Baby Ishaan, răpit de Barnevernet…

baby-ishaan

 Mulți prieteni de-ai mei participă la bisericile din Oslo și de jur imprejurul  țării și mulți si-au intrebat păstorii / liderii – de ce tăcerea? Raspunsul dat de multe ori a fost că din cauza fricii de a nu-și  pierde proprii copii dacă vorbesc

TRAD. AGNUS DEI

Steven Bennett:

Sistemul de Protecție a Copilului din Norvegia, Barnevernet a răpit pe Ishaan, un copil în vârstă de patru săptămâni

de la o mamă tânără evreică americană și un tată tânăr din Nepal, Satish Ligal, care a trăit în Norvegia pe o viză de student,  studiind creștinismul.

Ishaan, cunoscut în familie ca un „dar de la Dumnezeu”, s-a născut la 15 noiembrie 2016 pentru o familie nepaleză-americană foarte mândră.

Patru săptămâni mai târziu Ishaan a fost confiscat în mod ilegal de către Sistemul de Protecție a Copilului din Norvegia, Barnevernet.

Motivul dat pentru luarea lui Ishaan este că tânăra mama este bipolară și suferă de depresie postpartum, aceasta din urmă, fiind o manifestare foarte frecventă la mame dupa ce au dat naștere copiilor lor.

De asemenea, această familie a fost asaltată și bruscată, la fel ca multe altele din Norvegia, din cauza credinței lor creștine, într-o tară Norvegia, care pretinde a fi un exemplu de toleranță și includere pe care restul lumii să-l urmeze.

Întotdeauna m-am întrebat de ce biserica penticostală, de exemplu, nu vine-n apărarea familiilor creștine persecutațe din Norvegia. Am primit răspunsul prin cursul anului trecut.

Mulți prieteni de-ai mei participă la bisericile din Oslo și de jur imprejurul  țării și mulți si-au intrebat păstorii / liderii – de ce tăcerea?

Raspunsul dat de multe ori a fost că din cauza fricii de a nu-și  pierde proprii copii dacă vorbesc și /sau pentru a nu fi indirect responsabili pentru o familie din adunarea lor sa-si piardă copiii din motive banale. Pentru mine acesta a fost un lucru foarte șocant și încă este.

Când se va opri acest comportament abuziv sistematic? Privind la cazuri anterioare, Barnevernet nu admite niciodată  si nu ia nici o formă de responsabilitate pentru crimele lor. Fiecare departament din cadrul sistemului norvegian se acoperă unul pe celălalt, lucrand împreună în ceea ce ar putea fi considerat ca unul dintre cele mai corupte  și nedemocratice sisteme, în lumea civilizată modernă. Nu e de mirare, ca norvegienii și restul lumii încep să se ridice impotriva acestui comportament animalic.

ENGLISH

Norway’s Child Welfare System, Barnevernet abducted Ishaan, a four week old baby from a young American Jewish mother and a young Nepalese father, Satish Ligal, who lived in Norway on a student visa studying Christianity.

Ishaan, known in the family as a „gift from God” was born on November 15, 2016 to a very proud Nepali-American family.

Four weeks later Ishaan was unlawfully seized by Norway’s Child Welfare System, Barnevernet.

The reason given for taking Ishaan is the young mother is bi-polar and suffers from post-partum depression, the latter, a very common manifestation in mothers after they deliver their babies.

 

A.W.Tozer – In Everything by Prayer

Part 1 of 4. Play video to end and next video will be loaded automatically.

1 Phillipians 4:6

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known to God

This is the key to the treasure house of  God.

A W Tozer – despre prezenta lui Dumnezeu

Photo credit

Photo credit Alfa Omega Tv

A. W. Tozer Sermon – The Voice of the Soul

A W Tozer – Poarta-ti crucea, dar nu pune niciodata una pe spatele altcuiva

A W Tozer: nascut in 1897. In 1914, la doar 17 ani a simtit chemarea lui Dumnezeu. Cu numai 5 ani mai tarziu si fara nici o scoala teologica/biblica, A W Tozer a devenit pastor la varsta de 22 de ani.

A W Tozer:

Poarta-te mai aspru cu tine si mai bland cu altii. – Poarta-ti crucea, dar nu pune niciodata una pe spatele altcuiva. Cultiva partasia cu Dumnezeu prin rugaciune, smerenie, ascultare si renuntare la sine.
A W Tozer

O dragoste creştinească radiantă. Îmi doresc să văd o restaurare a dragostei creştineşti care să radieze în aşa fel încât să fie imposibil să găseşti pe cineva care să vorbească cu asprime sau fără milă despre cineva sau cuiva. Aceasta necesită multa chibzuinţa şi multa rugaciune necontenită. Diavolul ar intra în convulsii. Ar fi atât de supărat şi aşa de dezamagit că ar sta îmbufnat ani în şir în iadul creat chiar de el. În această ultimă perioadă de moarte a dispensaţiunii creştine ar trebui să existe un grup de creştini care să aibă dragoste radiantă, nişte oameni atât de iubitori încât să nu-i poţi face să vorbească nedrept şi fără milă.

Din Din 8 lucruri pe care le tanjesc intr-o biserica.

A.W.Tozer on John 1:1 In the beginning was the Word… (a must read!)

Pentru articole in Limba Romana despre si de la A. W. Tozer faceti click aici – https://rodiagnusdei.wordpress.com/a-w-tozer

John 1:1

The Word Became Flesh

1 In the beginning was the Word, and the Word was with God, and the Word was God.

An intelligent plain man, untaught in the truths of Christianity, coming upon this text, would likely conclude that John meant to teach that it is the nature of God to speak, to communicate His thoughts to others. And he would be right. A word is a medium by which thoughts are expressed, and the application of the term to the Eternal Son leads us to believe that self-expression is inherent in the Godhead, that God is forever seeking to speak Himself out to His creation. The whole Bible supports the idea. God is speaking. Not God spoke, but God is speaking. He is by His nature continuously articulate. He fills the world with His speaking Voice.

One of the great realities with which we have to deal is the Voice of God in His world. The briefest and only satisfying cosmogony is this: “He spake and it was done.” The why of natural law is the living Voice of God immanent in His creation. And this word of God which brought all worlds into being cannot be understood to mean the Bible, for it is not a written or printed word at all, but the expression of the will of God spoken into the structure of all things. This word of God is the breath of God filling the world with living potentiality. The Voice of God is the most powerful force in nature, indeed the only force in nature, for all energy is here only because the power-filled Word is being spoken.

The Bible is the written word of God, and because it is written it is confined and limited by the necessities of ink and paper and leather. The Voice of God, however, is alive and free as the sovereign God is free. “The words that I speak unto you, they are spirit, and they are life.” The life is in the speaking words. God’s word in the Bible can have power only because it corresponds to God’s word in the universe. It is the present Voice which makes the written Word all-powerful. Otherwise it would lie locked in slumber within the covers of a book.

We take a low and primitive view of things when we conceive of God at the creation coming into physical contact with things, shaping and fitting and building like a carpenter. The Bible teaches otherwise: “By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. . . . For he spake, and it was done; he commanded, and it stood fast.” “Through faith we understand that the worlds were framed by the word of God.” Again we must remember that God is referring here not to His written Word, but to His speaking Voice. His world-filling Voice is meant, that Voice which antedates the Bible by uncounted centuries, that Voice which has not been silent since the dawn of creation, but is sounding still throughout the full far reaches of the universe.

The Word of God is quick and powerful. In the beginning He spoke to nothing, and it became something. Chaos heard it and became order; darkness heard it and became light. “And God said — and it was so.” These twin phrases, as cause and effect, occur throughout the Genesis story of the creation. The said accounts for the so. The so is the said put into the Continuous present.

That God is here and that He is speaking — these truths are back of all other Bible truths; without them there could be no revelation at all. God did not write a book and send it by messenger to be read at a distance by unaided minds. He spoke a Book and lives in His spoken words, constantly speaking His words and causing the power of them to persist across the years. God breathed on clay and it became a man; He breathes on men and they become clay. “Return ye children of men,” was the word spoken at the Fall by which God decreed the death of every man, and no added word has He needed to speak. The sad procession of mankind across the face of the earth from birth to the grave is proof that His original Word was enough.

We have not given sufficient attention to that deep utterance in the Book of John, “That was the true Light, which lighteth every man that cometh into the world.” Shift the punctuation around as we will and the truth is still there: the Word of God affects the hearts of all men as light in the soul. In the hearts of all men the light shines, the Word sounds, and there is no escaping them. Something like this would of necessity be so if God is alive and in His world. And John says that it is so. Even those persons who have never heard of the Bible have still been preached to with sufficient clarity to remove every excuse from their hearts forever. “Which show the work of the law written in their hearts, their conscience also bearing Witness, and their thoughts the mean while either accusing or else excusing one another.” “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.”

This universal Voice of God was by the ancient Hebrews often called Wisdom, and was said to be everywhere sounding and searching throughout the earth, seeking some response from the Sons of men. The eighth chapter of the Book of Proverbs begins, “Doth not wisdom cry? and understanding put forth her voice?” The writer then pictures wisdom as a beautiful woman standing “in the top of the high places, by the way in the places of the paths.” She sounds her voice from every quarter so that no one may miss hearing it. “Unto you, O men, I call; and my voice is to the sons of men.” Then she pleads for the simple and the foolish to give ear to her words. It is spiritual response for which this Wisdom of God is pleading, a response which she has always sought and is but rarely able to secure. The tragedy is that our eternal welfare depends upon our hearing, and we have trained our ears not to hear.

This universal Voice has ever sounded, and it has often troubled men even when they did not understand the source of their fears. Could it be that this Voice distilling like a living mist upon the hearts of men has been the undiscovered cause of the troubled conscience and the longing for immortality confessed by millions since the dawn of recorded history? We need not fear to face up to this. The speaking Voice is a fact. How men have reacted to it is for any observer to note.

