10 Pictures With Powerful Names Of Jesus | Beginning With Letter A

Above-Jesus-Is-Above-All-Names-Titles-And-Descriptions-For-Jesus

10 Pictures With Powerful Names Of Jesus | Beginning With Letter A



Abba ~ Jesus Is Daddy, Father



Abba-Jesus-Is-Daddy-Father-Names-Titles-And-Descriptions-For-Jesus
Abba-Jesus-Is-Daddy-Father-Names-Titles-And-Descriptions-For-Jesus


Abides ~ Jesus Is The Lord Who Abides Of Old



Abides-Jesus-Is-The-Lord-Who-Abides-Of-Old-Names-Titles-And-Descriptions-For-Jesus
Abides-Jesus-Is-The-Lord-Who-Abides-Of-Old-Names-Titles-And-Descriptions-For-Jesus


Abir ~ The Strong One



Abir-Abir-Jesus-The-Strong-One-Names-Titles-And-Descriptions-For-Jesus
Abir-Abir-Jesus-The-Strong-One-Names-Titles-And-Descriptions-For-Jesus


Abir Jacob ~ The Strong One Of Jacob



Abir-Jacob-The-Strong-One-Of-Jacob-Names-Titles-And-Descriptions-For-Jesus
Abir-Jacob-The-Strong-One-Of-Jacob-Names-Titles-And-Descriptions-For-Jesus


Able ~ Jesus Is Able To Keep You From Falling



Able-Jesus-Is-Able-To-Keep-You-From-Falling-Names-Titles-And-Descriptions-For-Jesus
Able-Jesus-Is-Able-To-Keep-You-From-Falling-Names-Titles-And-Descriptions-For-Jesus


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Names, Titles And Descriptions To Help You Worship, Praise And Honor Jesus | Hadasa Eli | Over 1000 Names
Names, Titles And Descriptions To Help You Worship, Praise And Honor Jesus | Hadasa Eli | Over 1000 Names


Able ~ Jesus Is Able To Do Exceedingly, Abundantly Above All That We Ask Or Think



Able-Jesus-Is-Able-To-Do-Exceedingly-Abundantly-Above-All-That-We-Ask-Or-Think-Names-Titles-And-Descriptions-For-Jesus
Able-Jesus-Is-Able-To-Do-Exceedingly-Abundantly-Above-All-That-We-Ask-Or-Think-Names-Titles-And-Descriptions-For-Jesus


Abode ~ Jesus Is Our Everlasting Abode



Abode-Jesus-Is-Our-Everlasting-Abode-Names-Titles-And-Descriptions-For-Jesus
Abode-Jesus-Is-Our-Everlasting-Abode-Names-Titles-And-Descriptions-For-Jesus


Abolished ~ Jesus Is The One Who  Abolished Death



Abolished-Jesus-Is-The-One-Who-Abolished-Death-Names-Titles-And-Descriptions-For-Jesus
Abolished-Jesus-Is-The-One-Who-Abolished-Death-Names-Titles-And-Descriptions-For-Jesus


Above ~ Jesus Is Above All 



Above-Jesus-Is-Above-All-Names-Titles-And-Descriptions-For-Jesus
Above-Jesus-Is-Above-All-Names-Titles-And-Descriptions-For-Jesus


Accomplished ~ Jesus Is Accomplished



Accomplished-Jesus-Is-Accomplished-Names-Titles-And-Descriptions-For-Jesus
Accomplished-Jesus-Is-Accomplished-Names-Titles-And-Descriptions-For-Jesus


Hadasa



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Incidental proofs of the deity of Jesus Christ:


The six lines of proof of the Deity of Jesus Christ which I have given you leave no possibility of doubting that Jesus Christ is God, that Jesus of Nazareth is God manifest in a human person, that He is a being to be worshipped, even as God the Father is worshipped; but there are also incidental proofs of His absolute Deity which, if possible, are in some ways even more convincing than the direct assertions of His Deity.


1. Our Lord Jesus says in Matt. 11:28, “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” Now any one that makes a promise like that must either be God, or a lunatic, or an impostor. No one can give rest to all who labour and are heavy laden who come to him unless he is God, and yet Jesus Christ offers to do it.


If He offers to do it and fails to do it when men come to Him, then He is either a lunatic or an impostor. If He actually does it, then beyond a question He is God. And thousands can testify that He really does it. Thousands and tens of thousands who have laboured and were heavy laden and crushed, and for whom there was no help in man, have come to Jesus Christ and He actually has given them rest. Surely then He is not merely a great man, He is God.


2. Again in John 14:1 Jesus Christ demands that we put the same faith in Him that we put in God the Father, and promises that in such faith we will find a cure for all trouble and anxiety of heart. His words are, “Let not your heart be troubled; believe in God, believe also in me.” 


It is clear that He demands that the same absolute faith be put in Himself that is to be put in God Almighty. Now in Jer. 17:5, scripture with which our Lord Jesus was perfectly familiar, we read“Thus saith Jehovah: Cursed is the man that trusteth in man,” and yet with this clear curse pronounced upon all who trust in man, Jesus Christ demands that we put trust in Him just as we put trust in God.


It is the strongest possible assertion of Deity on His part. No one but God has a right to make such a demand, and Jesus Christ, when He makes this demand, must either [be God or an impostor, but thousands and tens of thousands have found that when they did believe in Him just as they believe in God, their hearts were delivered from trouble no matter what their bereavement or circumstances might be.


3. Again, the Lord Jesus demanded supreme and absolute love for Himself. It is clear as day that no one but God has a right to demand such a love, but there can be no question that Jesus did demand it. In Matt. 10:37 He said to His disciples, “He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.” 


And in Luke 14:26, 33, He says, “If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. . . . So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple.” 


There can be no question that this is a demand on Jesus’ part of supreme and absolute love to Himself, a love that puts even the dearest relations of life in an entirely secondary place. No one but God has a right to make any such demand, but our Lord Jesus made it, and, therefore, He must be God.


4. In John 10:30 the Lord Jesus claimed absolute equality with the Father. He said, “I and the Father are one.”


5. In John 14:9 our Lord Jesus went so far as to say, “He that hath seen me, hath seen the [Father.” He claims here to be so absolutely God that to see Him is to see the Father Who dwelleth in Him.


6. In John 17:3 He says, “And this is eternal life, to know thee, the only true God, and him whom thou didst send, even Jesus Christ.” In other words, he claims that the knowledge of Himself is as essential a part of eternal life as knowledge of God the Father.


There is no room left to doubt the absolute Deity of Jesus Christ. It is a glorious truth. The Saviour in whom we believe is God, a Saviour for whom nothing is too hard, a Saviour who can save from the uttermost and save to the uttermost. Oh, how we should rejoice that we have no merely human Saviour, but a Saviour that is absolutely God.


On the other hand, how black is the guilt of rejecting such a Saviour as this! Whoever refuses to accept Jesus as his Divine Saviour and Lord is guilty of the enormous sin of rejecting a Saviour Who is God. Many a man thinks he is good because he never stole, or committed murder, or cheated. “Of what great sin am I guilty?” he complacently asks.


Have you ever accepted Jesus Christ? “No.” Well, then you are guilty of the awful and damning sin of rejecting a Saviour Who is God. “But,” you answer, “I do not believe that He is God.” That does not change the fact nor lessen your guilt. Questioning a fact or denying a fact never changes it, regardless of what Mary Baker Eddy may say to the contrary.


Suppose a man had a wife who was one of the noblest, purest, truest women that ever lived, would her husband’s questioning her purity and nobility change the fact? It would not. It would simply make that husband guilty of awful slander, it would simply prove that man to be an outrageous scoundrel.


So denying the Deity of Jesus Christ, does not make his Deity any less a fact, but it does make the denier of His Deity guilty of awful, incredible, blasphemous slander. It does prove you who deny His Deity to be. I leave your own conscience to finish the sentence.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



Tikva


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We are taught in so many words that Jesus Christ should be worshipped as God, both by angels and men. In numerous places in the gospels we see Jesus Christ accepting without hesitation a worship which good men and angels declined with fear, and which He Himself taught should be rendered only to God (Matt. 28:9; Luke 24:52; Mark 14:33; cf. Acts 10:25, 26; Rev. 22:8, 9, R. V.; Matt. 4:9, 10).


A curious and very misleading comment is made in the margin of the American Standard Revision upon the meaning of the word translated “worship” in these passages, and that is that “the Greek word translated worship denotes an act of reverence, whether paid to a creature or to the Creator.”


Now this is true, but it is utterly misleading; for while this word is used to denote “an act of reverence paid to a creature” by idolators, our Lord Jesus Himself distinctly says, using exactly the same Greek word, “Thou shalt worship the Lord thy God, and Him only shalt thou serve,” and on the other hand He says in John 5:23 that “All men should honour the Son even as they honour the Father.” 


And in Rev. 5:8, 9, 12, 13 the four living creatures and the four and twenty elders are represented as falling down before the Lamb and offering worship to Him just as worship is offered to Him that sitteth upon the throne, i.e., God the Father. In Heb. 1:6 we are told in so many words, “And again, when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him.” 


One night in the inquiry room in Chicago I stepped up to an intelligent looking man at the back of the room and said to him, “Are you a Christian?” He replied, “I do not suppose you would consider me a Christian.” I said, “Why not?” He said, “I am a Unitarian.” I said, “What you mean then is that you do not think that Jesus Christ is a person who should be worshipped.” He replied, “That is exactly what I think,” and added, “the Bible nowhere says we ought to worship Him.” I said, “Who told you that?” He replied, “My pastor,” mentioning a prominent Unitarian minister in the City of Boston.


