A W Pink – The Law and the Saint (Part 1)

This is part 1 of 3 from A. W. Pink’s book ‘The Law and the Saint’ which is now in the public domain. In this first part Pink contrasts OT and NT law:
The Old Testament saints and the New Testament
saints are both saved in the same way, and that is, by the grace of
God through Jesus Christ alone.
.
„Of course the people did not keep the law. It only brought sin to
light and proved that righteousness could not come that way, as Paul
points out in the Epistle to the Romans. It made all the more
evident that there was a need for the work of Christ. But Christ
came not to put the law aside and introduce another plan. I came not
to destroy’, He declared, but to fulfill’; not to dissolve the
obligations of the law and release us from them, but to substantiate
the law and make good all that it required. In the Sermon on the
Mount He expounded and expanded the law, in all its depth and
breadth, and in all its searching sweep. This Sermon spoke to His
disciples; it was His law for them. It was not intended for another
age and another people; it set forth the kind of life He expected
His own people to live in the present age.

Arthur and Vera pink July 20, 1928 (via amazon.com)

   
                                Introduction

   It has been said that every unregenerate sinner has the heart of a
   Pharisee. This is true; and it is equally true that every unregenerate
   sinner has the heart of an Antinomian. This is the character which is
   expressly given to the carnal mind: it is "enmity against God"; and the
   proof of this is, that "it is not subject to the law of God, neither
   indeed can be" (Rom. 8:7). Should we be surprised, then, if we find the
   underlying principles of Phariseeism and Antinomianism uniting in the
   same mind? Surely not. There is no more real opposition between these
   apparently opposing principles, than there is between enmity and pride.
   Many a slothful servant has hated his master and his service, and yet
   had he pride and presumption enough to demand his wages. Phariseeism
   and Antinomianism unite, like Herod and Pilate did, against the Truth.
.
   The term Antinomian signifies one who is against the Law, hence, when
   we declare that ours is an age of lawlessness, it is only another way
   of saying that it is an age characterized by Antinomianism. There is
   little need for us to pause and offer proof that this is an age of
   lawlessness. In every sphere of life the sad fact confronts us. In the
   well-nigh total absence of any real discipline in the majority of the
   churches, we see the principle exemplified. Not more than two
   generations ago, thousands, tens of thousands, of the loose-living
   members whose names are now retained on the membership rolls, would
   have been dis-fellowshipped. It is the same in the great majority of
   our homes. With comparatively rare exceptions, wives are no longer in
   subjection to their husbands (Eph. 5:22, 24); and as for obeying them
   (1 Pet. 3:1, 2, 5, 6), why, the majority of women demand that such a
   hateful word be stricken from the marriage ceremony. So it is with the
   children--how could it be otherwise? Obedience to parents is almost
   entirely a thing of the past. And what of conditions in the world? The
   abounding marital unfaithfulness, Sunday trading, banditry, lynchings,
   strikes, and a dozen other things that might be mentioned, all bear
   witness to the frightful wave of lawlessness which is flowing over the
   country.
.
   What, we may well inquire, is the cause of the lawlessness which now so
   widely obtains? For every effect there is a cause, and the character of
   the effect usually intimates the nature of the cause. We are assured
   that the present wide-spread contempt for human law is the inevitable
   outgrowth of disrespect for Divine Law. Where there is no fear of God,
   we must not expect there will be much fear of man. And why is it that
   there is so much disrespect for Divine Law? This, in turn, is but the
   effect of an antecedent cause. Nor is this hard to find. Do not the
   utterances of Christian teachers during the last twenty-five years go
   far to explain the situation which now confronts us?
.
   History has repeated itself. Of old, God complained of Ephraim, "I have
   written to him the great things of My Law, but they were counted as a
   strange thing" (Hosea 8:12). Observe how God speaks of His Law: "The
   great things of My Law"! They are not precepts of little moment, but to
   be lightly esteemed, and slighted; but are of great authority,
   importance, and value. But, as then, so during the last few years--they
   have been "counted as a strange thing". Christian teachers have vied
   with each other in denouncing the Law as a "yoke of bondage", "a
   grievous burden", "a remorseless enemy". They have declared in trumpet
   tones that Christians should regard the Law as "a strange thing": that
   it was never designed for them: that it was given to Israel, and then
