantuirea celor din casa voastra. Sa nu va slobozeasca Dumnezeu din cusca pamantului acesta pana nu veti vedea cu ochii vostri cum Dumnezeu lucreaza si-n biserica voastra. Prin ochii vostri sa faca Dumnezeu trezire aici in locul acesta. Cu voi, impreuna cu generatia aceasta de copii. Sa-i vedeti asezati in casa lui Dumnezeu si-n casa voastra.

Asa trebuie sa asteptam Craciunul, pentru ca noi nu asteptam Craciunul. Noi Il asteptam pe Isus Hristos.

Predica de Duminica dimineata 23 Decembrie 2012, intitulata: Ce trebuie sa faci ca sa-L astepti pe Hristos.

POEZII

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Christmas poems, songs and posts

in ENGLISH

shepherds in the field

IN ENGLISH

The Birth of Jesus Luke 2:4-14

So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehemthe town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child.While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them.

And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, “Do not be afraid. I bring you good news that will cause great joy for all the people. 11 Today in the town of David a Savior has been born to you; he is the Messiah, the Lord. 12 This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.”

13 Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,
14 “Glory to God in the highest heaven,
and on earth peace to those on whom his favor rests.”

wise men

POEMS:

 

SONGS: 

It came to pass (from Behold the Lamb of God)

O come, O come Emanuel

Sermons:

Articles:

crowns
A series of 12 videos (approx. 20-30 min. each= Total 5 hours)

  1. The Living Christ Series (1) Holy Night
  2. The Living Christ Series (2) Escape to Egypt
  3. The Living Christ Series (3) Boyhood and Baptism
  4. The Living Christ Series (4) Men of the Wilderness
  5. The Living Christ Series (5) Challenge of Faith
  6. The Living Christ Series (6) Discipleship
  7. The Living Christ Series (7) Return to Nazareth
  8. The Living Christ Series (8) Conflict
  9. The Living Christ Series (9) Fate of John the Baptist
  10. The Living Christ Series (10) Retreat and Decision
  11. The Living Christ Series (11) Triumph and Defeat
  12. The Living Christ Series (12) Crucifixion and Resurrection

Oh Holy Night

O Holy Night! The stars are brightly shining,
It is the night of the dear Saviour’s birth.
Long lay the world in sin and error pining.
Till He appeared and the Spirit felt its worth.
A thrill of hope the weary world rejoices,
For yonder breaks a new and glorious morn.
Fall on your knees! Oh, hear the angel voices!
O night divine, the night when Christ was born;
O night, O Holy Night , O night divine!
O night, O Holy Night , O night divine!

Led by the light of faith serenely beaming,
With glowing hearts by His cradle we stand.
O’er the world a star is sweetly gleaming,
Now come the wisemen from out of the Orient land.
The King of kings lay thus lowly manger;
In all our trials born to be our friends.
He knows our need, our weakness is no stranger,
Behold your King! Before him lowly bend!
Behold your King! Before him lowly bend!

Truly He taught us to love one another,
His law is love and His gospel is peace.
Chains he shall break, for the slave is our brother.
And in his name all oppression shall cease.
Sweet hymns of joy in grateful chorus raise we,
With all our hearts we praise His holy name.
Christ is the Lord! Then ever, ever praise we,
His power and glory ever more proclaim!
His power and glory ever more proclaim.

fata iarna

Christmas Canon: Trans-Siberian Orchestra

Uploaded by 

Uploaded by 

Sarah Brightman – When a child is born

A son’s piano Christmas medley for his dad

Uploaded by on Dec 23, 2009 (performed by a son for his father and for us, the public)

He writes: A compilation of Christmas carols and excerpts of well-known classical pieces. A contemplative, instrumental piece for those who would

enjoy 10 minutes of reflective time on our Savior’s birth. The idea was inspired by my dad, Hank Lankford, who had heard Beethoven’s 2nd movement of the Pathetique Sonata interwoven with Silent Night on the radio. When trying to recreate his idea, I decided to expound on this idea using a variety of Christmas hymns and classical pieces. This arrangement was my gift to my dad many years ago. It was also my father who suggested I record and put this on YouTube. With the help of my son, Chris, we did it! Here it is…. Merry Christmas, Dad. I love you!

And finally, the playlist!