I said, “Let me show you something,” and I opened my Bible to Heb. 1:6 and read, “And again, when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him,” and he said, “Does it say that?” I handed him the Bible and said, “Read it for yourself,” and he read it and said, “I did not know that was in the Bible.” I said, “Well it is there, isn’t it?” “Yes it is there.” Language could not make it plainer. The Bible clearly teaches that Jesus, the Son of God, is to be worshipped as God by angels and men, even as God the Father is worshipped.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


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The Hope which filled the heart of Paul concerning the Corinthian brethren we have already seen to be full of comfort to those who trembled as to their future. But why was it that he believed that the brethren would be confirmed unto the end? I want you to notice that he gives his reasons. Here they are: God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ (1 Cor. 1:9).



The apostle does not say, “You are faithful.” Alas! the faithfulness of man is a very unreliable affair; it is mere vanity. He does not say, “You have faithful ministers to lead and guide you, and therefore I trust you will be safe.” Oh, no! if we are kept by men we shall be but ill kept. He puts it, “God is faithful.” If we are found faithful, it will be because God is faithful.


On the faithfulness of our covenant God the whole burden of our salvation must rest. On this glorious attribute of God the matter hinges. We are variable as the wind, frail as a spider’s web, weak as water. No dependence can be placed upon our natural qualities, or our spiritual attainments; but God abideth faithful. He is faithful in His love; He knows no variableness, neither shadow of turning.


He is faithful to His purpose; He doth not begin a work and then leave it undone. He is faithful to His relationships; as a Father He will not renounce His children, as a friend He will not deny His people, as a Creator He will not forsake the work of His own hands. He is faithful to His promises, and will never allow one of them to fail to a single believer.


He is faithful to His covenant, which He has made with us in Christ Jesus, and ratified with the blood of His sacrifice. He is faithful to His Son, and will not allow His precious blood to be spilled in vain. He is faithful to His people to whom He has promised eternal life, and from whom He will not turn away. This faithfulness of God is the foundation and cornerstone of our hope of final perseverance.


The saints shall persevere in holiness, because God perseveres in grace. He perseveres to bless, and therefore believers persevere in being blessed. He continues to keep His people, and therefore they continue to keep His commandments. This is good solid ground to rest upon, and it is delightfully consistent with the title of this little book, “all of grace.” Thus it is free favor and infinite mercy which ring in the dawn of salvation, and the same sweet bells sound melodiously through the whole day of grace.


You see that the only reasons for hoping that we shall be confirmed to the end, and be found blameless at the last, are found in our God; but in Him these reasons are exceedingly abundant. They lie first, in what God has done. He has gone so far in blessing us that it is not possible for Him to run back. Paul reminds us that He has “called us into the fellowship of his Son Jesus Christ.” Has he called us? Then the call cannot be reversed; for, “the gifts and calling of God are without repentance.”


From the effectual call of His grace the Lord never turns. “Whom he called them he also justified, and whom he justified them he also glorified:” this is the invariable rule of the divine procedure. There is a common call, of which it is said, ” Many are called, but few are chosen,” but this of which we are now thinking is another kind of call, which betokens special love, and necessitates the possession of that to which we are called.


In such a case it is with the called one even as with Abraham’s seed, of whom the Lord said, “I have called thee from the ends of the earth, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.”
In what the Lord has done, we see strong reasons for our preservation and future glory, because the Lord has called us into the fellowship of His Son Jesus Christ. It means into partnership with Jesus Christ, and I would have you carefully consider what this means.


If you are indeed called by divine grace, you have come into fellowship with the Lord Jesus Christ, so as to be joint-owner with Him in all things. Henceforth you are one with Him in the sight of the Most High. The Lord Jesus bare your sins in His own body on the tree, being made a curse for you; and at the same time He has become your righteousness, so that you are justified in Him. You are Christ’s and Christ is yours. As Adam stood for his descendants, so does Jesus stand for all who are in Him.


As husband and wife are one, so is Jesus one with all those who are united to Him by faith; one by a conjugal union which can never be broken. More than this, believers are members of the Body of Christ, and so are one with Him by a loving, living, lasting union. God has called us into this union, this fellowship, this partnership, and by this very fact He has given us the token and pledge of our being confirmed to the end.


If we were considered apart from Christ we should be poor perishable units, soon dissolved and borne away to destruction; but as one with Jesus we are made partakers of His nature, and are endowed with His immortal life. Our destiny is linked with that of our Lord, and until He can be destroyed it is not possible that we should perish.



Dwell much upon this partnership with the Son of God, unto which you have been called: for all your hope lies there. You can never be poor while Jesus is rich, since you are in one firm with Him. Want can never assail you, since you are joint-proprietor with Him who is Possessor of Heaven and earth. You can never fail; for though one of the partners in the firm is as poor as a church mouse, and in himself an utter bankrupt, who could not pay even a small amount of his heavy debts, yet the other partner is inconceivably, inexhaustibly rich.


In such partnership you are raised above the depression of the times, the changes of the future, and the shock of the end of all things. The Lord has called you into the fellowship of His Son Jesus Christ, and by that act and deed He has put you into the place of infallible safeguard.
If you are indeed a believer you are one with Jesus, and therefore you are secure. Do you not see that it must be so? You must be confirmed to the end until the day of His appearing, if you have indeed been made one with Jesus by the irrevocable act of God.


Christ and the believing sinner are in the same boat: unless Jesus sinks, the believer will never drown. Jesus has taken His redeemed into such connection with himself, that He must first be smitten, overcome, and dishonored, ere the least of His purchased ones can be injured. His name is at the head of the firm, and until it can be dishonored we are secure against all dread of failure.



So, then, with the utmost confidence let us go forward into the unknown future, linked eternally with Jesus. If the men of the world should cry, “Who is this that cometh up from the wilderness, leaning upon her Beloved?” we will joyfully confess that we do lean on Jesus, and that we mean to lean on Him more and more. Our faithful God is an ever-flowing well of delight, and our fellowship with the Son of God is a full river of joy. Knowing these glorious things we cannot be discouraged: nay, rather we cry with the apostle, “Who shall separate us from the love of God which is in Christ Jesus our Lord?”


Excerpt From – All of Grace By Charles Haddon Spurgeon



Tikva



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“And the word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.”—John 1:14.


“Who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of man; and being found in fashion as man, he emptied himself, becoming obedient even unto death, yea the death of the cross.”—Phil. 2:6-8.


“There is one God, one mediator also between God and men, himself man, Christ Jesus.”—1 Tim. 2:5.


Our subject in this chapter is “Jesus Christ a Real Man.” I have three texts, and the substance of all that I shall say is these three texts. The first text is John 1:14: “And the word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.”


The second text is Phil. 2:6-8: “Who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of man; and being found in fashion as a man, he emptied himself, becoming obedient even unto death, yea the death of the cross.” And [the third text is 1 Tim. 2:5: “There is one God, one mediator also between God and man, himself man, Christ Jesus.”


We saw in the preceding chapter that Jesus Christ was God, that in Him dwelt all the fullness of the Godhead bodily, that He possessed all the distinctively divine attributes, that He exercised all the distinctively divine functions, that He occupied the position in New Testament thought that Jehovah occupied in Old Testament thought, that He was a being worthy of our absolute faith, our supreme love, our unhesitating obedience, and our whole-hearted worship, that He was God and is God.


But in the passages which we have taken for our texts to-day, we are told that this Divine One, who had existed from all eternity with God, the Father, and who was God, became a man. In becoming a man, He did not cease to be God; but the Word, the Eternal Word, which was with God and was God, took human nature upon Himself.


While He was very God of very God, He was real man, as truly and completely a man as any man who ever walked on this earth. The doctrine of the real humanity of Christ is as essential a part of the Christian faith as the doctrine of His real Deity. There is one very large class of people who do not see the real Deity of Jesus Christ.


They are in fundamental error. There is another large class of people who see only His Deity, and who do not see the reality of His manhood. They also are in error. A doctrine of a Saviour who is [only man is false doctrine; and a doctrine of a Saviour who is only God is equally false doctrine. The doctrine of the Bible is that, One Who from all eternity was God in the person of Jesus of Nazareth became man.


There are many passages in the Bible which set forth the Deity of our Lord Jesus in a way that is unmistakable and inescapable. There are many other passages in the Bible which set forth the complete humanity of our Lord Jesus in a way which is equally unmistakable and inescapable. It is with the doctrine of His real humanity, i.e., that He was a real man, that we are concerned this morning.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


Tikva


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First of all, the Bible teaches us that Jesus Christ had a human parentage. We read in Luke 2:7, “And she (i.e., Mary) brought forth her first born Son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.” 


Here we are told that our Lord Jesus Christ, though supernaturally conceived, was Mary’s Son. Mary was as truly His mother as God was His Father. He had a human parentage as truly as He had a divine parentage. In the first chapter of this same Gospel of Luke, in the 35th verse, we read, “And the angel answered and said unto her (i.e., Mary), the Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing, which is begotten shall be called the Son of God.” 


He was called the Son of God because He was begotten directly by the power of the Holy Spirit; but the Holy Spirit came upon Mary and she became the mother of this One who was to be called the “Son of God.” Not only was He descended from Mary and in that way of human parentage, we are clearly told also in Rom. 1:3 that God’s Son “Was born of the seed of David according to the flesh.” 


And in Acts 2:30 we are told that He was “The fruit of his (i.e., David’s) loins, according to the flesh.” And in Hebrews 7:14, we are told that “Our Lord sprang out of Judah.” While we are told in Gal. 4:4 that “When the fulness of the time came, God sent forth His Son,” we are also told with equal plainness in the same verse that this Son of God was “Born of a woman.” The human parentage of our Lord and Saviour Jesus Christ was just as real and just as essential a part of His personality as His divine parentage.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


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Jesus helps to calm the windstorm and tempest while in the boat with his disciples.