   made an end of at the Cross of Christ. They have warned God's people to
   have nothing to do with the Ten Commandments. They have denounced as
   "Legalists" Christians of the past, who, like Paul, "served the Law"
   (Rom. 7:25). They have affirmed that Grace rules the Law out of the
   Christian's life as absolutely as it did out of his salvation. They
   have held up to ridicule those who contended for a Christian Sabbath,
   and have classed them with Seventh-Day Adventists. Having sown the
   wind, is it any wonder that we are now reaping the whirlwind?
.
   The characters of the cause determinates the character of the effect.
   Whatsoever a man sowth that (the same in kind) shall he also reap. Unto
   them who of old regarded the great things of God's Law as a strange
   thing, God declared, "Because Ephraim hath made many alters to sin,
   alters shall be unto him to sin" (Hosea 8:11). And because many of our
   Christian leaders have publicly repudiated Divine Law, God has visited
   us with a wave of lawlessness in our churches, homes, and social life.
   "Be not deceived; God is not mocked"!! Nor have we any hope of stemming
   the onrushing tide, or of causing Christian leaders to change their
   position. Having committed themselves publicly, the examples of past
   history warn us that pride will keep them from making the humbling
   confession that they have erred. But we have a hope that some who have
   been under the influence of twentieth century Antinomianism will have
   sufficient spiritual discernment to recognize the truth when it is
   presented to their notice; and it is for them we now write.
   In the January 1923 issue of a contemporary, appeared the second
   article from the pen of Dr. McNichol, Principal of Toronto Bible
   School, under the caption of "Overcoming the Dispensations". The
   purpose of these articles is to warn God's children against the perils
   which lie "in the way of much of the positive pre-millennial teaching
   of the day". Quoting, Dr. McNicol says:
.
     "1. There is danger when the Law is set against Grace. No scheme of
     prophetic interpretation can be safe which is obliged to represent
     the dispensations of Law and Grace as opposing systems, each
     excluding the other and contrary to it. If this were the case, it
     would mean that God had taken opposing and contradictory attitudes
     towards men in these two different ages. In the last analysis this
     representation of the relation of law and grace affects the
     character of God, as everything which perverts the Scriptures,
     disturbing thereby the mirror of His mind, ultimately does.
.
     "So far from being opposing systems, law and grace as revealed in
     Scripture are parts of one harmonious and progressive plan. The
     present dispensation is spoken of as the age of grace, not because
     grace belongs to it exclusively, but because in it grace has been
     fully manifested. When John declared that the law was given by
     Moses, but grace and truth came by Jesus Christ', he was contrasting
     law and grace, not as two contrary and irreconcilable systems, but
     as two related parts of one system. The law was the shadow, Christ
     was the substance. The law was the pattern, Christ was the reality.
     The grace which had been behind the law came to light through Jesus
     Christ so that it could be realized. As a matter of fact, grace had
     been in operation from the beginning. It began in Eden with the
     first promise of redemption immediately after the fall. All
     redemption is of grace; there can be no salvation without it, and
     even the law itself proceeds on the basis of grace.
.
     "The law was given to Israel not that they might be redeemed, but
     because they had been redeemed. The nation had been brought out of
     Egypt by the power of God under the blood of the slain lamb, itself
     the symbol and token of His grace. The law was added at Sinai as the
     necessary standard of life for a ransomed people, a people who now
     belonged to the Lord. It began with a declaration of their
     redemption; I am the Lord thy God who brought thee out of the land
     of Egypt, out of the house of bondage' (Ex. 20:2). It rested on the
     basis of grace, and it embodied the principle that redemption
     implied a conformity to God's moral order. In other words, the very
     grace that redeemed Israel carried with it the necessity of
     revealing the law to Israel. The law was given that they might walk
     worthy of the relation in which they now stood to God, worthy of a
     salvation which was already theirs. The covenant of the law did not
     supersede the covenant of promise, but set forth the kind of life
     which those who were redeemed by the covenant of promise were
     expected to live.
.
     "The law was not a covenant of works in the sense that Israel's
     salvation depended upon obedience to it. The devout Israelite was