When God spoke out of heaven to our Lord, self-centered men who heard it explained it by natural causes: they said, “It thundered.” This habit of explaining the Voice by appeals to natural law is at the very root of modern science. In the living breathing cosmos there is a mysterious Something, too wonderful, too awful for any mind to understand. The believing man does not claim to understand. He falls to his knees and whispers, “God.” The man of earth kneels also, but not to worship. He kneels to examine, to search, to find the cause and the how of things. Just now we happen to be living in a secular age. Our thought habits are those of the scientist, not those of the worshipper. We are more likely to explain than to adore. “It thundered,” we exclaim, and go our earthly way. But still the Voice sounds and searches. The order and life of the world depend upon that Voice, but men are mostly too busy or too stubborn to give attention.

Every one of us has had experiences which we have not been able to explain: a sudden sense of loneliness, or a feeling of wonder or awe in the face of the universal vastness. Or we have had a fleeting visitation of light like an illumination from some other sun, giving us in a quick flash an assurance that we are from another world, that our origins are divine. What we saw there, or felt, or heard, may have been contrary to all that we had been taught in the schools and at wide variance with all our former beliefs and opinions. We were forced to suspend our acquired doubts while, for a moment, the clouds were rolled back and we saw and heard for ourselves. Explain such things as we will, I think we have not been fair to the facts until we allow at least the possibility that such experiences may arise from the Presence of God in the world and His persistent effort to communicate with mankind. Let us not dismiss such a hypothesis too flippantly.

It is my own belief (and here I shall not feel bad if no one follows me) that every good and beautiful thing which man has produced in the world has been the result of his faulty and sin-blocked response to the creative Voice sounding over the earth. The moral philosophers who dreamed their high dreams of virtue, the religious thinkers who speculated about God and immortality, the poets and artists who created out of common stuff pure and lasting beauty: how can we explain them? It is not enough to say simply, “It was genius.” What then is genius? Could it be that a genius is a man haunted by the speaking Voice, laboring and striving like one possessed to achieve ends which he only vaguely understands? That the great man may have missed God in his labors, that he may even have spoken or written against God does not destroy the idea I am advancing. God’s redemptive revelation in the Holy Scriptures is necessary to saving faith and peace with God. Faith in a risen Saviour is necessary if the vague stirrings toward immortality are to bring us to restful and satisfying communion with God. To me this is a plausible explanation of all that is best out of Christ. But you can be a good Christian and not accept my thesis.

The Voice of God is a friendly Voice. No one need fear to listen to it unless he has already made up his mind to resist it. The blood of Jesus has covered not only the human race but all creation as well. “And having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.” We may safely preach a friendly Heaven. The heavens as well as the earth are filled with the good will of Him that dwelt in the bush. The perfect blood of atonement secures this forever.

Whoever will listen will hear the speaking Heaven. This is definitely not the hour when men take kindly to an exhortation to listen, for listening is not today a part of popular religion. We are at the opposite end of the pole from there. Religion has accepted the monstrous heresy that noise, size, activity and bluster make a man dear to God. But we may take heart. To a people caught in the tempest of the last great conflict God says, “Be still, and know that I am God,” and still He says it, as if He means to tell us that our strength and safety lie not in noise but in silence.

It is important that we get still to wait on God. And it is best that we get alone, preferably with our Bible outspread before us. Then if we will we may draw near to God and begin to hear Him speak to us in our hearts. I think for the average person the progression will be something like this: First a sound as of a Presence walking in the garden. Then a voice, more intelligible, but still far from clear. Then the happy moment when the Spirit begins to illuminate the Scriptures, and that which had been only a sound, or at best a voice, now becomes an intelligible word, warm and intimate and clear as the word of a dear friend. Then will come life and light, and best of all, ability to see and rest in and embrace Jesus Christ as Saviour and Lord and All.

The Bible will never be a living Book to us until we are convinced that God is articulate in His universe. To jump from a dead, impersonal world to a dogmatic Bible is too much for most people. They may admit that they should accept the Bible as the Word of God, and they may try to think of it as such, but they find it impossible to believe that the words there on the page are actually for them. A man may say, “These words are addressed to me,” and yet in his heart not feel and know that they are. He is the victim of a divided psychology. He tries to think of God as mute everywhere else and vocal only in a book.

I believe that much of our religious unbelief is due to a wrong conception of and a wrong feeling for the Scriptures of Truth. A silent God suddenly began to speak in a book and when the book was finished lapsed back into silence again forever. Now we read the book as the record of what God said when He was for a brief time in a speaking mood. With notions like that in our heads how can we believe? The facts are that God is not silent, has never been silent. It is the nature of God to speak. The second Person of the Holy Trinity is called the Word. The Bible is the inevitable outcome of God’s continuous speech. It is the infallible declaration of His mind for us put into our familiar human words.

I think a new world will arise out of the religious mists when we approach our Bible with the idea that it is not only a book which was once spoken, but a book which is now speaking. The prophets habitually said, “Thus saith the Lord.” They meant their hearers to understand that God’s speaking is in the continuous present. We may use the past tense properly to indicate that at a certain time a certain word of God was spoken, but a word of God once spoken continues to be spoken, as a child once born continues to be alive, or a world once created continues to exist. And those are but imperfect illustrations, for children die and worlds burn out, but the Word of our God endureth forever.

If you would follow on to know the Lord, come at once to the open Bible expecting it to speak to you. Do not come with the notion that it is a thing which you may push around at your convenience. It is more than a thing; it is a voice, a word, the very Word of the living God.

(via)

Called to Preach – Leonard Ravenhill recounts a story told by A.W. Tozer

A. W. Tozer

color photo of Leonard Ravenhill

Leonrad Ravenhill recounts meeting A.W.Tozer, who was holding a scrap of paper in his hand which to Tozer was more valuable than receiving a letter from the President. The letter was from an african man named Dumas, who was saved in a small baptist church in Africa.

[youtube http://www.youtube.com/watch?v=Kw56FTvxUMs?rel=0&w=420&h=315]

A.W. Tozer Sermon – God’s Great Promise to His Church

Published on Jun 11, 2012 by  A.W. Tozer Sermon – God’s Great Promise to His Church- A.W. Tozer sermon playlist: http://www.youtube.com/view_play_list?p=66987CD6E419E258

http://www.sermonaudio.com

Acts 24 and Luke 1

Aiden Wilson Tozer was born April 21, 1897, on a small farm among the spiny ridges of Western Pennsylvania. Within a few short years, Tozer, as he preferred to be called, would earn the reputation and title of a „20th-century prophet.”
Able to express his thoughts in a simple but forceful manner, Tozer combined the power of God and the power of words to nourish hungry souls, pierce human hearts, and draw earthbound minds toward God.
When he was 15 years old, Tozer’s family moved to Akron, Ohio. One afternoon as he walked home from his job at Goodyear, he overheard a street preacher say, „If you don’t know how to be saved . . . just call on God.” When he got home, he climbed the narrow stairs to the attic where, heeding the preacher’s advice, Tozer was launched into a lifelong pursuit of God.
In 1919, without formal education, Tozer was called to pastor a small storefront church in Nutter Fort, West Virginia. That humble beginning thrust him and his new wife Ada Cecelia Pfautz, into a 44-year ministry with The Christian and Missionary Alliance.
Thirty-one of those years were spent at Chicago’s Southside Alliance Church. The congregation, captivated by Tozer’s preaching, grew from 80 to 800.
In 1950 Tozer was elected editor of the Alliance Weekly now called Alliance Life. The circulation doubled almost immediately. In the first editorial dated June 3, 1950, he set the tone: „It will cost something to walk slow in the parade of the ages while excited men of time rush about confusing motion with progress. But it will pay in the long run and the true Christian is not much interested in anything short of that.”

Tozer’s forte was his prayer life which often found him walking the aisles of a sanctuary or lying face down on the floor. He noted, „As a man prays, so is he.” To him the worship of God was paramount in his life and ministry. „His preaching as well as his writings were but extensions of his prayer life,” comments Tozer biographer James L. Snyder. An earlier biographer noted, „He spent more time on his knees than at his desk.”
Tozer’s love for words also pervaded his family life. He quizzed his children on what they read and made up bedtime stories for them. „The thing I remember most about my father,” reflects his daughter Rebecca, „was those marvelous stories he would tell.”
Son Wendell, one of six boys born before the arrival of Rebecca, remembers that, „We all would rather be treated to the lilac switch by our mother than to have a talking-to by our dad.”
Tozer’s final years of ministry were spent at Avenue Road Church in Toronto, Canada. On May 12, 1963, his earthly pursuit of God ended when he died of a heart attack at age 66. In a small cemetery in Akron, Ohio, his tombstone bears this simple epitaph: „A Man of God.”
Some wonder why Tozer’s writings are as fresh today as when he was alive. It is because, as one friend commented, „He left the superficial, the obvious and the trivial for others to toss around. . . . [His] books reach deep into the heart.”
His humor, written and spoken, has been compared to that of Will Rogers–honest and homespun. Congregations could one moment be swept by gales of laughter and the next sit in a holy hush.
For almost 50 years, Tozer walked with God. Even though he is gone, he continues to speak, ministering to those who are eager to experience God. As someone put it, „This man makes you want to know and feel God.”

A.W.Tozer – The Pursuit of God

A. W. Tozer in Limba Romanaflag

  1. A. W. TozerA. W. Tozer – O Biografie 
  2. Opt lucruri pe care le tanjesc intr-o Biserica de A W Tozer
  3. Fugiti de Idolatrie de A.W.Tozer 
  4. Inchinare si distractie de A.W.Tozer
  5. Un nou val de religie de A.W.Tozer 
  6. Isus, căpetenia credinţei noastre de A.W.Tozer
  7. Cum ne sustinem convingerile de A.W.Tozer 
  8. Crucea Veche, crucea noua de A.W.Tozer 
  9. Ingerul lucrurilor Obisnuite de A.W.Tozer 
  10. Citate de A.W.Tozer 

A. W. Tozer in Englishamerican-flag

Read in reader below or go to my Scribd’s site and read in bigger format – here.

View this document on Scribd

via

A.W. Tozer

A.W. TozerWhile on his way home from the Akron, Ohio tire company where he worked as a teen, young Aiden Wilson Tozer overheard a street preacher say,“If you don’t know how to be saved…just call on God.” Upon returning home, Tozer climbed into the attic and heeded the preacher’s advice.