On the same day, when evening had come, He said to them, “Let us cross over to the other side.” 36 Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. 37 And a great windstorm arose, and the waves beat into the boat, so that it was already filling. 38 But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, “Teacher, do You not care that we are perishing?”
39 Then He arose and rebuked the wind, and said to the sea, “Peace, be still!” And the wind ceased and there was a great calm. 40 But He said to them, “Why are you so fearful? How is it that you have no faith?” 41 And they feared exceedingly, and said to one another, “Who can this be, that even the wind and the sea obey Him!”

Mark 4:35-41



Jesus walks on water and calls Peter to also walk on water.



Immediately Jesus made His disciples get into the boat and go before Him to the other side, while He sent the multitudes away. 23 And when He had sent the multitudes away, He went up on the mountain by Himself to pray. Now when evening came, He was alone there. 24 But the boat was now in the middle of the sea, tossed by the waves, for the wind was contrary.
25 Now in the fourth watch of the night Jesus went to them, walking on the sea. 26 And when the disciples saw Him walking on the sea, they were troubled, saying, “It is a ghost!” And they cried out for fear.
27 But immediately Jesus spoke to them, saying, “Be of good cheer! It is I; do not be afraid.”
28 And Peter answered Him and said, “Lord, if it is You, command me to come to You on the water.”
29 So He said, “Come.” And when Peter had come down out of the boat, he walked on the water to go to Jesus. 30 But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, “Lord, save me!”
31 And immediately Jesus stretched out His hand and caught him, and said to him, “O you of little faith, why did you doubt?” 32 And when they got into the boat, the wind ceased.
33 Then those who were in the boat came and worshiped Him, saying, “Truly You are the Son of God.”

Matthew 14:22-33



Jesus causes the fig tree to wither.



Now in the morning, as He returned to the city, He was hungry. 19 And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away.
20 And when the disciples saw it, they marveled, saying, “How did the fig tree wither away so soon?”
21 So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done. 22 And whatever things you ask in prayer, believing, you will receive.”

Matthew 21:18-22



Jesus instructs Peter to get a coin from the mouth of a fish.



When they had come to Capernaum, those who received the temple tax came to Peter and said, “Does your Teacher not pay the temple tax?”
25 He said, “Yes.”
And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?”
26 Peter said to Him, “From strangers.”
Jesus said to him, “Then the sons are free. 27 Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.”

Matthew 17:24-27


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“By grace are ye saved, through faith” (Ephesians 2:8).
I think it well to turn a little to one side that I may ask my reader to observe adoringly the fountain-head of our salvation, which is the grace of God. “By grace are ye saved.” Because God is gracious, therefore sinful men are forgiven, converted, purified, and saved.


It is not because of anything in them, or that ever can be in them, that they are saved; but because of the boundless love, goodness, pity, compassion, mercy, and grace of God. Tarry a moment, then, at the well-head. Behold the pure river of water of life, as it proceeds out of the throne of God and of the Lamb!



What an abyss is the grace of God! Who can measure its breadth? Who can fathom its depth? Like all the rest of the divine attributes, it is infinite. God is full of love, for “God is love.” God is full of goodness; the very name “God” is short for “good.” Unbounded goodness and love enter into the very essence of the Godhead. It is because “his mercy endureth for ever” that men are not destroyed; because “his compassions fail not” that sinners are brought to Him and forgiven.



Remember this; or you may fall into error by fixing your minds so much upon the faith which is the channel of salvation as to forget the grace which is the fountain and source even of faith itself. Faith is the work of God’s grace in us. No man can say that Jesus is the Christ but by the Holy Ghost. “No man cometh unto me,” saith Jesus, “except the Father which hath sent me draw him.” So that faith, which is coming to Christ, is the result of divine drawing.


Grace is the first and last moving cause of salvation; and faith, essential as it is, is only an important part of the machinery which grace employs. We are saved “through faith,” but salvation is “by grace.” Sound forth those words as with the archangel’s trumpet: “By grace are ye saved.” What glad tidings for the undeserving!



Faith occupies the position of a channel or conduit pipe. Grace is the fountain and the stream; faith is the aqueduct along which the flood of mercy flows down to refresh the thirsty sons of men. It is a great pity when the aqueduct is broken. It is a sad sight to see around Rome the many noble aqueducts which no longer convey water into the city, because the arches are broken and the marvelous structures are in ruins.


The aqueduct must be kept entire to convey the current; and, even so, faith must be true and sound, leading right up to God and coming right down to ourselves, that it may become a serviceable channel of mercy to our souls.
Still, I again remind you that faith is only the channel or aqueduct, and not the fountainhead, and we must not look so much to it as to exalt it above the divine source of all blessing which lies in the grace of God.


Never make a Christ out of your faith, nor think of as if it were the independent source of your salvation. Our life is found in “looking unto Jesus,” not in looking to our own faith. By faith all things become possible to us; yet the power is not in the faith, but in the God upon whom faith relies. Grace is the powerful engine, and faith is the chain by which the carriage of the soul is attached to the great motive power.


The righteousness of faith is not the moral excellence of faith, but the righteousness of Jesus Christ which faith grasps and appropriates. The peace within the soul is not derived from the contemplation of our own faith; but it comes to us from Him who is our peace, the hem of whose garment faith touches, and virtue comes out of Him into the soul.



See then, dear friend, that the weakness of your faith will not destroy you. A trembling hand may receive a golden gift. The Lord’s salvation can come to us though we have only faith as a grain of mustard seed. The power lies in the grace of God, and not in our faith.


Great messages can be sent along slender wires, and the peace–giving witness of the Holy Spirit can reach the heart by means of a thread-like faith which seems almost unable to sustain its own weight. Think more of Him to whom you look than of the look itself. You must look away even from your own looking, and see nothing but Jesus, and the grace of God revealed in Him.


Excerpt From – All of Grace By Charles Haddon Spurgeon.



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Those Blessings Are Sweetest That Are Won With Prayer And Worn With Thanks – Prayer Quotes

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“Is prayer your steering wheel or your spare tire?” 

Corrie Ten Boom


“I have been driven many times upon my knees by the overwhelming conviction that I had no where else to go. My own wisdom and that of all about me seemed insufficient for that day.” 

Abraham Lincoln


“Every time, before you intercede, worship God in His glory, and be quiet first. Think of what joys to hear the prayers of His people, and can perform. Think of privilege and your place and expect good things!” 

Andrew Murray



“Prayer isn’t learned in a class room, but in the closet.” 

Edward McKendree Bounds


“You need to remain in living, lasting functional, abiding union with the Lord Jesus, if you’d like that power in prayer.” 

Charles Haddon Spurgeon


“Prayer is where the action is.” 

John Wesley


“True prayer is quantified by weight, not by length. A oration of length could not have fullness of prayer in it than A groan before God.”

Charles Haddon Spurgeon


“If the only prayer you said was thank you, that would be enough.” 

Meister Eckhart


“Talking to men for God is the usual fantastic thing, but speaking to God for men is greater.”

Edward McKendree Bounds


“Hearing God will make a prayer.” 

Andrew Murray


“Prayer doesn’t fit us for the greatest work, prayer is the greater work.” 

Oswald Chambers


“Sometimes I go to God and say, “God, if Thou dost never answer another prayer while I live on this earth, I will still worship Thee as long as I live and in the ages to come for what Thou hast done already. God’s already put me so far in debt that if I were to live one million millenniums I couldn’t pay Him for what He’s done for me.” 

A.W. Tozer


“We must begin to feel that God, might bring down its power to earth, and in the mystery of prayer, he gave us with a power which could move the Heavenly Earth.” 

Andrew Murray


“Help” is a prayer that is always answered. It doesn’t matter how you pray–with your head bowed in silence, or crying out in grief, or dancing. Churches are good for prayer, but so are garages and cars and mountains and showers and dance floors. Years ago I wrote an essay that began, “Some people think that God is in the details, but I have come to believe that God is in the bathroom.” 

Anne Lamott


“Prayer is not asking. Prayer is putting oneself in the hands of God, at His disposition, and listening to His voice in the depth of our hearts.” 

Mother Teresa


“We have to pray with our eyes on God, not on the difficulties.” 

Oswald Chambers


“As the books of Job, Jeremiah, and Habakkuk clearly show, God has a high threshold of tolerance for what appropriate to say in a prayer. God can “handle” my unsuppressed rage. I may well find that my vindictive feelings need God’s correction – but only by taking those feelings to God will I have the opportunity for correction and healing.” 

Philip Yancey


“Prayer can never be in surplus.”

Charles Haddon Spurgeon


“I have so much to do that I shall spend the first three hours in prayer.” 

Martin Luther


“The man who mobilizes the church will create the best contribution.” 

Andrew Murray


“A Christian fellowship lives and exists by the intercession of its members for one another, or it collapses. I can no longer condemn or hate a brother for whom I pray, no matter how much trouble he causes me. His face, that hitherto may have been strange and intolerable to me, is transformed in intercession into the countenance of a brother for whom Christ died, the face of a forgiven sinner.” 

Dietrich Bonhoeffer


“Any concern too small to be turned into a prayer is too small to be made into a burden.” 

Corrie Ten Boom


“I’ve seen many men work without praying, though I’ve never seen any good come out about it, but I’ve never seen a guy pray without working.” 

James Hudson Taylor


“Has someone or something pushed your anxiety button? Answer it with prayer!” 

Evinda Lepins


“Our prayers should be for blessings in general, for God knows best what is good for us.'” Moira smiled as she quoted the ancient sage, then shrugged. “It made sense to me. After that, I started laying my problems and needs before God and asking for grace and guidance and whatever other virtues he thought I needed.” 

Irene Hannon


“Those blessings are sweetest that are won with prayer and worn with thanks.” 

Thomas Goodwin


“Let us never forget to pray. God lives. He is near. He is real. He is not only aware of us but cares for us. He is our Father. He is accessible to all who will seek Him.” 