     saved by faith in the promise of God, which was now embodied in the
     tabernacle services. He looked forward through the sacrifices to a
     salvation which they foreshadowed, and by faith accepted it, as we
     look back to the Cross and by faith accept the salvation which has
     been accomplished. The Old Testament saints and the New Testament
     saints are both saved in the same way, and that is, by the grace of
     God through Jesus Christ alone.
.
     "Of course the people did not keep the law. It only brought sin to
     light and proved that righteousness could not come that way, as Paul
     points out in the Epistle to the Romans. It made all the more
     evident that there was a need for the work of Christ. But Christ
     came not to put the law aside and introduce another plan. I came not
     to destroy', He declared, but to fulfill'; not to dissolve the
     obligations of the law and release us from them, but to substantiate
     the law and make good all that it required. In the Sermon on the
     Mount He expounded and expanded the law, in all its depth and
     breadth, and in all its searching sweep. This Sermon spoke to His
     disciples; it was His law for them. It was not intended for another
     age and another people; it set forth the kind of life He expected
     His own people to live in the present age.
                                     Photo - Tissot's Sermon on the Mount
.
     "Of course we cannot fulfill the law of the Sermon on the Mount                                    
     as an outward standard of life. Our Lord did not leave it at 
     that. He was Himself going to make it possible for His 
     disciples to fulfill it, but He could not yet tell them how.      When He died and rose again and ascended into heaven, and His 
     Holy Spirit--the same Spirit which had fulfilled and                
     exemplified that law completely in His own life--came flowing 
     back into the lives of His disciples, then they
     had to keep it. The law was written on their hearts. Their 
     lives were conformed to the law, not by slavish obedience to an     
     outward standard, but by the free constraint of an inward 
     spirit. The ordinance of the law was fulfilled in them when 
     they walk not after the flesh but after the spirit.
.
     "It is this very feature of grace which seems to make it an entirely
     different and separate system from the law, for it did not exist in
     the Old Testament dispensation. It could not be realized before the
     redemptive work of Christ was done and the Holy Spirit came. The
     Israelites occupied a different position toward the law from that
     occupied by the Christian now. The law demanded an obedience which
     the natural heart could not give. In its practical working,
     therefore, the law necessarily came to stand over man as a creditor,
     with claims of justice which had not been satisfied. These claims
     Christ met on the Cross and put out of the way. More than that, by
     virtue of our union with Him in His death and resurrection, He has
     brought us out of the sphere where the law as an outward authority
     demands obedience of the natural man, into the sphere where the law
     is written upon the heart by the power of the Holy Spirit. He has
     created us a new man' whose nature it is to fulfill the law by an
     inward power and principle. This is what Paul meant when he said, I
     through the law died unto the law that I might live unto God' (Gal.
     2:19), and when he wrote to the Romans, Sin shall not have dominion
     over you, for ye are not under the law but under grace' (6:14).
.
     "This new revelation to the law has been created by the grace of God
     through the work of Jesus Christ. But the law still remains. It is
     the reflex of His own character and the revelation of His moral
     order. He cannot set it aside, for then He would deny Himself. The
     wonder and glory of grace consists in this, that it came in, not to
     oppose the law and substitute another plan, but to meet and satisfy
     all its claims and provide a way of fulfilling all its obligations.
     It has pleased the Lord by His grace to magnify the law and make it
     honorable."
.
   With the above remarks we are in hearty accord. [1] It is a superficial
   and erroneous conclusion that supposes the Old and New Testaments are
   antagonistic. The Old Testament is full of grace: the New Testament if
   full of Law. The revelation of the New Testament to the Old is like
   that of the oak tree to the acorn. It has been often said, and said
   truly, "The New is in the Old contained, the Old is by the New
   explained"! And surely this must be so. The Bible as a whole, and in
   its parts, is not merely for Israel or the Church, but is a written
   revelation from God to and for the whole human race. It is indeed sad
   to see how little this elementary truth is grasped today and what
   confusion prevails.
.