In 1919, five years after his decision to follow Christ, and without formal theological training, Tozer accepted an offer to pastor his first church in Nutter Fort, West Virginia. This began forty-four fruitful years of ministry with The Alliance, thirty of which he served as pastor of the Southside Alliance Church in Chicago (1928 to 1959). His final years were spent pastoring the Avenue Road (Alliance) Church in Toronto, Canada.

Considered by many to be a modern-day prophet, Tozer felt that the church was on a dangerous course towards compromising with “worldly” concerns. In 1950, he was appointed editor of the Alliance Weekly magazine, now Alliance Life (alife), the official publication of The Alliance. In his first editorial, dated June 3, 1950, he wrote “It will cost something to walk slow in the parade of the ages, while excited men of time rush about confusing motion with progress. But it will pay in the long run, and the true Christian is not much interested in anything short of that.”

Cover of "The Pursuit of God"

Prayer was of vital personal importance for Tozer. “His preaching as well as his writings were but extensions of his prayer life,” comments his biographer, James L. Snyder in the book, In Pursuit of God: The Life Of A.W. Tozer. “He had the ability to make his listeners face themselves in the light of what God was saying to them”, writes Snyder.

Among the more than forty books Tozer authored, at least two are regarded as Christian classics: The Pursuit of God and The Knowledge of the Holy. His writings impress on the reader the necessity to abandon worldly comforts in favor the deeper life that comes with following Christ. Living out this simple and non-materialistic lifestyle, Tozer and his wife, Ada Cecelia Pfautz, never owned a car, preferring bus and train travel. Even after becoming a well-known Christian author, he signed away much of his royalties to those who were in need. via www.cmalliance.org

A W Tozer links

A.W.Tozer -The missing message in the modern Church

(via) Acts 17:11 Bible Studies

The Missing Message In The Modern Church…

  • Phil 2:8 (NIV) And being found in appearance as a man, he humbled himself and became obedient to death–even death on a cross!
  • Mark 8:34-38 (NAS) And He summoned the multitude with His disciples, and said to them, „If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it. For what does it profit a man to gain the whole world, and forfeit his soul? For what shall a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.”
  • Luke 9:23 (KJV) And he said to them all, „If any man will come after me, let him deny himself, and take up his cross daily, and follow me.”

The Full Gospel

  • 1 Cor 15:1-4 (Wey) But let me recall to you, brethren, the Good News [the gospel] which I brought you, which you accepted, and on which you are standing, through which also you are obtaining salvation, if you bear in mind the words in which I proclaimed it–unless indeed your faith has been unreal from the very first. For I repeated to you the all-important fact which also I had been taught, that Christ died for our sins in accordance with the Scriptures; that He was buried; that He rose to life again on the third day in accordance with the Scriptures.
  • Luke 24:7 (NIV) „The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again.”
  • Mat 16:24 (KJV) Then said Jesus unto his disciples, „If any man will come after me, let him deny himself, and take up his cross, and follow me.”

But That’s Condemning, Brother!

  • 1 Cor 2:2 (Phi) …It was my determination to concentrate entirely on Jesus Christ himself and the fact of his death upon the cross.
  • A.W. Tozer: „The old cross is a symbol of death. God salvages the individual by liquidating him and then raising him again in newness of life. God offers life, but not an improved old life. The life He offers is life out of death. It always stands at the far side of the cross.”

God Has Passed Sentence On The Carnal Man. Will We Agree?

  • Before God can give us new life „in Christ”, we must participate in His death. God will not tolerate sin in the long run, so the carnal man is condemned. To be condemned is to be sentenced to death. While we all know this (what the „wages of sin” are) we’d just as soon not hear any more about it. It’s sounds so negative! How are we going to attract people with this kind of offensive stuff? Let’s skip straight to the encouraging part and mis-apply all the Scriptures to our flesh, instead of allowing the Spirit to be born in us through the condemning message of the gospel.Rom 8:1,3 (NIV) Therefore, there is now no condemnation for those who are in Christ Jesus… For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sinin sinful man…
  • Those who are resistant to the gospel often quote the „no condemnation” part of the above verses, not reading on to how this is achieved: by „condemning sin in sinful man”. The only way we can be „in Christ Jesus” is by experientially participating in His death, daily, so that we might receive new life.2 Cor 1:9 (Wey) …We had, as we still have, the sentence of death within our own selves, in order that our confidence may rely, not on ourselves, but on God who raises the dead to life.2 Cor 2:15-16 (NKJ) For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life…Rom 8:1,3 (NRS) There is therefore now no condemnation for those who are in Christ Jesus. For… to deal with sin, he condemned sin in the flesh.
  • A.W. Tozer: „Why do we build our churches upon human flesh? For we teach men not to die with Christ but to live in the strength of their dying manhood… If I see aright, the cross of popular evangelicalism is not the cross of the New Testament. It is, rather, a new bright ornament upon the bosom of a self-assured and carnal Christianity. The old cross slew men; the new cross entertains them. The old cross condemned; the new cross amuses. The old cross destroyed confidence in the flesh; the new cross encourages it.”

Save Yourself! Come Down Off That Cross… And We Will Believe!Mat 27:40 (NIV) [the mockers to Jesus at the Crucifixion:] „…Save yourself! Come down from the cross, if you are the Son of God!”

  • Mat 27:42 (NIV) „He saved others,” they said, „but he can’t save himself! He’s the King of Israel! Let him come down now from the cross, and we will believe in him.”
  • Gal 6:12 (NAS) Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply that they may not be persecuted for the cross of Christ.
  • Luke 14:27 (Phi) „The man who will not take up his cross and follow in my footsteps cannot be my disciple.”

Condemnation: Now Or Later?

  • Whenever God manifests himself to sinful man through the Holy Spirit, it means condemnation for the flesh. If we will quit squirming off the alter, there is new life offered–after death. The only way the Spirit can come alive in us–is through us agreeing with God’s „death sentence” (what condemnationmeans) on our sinful nature now, rather than later.Mark 8:35 (NAS) „For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it.”1 Cor 11:31-32 (Phi) If we were closely to examine ourselves beforehand, we should avoid the judgment of God. But when God does judge us, he disciplines us as his own sons, that we not be involved in the general condemnation of the world.
  • A.W. Tozer: „There must be a work of God in destruction before we are free. We must invite the cross to do its deadly work within us. We must bring our self-sins to the cross of judgment.”Phil 3:18-19 (Phi) For there are many, of whom I have told you before and tell you again now, even with tears, whose lives make them the enemies of the cross of Christ. These men are heading for utter destruction–their god is their own appetite, they glory in their shame, and this world is the limit of their horizon.

The Old Rugged Cross Versus The New „Nerf Cross”

  • A.W. Tozer: „All unannounced, and almost undetected, there has come in modern times a new cross into popular evangelical circles… The old cross would have no truck with the world. For Adam’s proud flesh it meant the end of the journey. The new cross, if understood aright, is the source of oceans of good clean fun and innocent enjoyment. It lets Adam live without interference. His life motivation is unchanged; he still lives for his own pleasure.
  • „That this world is a playground rather than a battleground has now been accepted in practice by the vast majority of fundamentalist Christians. They are facing both ways, enjoying Christ and the world too.”Mark 15:30 (NKJ) [the mockers] „Save Yourself, and come down from the cross!”

Following Christ, Or A New „Un-Condemning” Gospel?

  • A.W. Tozer: „The new cross does not slay the sinner, it redirects him. It gears him into a cleaner and jollier way of living and saves his self-respect… Christ calls men to carry a cross; we call them to have fun in His name… We want to be saved but we insist Christ do all the dying. No cross for us, no dethronement, no dying. We remain king within the little kingdom of Mansoul and wear our tinsel crown with all the pride of a Caesar; but we doom ourselves to shadows and weakness and spiritual sterility.”John 12:48 (NIV) „There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day.”Luke 24:25-26 (Wey) [Jesus:] „O dull-witted men,” He replied, „with minds so slow to believe all that the Prophets have spoken! Was there not a necessity for the Christ thus to suffer, and then enter into His glory?”

Want To Know The Future?

  • The prophetic fact is, if we will not agree with God’s sentence of condemnation to all that is sin within us now, then we will be condemned eternally later. We must choose the pain of temporary condemnation now, or permanent eternal condemnation later. If you want to save your life–you will lose it.
  • God has told us the end from the beginning, and the way to Him. It is the way of the cross. „Follow me” Jesus says, and He proved it worked. This is the gospel as we have received it, and we have been warned not to change or alter it. There is no other way to eternal life. God „encourages” us to participate with Him in a life of condemnation to all that is carnal. He promises new life–a very encouraging message, but only through death, a very condemning message.Mat 23:33 (NIV) „You snakes! You brood of vipers! How will you escape being condemned to hell?”
  • The ultimate prophecy about any of us is that we are either headed to heaven or hell. Will we continue to despise (1 Thes 5:19) the most personal of prophecies–that we are going to be eternally condemned if we continue to refuse the temporarily condemning message of the Gospel now? Will we continue to collect to ourselves teachers who „are not condemning” to our flesh? Will we reject the Spirit of prophecy, the Spirit of Jesus, telling us the truth–that condemnation is now or later, temporary or permanent? Who then will save us? Who then will be our advocate?Luke 6:46 (NKJ) „But why do you call Me ‘Lord, Lord,’ and do not do the things which I say?

One Way

  • Mark 8:34 (NAS) And He summoned the multitude with His disciples, and said to them, „If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me.”Mat 10:38 (NIV) „And anyone who does not take his cross and follow me is not worthy of me.”
  • A.W. Tozer: „The man who is crucified is facing only one direction… He [cannot] look back. The crucified man on the cross is looking only one direction and that is the direction of God, and Christ and the Holy Ghost… The man on the cross… has no further plans of his own… Somebody else made his plans for him, and when they nailed him up there all his plans disappeared… When you go out to die on the cross you bid good-bye–you are not going back!
  • „If we would preach more of this and stop trying to make the Christian life so easy it’s contemptible–we would have more converts that would last. Get a man converted who knows that if he joins Jesus Christ he’s finished, and that while he’s going to come up and live anew, as far as this world is concerned he is not going back–then you have a real Christian indeed.”1 Pet 4:1 (Phi) Since Christ suffered physical pain you must arm yourselves with the same inner conviction that he had. To be free from sin means bodily suffering.