Gordon B. Hinckley


“He who kneels the most, stands the best.” 

D.L. Moody


“In prayer it is better to have a heart without words than words without a heart.”

 John Bunyan


“That is to say, I pray for you. And there’s an intimacy in it. That’s the truth.” 

Marilynne Robinson


“We tend to use prayer as a last resort, but God wants it to be our first line of defense. We pray when there’s nothing else we can do, but God wants us to pray before we do anything at all.

Most of us would prefer, however, to spend our time doing something that will get immediate results. We don’t want to wait for God to resolve matters in His good time because His idea of ‘good time’ is seldom in sync with ours.” 

Oswald Chambers


“In the silence of the heart God speaks. If you face God in prayer and silence, God will speak to you. Then you will know that you are nothing. It is only when you realize your nothingness, your emptiness, that God can fill you with Himself. Souls of prayer are souls of great silence.” 

Mother Teresa


“Go where your best prayers take you.” 

Frederick Buechner


“Prayer may just be the most powerful tool mankind has.”

Ted Dekker


“When you have reached your own room, be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.” 

C.S. Lewis


“… Goals not bathed in prayer or brought in humility before the Lord turn out to be downright useless. They don’t go anywhere. They don’t accomplish anything.” 

Charles R. Swindoll


“In the end, the number of prayers we say may contribute to our happiness, but the number of prayers we answer may be of even greater importance.” 

Dieter F. Uchtdorf


“Be not forgetful of prayer. Every time you pray, if your prayer is sincere, there will be new feeling and new meaning in it, which will give you fresh courage, and you will understand that prayer is an education.” 

Fyodor Dostoevsky


“And we pray, and we pray and we pray and we pray.

Everyday, everyday, everyday, everyday…” 

Bone Thugs and Harmony


“I have now concentrated all my prayers into one, and that one prayer is this, that I may die to self, and live wholly to Him.” 

Charles H. Spurgeon



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Jesus was tempted and he overcame sin so that you can overcome and triumph over temptation. 

For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. 16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Hebrews 4:15-16


Jesus was oppressed and afflicted so that you can experience freedom and liberty.

He was oppressed and He was afflicted,
Yet He opened not His mouth;
He was led as a lamb to the slaughter,
And as a sheep before its shearers is silent,
So He opened not His mouth.

Isaiah 53:7


Jesus was betrayed so that you can experience loyalty and faithfulness in your life.

Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, “I have sinned by betraying innocent blood.”

Matthew 27:3-4


Jesus was despised so that you can be accepted and you can shine in life.

He is despised and rejected by men,
A Man of sorrows and acquainted with grief.
And we hid, as it were, our faces from Him;
He was despised, and we did not esteem Him.

Isaiah 53:3


Jesus was condemned so that you can be forgiven.

You have heard the blasphemy! What do you think?”
And they all condemned Him to be deserving of death.

Mark 14:64


Jesus was reviled so that you can receive praise of which you are undeserving.

Who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; 24 who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.

1 Peter 2:23-24


Jesus was rejected so that you can be welcomed.

He is despised and rejected by men,
A Man of sorrows and acquainted with grief.
And we hid, as it were, our faces from Him;
He was despised, and we did not esteem Him.

Isaiah 53:3


Jesus was scourged so that you can be blessed and be a blessing.

So then Pilate took Jesus and scourged Him. 2 And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe. 3 Then they said, “Hail, King of the Jews!” And they struck Him with their hands.

John 19:1-3


Jesus was wounded so that you can be healed.

But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed.

Isaiah 53:5


Jesus was mocked so that you be receive genuine promises and destiny.

When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews!” 30 Then they spat on Him, and took the reed and struck Him on the head. 31 And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.

Matthew 27:29-31


Jesus was stricken so that you can receive happiness.

Surely He has borne our griefs
And carried our sorrows;
Yet we esteemed Him stricken, Smitten by God, and afflicted.

Isaiah 53:4


Jesus was crucified to take away your shame and guilty.

Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet:
“They divided My garments among them,
And for My clothing they cast lots.”

Matthew 27:35


Jesus was bruised so that you can be made whole.

But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed.

Matthew 27:35


Jesus was forsaken so that you can be kept and never left by anyone.

 

My God, My God, why have You forsaken Me?
Why are You so far from helping Me,
And from the words of My groaning?

Psalm 22:1


Jesus was afflicted so that he can help to carry your grief and sorrow.

Surely He has borne our griefs
And carried our sorrows;
Yet we esteemed Him stricken,
Smitten by God, and afflicted.

Isaiah 53:4


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How Are Men Justified – Works Or Atonement – Spiritual Reading

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How Are Men Justified – Works Or Atonement – Spiritual Reading.



In general there are two opposing views of justification: one that men are justified by their own works, i.e., on the ground of something which they do themselves. This view may be variously expressed.


The good works that men speak of as a ground of their justification may be their good moral conduct, or their keeping the Golden Rule, or something of that sort. Or they may be works of religion, such as doing penance, saying prayers, joining the church, going to church, being baptised, or partaking of the Lord’s Supper, or the performance of some other religious duties.


But these all amount to the same thing: it is something that we ourselves do that brings justification, some works of our own, some works that we do, are taken as the ground of our justification.


The other view of justification is that we are justified, not by our own works in any sense, but entirely by the work of another, i.e., by the atoning death of Jesus Christ on the cross of Calvary, that our own works have nothing to do with our justification, but that we are justified entirely by Christ’s finished and complete work of atonement, by His death for us on the Cross, and that all that we have to do with our justification is merely to appropriate it to ourselves by simply trusting in Him who made the atonement. Which is the correct view? We shall go directly to the Bible for the answer to this all-important question.


1. The first part of the answer we will find in:


Rom. 3:20, “Therefore by the deeds of the law there shall no flesh be justified in his sight: for through the law cometh the knowledge of sin.” It is here very plainly stated that we are not justified by keeping the law of God, either the Mosaic law or any other law, and that the law is given, not to bring us justification, but to bring us a knowledge of sin, i.e., to bring us to the realisation of [our need of justification by grace. It is plainly stated here that no man is justified by works of the law.


The same great truth is found in Gal. 2:16: “Knowing that a man is not justified by the works of the law, save through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.” 


Justification by any works of our own is an impossibility. It is an impossibility because to be justified by works of the law, or by anything we can do, we must perfectly keep the law of God. The law demands perfect obedience as a ground of justification. It says, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” (Gal. 3:10.).


But not one of us has perfectly kept the law of God, and the moment we break the law of God at any point, justification by works becomes an absolute impossibility. So as far as the law of God is concerned, every one of us is “under the curse,” and if we are justified at all we must find some other way of justification than by keeping the law of God.


God did not give man the law with the expectation or intention that he would keep it and be justified thereby. He gave them the law to produce conviction of sin, to stop men’s mouths, and to lead them to Christ.


Or, as Paul puts it in Rom. 3:19, 20, “Now ye know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight: for through the law cometh the knowledge of sin.” 


As plain as these words of God are, strangely enough there are many to-day who are preaching the law as a way of salvation. But when they so preach they are preaching another way of salvation than that laid down in God’s own word.


2. The second part of the answer to the question as to how we are justified we find in:


 Rom. 3:24. “Being justified freely by his grace through the redemption that is in Christ Jesus.” The word translated “freely” in this passage means, as a free gift, and the verse tells us that men are justified as a free gift by God’s grace (i.e., God’s unmerited favour) through (i.e., on the ground of) the redemption that is in Christ Jesus.


In other words, justification is not on the ground of any desert there is in us, not on the ground of anything that we have done, we are not justified by our own doing nor by our own character. Justification is a free gift that God bestows absolutely without pay. The channel through which this free gift is bestowed is the redemption that is in Christ Jesus. We shall see later that this means through the purchase price that Christ paid for our redemption, i.e., the shedding of His blood on the cross of Calvary.


3. This leads us to the third part of the answer to the question, how men are justified. We find this third part of the answer in:


Rom. 5:9, “Much more then, being now justified by his blood, shall we be saved from the wrath of God through Him.” 


Here we are told in so many words that we are justified, or counted righteous “by,” or more literally, “in,” Christ’s blood, i.e., on the ground of Christ’s propitiatory death. We were all under the curse of the broken law of God, for we had all broken it, but by dying in our stead on the cross of Calvary our Lord Jesus “Christ redeemed us from the curse of the law, having become a curse for us; for it is written, cursed is every one that hangeth on a tree.” (Gal. 3:13.)


Or, as Peter puts it in 1 Pet. 2:24, “Who his own self bare our sins in his own body upon the tree.” Or as Paul puts it again in 2 Cor. 5:21, “Him who knew no sin he (God) made to be sin on our behalf; that we might become the righteousness of God in Him.” 


We shall have occasion to come back to this passage later. All that I wish you to notice in it at this time is that it is on the ground of Jesus Christ becoming a substitute for us, on the ground of His taking the place we deserved; on the cross, that we are reckoned righteous. The one and only ground of justification is the shed blood of Jesus Christ. 


Of course, this doctrine is entirely different from the teaching of Christian Science, and entirely different from the teaching of much that is called New Theology, and entirely different from the teaching of New Thought and Theosophy, and entirely different from the teaching of Unitarianism, but it is the teaching of the Word of God.


We find this same teaching clearly given by the prophet Isaiah seven hundred years before our Lord was born, in Isaiah 53:6, where he says, “All we like sheep have gone astray; we have turned every one to his own way, and the Lord hath laid(literally, made to strike) on him (i.e., on the Lord Jesus) the iniquity of us all.” 


Get this point clearly settled in your mind, that the sole but all-sufficient ground upon which men are justified before God is the shed blood of Jesus Christ, offered by Jesus Christ as an atonement for our sins and accepted by God the Father as an all-sufficient atonement.