   Even the late Mr. F. W. Grant in his notes on Exodus 19 and 20 was so
   inconsistent with himself as to say, First, "It is plain that
   redemption, as bringing the soul to God, sets up His throne within it,
   and obedience is the only liberty. It is plain too, that there is a
   righteousness of the law' which the law itself gives no power to
   fulfill, but which is fulfilled in us who walk not after the flesh but
   after the spirit' (Rom. 8:4). What is merely dispensational passes, but
   not that which is the expression of God's character and required by it.
   Nothing of that can pass ... grace still must affirm this, therefore,
   not set it (obedience) aside; but it does what law does not--it
   provides for the accomplishment of the condition. First of all, the
   obedience of Another, who owed none, has glorified God infinitely with
   regard to those who owed but did not pay. Secondly,--for this even
   could not release (nor could there be blessing in release) from the
   personal obligation,--grace apprehended in the heart brings back the
   heart to God, and the heart brought back in love serves of necessity"
   (italics ours).
.
   With the above quoted words from The Numerical Bible we are in entire
   accord, and only wish they might be echoed by Mr. Grant's followers.
   But second, and most inconsistently, and erroneously, Mr. Grant says:
   "In the wisdom of God, that same law, whose principle was do and live',
   could yet be the type of the obedience of faith in those who are
   subjects of a spiritual redemption, the principle of which is live and
   do'. Let us remember, however, that law in itself retains none the less
   its character as opposed to grace, and that as a type it does not
   represent law any longer: we are not, as Christians in any sense under
   the law, but under grace" (italics his). This is a mistake, the more
   serious because made by one whose writings now constitute in certain
   circles the test of orthodoxy in the interpreting of God's Word.
.
   What has been said above reveals the need for a serious and careful
   examination of the teaching of Holy Scripture concerning the Law. But
   to what do we refer when we speak of "The Law"? This is a term which
   needs to be carefully defined. In the New Testament there are three
   expressions used, concerning which there has been not a little
   confusion. First, there is "the Law of God" (Rom. 7:22, 25, etc.).
   Second, there is "the Law of Moses" (John 7:23; Acts 13:39, 15:5,
   etc.). Third, there is "the law of Christ" (Gal. 6:2). Now these three
   expressions are by no means synonymous, and it is not until we learn to
   distinguish between them, that we can hope to arrive at any clear
   understanding of our subject.
.
   The "Law of God" expresses the mind of the Creator, and is binding upon
   all rational creatures. It is God's unchanging moral standard for
   regulating the conduct of all men. In some places "the Law of God" may
   refer to the whole revealed will of God, but in the majority it has
   reference to the Ten Commandments; and it is in this restricted sense
   we use the term. This Law was impressed on man's moral nature from the
   beginning, and though now fallen, he still shows the work of it written
   in his heart. This law has never been repealed, and in the very nature
   of things, cannot be. For God to abrogate the moral Law would be to
   plunge the whole universe into anarchy. Obedience to the Law of God is
   man's first duty. That is why the first complaint that Jehovah made
   against Israel after they left Egypt was, "How long refuse ye to keep
   My commandments and My laws" (Ex. 16:27). That is why the first
   statutes God gave to Israel were the Ten Commandments, i.e. the moral
   Law. That is why in the first discourse of Christ recorded in the New
   Testament He declared, "Think not that I am come to destroy the Law, or
   the Prophets: I am not come to destroy, but to fulfill" (Matt 5:17),
   and then proceeded to expound and enforce the moral Law. And that is
   why in the first of the Epistles, the Holy Spirit has taught us at
   length the relation of the Law to sinners and saints, in connection
   with salvation and the subsequent walk of the saved: the word "law"
   occurs in Romans no less than seventy-five times, though, of course,
   not every reference is to the Law of God. And that is why sinners (Rom.
   3:19) and saints (Jas. 2:12) shall be judged by this Law.
.
   The "Law of Moses" is the entire system of legislation, judicial and
   ceremonial, which Jehovah gave to Israel during the time they were in
   the wilderness. The Law of Moses, as such, is binding upon none but
   Israelites. This Law has not been repealed. That the Law of Moses is
   not binding on Gentiles is clear from Acts 15.
.
   The "Law of Christ" is God's moral Law, but in the hands of the
   Mediator. It is the Law which Christ Himself was "made under" (Gal.
   4:4). It is the Law which was "in His heart" (Psa. 40:8). It is the Law