Been There, Done That?

  • Having been made holy by participating with Christ unto death, by accepting God’s condemnation of sin in us now, we are included „in Christ” and will escape God’s eternal condemnation. But are we holy yet? Have we been through the whole treatment? Or are we deluding ourselves that we are completely „in Christ” while still partially „in the flesh”?1 Jn 3:5-6 (NIV) …In him is no sin. No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him.Rom 6:5-8 (NIV) If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin–because anyone who has died has been freed from sin. Now if we died with Christ, we believe that we will also live with him.
  • A.W. Tozer: „Our uncrucified flesh will rob us of purity of heart, Christ-likeness of character, spiritual insight, fruitfulness; and more than all, it will hide from us the vision of God’s face, that vision which has been the light of the earth and will be the completeness of heaven.”

Through The Cross…

  • Gal 6:14 (NIV) May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
  • Rom 5:16,18 (Wey) And it is not with the gift as it was with the results of one individual’s sin; for the judgment which one individual provoked resulted in condemnation, whereas the free gift after a multitude of transgressions results in acquittal… It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race.
  • Gal 2:20 (Wey) I have been crucified with Christ, and it is no longer I that live, but Christ that lives in me; and the life which I now live in the body I live through faith in the Son of God who loved me and gave Himself up to death on my behalf.
  • Gal 5:24 (NIV) Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires.

Good News?

  • A.W. Tozer: „The man who takes his cross and follows Christ will soon find that his direction is away from the sepulcher. Death is behind him and joyous and increasing life before.”2 Cor 13:4 (NIV) For to be sure, he was crucified in weakness, yet he lives by God’s power. Likewise, we are weak in him, yet by God’s power we will live with him…John 5:24 (NIV) „I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life.”
  • Heb 12:2 (Phi) Let us run the race we have to run with patience, our eyes fixed on Jesus the source and goal of our faith. For he himself endured a cross and thought nothing of its shame because of the joy he knew would follow his suffering; and he is now seated at the right hand of God’s throne.
  • 1 Cor 1:18 (Phi) The preaching of the cross is, I know, nonsense to those who are involved in this dying world, but to us who are being saved from that death it is nothing less than the power of God.

Ray Stedman On The Cross:

  • „[Crosses] had only one purpose… to bring an end to an evil man! Those who were crucified had no life in this world beyond that point… This is what God does with evil people: he puts them to death. Thus, in the cross of Christ, God took all that we are in Adam, all our natural life with its dreams and hopes and resources and brought it to a crashing end by the dying of Jesus.
  • „I must clearly understand that it is not up to me to put this natural life to death… I am only expected to agree with the rightness of that execution and stop trying to make it „live” again before God… Thus when I cease trying to justify myself and excuse the activities of the flesh and agree with God that it is rightfully under sentence of death, then I …’carry in my body the dying of Jesus.’
  • „If I welcome the cross and see that it has already put to death the flesh… then I find myself able to say no to its cry for expression. [We must] agree with the implications of the cross in terms of actual experience.
  • 2 Tim 2:11 (NKJ) This is a faithful saying: For if we died with Him, we shall also live with Him.
  • „Throughout Scriptures the order never varies. First death, then life. Death [leads to] resurrection. When we consent to death, then the life of Jesus can flow unhindered from us. It is never the other way. We cannot claim resurrection life first, and then by means of that put the flesh to death. We must first bow to the cross, then God will effect the resurrection.”The key to experiencing the life of Jesus is our willingness to accept the implications of his death. We will not discover the glory of the treasure and power within us until we are ready to accept in practical terms the result of the dying of Jesus.”
  • Luke 24:25-26 (NIV) He said to them, „How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?”Luke 9:23 (NAS) …”Follow Me.”

Related articles

Arthur W. Pink – Christ the Eternal Word

from „The exposition of the Gospel of John” (VIA) PBM Ministries. You can read more e books at PBM Ministries here. This is part 2 of 72 of A.W.Pink’s book :

Christ, the Eternal Word

John 1:1-13


In the last chapter we stated, „Each book of the Bible has a prominent and dominant theme which is peculiar to itself. Just as each member in the human body has its own particular function, so, every book in the Bible has its own special purpose and mission. The theme of John’s Gospel is the Deity of the Savior. Here, as nowhere else in Scripture so fully, the Godhood of Christ is presented to our view. That which is outstanding in this fourth Gospel is the Divine Sonship of the Lord Jesus. In this book we are shown that the One who was heralded by the angels to the Bethlehem shepherds, who walked this earth for thirty-three years, who was crucified at Calvary, who rose in triumph from the grave, and who forty days later departed from these scenes, was none other than the Lord of glory. The evidence for this is overwhelming, the proofs almost without number, and the effect of contemplating them must be to bow our hearts in worship before ‘the great God and our Savior Jesus Christ’ (Titus 2:13).”

That John’s Gospel does present the Deity of the Savior is at once apparent from the opening words of the first chapter. The Holy Spirit has, as it were, placed the key right over the entrance, for the introductory verses of this fourth Gospel present the Lord Jesus Christ in Divine relationships and unveil His essential glories. Before we attempt an exposition of this profound passage we shall first submit an analysis of its contents. In these first thirteen verses of John 1 we have set forth: —

1. The Relation of Christ to Time—”In the beginning,” therefore, Eternal: John 1:1.

2. The Relation of Christ to the Godhead—”With God,” therefore, One of the Holy Trinity: John 1:1.

3. The Relation of Christ to the Holy Trinity—”God was the Word”—the Revealer: John 1:1.

4. The Relation of Christ to the Universe—”All things were made by him”—the Creator: John 1:3.

5. The Relation of Christ to Men—Their „Light”: John 1:4, 5.

6. The Relation of John the Baptist to Christ—”Witness” of His Deity: John 1:6-9.

7. The Reception which Christ met here: John 1:10-13.

    (a) „The world knew him not”: John 1:10.

    (b) „His own (Israel) received him not”: John 1:11.

    (c) A company born of God „received him”: John 1:12, 13.

„In the beginning was the word, and the word was with God, and the word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made” (John 1:1-3). How entirely different is this from the opening verses of the other Gospels! John opens by immediately presenting Christ not as the Son of David, nor as the Son of man, but as the Son of God. John takes us back to the beginning, and shows that the Lord Jesus had no beginning. John goes behind creation and shows that the Savior was Himself the Creator. Every clause in these verses calls for our most careful and prayerful attention.

„In the beginning was the word, and the word was with God, and the word was God.” Here we enter a realm which transcends the finite mind, and where speculation is profane. „In the beginning” is something we are unable to comprehend: it is one of those matchless sweeps of inspiration which rises above the level of human thought. „In the beginning was the word,” and we are equally unable to grasp the final meaning of this. A „word” is an expression: by words we articulate our speech. The Word of God, then, is Deity expressing itself in audible terms. And yet, when we have said this, how much there is that we leave unsaid! „And the word was with God,” and this intimates His separate personality, and shows His relation to the other Persons of the blessed Trinity. But how sadly incapacitated are we for meditating upon the relations which exist between the different Persons of the Godhead. „And God was the word.” Not only was Christ the Revealer of God, but He always was, and ever remains, none other than God Himself. Not only was our Savior the One through whom, and by whom, the Deity expressed itself in audible terms, but He was Himself co-equal with the Father and the Spirit. Let us now approach the Throne of grace and there seek the mercy and grace we so sorely need to help us as we turn now to take a closer look at these verses.

„Our God and Father, in the name of Thy dear Son, we pray Thee that Thy Holy Spirit may now take of the things of Christ and show them unto us: to the praise of the glory of Thy grace. Amen.”

In THE BEGINNING,” or, more literally, „in beginning,” for there is no article in the Greek. In what „beginning?” There are various „beginnings” referred to in the New Testament. There is the „beginning” of „the world” (Matthew 24:21); of „the gospel of Jesus Christ” (Mark 1:1); of „sorrows” (Mark 13:8); of „miracles” (or „signs”), (John 2:11), etc. But the „beginning” mentioned in John 1:1 clearly antedates all these „beginnings.” The „beginning” of John 1:1 precedes the making of the „all things” of John 1:3. It is then, the beginning of creation, the beginning of time. This earth of ours is old, how old we do not know, possibly millions of years. But „the word” was before all things. He was not only from the beginning, but He was „in the beginning.”

„In beginning:” the absence of the definite article is designed to carry us back to the most remote point that can be imagined. If then, He was before all creation, and He was, for „all things were made by him;” if He was „in the beginning,” then He was Himself without beginning, which is only the negative way of saying He was eternal. In perfect accord with this we find, that in His prayer recorded in John 17, He said, „And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” As, then, the Word was „in the beginning,” and if in the beginning, eternal, and as none but God Himself is eternal, the absolute Deity of the Lord Jesus is conclusively established.

WAS the word.” There are two separate words in the Greek which, in this passage, are both rendered „was”: the one means to exist, the other to come into being. The latter word (egeneto) is used in John 1:3 which, literally rendered, reads, „all things through him came into being, and without him came into being not even one (thing) which has come into being;” and again we have this word „egeneto” in John 1:6 where we read, „there was (became to be) a man sent from God, whose name was John;” and again in John 1:14, „And the word was made (became) flesh.” But here in John 1:1 and John 1:2 it is „the word (ito) with God.” As the Word He did not come into being, or begin to be, but He was „with God” from all eternity. It is noteworthy that the Holy Spirit uses this word „ito,” which signifies that the Son personally subsisted, no less than four times in the first two verses of John 1. Unlike John the Baptist who „became (egeneto) a man,” the „word” was (ito), that is, existed with God before time began.