4. The fourth part of the answer to the question how men are justified we find in:


Rom. 3:26, “For the showing, I say, of his (i.e., God’s) righteousness at this present season: that he (i.e., God) might himself be just, and the justifier of him that hath faith in Jesus.” Here we are taught that men are justified on the condition of faith in Jesus.


If possible, Rom. 4:5 makes this even more plain, “But to him that worketh not but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.” Here the Holy Spirit, speaking through the Apostle Paul, tells us that to those who believe in Jesus their faith is counted for righteousness. In other words, faith makes ours the shed blood which is the ground of justification, and we are justified when we believe.


All men are potentially justified by the death of Christ on the cross, but believers are actually justified by appropriating to themselves what there is of justifying value in the shed blood of Christ by simple faith in Him. In other words, the shed blood of Christ is the sole and all-sufficient ground of justification: simple faith in Jesus Christ who shed the blood is the sole condition of justification. 


God asks nothing else of the sinner than that he should believe on His Son, Jesus Christ, and when he does thus believe he is justified. When we believe we are justified, whether we have any works to offer or not; or, as Paul puts it in Rom. 3:28, “We reckon therefore that a man is justified by faith apart from works of the law.” 


Or, as it is put in the verse already quoted, Rom. 4:5, “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.” A man is justified entirely apart from works of the law, i.e., he is justified on condition that he believes on Jesus Christ, even though he has no works to offer as the ground upon which to claim justification.


When we cease to work for justification and simply “believe on Him who justifieth the ungodly,” that faith is reckoned to us for righteousness, and therefore we are counted righteous. The question then is not, have you any works to offer, but do you believe on Him who justifies the ungodly.


Works have nothing to do with justification except to hinder it when we trust in them. The blood of Jesus Christ secures it, faith in Jesus Christ appropriates it. We are justified not by our works, but by His work. We are justified upon the simple and single ground of His shed blood and upon the simple and single condition of our faith in Him Who shed the blood.


So great is the pride of the natural heart that it is exceedingly difficult to hold men to this doctrine of justification by faith alone apart from works of law. We are constantly seeking to bring in our works somewhere.


5. But we have not as yet completely answered the question of how men are justified:


There is another side to the truth and if our doctrine of justification is to be complete and well-balanced, we must look at that other side. You will find part of this other side in Rom. 10:8, 10, “If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” 


God here tells us that the faith that appropriates justification is a faith with the heart, i.e., a faith that is not a mere notion, or opinion, but a faith that leads to action along the line of that faith, and it is therefore a faith that leads to open confession with the mouth, of Jesus as our Lord.


If some one has some kind of faith, or what he calls faith, that does not lead him to an open confession of Christ, he has a faith that does not justify; for it is not a faith with the heart. Our Lord Jesus Christ Himself tells us that heart faith leads to open confession; for He says in Matt.12:34, “Out of the abundance of the heart the mouth speaketh.” 


Faith in Jesus Christ in the heart leads inevitably to a confession of Jesus as Lord with the mouth, and if you are not confessing Jesus as your Lord with your mouth you have not justifying faith and you are not justified.


6. The rest of the other side of the truth about being justified by faith, you will find in:


Jas. 2:14, 18-24, R. V. “What doth it profit, my brethren, if a man say he hath faith but have not works? Can that faith save him?” 


We see here that a faith that a man merely says he has, but that does not lead to works along the line of that which he claims to believe, cannot justify, but to go on, verses 18-24, “Yea, a man will say, thou hast faith, and I have works, show me thy faith apart from thy works, and I by my works will show thee my faith. Thou believest that God is one; thou doest well: the devils also believe and shudder. But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son, upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect (i.e., in the works to which Abraham’s faith led, faith had its perfect manifestation); and the scripture was fulfilled which saith, and Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not only by faith.” 


Some see in these words a contradiction between the teaching of James and the teaching of Paul, but there is no contradiction whatever. But James here teaches us an important truth, namely, that the faith that one says he has, but which does not manifest itself in action along the line of the faith professed, will not justify.


The faith that justifies is real faith that leads to action accordant with the truth we profess to believe. It is true that we are justified simply upon faith apart from the works of the law, but it must be a real faith, otherwise it does not justify. As some one has put it, “We are justified by faith without works, but we are not justified by a faith that is without works.”


The faith which God sees and upon which He justifies, leads inevitably to works which men can see. God saw the faith of Abraham the moment Abraham believed, and before there was any opportunity to work, and counted that faith to Abraham for righteousness. But the faith that God saw was a real faith and led Abraham to works that all could see, and these works proved the reality of his faith. The proof to us of the faith is the works, and we know that he that does not work has not justifying faith.


We must not lose sight on the one side of the truth which Paul emphasises against legalism, namely, that we are justified on the single and simple condition of a real faith in Christ; but on the other side we must not lose sight of the truth which James emphasises against antinomianism, namely, that it is only a real faith that proves its genuineness by works, that justifies.


To the legalist who is seeking to do something to merit justification we must say, “Stop working and believe on Him that justifieth the ungodly” (Rom. 4:5). To the antinomian, i.e., to the one who thinks he can live a lawless, careless, unseparated, sinful life and still be justified, the one who boasts that he has faith and is justified by it, but who does not show his faith by his works, we must say, “What doth it profit, if a man say he have faith, but have not works? Can that faith save him?” (Jas. 2:14, R. V.) We are justified by faith alone, but we are not justified by a faith that is alone, but a faith that is accompanied by works.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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The first thing for us to understand clearly is what justification is. It is at this point that many go astray in their study of this great truth. There are two fundamentally different definitions of the meaning of the words “justify” and “justification.” The one definition of Justify is, to make righteous, and of Justification, the being made righteous.


The other definition of “justify” is, to reckon, declare, or show to be righteous, and of “justification,” the being declared or reckoned righteous. On these two different definitions two different schools of thought depart from one another.


Which is the true definition? The way to settle the meaning of any word in the Bible is by an examination of all the passages in which that word and its derivatives is found. If any one will go through the Bible, the Old Testament and the New, and carefully study all the passages in which the word “justify” and its derivatives is found, he will discover that beyond a question, in Biblical usage, to “justify” means, not to make righteous, but to reckon righteousness, declare righteous, or show to be righteous.


A man is justified before God when God reckons him righteous. This appears, for example, in the fourth chapter of Romans, 2nd to 8th verses, R. V. “For if Abraham was justified by works, he hath whereof to glory; but not toward God. For what saith the scripture? And Abraham believed God and it was reckoned unto him for righteousness. Now to him that worketh, the reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness even as David also pronounced blessing upon the man unto whom God reckoneth righteousness apart from works, saying, blessed are they whose iniquities are forgiven, and whose sins are covered, blessed is the man to whom the Lord will not reckon sin.” 


It is plain from this passage, as from many other passages, that a man is justified when God reckons him righteous, no matter what his principles of character and of conduct may have been. We shall see later that justification means more than mere forgiveness.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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What Is The Extent Of Justification In Jesus Christ – Spiritual Reading.



To what extent is a man who believes in the Lord Jesus justified? This question is very plainly answered and wonderfully answered, and gloriously answered in Acts 13:38, 39, “Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins: and by him every one that believeth is justified from all things, from which he could not be justified by the law of Moses.” 


These words very plainly declare to us that every believer in Jesus Christ is justified “from all things.” In other words, the old account against the believer is all wiped out. No matter how bad and how black the account is, the moment a man believes in Jesus Christ, the account is wiped out. God has absolutely nothing which He reckons against the one who believes in Jesus Christ. Even though he is still a very imperfect believer, a very young man and immature Christian, he is perfectly justified.


As Paul puts it in Rom. 8:1, “There is therefore now no condemnation to them that are in Christ Jesus.” Or, as he puts it further down in the chapter, verses 33, 34, “Who shall lay anything to the charge of God’s elect? It is God that justifieth; who is he that shall condemn? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.” 


If the vilest murderer or sinner of any kind on earth should come in here this morning and right here now, hearing the gospel of God’s grace, should believe in the Lord Jesus Christ, put confidence in Him as his Saviour, and accept Him as such, surrendering to Him and confessing Him as His Lord, the moment he did it every sin he ever committed would be blotted out and his record would be as white in God’s sight as that of the purest angel in heaven.


God has absolutely nothing that He reckons against the believer in Jesus Christ. But even that is not all. Paul goes even beyond this in 2 Cor. 5:21, “He who knew no sin he (God) made to be sin on our behalf; that we might become the righteousness of God in him.” Here we are explicitly told that the believer in Jesus Christ is made the righteousness of God in Christ.


In Phil. 3:9, R. V. we are told that when one is in Christ he has a righteousness not of his own, but a “righteousness which is of God upon faith.” In other words, there is an absolute interchange of positions between Christ and the justified believer. Christ took our place, the place of the curse on the cross (Gal. 3:13).


He was “made to be sin on our behalf” (2 Cor. 5:21). God reckoned Him a sinner and dealt with Him as a sinner, so that in the sinner’s place, as He died, He cried, “My God, my God, why hast thou forsaken me?” And when we are justified we step into His place, the place of perfect acceptance before God, or to use the exact words of Scripture, we “Become the righteousness of God in him.” 


To be justified is more than to be forgiven! Forgiveness is negative, the putting away of sin; Justification is positive, the reckoning of positive and perfect righteousness to the one justified. Jesus Christ is so united to the believer in Him that God reckons our sins to Him. The believer, on the other hand, is so united to Christ that God reckons His righteousness to us.


God sees us, not as we are in ourselves, but as we are in Him and reckons us as righteous as He is. When Christ’s work in us is completed we shall be in actual fact what we are already in God’s [reckoning, but the moment one believes, as far as God’s reckoning is concerned, he is as absolutely perfect as he ever shall be.