   which He came to "fulfill" (Matt. 5:17). The "Law of God" is now termed
   "the Law of Christ" as it relates to Christians. As creatures we are
   under bonds to "serve the Law of God" (Rom. 7:25). As redeemed sinners
   we are " the bondslaves of Christ" (Eph. 6:6), and as such we are under
   bonds to "serve the Lord Christ" (Col. 3:24). The relation between
   these two appellations, "the law of God" and "the Law of Christ" is
   clearly intimated in 1 Cor. 9:21, where the apostle states, that "he
   was not without Law to God," for he was "under the Law of Christ". The
   meaning of this is very simple. As a human creature, the apostle was
   still under obligation to obey the moral Law of God his Creator; but as
   a saved man he now belonged to Christ, the Mediator, by redemption.
   Christ had purchased him: he was His, therefore, he was "under the Law
   of Christ". The "Law of Christ", then, is just the moral Law of God now
   in the hands of the Mediator and Redeemer--cf Ex. 34:1 and what
   follows!
.
   Should any object against our definition of the distinction drawn
   between God's moral Law and "the Law of Moses" we request them to
   attend closely to what follows. God took special pains to show us the
   clear line of demarcation which He has Himself drawn between the two.
   The moral Law became incorporated in the Mosaic Law, [2] yet was it
   sharply distinguished from it. The proof of this is as follows: -
.
   In the first place, let the reader note carefully the words with which
   Ex. 20 opens: "And God spake all these words." Observe it is not "The
   Lord spake all these words", but "God spake". This is the more
   noticeable because in the very next verse He says, "I am the Lord thy
   God, which have brought thee out of the land of Egypt", etc. Now the
   Divine titles are not used loosely, nor are they employed alternately
   for the purpose of variation. Each one possesses a definite and
   distinct signification. "God" is the creatorial title (see Gen. 1:1).
   "Lord" is God in covenant relationship, that is why it is "Lord God"
   all through Gen. 2. In Gen. 1 it is God in connection with His
   creatures. In Gen. 2 it is the Lord God in connection with Adam, with
   whom He had entered into a covenant--see Hos. 6:7, margin. The fact,
   then, that Ex. 20 opens with "And God spake all these words", etc.
   prove conclusively that the Ten Commandments were not and are not
   designed solely for Israel (the covenant people), but for all mankind.
   The use of the title "God" in Ex. 20:1 is the more forceful because in
   vv. 2, 5, 7, 10, 11, 12 "the Lord" is named, and named there because
   Israel is being addressed.
.
   In the second place, the Ten Commandments, and they alone, of all the
   laws Jehovah gave to Israel, were promulgated by the finger of God,
   amid the most solemn manifestations and tokens of the Divine presence
   and majesty.
.
   In the third place, the Ten Commandments, and they alone, of all
   Jehovah's statutes to Israel, were written directly by the finger of
   God, written upon tables of stone; and written thus to denote their
   lasting and imperishable nature.
.
   In the fourth place, the Ten Commandments were further distinguished
   from all those laws which had merely a local application to Israel, by
   the fact that they alone were laid up in the ark. A tabernacle was
   prepared by the special direction of God, and within it an ark was
   placed, in which the two tables of the Law were deposited. The ark,
   formed of the most durable wood, was overlaid with gold, within and
   without. Over it was placed the mercy-seat, which became the throne of
   Jehovah in the midst of His people. Not until the tabernacle had been
   erected, and the Law placed in the ark, did Jehovah take up His abode
   in Israel's midst. Thus did the Lord signify to Israel that the moral
   Law was the basis of all His governmental dealings with them.                                                  
   Thus it is clear beyond any room for doubt that the Ten Commandments,
   the moral Law of God, were sharply distinguished from "the Law of
   Moses." The "Law of Moses," excepting the moral Law incorporated
   therein, was binding on none but Israelites, or Gentile proselytes. But
   the moral Law of God, unlike the Mosaic, is binding on all men. Once
   this distinction is perceived, many minor difficulties are cleared up.
   For example: someone says, If we are to keep the Sabbath day holy, as
   Israel did, why must we not observe the other Sabbaths--the Sabbatic
   year, for instance? The answer is, Because the moral Law alone is
   binding on Gentiles and Christians. Why, it may be asked, does not the
   death penalty attached to the desecration of the Sabbath day (Ex.
   31:14, etc.) still obtain? The answer is, Because though that was a
   part of the Mosaic Law, it was not a part of the moral Law of God, i.e.
   it was not inscribed on the tables of stone; therefore it concerned
   none but Israelites.