Was THE WORD.” The reference here is to the Second Person in the Holy Trinity, the Son of God. But why is the Lord Jesus Christ designated „the word?” What is the exact force and significance of this title? The first passage which occurs to our minds as throwing light on this question is the opening statement in the Epistle to the Hebrews: „God who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son.” Here we learn that Christ is the final spokesman of God. Closely connected with this is the Savior’s title found in Revelation 1:8—”I am Alpha and Omega,” which intimates that He is God’s alphabet, the One who spells out Deity, the One who utters all God has to say. Even clearer, perhaps, is the testimony of John 1:18: „No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” The word „declared” means tell out, cf. Acts 15:14, and 21:19; it is translated „told” in Luke 24:35. Putting together these three passages we learn that Christ is the One who is the Spokesman of God, and One who spelled out the Deity, the One who has declared or told forth the Father.

Christ, then, is the One who has made the incomprehensible God intelligible. The force of this title of His found in John 1:1, may be discovered by comparing it with that name which is given to the Holy Scriptures—”the Word of God.” What are the Scriptures? They are the Word of God. And what does that mean? This: the Scriptures reveal God’s mind, express His will, make known His perfections, and lay bare His heart. This is precisely what the Lord Jesus has done for the Father. But let us enter a little more into detail:—

(a) A „word” is a medium of manifestation. I have in my mind a thought, but others know not its nature. But the moment I clothe that thought in words it becomes cognizable. Words, then, make objective unseen thoughts. This is precisely what the Lord Jesus has done. As the Word, Christ has made manifest the invisible God.

(b) A „word” is a means of communication. By means of words I transmit information to others. By words I express myself, make known my will, and impart knowledge. So Christ, as the Word, is the Divine Transmitter, communicating to us the life and love of God.

(c) A „word” is a method of revelation. By his words a speaker exhibits both his intellectual caliber and his moral character. By our words we shall be justified, and by our ‘words we shall be condemned. And Christ, as the Word, reveals the attributes and perfections of God. How fully has Christ revealed God! He displayed His power, He manifested His wisdom, He exhibited His holiness, He made known His grace, He unveiled His heart. In Christ, and nowhere else, is God fully and finally told out.

And the word was WITH GOD.” This preposition „with” seems to suggest two thoughts. First, the Word was in the presence of God. As we read, „Enoch walked with God,” that is, he lived in fellowship with God. There is a beautiful verse in Proverbs 8 which throws its light on the meaning of „with” in John 1:1, and reveals the blessed relation which obtained from all eternity between the Word and God. The passage begins at Proverbs 8:22 where „wisdom” is personified. It tells us of the happy fellowship which existed between the Word and God before ever the world was. In Proverbs 8:30 we read, „Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him.” In addition to the two thoughts just suggested, we may add that the Greek preposition „pros” here translated „with” is sometimes rendered „toward,” but most frequently „unto.” The Word was toward or unto God. One has significantly said, „The word rendered with denotes a perpetual tendency, as it were, of the Son to the Father, in unity of essence.”

That it is here said „the word was with God” tells of His separate personality: He was not „in” God, but „with” God. Now, mark here the marvelous accuracy of Scripture. It is not said, „the word was with the Father” as we might have expected, but „the word was with God.” The name „God” is common to the three Persons of the Holy Trinity, whereas „the Father” is the special title of the first Person only. Had it said „the word was with the Father,” the Holy Spirit had been excluded; but „with God” takes in the Word dwelling in eternal fellowship with both the Father and the Spirit. Observe, too, it does not say, And God was with God,”’ for while there is plurality of Persons in the Godhead, there is but „one God,” therefore the minute accuracy of „the WORD was with God.”

And the word WAS GOD,” or, more literally, „and God was the word.” Lest the figurative expression „the word” should convey to us an inadequate conception of the Divine glories of Christ, the Holy Spirit goes on to say, „and the word was with God,” which denoted His separate personality, and intimated His essential relation to the Godhead. And, as though that were not strong enough, the Holy Spirit expressly adds, „and God was the word.” Who could express God save Him who is God! The Word was not an emanation of God, but God Himself made manifest. Not only the revealer of God, but God Himself revealed. A more emphatic and unequivocal affirmation of the absolute Deity of the Lord Jesus Christ it is impossible to conceive.

„The same was in the beginning with God.” The same,” that is, the Word; „was,” that is, subsisted, not began to be; „in the beginning,” that is, before time commenced; „with God,” that is, as a distinct Personality. That it is here repeated Christ was „with God,” seems to be intended as a repudiation of the early Gnostic heresy that Christ was only an idea or ideal IN the mind of God from eternity, duly made manifest in time—a horrible heresy which is being reechoed in our own day. It is not said that the Word was in God; He was, eternally, „with God.”

Before we pass on to the next verse, let us seek to make practical application of what has been before us, and at the same time answer the third of the seven questions asked at the close of the previous chapter; „How may I obtain a better, deeper, fuller knowledge of God Himself? By studying nature? By prayer? By studying Scripture? Or—how?” A more important question we cannot consider. What conception have you formed, dear reader, of the Being, Personality, and Character, of God? Before the Lord Jesus came to this earth, the world was without the knowledge of the true and living God. To say that God is revealed in nature is true, yet it is a statement which needs qualifying. Nature reveals the existence of God, but how little it tells of His character. Nature manifests His natural attributes—His power, His wisdom, His immutability, etc.; but what does nature say to us of His moral attributes—His justice, His holiness, His grace, His love? Nature, as such knows no mercy and shows no pity. If a blind saint unwittingly steps over the edge of a precipice he meets with the same fate as if a vile murderer had been hurled over it. If I break nature’s laws, no matter how sincere may be my subsequent repentance, there is no escaping the penalty. Nature conceals as well as reveals God. The ancients had „nature” before them, and what did they learn of God? Let that altar, which the Apostle Paul beheld in one of the chief centers of ancient learning and culture make answer—”to the Unknown God” is what he found inscribed thereon!

It is only in Christ that God is fully told out. Nature is no longer as it left the Creator’s hands: it is under the Curse, and how could that which is imperfect be a perfect medium for revealing God? But the Lord Jesus Christ is the Holy One. He was God, the Son, manifest in flesh. And so fully and so perfectly did He reveal God, He could say, „He that hath seen me hath seen the Father” (John 14:9). Here, then, is the answer to our question, and here is the practical value of what is before us in these opening verses of John’s Gospel. If the believer would enter into a better, deeper, fuller knowledge of God, he must prayerfully study the person and work of the Lord Jesus Christ as revealed in the Scriptures! Let this be made our chief business, our great delight, to reverently scrutinize and meditate upon the excellencies of our Divine Savior as they are displayed upon the pages of Holy Writ, then, and only then, shall we „increase in the knowledge of God” (Col. 1:10). The „light of the knowledge of the glory of God” is seen only „in the face of Jesus Christ” (2 Cor. 4:6).

„All things were made by him; and without him was not anything made that was made” (John 1:3). How this brings out, again, the absolute deity of Christ! Here creation is ascribed to Him, and none but God can create. Man, with all his boasting, is unable to bring into existence a single blade of grass. Observe, that the whole of creation is here ascribed to the Word—”all things were made by him.” This would not be true if He were Himself a creature, even though the first and the highest creature. But nothing is excepted—”all things were made by him.” Just as He was before all things, and therefore, eternal; so was He the Originator of all things, and therefore, omnipotent.

„In him was life; and the life was the light of men” (John 1:4). This follows logically from what has been said in the previous verse. If Christ created all things He must be the Fountain of life. He is the Life-Giver. We understand „life” to be used here in its widest sense. Creature life is found in God, for „in him we live and move and have our being”; spiritual life or eternal life, and resurrection life, are also found „in Him.” If it be objected that the Greek word for „life” here is „zoe,” and that zoe has exclusive reference to spiritual life, we answer, Not always: see Luke 12:15; Luke 16:25 (translated „life-time”), Acts 17:25, etc., where, in each case, „zoe” has reference to human (natural) life, as such. Thus, „zoe” includes within its scope all „life.”

And the Life was THE LIGHT of men.” What are we to understand by this? Notice two things: this statement in verse 4 follows immediately after the declaration that „all things were made” by Christ, so that it is creatures, as such, which are here in view; second, it is „men,” as men, not only believers, which are here referred to. The „life” here is one of the Divine titles of the Lord Jesus, hence, it is equivalent to saying, „God was the light of men.” It speaks of the relation which Christ sustains to men, all men—He is their „light.” This is confirmed by what we read in verse 9, „That was the true light, which lighteth every man that cometh into the world.” In what sense, then, is Christ as „the life” the „light of men?” We answer, In that which renders men accountable creatures. Every rational man is morally enlightened. All rational men „show the work of the law written in their hearts, their conscience also bearing witness” (Rom. 2:15). It is this „light,” which lightens every man that cometh into the world, that constitutes them responsible human beings. The Greek word for „light” in John 1:4 is „phos,” and that it is not restricted to spiritual illumination is plainly evident from its usage in Matthew 6:23, „If therefore the light that is in thee be darkness, how great is that darkness,” and also see Luke 11:35; Acts 16:29, etc.

Let no reader infer from what has been said that we are among the number who believe the unscriptural theory that there is in every man a spark of Divine life, which needs only to be fanned, to become a flame. No, we expressly repudiate any such satanic lie. By nature, spiritually, he is „dead in trespasses and sins.” Yet, notwithstanding, the natural man is a responsible being before God, to Whom he shall give an account of himself; responsible, because the work of God’s law is written in his heart, his conscience also bearing witness, and this, we take it, is the „light” which is referred to in John 1:4, and the „lighteneth” in John 1:9.

„And the light shineth in darkness; and the darkness comprehended it not” (John 1:5). This gives us still another of the Divine titles of Christ. In verse 1 He is spoken of as „the word.” In verse 3 as the Maker of all things. In verse 4 as „the life.” Now, in verse 5 as „the light.” With this should be compared 1 John 1:5 where we read „God is light.” The conclusion, then, is irresistible, the proof complete and final, that the Lord Jesus is none other than God, the second Person in the Holy Trinity.