Our present standing before God is absolutely perfect, though our present state may be very imperfect. To use again the familiar couplet:”Near, so very near to God,Nearer I cannot be;For in the person of His Son,I am just as near as He.Dear, so very dear to God,Dearer I cannot be;For in the person of His Son,I am just as dear as He.”


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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What Is Your Confirmation Of Faith – Spiritual Reading

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What Is Your Confirmation Of Faith – Spiritual Reading.



I want you to notice the security which Paul confidently expected for all the saints. He says–“Who shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.” This is the kind of confirmation which is above all things to be desired. You see it supposes that the persons are right, and it proposes to confirm them in the right.


It would be an awful thing to confirm a man in ways of sin and error. Think of a confirmed drunkard, or a confirmed thief, or a confirmed liar. It would be a deplorable thing for a man to be confirmed in unbelief and ungodliness. Divine confirmation can only be enjoyed by those to whom the grace of God has been already manifested.


It is the work of the Holy Ghost. He who gives faith strengthens and establishes it: He who kindles love in us preserves it and increases its flame. What He makes us to know by His first teaching, the good Spirit causes us to know with greater clearness and certainty by still further instruction. Holy acts are confirmed till they become habits, and holy feelings are confirmed till they become abiding conditions.


Experience and practice confirm our beliefs and our resolutions. Both our joys and our sorrows, our successes and our failures, are sanctified to the selfsame end: even as the tree is helped to root itself both by the soft showers and the rough winds. The mind is instructed, and in its growing knowledge it gathers reasons for persevering in the good way: the heart is comforted, and so it is made to cling more closely to the consoling truth.


The grip grows tighter, and the tread grows firmer, and the man himself becomes more solid and substantial. This is not a merely natural growth, but is as distinct a work of the Spirit as conversion. The Lord will surely give it to those who are relying upon Him for eternal life. By His inward working He will deliver us from being “unstable as water,” and cause us to be rooted and grounded.


It is a part of the method by which He saves us-this building us up into Christ Jesus and causing us to abide in Him. Dear reader, you may daily look for this; and you shall not be disappointed. He whom you trust will make you to be as a tree planted by the rivers of waters, so preserved that even your leaf shall not wither.


What a strength to a church is a confirmed Christian! He is a comfort to the sorrowful, and a help to the weak. Would you not like to be such? Confirmed believers are pillars in the house of our God. These are not carried away by every wind of doctrine, nor overthrown by sudden temptation. They are a great stay to others, and act as anchors in the time of church trouble.


You who are beginning the holy life hardly dare to hope that you will become like them. But you need not fear; the good Lord will work in you as well as in them. One of these days you who are now a “babe” in Christ shall be a “father” in the church. Hope for this great thing; but hope for it as a gift of grace, and not as the wages of work, or as the product of your own energy.



The inspired apostle Paul speaks of these people as to be confirmed unto the end. He expected the grace of God to preserve them personally to the end of their lives, or till the Lord Jesus should come. Indeed, he expected that the whole church of God in every place and in all time would be kept to the end of the dispensation, till the Lord Jesus as the Bridegroom should come to celebrate the wedding-feast with his perfected Bride.


All who are in Christ will be confirmed in Him till that illustrious day. Has He not said, “Because I live ye shall live also”? He also said, “I give unto my sheep eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” He that hath begun a good work in you will confirm it unto the day of Christ.


The work of grace in the soul is not a superficial reformation; the life implanted as the new birth comes of a living and incorruptible seed, which liveth and abideth for ever; and the promises of God made to believers are not of a transient character, but involve for their fulfilment the believer’s holding on his way till he comes to endless glory. We are kept by the power of God, through faith unto salvation. “The righteous shall hold on his way.”


Not as the result of our own merit or strength, but as a gift of free and undeserved favor those who believe are “preserved in Christ Jesus.” Of the sheep of His fold Jesus will lose none; no member of His Body shall die; no gem of His treasure shall be missing in the day when He makes up His jewels. Dear reader, the salvation which is received by faith is not a thing of months and years; for our Lord Jesus hath “obtained eternal salvation for us,” and that which is eternal cannot come to an end.


Paul also declares his expectation that the Corinthian saints would be “Confirmed to the end blameless.” This blamelessness is a precious part of our keeping. To be kept holy is better than merely to be kept safe. It is a dreadful thing when you see religious people blundering out of one dishonor into another; they have not believed in the power of our Lord to make them blameless. The lives of some professing Christians are a series of stumbles; they are never quite down, and yet they are seldom on their feet.


This is not a fit thing for a believer; he is invited to walk with God, and by faith he can attain to steady perseverance in holiness; and he ought to do so. The Lord is able, not only to save us from hell, but to keep us from falling. We need not yield to temptation. Is it not written, “Sin shall not have dominion over you?” The Lord is able to keep the feet of His saints; and He will do it if we will trust Him to do so.


We need not defile our garments, we may by His grace keep them unspotted from the world; we are bound to do this, “for without holiness no man shall see the Lord.” The apostle prophesied for these believers, that which he would have us seek after-that we may be preserved, blameless unto the day of our Lord Jesus Christ.” The revised version has “unreproveable,” instead of “blameless.” Possibly a better rendering would be “unimpeachable.”


God grant that in that last great day we may stand free from all charge, that none in the whole universe may dare to challenge our claim to be the redeemed of the Lord. We have sins and infirmities to mourn over, but these are not the kind of faults which would prove us to be out of Christ; we shall be clear of hypocrisy, deceit, hatred, and delight in sin; for these things would be fatal charges.


Despite our failings, the Holy Spirit can work in us a character spotless before men ; so that, like Daniel, we shall furnish no occasion for accusing tongues, except in the matter of our religion. Multitudes of godly men and women have exhibited lives so transparent, so consistent throughout, that none could gainsay them.


The Lord will be able to say of many a believer, as he did of Job, when Satan stood before Him, “Hast thou considered my servant, a perfect and an upright man, one that feareth God and escheweth evil?” This is what my reader must look for at the Lord’s hands. This is the triumph of the saints–to continue to follow the Lamb whithersoever He goeth, maintaining our integrity as before the living God.


May we never turn aside into crooked ways, and give cause to the adversary to blaspheme. Of the true believer it is written, “He keepeth himself, and that wicked one toucheth him not.” May it be so written concerning us! Friend just beginning in the divine life, the Lord can give you an irreproachable character. Even though in your past life you may have gone far into sin, the Lord can altogether deliver you from the power of former habits, and make you an example of virtue.


He can not only make you moral, but He can make you abhor every false way and follow after all that is saintly. Do not doubt it. The chief of sinners need not be a whit behind the purest of the saints. Believe for this, and according to your faith shall it be unto you.



Oh, what a joy it will be to be found blameless in the day of judgment! We sing not amiss, when we join in that charming hymn:



Bold shall I stand in that great day,
For who aught to my charge shall lay;
While through Thy blood absolved I am,
From sin’s tremendous curse and shame?
What bliss it will be to enjoy that dauntless courage, when heaven and earth shall flee away from the face of the Judge of all! This bliss shall be the portion of everyone who looks alone to the grace of God in Christ Jesus, and in that sacred might wages continual war with all sin.



Excerpt From – All of Grace By Charles Haddon Spurgeon.

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First of all “God is Spirit.” This we read in our first text: John 4:24, “God is Spirit.” You will note that in your Bible, both the Authorised and Revised Versions, you read, “God is a Spirit.” But there is no indefinite article in the Greek language, and wherever it is necessary in the English translation to fit the English idiom, it has to be supplied, and it is supplied, in this case.


But there is really no reason for supplying it here any more than there is for supplying it in 1 John 4:8 and translating, “God is a Love,” or in 1 John 1:5 and translating “God is a Light.” The preferable translation is as I have given it: “God is Spirit.”This is a definition of the essential nature of God. What does it mean? Our Lord Jesus Himself has defined what is meant by “spirit” in Luke 24:39, where He is recorded as saying after His resurrection: “See My hands and My feet, that it is I Myself; handle Me, and see, for a spirit not flesh and blood, as ye behold Me having.” 


It is evident from these words of our Lord that spirit is that which is contrasted to body. That is to say, spirit is incorporeal, invisible reality. To say, “God is Spirit” is to say that God is essentially incorporeal and invisible (cf. 1 Tim. 6:16), that God in His essential nature is not material but immaterial and invisible, but none the less real. This thought is also found in the very heart of that revelation of Himself which God made to Moses in the first division of the Old Testament.


For example, we read in Deut. 4:15-18: “Take ye therefore good heed unto yourselves; for ye saw no manner of form on the day that Jehovah spake unto you in Horeb out of the midst of the fire; (16) lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female, (17) the likeness of any beast that is on the earth, the likeness of any winged bird that flieth in the Heavens. (18) The likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth.” 


This is a plain declaration way back fifteen centuries before Christ, of the spirituality of God in His essential nature. God is essentially invisible spirit. But it is also clearly revealed in the Word of God that “spirit” may be manifested in visible, bodily form.


We read in John 1:32 these words of John the Baptist speaking about what his own eyes had seen: “And John bore witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him.” Here, then, we see Him who was essentially spirit manifesting Himself in a bodily, visible form.


Furthermore in the Bible we are told that God has manifested Himself in visible form. We read in Ex. 24:9, 10: “Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: (10) and they saw the God of Israel; and [there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness.”


What they saw was not God in His essential nature as Spiritual Being. Indeed, what we see when we see one another is not our essential self, but the house we live in, and so John could say, as he does say in John 1:18: “No man hath seen God at any time.” And so I could say to you now that you do not see me. Nevertheless, it was a real manifestation of God Himself that they saw, and so it could also be said, and said truthfully, that they had seen God, as it could be truthfully said, “you see me.”