0:00 Pathetique Sonata – 2nd Movement (Beethoven)
0:26 Silent Night (traditional Christmas hymn)
1:06 Interlude
1:19 Piano Concerto No. 21 – 2nd Movement (Mozart)
1:55 O Come All Ye Faithful (traditional Christmas hymn)
2:11 Piano Sonata in C Major – 1st Movement (Mozart)
2:25 Clarinet Concerto – Adagio (Oops, more like Andantino) (Mozart)
2:40 Angels From the Realms of Glory (traditional Christmas hymn)
3:01 Interlude
3:14 O Come, O Come Emmanuel (traditional Christmas hymn)
3:23 Interlude
3:33 Meditation from Thais (Massenet)
3:58 Ave Maria (Schubert)
4:29 God Rest Ye Merry Gentlemen (traditional Christmas hymn)
4:41 Interlude
4:48 Moonlight Sonata – 1st Movement (Beethoven)
5:05 Interlude
5:14 The First Noel (traditional Christmas hymn)
5:27 Interlude
5:36 Arioso (Bach)
6:08 Joy to the World (traditional Christmas hymn)
6:25 Ode to Joy/Joyful, Joyful We Adore Thee (Beethoven/Van Dyke)
6:42 Jesu, Joy of Man’s Desiring (Bach)
6:50 Interlude
6:56 Deck the Halls (traditional Christmas hymn)
7:06 Unfinished Symphony (Schubert)
7:20 O Little Town of Bethlehem (traditional Christmas hymn)
7:34 Angels We Have Heard on High (traditional Christmas hymn)
7:56 What Child is This? (traditional Christmas hymn)
8:11 Interlude
8:23 Silent Night (traditional Christmas hymn)
8:29 Pathetique Sonata – 2nd Movement (Beethoven)
9:00 O Holy Night (traditional Christmas hymn)

10 Awesome Bible Verses About the Birth of Jesus

Isaiah 7:14- #1  About the Birth of Jesus- Prophecy
Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.

Isaiah 9:6 #2  Prince of Peace
For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

John 1:14 #3  The Word became flesh
And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.

Matthew 1:16 – #4 About the Birth of Jesus- Joseph and Mary
and to Jacob was born Joseph the husband of Mary, by whom was born Jesus, who is called Christ.

Matthew 1:21 – #5 About Jesus’ Birth- Jesus is Savior
And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people from their sins.”

The Words of Jesus Bible Quotes

Matthew 2:1 – #6 About the Birth of Jesus Christ- Born in Bethlehem
Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying,

Luke 1:14 – #7 About the Birth of Jesus- Joy and Gladness
„And you will have joy and gladness, and many will rejoice at his birth.
More Scriptures About Joy

Luke 1:35 – #8 About the Birth of Jesus- The Son of God
And the angel answered and said to her, „The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy offspring shall be called the Son of God.

Luke 2:9-12 – #9  Good News and Great Joy
And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. And the angel said to them, „Do not be afraid; for behold, I bring you good news of a great joy which shall be for all the people; for today in the city of David there has been born for you a Savior, who is Christ the Lord. „And this will be a sign for you: you will find a baby wrapped in cloths, and lying in a manger.”

Luke 2:21 – #10 About the Birth of Jesus- And they Named Him Jesus
And when eight days were completed before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb.

I pray these awesome Bible Verses about the birth of Jesus were uplifting to you today. If you have not yet made Jesus the savior of your life, I encourage you to seek Him out today!

Source – The Holy Bible, New American Standard Bible

R.C.Sproul – The Virgin Birth – How important is it?

The Annunciation. Luke 1:31-33 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

How do you explain to someone, or to your children, the significance of the virgin birth of Jesus Christ and what importance do you attach to it?

R.C. Sproul states, „Who Jesus was, and is, has considerable influence on what it was He did.” Sproul says leaving a church should never be a small matter, and we should be careful not to go hopping around for churches. On the other hand, he says that there is a time, if and when in a church, the word of God is trampled under foot and the church denies a central truth of the Christian faith, then he states- not only ‘may‘ you leave- but, you ‘must’ leave.

The virgin birth of Jesus Christ is one such biblical truth that must not be denied, for, denying the virgin birth results in denying the deity of Jesus Christ.

Devotional from Ligonier.org

“Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (v. 14).  – Isaiah 7:14

Today we return to Isaiah 7:14, a passage we examined several weeks ago because Matthew cites it in the birth narrative of the Savior (1:23). Since Isaiah’s text has inspired so much controversy, we will look at its fulfillment again from a slightly different angle in order to understand it better.

That Jesus was supernaturally conceived by the Holy Spirit and born of the Virgin Mary has always been a defining tenet of Christianity. The virgin birth appears in every major creed and confession, and it sets our Lord apart from all of Israel’s prophets, indeed, from every person that has ever lived.

Yet when many church leaders began to embrace the naturalism increasingly prevalent at the beginning of the twentieth century, they repudiated the virgin birth as an essential truth. Even today some believe the virgin birth is impossible even if they accept other aspects of the Christian faith. However, as J. Gresham Machen wrote, picking and choosing which parts of Scripture to believe is the first step toward a wholesale rejection of orthodoxy. “The overwhelming majority of those who reject the virgin birth reject also the whole supernatural content of the New Testament, and make of the ‘resurrection’ just what the word ‘resurrection’ most emphatically did not mean — a permanence of the influence of Jesus or a mere spiritual existence of Jesus beyond the grave” (Christianity and Liberalism, p. 108).

Our study of Isaiah 7:14 a few weeks ago demonstrated that the passage had been fulfilled in the time of Isaiah (with the birth of his son), yet it was realized in a greater way in the birth of Jesus, God’s Son. Jesus is thus a sign that God will bless all those who follow Him and curse all those who reject His way. And clearly, the New Testament teaches that Jesus was conceived by the Holy Spirit in Mary, who at the time of conception had not yet known a man sexually (Luke 1:34). To reject the virgin birth is to reject God’s testimony and incur His curse.