The „Englishman’s Greek New Testament” renders the last clause of John 1:5 as follows—”and the light in the darkness appears, and the darkness it apprehended not.” This tells us of the effects of the Fall. Every man that comes into this world is lightened by his Creator, but the natural man disregards this light, he repels it, and in consequence, is plunged into darkness. Instead of the natural man „living up to the light he has” (which none ever did) he „loves darkness rather than light” (John 3:19). The unregenerate man, then, is like one that is blind—he is in the dark. Proof of this appears in the fact that „the Light in the darkness appears, and the darkness apprehended it not.” All other darkness yields to and fades away before light, but here „the darkness” is so impenetrable and hopeless, it neither apprehends nor comprehends. What a fearful and solemn indictment of fallen human nature! And how evident it is that nothing short of a miracle of saving grace can ever bring one „out of darkness into God’s marvelous light.”

„There was a man sent from God, whose name was John” (John 1:6). The change of subject here is most abrupt. From „the Word” who was God, the Holy Spirit now turns to speak of the forerunner of Christ. He is referred to as „a man,” to show us, by way of contrast, that the One to Whom he bore witness was more than Man. This man was „sent from Cod,” so is every man who bears faithful witness to the Person of Christ. The name of this man was „John” which, as etymologists tell us, signifies „the gift of God.”

‘The same came for a witness, to bear witness of the light, that all through him might believe” (John 1:7). John came to bear witness of „the light.” Weigh well these words: they are solemn, pathetic, tragic. Perhaps their force will be the more evident if we ask a question: When the sun is shining in all its beauty, who are the ones that are unconscious of the fact? Who need to be told it is shining? The blind! How tragic, then, when we read that God sent John to „bear witness of the light.” How pathetic that there should be any need for this! How solemn the statement that men have to be told „the light” is now in their midst. What a revelation of man’s fallen condition. The Light shone in the darkness, but the darkness comprehended it not. Therefore, did God send John to bear witness of the Light. God would not allow His beloved Son to come here unrecognized and unheralded. As soon as He was born into this world, He sent the angels to the Bethlehem shepherds to proclaim Him, and just before His public ministry began, John appeared bidding Israel to receive Him.

„The same came for a witness.” This defines the character of the preacher’s office. He is a „witness,” and a witness is one who knows what he says and says what he knows. He deals not with speculations, he speaks not of his own opinions, but he testifies to what he knows to be the truth.

„To bear witness of the light.” This should ever be the aim of the preacher: to get his hearers to look away from himself to Another. He is not to testify of himself, nor about himself, but he is to „preach Christ” (1 Cor. 1:23). This is the message the Spirit of God will own, for Christ has said of Him, „He shall glorify me” (John 16:14).

„That all through him might believe.” „That” means „in order that.” „To bear witness” defines the character of the preacher’s office: to „bear witness of the light” makes known the preacher’s theme; that „all through him might believe” speaks of the design of his ministry. Men become believers through receiving the testimony of God’s witness. The „all” is the same as in John 6:45.

„He was not that light, but was sent to bear witness of that light” (John 1:8). No, John himself was not „that light,” for „light” like „life” is to be found only in God. Apart from God all is darkness, profound and unrelieved. Even the believer has no light in himself. What saith the Scriptures? „For ye were sometimes darkness, but now are ye the light in the Lord” (Eph. 5:8). There is a statement found in John 5:35 which, as it stands in the A.V., conflicts with what is said here in John 1:8. In verse 35 when speaking of John, Christ said, „He was a burning and shining light,” but the Greek word used here is entirely different from that translated „light” in John 1:8, and in the R.V. it is correctly translated „He was the lamp that burneth and shineth.” This word used of John, correctly translated „lamp,” points a striking contrast between the forerunner and Christ as „the light.” A lamp has no inherent light of its own—it has to be supplied! A „lamp” has to be carried by another! A „lamp” soon burns out: in a few hours it ceases to shine.

„That was the true light, which lighteth every man which cometh into the world” (John 1:9). Bishop Ryle in his most excellent notes on John’s Gospel, has suggested that the adjective „true” has here at least a fourfold reference. First, Christ, is the „true light” as the Undeceiving Light. Satan himself, we read, „is transformed into an angel of light” (2 Cor. 11:14), but he appears as such only to deceive. But Christ is the true Light in contrast from all the false lights which are in the world. Second, as the „true light,” Christ is the Real Light. The real light in contrast from the dim and shaded light which was conveyed through the types and shadows of the Old Testament ritual. Third, as the „true light” Christ is the Underived Light: there are lesser lights which are borrowed and reflected, as the moon from the sun, but Christ’s „light” is His own essential and underived glory. Fourth, as the „true light,” Christ is the Supereminent Light, in contrast from all that is ordinary and common. There is one glory of the sun, and another glory of the moon, and another of the stars; but all other lights pale before Him who is „the light.” The latter part of this ninth verse need not detain us now, having already received our consideration under the exposition of verse four. The light which „every man” has by nature is the light and reason and conscience.

„He was in the world, and the world was made by him, and the world knew him not” (John 1:10). „He was in the world” refers, we believe, to His incarnation and the thirty-three years during which He tabernacled among men. Then it is said „and the world was made by him.” This is to magnify the Divine glory of the One who had become incarnate, and to emphasize the tragedy of what follows, „and the world knew him not.”

„He was in the world.” Who was? None other than the One who had made it. And how was He received? The great Creator was about to appear: will not a thrill of glad expectancy run around the world? He is coming not to judge, but to save. He is to appear not as a haughty Despot, but as a Man „holy, harmless, undefiled;” not to be ministered unto, but to minister. Will not such an One receive a hearty welcome? Alas, „the world knew him not.” Full of their own schemes and pursuits, they thought nothing of Him. Unspeakably tragic is this, yet something even more pathetic follows.

„He came unto his own, and his own received him not” (John 1:11). How appropriate are the terms here used: note the nice distinction: „He was in the world” and, therefore, within the reach of inquiry. But to the seed of Abraham He „came,” knocking as it were, at their door for admission; but „they received him not.” The world is charged with ignorance, but Israel with unbelief, yea, with a positive refusal of Him. Instead of welcoming the Heavenly Visitant, they drove Him from their door, and even banished Him from the earth. Who would have supposed that a people whose believing ancestors had been eagerly awaiting the appearance of the Messiah for long ages past, would have rejected Him when He came among them! Yet so it was: and should any ask, How could these things be? we answer, This very thing was expressly foretold by their own prophet, that He should possess neither form nor comeliness in their eyes, and when they should see Him there would be no beauty that they should desire Him. Ah! would it have been any wonder if He had turned away from such ingrates in disgust! What blessed subjection to the Father’s will, and what wondrous love for sinners, that He remained on earth in order that He might later die the death of the Cross!

But if the world „knew him not,” and Israel „received him not,” was the purpose of God defeated? No, indeed, for that could not be. The counsel of the Lord „shall stand’: (Prov. 19:21). The marvelous condescension of the Son could not be in vain. So, we read, „but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name” (verse 12). This tells us of the human side of salvation, what is required of sinners. Salvation comes to the sinner through „receiving” Christ, that is, by „believing on his name.” There is a slight distinction between these two things, though in substance they are one. Believing, respects Christ as He is exhibited by the Gospel testimony: it is the personal acceptance as truth of what God has said concerning His Son. Receiving, views Christ as presented to us as God’s Gift, presented to us for our acceptance. And „as many as,” no matter whether they be Jews or Gentiles, rich or poor, illiterate or learned, receive Christ as their own personal Savior, to them is given the power or right to become the sons (better „children”) of God.

But who receive Him thus? Not all by any means. Only a few. And is this left to chance? Far from it. As the following verse goes on to state, „which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:13). This explains to us why the few „receive” Christ. It is because they are born of God. Just as verse 12 gives us the human side, so verse 13 gives us the Divine. The Divine side is the new birth: and the taking place of the new birth is „not of blood,” that is to say, it is not a matter of heredity, for regeneration does not run in the veins; „nor of the will of the flesh,” the will of the natural man is opposed to God, and he has no will Godward until he has been born again; „nor of the will of man,” that is to say, the new birth is not brought about by the well-meant efforts of friends, nor by the persuasive powers of the preacher; „but of God.” The new birth is a Divine work. It is accomplished by the Holy Spirit applying the Word in living power to the heart. The reception Christ met during the days of His earthly ministry is the same still: the world „knows him not;” Israel „receives him not;” but a little company do receive him, and who these are Acts 13:48 tells us—”as many as were ordained to eternal life believed.” And here we must stop.

Preparatory to our next chapter, we are anxious that the reader should study the following questions: (Click here to go to the book)

1. In John 1:14 the word „dwelt” signifies „tabernacled.” The Word tabernacled among men. It points us back to the Tabernacle of Israel in the wilderness. In what respects did the Tabernacle of old typify and foreshadow Christ?

2. „We beheld his glory” (John 1:14): what is meant by this? what „glory?” At least a threefold „glory.”

3. In what sense was Christ „before” John the Baptist (John 1:15)?

4. What is the meaning of John 1:16?

5. Why are we told that the law was given by Moses, but that grace and truth came by Jesus Christ (John 1:17)?

6. Was there any „grace and truth” before Jesus Christ came? If so, what is meant by them coming by Jesus Christ?

7. How many contrasts can you draw between Law and Grace?

A.W.Tozer – Man: The Dwelling Place of God, Chapter 1

Introduction

THE SUPREME INTEREST in the life of A. W. Tozer was God: He who spoke and brought the world into being, Who justly rules over men and nations, yet deigns to make man His dwelling place. He believed that all that really matters is for man to be in right relationship with God, that his first duty-and privilege-is „to glorify God and enjoy Him forever.” For this reason he delighted to speak to men of God’s majesty and wonder and grace and he ever sought to instruct and exhort Christians to let this be the purpose of their lives. He grieved that they should be content with less.

Nothing he preached or wrote was merely academic or theoretical. What he said about God came out of many hours spent in His presence and with His Word. What he wrote about men was what he knew of his own heart and observed in others. With the Spirit’s anointing came discernment; perception and clarity issued out of a disciplined mind. A broad knowledge averted dullness, and a lively wit brought freshness.

The chapters in this book deal with many aspects of one subject: the relationship of God and man. They are above all practical and all who read them will profit.

Anita M. Bailey

Chapter 1

DEEP INSIDE EVERY MAN there is a private sanctum where dwells the mysterious essence of his being. This far-in reality is that in the man which is what it is of itself without reference to any other part of the man’s complex nature. It is the man’s „I Am,” a gift from the I AM who created him.