Furthermore still, though God is essentially spirit, God has a visible form. This is taught in the most unmistakable terms in Phil. 2:6, where we are told of our Lord Jesus that He existed originally “in the form of God.” The Greek word which is translated “form” in this passage means “visible form,” “the form by which a person or thing strikes the vision,” “the external appearance.” It cannot mean anything else.


This is the definition given in the best Greek-English lexicon of the New Testament, of the word here translated “form.” Now as Jesus existed originally “in the form of God,” it is evident that God Himself must have a form, this form in which our Lord Jesus is said to have existed originally.


That God in His external form, though not in His invisible essence, is seeable, is also clear from Acts 7:55, 56, where we read: “But he (i.e., Stephen), being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens open, and the Son of man standing on the right hand of God.” 


Now if God has not a form that can be seen, then, of course, the Lord Jesus could not be seen standing upon the right hand of God. God is, as we shall see later, everywhere; but God is not everywhere in the same sense. There is a locality where God is visibly and manifestly present in a way in which He is not present anywhere else. There is a place where He is present visibly and manifests Himself as He does not elsewhere.


The place of God’s visible presence and full manifestation of Himself is Heaven, though in His spiritual presence He pervades the universe. This is evident from many passages in the Scriptures. For example, it is clear from the prayer that our Lord taught us—a portion of Scripture that many accept who reject most of the Bible. Our Lord began the prayer that He taught His disciples with these words “Our Father Which Art in Heaven.” If these words mean anything, they certainly mean that God, our Father, is in heaven in a way in which He is not elsewhere.


That was where God was when Jesus was addressing Him. We read again in Matt. 3:17: “Lo, a voice out of the heavens, saying, this is my beloved Son, in whom I am well pleased.” If these words mean anything, they [mean that God was in heaven and that His voice came out of the heavens to the Lord Jesus who was here on earth. Again in John 14:28 Jesus is recorded as saying:


“Ye heard how I said to you, I go away and I come again unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I.” If these words mean anything, taken in the light of the events that were to follow on the next day and the days following, they mean that Jesus was going away from the place where He then was—earth—to another place where He was not when He spoke, i.e., heaven—and that in going to heaven he was going to where God was, from earth where God was not in the sense in which He was in heaven.


Again we read in Acts 11:9: “A voice answered the second time out of heaven, What God hath cleansed make not thou common.” Here again God is represented as speaking from heaven where He was. Again our Lord Jesus Christ is recorded in John 20:17 as saying to Mary Magdalene after His resurrection: “Touch me not; for I am not yet ascended unto the Father: but go unto my brethren and say to them, I ascend unto my father and to your father and my God and your God,” from which it is unmistakably evident that in the conception of our Lord Jesus after His resurrection there was a place where God was and to which He was going, and that place was up in heaven.


There is no possibility of explaining this away by saying it is a figure of speech, the whole passage loses its meaning by any such interpretation, and to attempt to so explain it is a trick and a subterfuge that will not bear close examination. Again the Apostle Paul tells us regarding our Lord Jesus Christ that God the Father “raised Him from the dead, and made Him to sit at His right hand in the heavenly places” (Eph. 1:20) which makes it as clear as language can make anything that there is a place, heaven, where God is in a sense that He is nowhere else, and where one can be placed at His right hand.


The same thing is evident from the verses that we have already quoted in another connection, Acts 7:55, 56, where we are told that Stephen “being full of the Holy Ghost, looked up steadfastly into heaven and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold, I see the heavens open, and the Son of man standing on the right hand of God.” 


The meaning of these words to anybody who wishes to know what words are intended to convey and not merely to distort them to fit his own conception, is that God is in heaven locally present. There is no escaping this by any fair, honest interpretation. Men who are skilful in the art of discrediting truth by giving it bad names, and names that sound very scholarly, may call this “anthropomorphism,” and that sounds very learned.


Nevertheless, be it “anthropomorphism” or what not, this is the clear teaching of the Word of God in spite of this or any other frightful terms used to scare immature college boys and immature college girls. There is no mistaking that this is the teaching of the Bible, and we have already proven that the Bible is God’s Word, and is to be taken at its face value in spite of all the attempts that men, who “counting themselves wise, have become fools,” make to explain it away.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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Is the lake of fire a place of conscious torment, or is it a place of annihilation, i.e A place of non-existence or is it a place of non conscious existence?


There is one other question that remains to be answered, and that is, is the lake of fire a place of conscious torment, or is it a place of annihilation, i.e., a place of non-existence, or is it a place of non-conscious existence? There are those who believe in a literal hell, but they do not believe that those who are consigned to it will consciously suffer there for any great length of time.


They hold either that those who are sent to hell are annihilated, or else that they exist there in a non-conscious state. Of course, this would be an everlasting hell, and everlasting punishment, but is it the hell that is taught in the Bible? Is the lake of fire a place of continued conscious torment, or is it a place of non-conscious existence? In answer to this question let me call your attention to the fact that the punishment of the wicked is spoken of in the Bible most frequently as “Death” and “Destruction.” What do these words mean in biblical usage?


Let us look first at the biblical usage of the word “Death.” Many tell us, time and time again, that death means non-existence, or at least non-conscious existence, and therefore that is what it must mean in the passages where it is spoken of [as the future punishment of the impenitent. But does “death” as used in the Bible mean either non-conscious existence, or annihilation?


Look first at 1 Tim. 5:6; here we read, “She that liveth in pleasure is dead while she liveth.” Death here certainly does not mean either non-existence, or non-conscious existence. The woman that lives in pleasure still exists, and she certainly exists consciously, but she is “dead.” Death means wrong existence rather than non-existence. It is just the opposite of life, and life in the New Testament usage does not mean mere existence, it means right existence.


God-like existence, holy existence. It means the ennoblement and glorification and deification of existence; and death means just the opposite, it means wrong existence, debased existence, the ruin, the shame, and the ignominy and the despair of existence. In a similar way we are told in Eph. 2:1, that men until they are quickened, or made alive, by the power of God are “Dead in trespasses and sins.” It is perfectly clear then that death does not mean either non-existence, or non-conscious existence.


But even more decisive than this is the fact that God Himself has defined death very accurately and very fully in Rev. 21:8: “But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolators, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death.” 


Here we are told in so many words that the “death” which is [the final outcome of persistent sin and unbelief is a portion in the place of torment, the lake of fire. That this lake of fire is a place of conscious suffering is made clear in the preceding chapter, Rev. 20:10, where we are told that “the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.” The beast and false prophet had already been there a thousand years when the devil was cast into the lake of fire, and they were tormented consciously, without rest.


Now let us look at what “Destruction” means in the New Testament. We are told by a certain school of religious thought that “destruction” means destruction. Yes, “destruction” means destruction, but what does destruction mean? They say it means annihilation, or ceasing to be, but the Greek word so translated never means that in the Bible, nor even out of the Bible.


In the best Greek-English lexicon of the New Testament extant, Thayer’s translation of Grimm’s great work, we are told that when a thing is said to “perish” (and the verb from which the noun commonly translated “destruction” and “perdition” is derived, is the one translated “to perish”) it is not meant that it ceases to be, but that it is “so ruined that it no longer subserves the use for which it was designed.”


Furthermore, here again God has been careful to define His terms. He Himself has given us in the Bible a definition of “destruction.” We read in Rev. 17:8, 11: “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition; and they that dwell on the earth shall wonder . . . and the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.” 


Here we are told that the beast goes into “perdition.” The word here translated “perdition” is precisely the same word that is elsewhere translated “destruction” and should be so translated here; or else in the other instances it should be translated, as here, “perdition.” Now if we can find what the beast goes into, then we shall know exactly what “destruction” means, for we are told that he goeth “into destruction.”


In the 19th chapter of Revelation, the 20th verse, we are told exactly where the beast goes: “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” 


Now looking forward to the next chapter, the 10th verse, which I have already quoted, we read: “And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet, and they shall be tormented day and night for ever and ever.” 


Putting these passages together we see that the beast goeth into “destruction,” and the destruction into which he goes is a place in the lake which burneth with fire and brimstone, where for a thousand years he is in conscious torment, and where after the thousand years are over he is still there and is still tormented. So then “destruction” is clearly defined in the New Testament in the same way in which “death” is defined, as the condition of beings in a place of conscious torment.


Again in Rev. 14:10, 11, we read regarding those who worship the beast and his image and receive his mark in their foreheads or in their hands: “The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth for ever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” 


The Bible makes it clear as language can make it that the lake of fire to which “whoever is not written in the Lamb’s book of life” is consigned, is a place of continued, conscious torment. There is no escaping the clear teaching of the Word of God unless we throw our Bibles away and discredit the teaching of the Apostles and the teaching of Jesus Christ Himself.


Sherman said, “War is hell.” Of course, in the way in which Sherman meant it, this is true. It is far more true of war to-day than it was in the worst and most inexcusable phases of our Civil War—Libby and Andersonville, for example, on the part of the South, and the march through Georgia on the part of the North. But even war to-day as carried on by Germany in all its appalling frightfulness, is not hell.


Hell is incomparably more awful than the war now raging in Europe, and this awful hell of which we have been studying to-night is the destiny of some of you here in this room, unless you soon repent and accept the Lord Jesus Christ. Other appalling facts about hell we will take up next Sunday night, but we have already seen enough to make any true Christian determine to work with all his might to save others from this awful hell. And we have seen enough to make every honest and sensible person here to-night determine to escape this awful hell at any cost.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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In the fifth chapter of Daniel we read the history of King Belshazzar. One chapter tells us all we know about him. One short sight of his career is all we have. He burst in upon the scene and then disappears.
THE EASTERN FEAST.
We are told that he made a great feast to a thousand of his lords, and drank wine before them. In those days a feast would sometimes last for six months in Eastern countries.