Articole in Limba Romana

 

Boasting Only in the Cross – John Piper

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Boasting Only in the Cross – John Piper
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Boasting Only in the Cross

Galatians 6:14

But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

You don’t have to know a lot of things for your life to make a lasting difference in the world. But you do have to know the few great things that matter, and then be willing to live for them and die for them. The people that make a durable difference in the world are not the people who have mastered many things, but who have been mastered by a few great things. If you want your life to count, if you want the ripple effect of the pebbles you drop to become waves that reach the ends of the earth and roll on for centuries and into eternity, you don’t have to have a high IQ or EQ; you don’t have to have to have good looks or riches; you don’t have to come from a fine family or a fine school. You have to know a few great, majestic, unchanging, obvious, simple, glorious things, and be set on fire by them.

But I know that not everybody in this crowd wants your life to make a difference. There are hundreds of you – you don’t care whether you make a lasting difference for something great, you just want people to like you. If people would just like you, you’d be satisfied. Of if you could just have good job with a good wife and a couple good kids and a nice car and long weekends and a few good friends, a fun retirement, and quick and easy death and no hell – if you could have that (minus God) – you’d be satisfied. THAT is a tragedy in the making.

Three weeks ago we got word at our church that Ruby Eliason and Laura Edwards had both been killed in Cameroon. Ruby was over 80. Single all her life, she poured it out for one great thing: To make Jesus Christ known among the unreached, the poor, and the sick. Laura was a widow, a medical doctor, pushing 80 years old, and serving at Ruby’s side in Cameroon. The brakes failed, the car went over the cliff, and they were both killed instantly. And I asked my people: was that a tragedy? Two lives, driven by one great vision, spent in unheralded service to the perishing poor for the glory of Jesus Christ—two decades after almost all their American counterparts have retired to throw their lives away on trifles in Florida or New Mexico. No. That is not a tragedy. That is a glory.

I tell you what a tragedy is. I’ll read to you from Reader’s Digest (Feb. 2000, p. 98) what a tragedy is: „Bob and Penny… took early retirement from their jobs in the Northeast five years ago when he was 59 and she was 51. Now they live in Punta Gorda, Florida, where they cruise on their 30 foot trawler, play softball and collect shells.” The American Dream: come to the end of your life – your one and only life – and let the last great work before you give an account to your Creator, be „I collected shells. See my shells.” THAT is a tragedy. And people today are spending billions of dollars to persuade you to embrace that tragic dream. And I get forty minutes to plead with you: don’t buy it.

Don’t waste your life. It is so short and so precious. I grew up in a home where my father spent himself as an evangelist to bring the gospel of Jesus Christ to the lost. He had one consuming vision: Preach the gospel. There was a plaque in our kitchen for all my growing up years. Now it hangs in our living room. I have looked at it almost daily for about 48 years. It says, „Only one life, twill soon be past. Only what’s done for Christ will last.”

I am here at One Day in a sense as a father. I am 54 years old. I have four sons and one daughter: Karsten is 27, Benjamin is 24, Abraham is 20, Barnabas is 17. Talitha is four. Few things, if any, fill me with more longing these months and years than the longing that my grown sons not waste their lives on fatal success.

So I look out on you as sons and daughters and I plead with you as a father – perhaps the father you never had. Or the father who never had a vision for you like I have for you, and God has for you. Or the father who HAS a vision for you, but its all about money and status. I look out on you as sons and daughters and I plead with you: Want your lives to count for something great and for eternity. Want this. Don’t coast through life without a passion.

One of the reasons I have loved the vision of Passion 98 and Passion 99 and One Day is that the 268 declaration is so clearly what my life is about. The declaration is based on Isaiah 26:8 – „Yes, LORD, walking in the way of your laws, we wait for you; your name and renown are the desire of our hearts.” Here is not just a body but a soul. Here is not just a soul, but a soul with a passion and a desire. Here is not just a desire for being liked or for softball and shells, here is a desire for something infinitely great, and infinitely beautiful, and infinitely valuable and infinitely satisfying – The name and the glory of God – „Your name and your renown are the desire of our souls.”

This is what I live to know and long to experience. The mission statement of my life and the church I serve: „We exist – I exist – to spread a passion for the supremacy of God in all things for the joy of all peoples.”

You don’t have to say it like I say it. You don’t have to say it like Louie Giglio says it (or like Beth Moore says it or like Voddie Baucham says it).

But whatever you do, find your passion and find your way to say it and live for it and die for it. And you will make a difference that lasts. You will be like the apostle Paul. Nobody had a more single minded vision for his life than Paul did. He could say it in different ways.

Acts 20:24: „I do not account my life of any value nor as precious to myself, if only I may accomplish my course and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.”

One thing mattered: Finish my course, run my race.

Philippians 3:7-8: „But whatever gain I had, I counted as loss for the sake of Christ. Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ.”

How shall I help you? How can I be used of God in this moment at One Day to waken in you a single passion for a single great reality that will unleash you and will set you free from small dreams and send you to the ends of the earth?

The answer I think the Lord gave me was: take them to one verse of Scripture that is as close to the center as you can get and show them why Paul says there what he says.

The verse is Galatians 6:14: „May it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”

Or to state it positively: Only boast in the cross of Jesus Christ. It is a single idea. A single goal. A single passion. Only boast in the cross. The word can be translated „exult in” or „rejoice in.” Only exult in the cross of Christ. Only rejoice in the cross of Christ. Paul says let this be your single passion, you single boast and joy and exultation. In this great moment called ONE DAY let the ONE THING that you love, the one thing that you cherish, the one thing that you rejoice in and exult over be the cross of Jesus Christ.

This is shocking for two reasons.

1) One is that it’s like saying: Only boast in the electric chair. Only exult in the gas chamber. Only rejoice in the lethal injection. Let your one boast and one joy and one exultation be the lynching rope. „May it never be that I would boast, except in the cross of our Lord Jesus Christ.” No manner of execution that has ever been devised was more cruel and agonizing than to be nailed to a cross. It was horrible. You would not have been able to watch it – not without screaming and pulling at your hair and tearing your clothes. Let this be the one passion of your life.