The virgin birth is essential to the Christian faith. It clearly reveals Jesus as the Son of David to whom the prophets looked as the king of God’s supernatural kingdom (Ps. 110; Dan. 7:13–14).

Coram Deo

It is important for all of us to grasp and embrace the core doctrines of Christianity. Otherwise, we will be unable to defend the truth delivered to the saints of God (Jude 3). Take some time today to review one of the main summaries of Christian truth such as the Apostles’ Creed or the Nicene Creed. Determine which parts of the creeds you can explain well and study the Bible’s teaching on those parts to which you have not devoted much attention.

 

Traducătorii Bibliei estimează că vor ajunge la toate popoarele până în 2025 – Wycliffe Bible Translators estimate they will finish translating the Bible in all languages by 2025

  • Africa –
  1. Totalul limbilor straine/Number of languages =  2,108
  2. Limbi fara transl. Bibliei/Lang. needing translation = 805
  • Americas –
  1. Totalul limbilor straine/Number of languages  = 943
  2. Limbi fara transl. Bibliei/Lang. needing translation = 81
  • Asia –
  1. Totalul limbilor straine/Number of languages = 2,319
  2. Limbi fara transl. Bibliei/Lang. needing translation = 879
  • Europe –
  1. Totalul limbilor straine/Number of languages = 235
  2. Limbi fara transl. Bibliei/Lang. needing translation = 73
  • Pacific –
  1. Totalul limbilor straine/Number of languages = 1,243
  2. Limbi fara transl. Bibliei/Lang. needing translation = 414

ROMANIAN

Mai sunt încă 2,252 de limbi străine in care Biblia, sau Noul Testament, nu au fost traduse încă. Translatorii Wycliffe muncesc din greu sa traducă Biblia şi în aceste limbi. In unele cazuri, translatorii trebuie sa meargă şi să locuiască între aceste popoare ca să înveţe limba (care nu este cunoscută în afara acestor triburi) şi apoi să le scrie Biblia pe limba lor.

Bob Creston, preşedintele Wycliffe Bible Translators, cea mai mare organizaţie care se ocupă traducerea Bibliei, a declarat că Sfânta Scriptură va fi tradusă în toate limbile şi dialectele planetei în următorii 12 ani, „ceea ce ne aduce mai aproape de cea de-a doua venire a lui Isus Christos”.

Creston a anunţat joi că, în prezent, numărul celor care pot citi Biblia în limba maternă a ajuns la 4,9 miliarde de persoane, ceea ce înseamnă că Biblia mai trebuie tradusă în 1.919 de limbi şi dialecte. Momentan, există 2.167 de proiecte care se ocupă de traduceri, arată Wycliffe Global Alliance.

Preşedintele a mai declarat că demersurile organizaţiei pe care o conduce sunt o împlinire a profeţiei din Matei 24:14, despre revenirea lui Iisus. „Sunt convins că Dumnezeu Îşi doreşte ca oameni din fiecare trib şi fiecare naţiune să Îl cunoască.”

Learn how the Bible transforms people’s lives when it’s written in a language they can clearly understand, and discover how many language groups are still waiting for their own translation.

ENGLISH

Read more at these links – http://www.wycliffe.org and http://www.lastlanguagescampaign.org

Estimates suggest that almost 2,100 languages still need a Bible translation program started. Some speakers of these languages are Christians, struggling to unlock the truths of the Bible in a language not their own. Others live without knowledge of Christ at all.

Each day that passes, people all around the world die without God’s message of hope in their own heart language. Because of the urgency of this situation, Wycliffe has adopted Vision 2025—an initiative to see a Bible translation program in progress in every language still needing one by 2025.

Reaching the last languages with God’s Word requires an enormous amount of resources. In response to these needs, in November 2008 Wycliffe USA launched the Last Languages Campaign—a strategic commitment to raise our share of the resources needed to accomplish Vision 2025. More than $1 billion is needed to reach these last languages with God’s Word.

Tim Keller – What Role Should the Bible Have in Society?

From the Q conference in Chicago, February 2010. Panel Discussion featuring Tim Keller, Alister McGrath, Brian McLaren, and Dempsey Rosales-Acosta regarding the Bible’s role in society.

Interpreting the Bible has become a divisive issue for some and little more than sport for others. Some want to talk about the “authority” of Scripture. They’re asking questions like, “How is the Bible authoritative in our lives today?” Others are wondering if the word “inerrancy” is making a comeback. Is it? Or is the term only useful for theological debates, to separate those who are “in” and those who are “out”? How then should we interpret the Bible as God’s word for our culture today?

Keller has some very useful apologetical comments in this panel discussion, the other 3 panelists- McGrath, coming from across the pond in UK, surprisingly dances around the question. MacLaren, we have all come to know his evolving religion since this video, and Dempsey Rosales-Acosta is a Catholic priest. Read Kevin DeYoung’s commentary and take on the subject of inerrancy, as represented in this video discussion, at this link- http://thegospelcoalition.org/blogs/kevindeyoung/2010/09/24/whos-afraid-of-inerrancy/

VIDEO by Jacob Mitchell

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