The I AM which is God is underived and selfexistent; the „I Am” which is man is derived from God and dependent every moment upon His creative fiat for its continued existence. One is the Creator, high over all, ancient of days, dwelling in light unapproachable. The other is a creature and, though privileged beyond all others, is still but a creature, a pensioner on God’s bounty and a suppliant before His throne.

The deep-in human entity of which we speak is called in the Scriptures the spirit of man. „For what man knoweth the things of man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God” (I Cor. 2:11) . As God’s self-knowledge lies in the eternal Spirit, so man’s selfknowledge is by his own spirit, and his knowledge of God is by the direct impression of the Spirit of God upon the spirit of man.

The importance of all this cannot be overestimated as we think and study and pray. It reveals the essential spirituality of mankind. It denies that man is a creature having a spirit and declares that he is a spirit having a body. That which makes him a human being is not his body but his spirit, in which the image of God originally lay.

One of the most liberating declarations in the New Testament is this: „The true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:23, 24) . Here the nature of worship is shown to be wholly spiritual. True religion is removed from diet and days, from garments and ceremonies, and placed where it belongs-in the union of the spirit of man with the Spirit of God.

From man’s standpoint the most tragic loss suffered in the Fall was the vacating of this inner sanctum by the Spirit of God. At the far-in hidden center of man’s being is a bush fitted to be the dwelling place of the Triune God. There God planned to rest and glow with moral and spiritual fire. Man by his sin forfeited this indescribably wonderful privilege and must now dwell there alone. For so intimately private is the place that no creature can intrude; no one can enter but Christ; and He will enter only by the invitation of faith. „Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Rev. 3:20).

By the mysterious operation of the Spirit in the new birth, that which is called by Peter „the divine nature” enters the deep-in core of the believer’s heart and establishes residence there. „If any man have not the Spirit of Christ, he is none of his,” for „the Spirit itself beareth witness with our spirit, that we are the children of God” (Rom. 8:9, 16). Such a one is a true Christian, and only such. Baptism, confirmation, the receiving of the sacraments, church membership-these mean nothing unless the supreme act of God in regeneration also takes place. Religious externals may have a meaning for the God-inhabited soul; for any others they are not only useless but may actually become snares, deceiving them into a false and perilous sense of security.

„Keep thy heart with all diligence” is more than a wise saying; it is a solemn charge laid upon us by the One who cares most about us. To it we should give the most careful heed lest at any time we should let it slip.

Citate de A.W.Tozer (via) Angela Peschir

Multumesc unei prietene pentru urmatoarele rinduri scrise de A.W.Tozer:

1. Straduieste-te sa treci dincolo de o simpla tanjire a gandului. – Fa-ti fata ca o cremene si incepe sa iti pui in ordine viata. Orice om este atat de sfant pe cat isi doreste sa fie. Dar dorinta trebuie sa fie, intr-adevar, irezistibila.
2. Leapada orice obicei necrestin. – Daca alti crestini il practica fara sa ii mustre constiinta, poate ca Dumnezeu te cheama pe tine sa te apropii mai mult de El decat sunt dispusi acesti alti crestini sa o faca. Aminteste-ti cuvintele: “Altii au voie, tu nu”. Nu condamna si nu critica, ci cauta o cale mai buna. Dumnezeu te va onora.
3. Adu-L pe insusi Hristos in centrul inimii tale si pastreaza-L acolo in mod continuu. – Doar in Hristos vei gasi implinire totala. In El poti fi unit cu Dumnezeu intr-o constienta lucida, vitala.
4. Deschideti inima pentru Duhul Sfant si invita-L sa te umple. – O va face. Nu lasa pe nimeni sa iti interpreteze Scriptura in asa fel incat sa elimine darul Tatalui, Duhul. Fiecare om este atat de plin de Duhul pe cat vrea sa fie.
5. Poarta-te mai aspru cu tine si mai bland cu altii. – Poarta-ti crucea, dar nu pune niciodata una pe spatele altcuiva. Cultiva partasia cu Dumnezeu prin rugaciune, smerenie, ascultare si renuntare la sine. (parereataconteaza1)

What Does it Mean to Accept Christ? A.W.Tozer

Tozer speaks on the phrase ‘accept Christ’, which he says is not a biblical phrase, however, it does have the connotation of Biblical truth. Tozer explains that while telling a man to „accept Christ” is relatively right, yet, if it is not carefully explained, it can make one think that Christ is waiting hat in hand on a person’s pleasure, neatly awaiting a person’s verdict on Him (Christ). It permits one to accept Christ by an impulse of their mind or their emotion and to accept Him painlessly and with no cost and no inconvenience.The sermon is closed-captioned-You can read it off the video’s screen.

Videourile Vodpod nu mai sunt disponibile.

What Does it Mean to Accept Christ?(A.W.Tozer), posted with vodpod

A.W. Tozer Sermon – Unity That Brings Revival

Other A. W. Tozer articles/written sermons:

In ENGLISH:

  1. Tozer – John 1:1  In the beginning was the word
  2. Tozer – Praying ‘til we pray

In Limba Romana

  1. Tozer – O Biografie
  2. Tozer – Opt lucruri care le tanjesc in Biserica
  3. Tozer – Isus Capetenia Credintei noastre
  4. Tozer – Crucea veche, crucea noua
  5. Tozer – Cum ne sustinem convingerile
  6. Tozer – Fugiti de idolatrie
  7. Tozer – Un nou val de religie
  8. Tozer – Ingerul lucrurilor obisnuite
  9. Citate despre inchinare (via) Flacara Inchinarii

Videourile Vodpod nu mai sunt disponibile.

1st collector for YouTube – A.W. Tozer Sermons – Unity That Bring…
Follow my videos on vodpod

A.W.Tozer – Praying ‘til we pray

A sermon by A.W.Tozer from SermonCentral.com

Dr. Moody Stuart, a great praying man of a past generation, once drew up a set of rules to guide him in his prayers. Among these rules is this one: „Pray till you pray.” The difference between praying till you quit and praying till you pray is illustrated by the American evangelist John Wesley Lee. He often likened a eason of prayer to a church service, and insisted that many of us close the meeting before the service is over. He confessed that once he arose too soon from a prayer session and started down the street to take care of some pressing business. He had only gone a short distance when an inner voice reproached him. „Son,” the voice seemed to say, „did you not pronounce the benediction before the meeting was ended?” He understood, and at once hurried back to the place of prayer where he tarried till the burden lifted and the blessing came down.

The habit of breaking off our prayers before we have truly prayed is as common as it is unfortunate. Often the last ten minutes may mean more to us than the first half hour, because we must spend a long time getting into the proper mood to pray effectively. We may need to struggle with our thoughts to draw them in from where they have been scattered through the multitude of distractions that result from the task of living in a disordered world.

Here, as elsewhere in spiritual matters, we must be sure to distinguish the ideal from the real. Ideally we should be living moment-by-moment in a state of such perfect union with God that no special preparation is necessary. But actually there are few who can honestly say that this is their experience. Candor will compel most of us to admit that we often experience a struggle before we can escape from the emotional alienation and sense of unreality that sometimes settle over us as a sort of prevailing mood.

Whatever a dreamy idealism may say, we are forced to deal with things down on the level of practical reality. If when we come to prayer our hearts feel dull and unspiritual, we should not try to argue ourselves out of it. Rather, we should admit it frankly and pray our way through. Some Christians smile at the thought of „praying through,” but something of the same idea is found in the writings of practically every great praying saint from Daniel to the present day. We cannot afford to stop praying till we have actually prayed.

(via)

A.W.Tozer – Un nou val de religie

Mi-este teamă de noul val de religie care a venit. A început în Statele Unite şi acum se răspândeşte. Este un fel de ezoterism al sufletului şi al minţii însoţit de fenomene ciudate. Mi-e teamă de orice nu necesită de curăţie de inimă şi neprihănire a conduitei în viaţa din partea individului.
Tânjesc de asemenea ca, prin îndurările blânde ale lui Cristos, să existe printre noi urmatoarele lucruri:
1. O simplitate frumoasă. Întotdeauna sunt precaut faţă de artificialitate şi complexitatea religiei. Aş vrea să văd simplitate. Domnul nostru Isus a fost unul dintre cei mai simpli oameni care a trait vreodată. Pur şi simplu, nu-L puteai implica în nimic formal. El a spus ce avea de spus la fel de frumos şi de natural precum cântă o pasăre dimineaţa în copac. Aceasta este ceea ce aş vrea să văd restaurat în biserici. Opusul acesteia este artificialitatea si complexitatea.

2. O dragoste creştinească radiantă. Îmi doresc să văd o restaurare a dragostei creştineşti care să radieze în aşa fel încât să fie imposibil să găseşti pe cineva care să vorbească cu asprime sau fără milă despre cineva sau cuiva. Aceasta necesită multa chibzuinţa şi multa rugaciune necontenită. Diavolul ar intra în convulsii. Ar fi atât de supărat şi aşa de dezamagit că ar sta îmbufnat ani în şir în iadul creat chiar de el. În această ultimă perioadă de moarte a dispensaţiunii
creştine ar trebui să existe un grup de creştini care să aibă dragoste radiantă, nişte oameni atât de iubitori încât să nu-i poţi face să vorbească nedrept şi fără milă.

3. Un sentiment de reverenţa plină de umilinţă. Sunt dezamăgit de faptul că venim la biserică fără sentimentul prezenţei lui Dumnezeu şi fără sentimentul reverenţei pline de umilinţa. Există religii false, secte religioase stranii şi secte ale creştinismului care cred că Îl ţin pe Dumnezeu într-o cutie şi atunci când se apropie de cutia aceea, simt o reverenţă plină de teamă şi de uimire. Binenţeles că tu şi eu vrem să fim izbaviţi de un asemenea păgânism sau de o asemenea sectă falsă. Dar am vrea de asemenea să vedem un grup de oameni care să fie ferm convins că Dumnezeu este cu ei – nu într-o cutie sau într-un biscuit, ci în mijlocul lor – să ştie că Isus Cristos este cu adevarat printre ei şi să aibă sentimentul reverenţei pline de umilintă atunci când se aduna împreună!.