2) That is one thing that is shocking about Paul’s words. The other is that he says this is to be the only boast of your life. The only joy. The only exultation. „May it never be that I would boast, except in the cross of our Lord Jesus Christ.”

What does he mean by this? Really? No other boast? No other exultation? No other joy except the cross of Jesus – the death of Jesus?

What about the places where Paul himself uses the same word for „boast” or „exult” for other things? For example:

Romans 5:2: „We exult in hope of the glory of God.”

Romans 5:3: „We also exult in our tribulations, knowing that they produce patience and approvedness and hope.”

2 Corinthians 12:9, „Most gladly, therefore, I will rather boast about my weaknesses.”

1 Thessalonians 2:19: „Who is our hope or joy or crown of exultation? Is it not even you?”

So, if Paul can boast and exult in all these things, what does Paul mean – that he would not „boast, except in the cross of our Lord Jesus Christ”?

But what does that mean? Is that just double talk? You exult in one thing and just say that you are exulting in another thing? No. There is a very profound reason for saying this – that all exultation, all rejoicing, all boasting in anything should be a rejoicing in the cross of Jesus Christ.

He means that, for the Christian, all other boasting, should also be a boasting in the cross. All exultation in anything else should be exultation in the cross. If you exult in the hope of glory you should be exulting in the cross of Christ. If you exult in tribulation because tribulation works hope, you should be exulting in the cross of Christ. If you exult in your weaknesses, or in the people of God, you should be exulting in the cross of Christ.

Why is this the case? For this reason: for redeemed sinners, every good thing – indeed every bad thing that God turns for good – was obtained for us by the cross of Christ. Apart from the death of Christ, sinners get nothing but judgment. Apart from the cross of Christ, there is only condemnation. Therefore everything that you enjoy in Christ – as a Christian, as a person who trusts Christ – is owing to the death of Christ. And all your rejoicing in all things should therefore be a rejoicing in the cross where all your blessings were purchased for you at the cost of the death of the Son of God, Jesus Christ.

One of the reasons we are not as Christ-centered and cross-saturated as we should be is that we have not realized that everything – everything good and every thing bad that God turns for the good of his redeemed children was purchased by the death of Christ for us. We simply take life and breath and health and friends and everything for granted. We think it is ours by right. But the fact is that it is not ours by right.

We are doubly undeserving of it.

1) We are creatures and our Creator was not bound or obligated to give us anything – not life or health and anything. He gives, he takes, and he does us no injustice.

2) And besides being creatures with no claim on our Creator, we are sinners. We have fallen short of his glory. We have ignored him and disobeyed him and failed to love him and trust him. The wrath of his justice is kindled against us. All we deserve from him is judgment. Therefore every breath we take, every time our heart beats, every day that the sun rises, every moment we see with our eyes or hear with our ears or speak with our mouths or walk with our legs is free and undeserved gift to sinners who deserve only judgment.

And who bought these gifts for us? Jesus Christ. And how did he purchase them? By his blood.

Every blessing in life is designed to magnify the cross of Christ, or to say it another way, every good thing in life is meant to magnify Christ and him crucified. So, for example, we totaled our 1991 Dodge Spirit last week, but nobody was hurt. And in that safety I exult. I glory in that. But why was nobody hurt? That was a gift to me and my family that none of us deserves. We are sinners and by nature children of wrath, apart from Christ. So how did we come to have such a gift for our good? Answer: Christ died for our sins on the cross, and took away the wrath of God from us, and secured for us, even though we don’t deserve it, God’s omnipotent grace that works everything together for our good. So when I exult in our safety, I am exulting in the cross of Christ.

And the insurance paid us $2800 for the car and Noel took that money and went to Iowa and bought a 92 Chevy Lumina and drove it home in the snow. And now we have a car again. And I exult in the amazing grace of so much bounty. Just like that. You wreck your car. You come out unhurt. Insurance pays up. You get another one. And move on almost as if nothing happened. And in thanks I bow my head and exult in the untold mercies even of these little material things. Where do all these mercies come from? If you are a saved sinner, a believer in Jesus, they come through the cross. Apart from the cross, there is only judgment – patience and mercy for a season, but then, if spurned, all that mercy only serves to intensify judgment. Therefore every gift is a blood-bought gift. And all boasting – all exultation – is boasting in the cross.

Woe to me if I exult in any blessing unless my exulting is an exulting in the cross of Christ.

Another way to say this is that the design of the cross is the glory of Christ. The aim of God in the cross is that Christ would be honored. When Paul says in Galatians 6:14, „May it never be that I would boast, except in the cross of our Lord Jesus Christ,” he is saying that God’s will is that the cross be always magnified – that Christ crucified always be our boast and exultation and our joy and our praise – that Christ get glory and thanks and honor for every good thing in our lives – and every bad thing that God causes to turn for good.

But now here’s a question: If that is the aim of God in the death of Christ – namely, that „Christ crucified” be honored and glorified for all things, then how is Christ to get the glory he deserves? The answer is that children and youth and adults have to be taught that these things are so. Or to say it another way: the source of exultation in the cross of Christ is education about the cross of Christ.

That’s my job: to get glory for Jesus by teaching you these things. And then your job is to get more glory for Jesus by acting on them and teaching them to more people. Education about Jesus is for exultation in Jesus. And if we want there to be no exultation except in the cross, then we must pursue education about the cross – and under the cross.

Or maybe we should say, „on the cross.” Education on the cross will lead to exultation of the cross. What do I mean?

Look at the rest of verse 14: „May it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” Boasting in the cross happens when you are on the cross. Is that not what verse 14 says? The world has been crucified to me, and I have been crucified to the world. The world is dead to me, and I am dead to the world. Why? Because I have been crucified. We learn to boast in the cross and exult in the cross when we are on the cross.

Now what does that mean? When did that happen? When were you crucified? The answer is in Galatians 2:20, „I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.” When Christ died, we died. The glorious meaning of the death of Christ is that when he died, all his own died in him. That death, that he died for us all, becomes our death when we are united to Christ by faith.

But you say, „Aren’t I alive? I feel alive.” Well, here is a need for education. We must learn what happened to us. We must be taught these things. That is why Galatians 2:20 and 6:14 are in the Bible. God is teaching us what happened to us, so that we can know ourselves and know his way of working with us and exult in him and in his Son and in the cross as we ought.

So we read Galatians 2:20 again to see that, Yes, we are dead and yes, we are alive. „I have been crucified with Christ [so I am dead, and he goes on]; and it is no longer I who live, but Christ lives in me [why? Because I died, that is, my old rebellious, unbelieving self died, and he goes on]; and the life which I now live in the flesh [so, Yes, I am alive, but it isn’t the same „I” as the „I” who died] I live by faith in the Son of God, who loved me and gave Himself up for me.” In other words the „I” who lives is the new „I” of faith. The new creation lives. The believer lives. The old self died on the cross with Jesus.

And if you ask, „What’s the key for linking up with this reality? How can this be mine? The answer is implied in the words about faith in Galatians 2:20. „The life I now live, I live by faith in the Son of God.” That is the link. God links you to his Son by faith. And when he does there is a union with the Son of God so that his death becomes your death and his life becomes your life.

Now take all that over to Galatians 6:14, „May it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” Don’t boast in anything except in the cross.

And how can I become that radically cross-centered – so that all my exultation is traced back to the cross? Answer: realize that when Christ died on the cross, you died; and when you trusted him, that death took effect in your life. Paul says, it’s your death to the world and the world’s death to you.

Meaning: when you put your trust in Christ, your bondage to the world is broken, and the overpowering lure of the world is broken. You are a corpse to the world, and the world is a corpse to you. Or to put it positively, according to verse 15, you are an „new creation.” The old you is dead. A new you is alive. And the new you is the you of faith. And what faith exults in is NOT the world, but Christ, and especially, Christ crucified.

This is how you become so cross-centered that you say with Paul, „I will not boast, except in the cross of our Lord Jesus Christ.” The world is no longer my treasure. It’s not the source of my life and my satisfaction and my joy. Christ is.

But what about safety in the car accident? What about the insurance payment? Didn’t you say you were happy about that? Isn’t that the world? So are you dead to the world?

I could be. I hope so. Because being dead to the world doesn’t mean going out of the world. And it doesn’t mean not feeling things about the world – some negative and some positive (1 John 2:15; 1 Timothy 4:3). It means that every legitimate pleasure in the world becomes a blood-bought evidence of Christ’s love, and an occasion of boasting in the cross. We are dead to insurance payments when the money is not what satisfies, but Christ crucified, the Giver, satisfies. When our hearts run back along the beam of blessing to the source in the cross, then the worldliness of the blessing is dead, and Christ crucified is everything.

That is the goal of education for exultation – in the cross. O may God grant us to dream and plan and work and give and teach and live for the glory of Christ and him crucified!

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

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.”

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