4. O adiere a informalitaţii pline de bucurie. Marele predicator englez care a fost păstor timp de mulţi ani la capela Westminster din Londra – G. Chambal Morgan – şi-a lăsat biserica şi s-a dus în Ţara Galilor unde trezirea era în desfaşurare sub Evan Roberts la începutul secolului. A stat în acea ţară o vreme şi a absorbit slava ce ieşea de acolo. Am citit predica care a tinut-o congregatiei lui dupa aceea; a fost cea mai mustrătoare predică pe care a ţinut-o el vreodată.
Le-a spus:,,Cântările voastre sunt lipsite de bucurie, comportarea şi vorbirea sunt lipsite de bucurie şi nu aveţi acel avânt şi acea bucurie pe care am văzut-o în Ţara Galilor.”I-a sfătuit că au nevoie să ajungă într-un punct în care să-I cuprindă acea adiere a informalitaţii pline de bucurie.

5. Un loc în care fiecare să-i socotească pe ceilalţi mai buni decât pe ei însişi.
Ca urmare a acestui lucru, toţi ar trebui să dorească să slujească şi nimeni să nu caute să obţina o poziţie anume. Nimic nu e mai dureros de amuzant ca ambiţia în biserica lui Cristos. E ca şi cum un om, care ajunge într-o barcă de salvare datorită faptului că a fost salvat de la moarte în adâncurile oceanului, începe să se ambiţioneze pentru a deveni căpitanul micii bărcii în drumul acesteia de a-i salva pe cei ce sunt în ea. E ca şi cum un om ar vrea să pătrundă într-o zonă distrusă, lovită de cutremur în care oamenii mor, iar el se luptă pentru o poziţie înaltă acolo.

6. O sinceritate de copil. Iubesc copii datorită sinceritaţii lor incredibil de frumoase. Se uită la tine şi iţi spun cele mai simple lucruri posibile. Dacă ar fi puţin mai mari, ar roşii până în vârful urechilor, însă ei sunt absolute de neprefăcuţi. Îmi place să vorbesc cu ei, îmi place să vină la mine şi să stăm de vorbă, pentru ca înainte să plece întotdeauna îmi spun anumite lucruri. Dacă nu vrei să se afle ceva, nu spune celor micuţi, deoarece ei spun absolut orice. Nu au nimic de ascuns. Cred că, cu limitele cuvenite vârstei noastre adulte, ar trebui ca, din punct de vedere spiritual, să fim atât de neprefăcuţi încât să nu fie loc pentru duplicitate sau pentru nesinceritate.

7. O prezenţa a lui Cristos care să fie un miros placut de smirnă şi aloe. Când te obişnuieşti cu mirosul hainei Lui, nu mai vrei nimic mai puţin. Dacă nu ai mirosit niciodată smirnă sau aloea din plantele de fildeş putem să ne continuăm viaţa şi să nu tânjim după aşa ceva. Dar o singură adiere frumoasă a miresmei hainei Lui şi nu vom mai fi vreodata multumiţi cu ceva mai puţin!

8. Răspunsuri la rugăciuni.Minunile n-ar trebui să fie rar întâlnite. Nu sunt un predicator al miracolelor. Am fost în biserici în care se anunţau întâlniri în care urma să se înfăptuiască miracole. Dacă arunci o privire într-un ziar de sâmbătă, vei vedea din când în când pe cineva care ajunge în oraşul tău şi face următorul anunţ:,,Veniţi să vedeţi minuni\”.De acest fel de minuni nu-mi pasă.
Nu poţi să obţii un miracol aşa cum obţii o reacţie chimica. Nu poţi să obţii un miracol, aşa cum obţii cine ştie ce act de magie făcut de un magician pe scenă. Dumnezeu nu se vinde în mâinile magicienilor religioşi. Eu nu cred în acest fel de miracole. Cred în miracolele pe care Dumnezeu le dă oamenilor Lui care traiesc atât de aproape de El, încât răspunsurile la rugăciuni sunt obişnuite, iar minunile nu le sunt nefamiliale.
Johm Wesley nu şi-a permis niciodată să predice despre minuni, dar minuni care au urmat lucrarea lui John Wesley au fost de necrezut.Odată, trebuia să-şi împlinească o obligaţie, dar calul a început deodată să şchiopăteze şi nu a mai putut merge. Wesley s-a dat jos, a îngenunchiat lângă cal şi s-a rugat pentru vindecarea lui.A poi s-a urcat din nou şi a început să călăorească înspre locul în care trebuia să ajungă, fără ca animalul să mai şchiopăteze. Wesley nu a făcut reclamă acestei minuni şi nu a spus:\”O să ridicăm un cort mare şi o să facem miracolul cunoscut.” Dumnezeu pur şi simplu făcea aceste minuni pentru el.

Deşi Charles Spurgeon nu a predicat vindecarea, totuşi, în Londra s-au vindecat mai mulţi oameni ca răspuns la rugăciunile sale, decât a vindecat vreodată un doctor acolo. Despre acest fel de minuni vorbesc.

Asa ar trebui sa fie Biserica…

(sursa)

A.W.Tozer – Crucea Veche, crucea noua

Neanunţată şi prea puţin detectată, în cercurile evanghelice populare s-a strecurat o nouă cruce. Seamănă cu vechea cruce, dar este diferită. Asemănările sunt superficiale; deosebirile sunt fundamentale.http://www.google.com/images?um=1&hl=en&client=firefox-a&rls=org.mozilla:en-US:official&biw=1024&bih=454&tbs=isch:1&aq=f&aqi=&oq=&q=pic%20of%20art%20of%20jesus%20on%20cross
Din această cruce nouă a izvorât o nouă filosofie a vieţii creştine, iar aceasta a produs o nouă tehnică de evanghelizare – un nou tip de servicii divine şi un nou tip de predicare. Noul evanghelism foloseşte acelaşi limbaj ca şi cel vechi, dar conţinutul lui nu mai este acelaşi, iar accentele sunt altele.

Crucea veche nu avea alianţe cu lumea. Pentru inima firească şi mândră a lui Adam ea însemna sfârşitul călătoriei. Ea producea efectul sentinţei impusă de legea de pe Sinai. Crucea nouă nu este opusă rasei umane; din contră, este un prieten amabil şi, înţeleasă corect, ea este izvorul pentru un ocean de distracţie şi plăcere inocentă. Ea îi permite lui Adam să trăiască fără deranj.
Motivaţia vieţii lui rămâne neschimbată; el trăieşte tot pentru propria lui plăcere, numai că acum se desfată cântând coruri şi privind filme religioase în loc de a cânta cântece sălbatice şi de a bea vodcă. Accentul este tot pe plăcere, deşi distracţia este acum la un nivel mai înalt, moral, dacă nu intelectual.

Noua cruce încurajează o abordare nouă şi complet diferită a lucrării misionare. Evanghelistul nu cere lepădarea vieţii celei vechi înainte ca cea nouă să poată fi primită. El nu predică contraste, ci similitudini. El caută să atingă coarda interesului public, arătând că noua credinţă nu are pretenţii neplăcute; din contră, ea oferă tot ceea ce oferă lumea, doar la un nivel mai ridicat. Exact lucrurile după care aleargă o lume înnebunită de păcat sunt prezentate cu iscusinţă a fi exact lucrurile pe care le oferă evanghelia, doar că produsul religios este de o calitate mai bună.
Noua cruce nu îl sfâşie pe păcătos, ea doar îl redirecţionează. Ea îl călăuzeşte spre un mod de viaţă mai curat şi mai satisfăcător, salvându-i respectul de sine. Tipului declarativ ea îi spune: „Vino şi exprimă-te de partea lui Hristos.” Egoistului îi spune: „Vino şi laudă-te în Domnul.” Căutătorului de distracţii şi emoţii îi spune: „Vino şi bucură-te de satisfacţiile părtăşiei creştine.” Solia este împinsă în direcţia curentului la modă pentru a putea fi acceptată de public. Filosofia din spatele acestui gen de evanghelie poate fi sinceră, dar sinceritatea nu o poate salva de a fi falsă. Este falsă deoarece este oarbă. Ea pierde complet sensul crucii.
Crucea veche este simbolul morţii. Ea reprezintă sfârşitul abrupt, violent, al fiinţei umane. Omul din timpul Romei care îşi lua crucea şi pornea pe drumul ei spusese deja la revedere prietenilor lui. El nu se mai întorcea acasă. Pleca pe un drum fără întoarcere. Crucea nu cunoştea compromisuri, nu modifica nimic, nu excludea nimic; ea omora complet şi pentru totdeauna. Ea nu încerca să păstreze relaţii bune cu victima. Ea lovea cu forţă şi cruzime, iar când îşi termina treaba, omul nu mai era. Rasa lui Adam este sub sentinţa de moarte. Nu există înţelegere sau evadare. Dumnezeu nu poate accepta roadele păcatului, oricât de inocente sau frumoase ar părea ele în ochii omului.
Dumnezeu salveză individul lichidându-l şi apoi înviindu-l la o viaţă nouă. Evanghelia care trasează paralele între căile lui Dumnezeu şi căile oamenilor este falsă conform Bibliei şi crudă pentru sufletele ascultătorilor. Credinţa lui Hristos nu merge paralel cu lumea, ci o intersectează. Venind la Hristos, noi nu aducem vechea viaţă la un nivel mai înalt, ci o lăsăm la cruce. Bobul de grâu trebuie să cadă în pământ şi să moară. Noi, cei care predicăm evanghelia, nu trebuie să ne privim ca fiind agenţi de relaţii publice trimişi să aducă înţelegere între Hristos şi lume. Nu trebuie să ne imaginăm însărcinaţi să-L facem pe Hristos acceptabil lumii de afaceri, presei, sportului sau educaţiei moderne. Noi nu suntem diplomaţi, ci profeţi, iar mesajul nostru nu este un compromis, ci un ultimatum. Să predicăm vechea cruce, şi vom avea vechea putere!

Previous Older Entries

Blogosfera Evanghelică

Vizite unicate din Martie 6,2011

free counters

Va multumim ca ne-ati vizitat azi!


România – LIVE webcams de la orase mari