How long this feast had been going on we are not told, but in the midst of it, he “commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the kin, and his princes, his wives and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the kin, and his princes, his wives, and his concubines, drank in them.


They drank wine, and praised the gods of gold, and of silver, of brass, or iron, or wood, and of stone.” While this impious act was being committed, “in the same house came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace; and the kind saw the part of the hand that wrote.” We are not told at what hour or the day or the night it happened.


Perhaps it was midnight. Perhaps nearly all the guests were more or less under the influence of drink; but they were not so drunk but that they suddenly became sober as they saw something that was supernatural — a handwriting on the wall, right over the golden candlestick.
Every face turned deathly pale. “The king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.” In haste he sent for his wisest men to come and read that handwriting on the wall.


They came in one after another, and tried to make it out; but they could not interpret it. The king promised that whoever could read it should become the third ruler in the kingdom; that he should have gifts, and that a gold chain should be put around his next. But the wise men tried in vain. The king was greatly troubled.



At last, in the midst of the consternation, the queen came in, and she told the monarch, if he would only send for one who used to interpret the dreams of Nebuchadnezzar, he could read the writing and tell him the interpretation thereof. So Daniel was sent for. He was very familiar with it. He knew his Father’s handwriting.



“The is the writing that was written, Mene, Mene, Tekel, Upharsin. This is the interpretation of the thing: Mene — God hath numbered they kingdom and finished it. Tekel — Thou are weighed in the balances, and art found wanting. Peres — Thy kingdom is divided, and given to the Medes and Persians.



If some one had told the king an hour before that the time had come when he must step into the balances and be weighed, he would have laughed at the thought. But the vital hour had come. The weighing was soon over. The verdict was announced, and the sentence carried out. “In that night was Belshazzar the king of the Chaldeans slain, and Darius the Median took the kingdom.” Darius and his army came marching down those streets. There was a clash of arms.


Shouts of war and victory rent the air. That night the king’s blood mingled with the wine of the banquet hall. Judgment came upon him unexpectedly, suddenly: the probably ninety-nine out of every hundred judgments come in this way. Death comes upon us unexpectedly; it comes upon us suddenly.
Perhaps you say: “I hope Mr. Moody is not going to compare me with that heathen king.”



I tell you that a man who does evil in these Gospel days is far worse than that king. We live in a land of Bibles. You can get the New Testament for a nickel, and if you haven’t got a nickel you can get it for nothing. Many societies will be glad to give it to you free. We live in the full blaze of Calvary. We live on this side of the cross, but Belshazzar lived more than five hundred years on the other side.


He never heard of Jesus Christ. He never heard about the Son of God. He never heard about God except, perhaps, in connection with his father’s remarkable vision. He probably had no portion of the Bible, and if he had, probably he didn’t believe it. He had no godly minister to point him to the Lamb of God. Don’t tell me that you are better than that king. I believe that he will rise in judgment and condemn many of us.



All of this happened long centuries ago. Let us get down to this century, to this year, to ourselves. We will come to the present time. Let us imagine that now, while I am preaching, down come some balances from the throne of God. They are fastened to the very throne itself. It is a throne of equity, of justice. You and I must be weighed. I venture to say this would be a very solemn audience.


There would be no trifling. There would be no indifference. No one would be thoughtless. Some people have their own balances. A great many are making balances to be weighed in. But after all we must be weighed in God’s balances, the balances of the sanctuary. It is a favorite thing with infidels to set their own standard, to measure themselves by other people.


But that will not do in the Day of Judgment. Now we will use God’s law as a balance weight. When men find fault with the lives of professing Christians, it is a tribute to the law of God. “Tekel.” It is a very short text. It is so short I am sure you will remember it: and what is my object, just to get people to remember God’s own Word.


Excerpt From – Weighed And Wanting By Dwight Lyman Moody.



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Hell and Hades are not the same.


First of all, in order to clear the way for the study of what Jesus says on this subject, let me call your attention to the fact that Hell and Hades are not the same. There are numerous places in the Authorised Version where we find the word “Hell” but where that word does not occur in the Revised Version, and where the word “Hades” is substituted for the word “Hell.”


The Revised Version is right at that point, as every Greek scholar knows. Hades is not Hell. “Hades” is the Greek equivalent of the Old Testament Hebrew word “Sheol.” This Hebrew word “Sheol” is frequently translated in the Authorised Version of the Old Testament by the English word “Grave.” It ought never to be so translated, as it never means “Grave.”


I have taken the pains to look up every passage where this Hebrew word is used and in not a single instance does it mean “Grave.” There is an entirely different Hebrew word which can properly be translated in that way. “Sheol,” or New Testament “Hades,” means the place of departed spirits. Sheol (or Hades) before the coming, life, death, resurrection, and ascension of our Lord, was the place where all the spirits of the dead, good and bad, went.


Before the ascension of Christ, in Hades was Paradise, the place of the blessed dead, and Tartaros, the place of the wicked dead. At His ascension Christ emptied the Paradise of Hades, and took it up to Heaven with Him, as we read in Eph. 4:8, “When he ascended on high, he led captivity captive, and gave gifts unto men.” 


Before Christ ascended Paradise was down, now it is up. Christ said to the repentant thief on the cross, “Verily I say unto thee, to-day shalt thou be with me in Paradise,” and Jesus Himself taught us He went down into “the heart of the earth” (Luke 12:40) and the dying thief went down with Him into this subterranean Paradise.


I think Jesus Himself went also into that part of Hades where the lost spirits were (1 Peter 3:18-20), but that is another story that we will consider later. All that is important now is that the repentant, dying thief went down into Paradise, but after the ascension of the Lord, when Paul went to Paradise, he was “caught up even to the third heaven into Paradise” (II Cor. 12:2-4).


No blessed dead are now left in Hades, and ultimately “death” and “Hades,” i.e., all that are dead who have not yet been raised, or caught up into the Celestial Paradise, all who are still in Hades, shall be “cast into the lake of fire” (Rev. 20:14). This “lake of fire” into which death and Hades are to be cast, is the true and ultimate Hell.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey. 



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We turn now to a consideration of the present relation of this Personal God presented to us in the Bible, to the world He has created and to the men whom He has created.


1. In the first place we find that God sustains, governs and cares for the world He has created. He shapes the whole present history of the world. This comes out again and again. A few illustrations must suffice.


We read in Ps. 104:27-30: “These wait all for thee, that thou mayest give them their food in due season. (28) Thou givest unto them, they gather; thou openest thy hand, they are satisfied with good. (29) Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust. (30) Thou sendest forth thy spirit, they are created; and thou renewest the face of the ground.” And again in Ps. 75:6, 7: “For neither from the east, nor from the west, nor yet from the south, cometh lifting up. (7) But God is the judge: he putteth down one, and lifteth up another.” 


All these passages and others that could be cited, set forth the same conception of God’s present relation to the world which He has created. They show, as we have said, that God sustains, governs and cares for the work He has created; that He shapes the whole present history of the world.


2. Now let us look at His relation to the affairs of men. We will find that God has a present, personal interest and an active hand in the affairs of men; that He makes a path for His people and leads them; that He delivers, saves and punishes. Here four illustrations from the Bible must suffice.


First of all Joshua 3:10: “And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanite, and the Hittite, and the Hivite, and the Perizzite, and the Girgashite, and the Amorite, and the Jebusite.” 


Now turn to Dan. 6:20-22, 26, 27. “And when he came near unto the den to Daniel, he cried with a lamentable voice: the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions? (21) Then said Daniel unto the king, O king, live for ever. (22) My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.” . . . “(26) I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed and his dominion shall be even unto the end. (27) He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.” 


Now turn to 1 Tim. 4:10: “For to this end we labour and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe,” and now turn to Heb. 10:28-31: “A man that hath set at nought Moses’ law dieth without compassion on the word of two or three witnesses: (29) Of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God? and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace? (30) For we know him that said, Vengeance belongeth unto me, I [will recompense. And again, The Lord shall judge his people. (31) It is a fearful thing to fall into the hands of the living God.” 


In all of these passages we have this same conception of God in His relation to man, viz., that God has a personal interest and an active hand in the affairs of men; that He makes a path for His people and leads them; that He delivers, saves and punishes them.


The God of the Bible is to be clearly distinguished not merely from the God of the Pantheists who has no existence separate from His creation, but also from the God of the Deists who has created the world and put into it all the necessary powers of self-government and development and set it going and left it to go of itself.


The God of the Bible is a God who is personally and actively present in the affairs of the universe to-day. He sustains, governs, cares for the world He has created, He shapes the whole present history of the world. He has a present personal interest and an active hand in the affairs of men and He it is that is back of all the events that are occurring to-day. He reigns and makes even the wrath of men to praise Him, and the remainder of wrath doth He restrain.


The Kaiser may rage, armies may clash, force and violence and outrage may seem triumphant for the passing hour, but God stands back of all; and through all the confusion and the discord and the turmoil and the agony and the ruin, through all the outrageous atrocities that are making men’s hearts stand still with horror, He is carrying out His own purposes of love and making all things work together for good to those who love Him.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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“Now while the Pharisees were gathered together, Jesus asked them a question, saying, What think ye of the Christ? Whose son is He?”—Matt. 22:41, 42.


The question that our Lord Jesus here puts to the Pharisees is the most fundamental question concerning Christian thought and faith that can be put to anybody in any age. Jesus Christ Himself is the centre of Christianity, so the most fundamental questions of faith are those that concern the person of Christ.


If a man really holds right views concerning the person of Jesus Christ he will sooner or later get right views on every other question. If he holds a wrong view concerning the person of our Lord Jesus Christ, he is pretty sure to go wrong on everything else sooner or later. What think ye of Christ? That is the great central question, that is the vital question.


And the most fundamental question concerning the person of Christ is, is Jesus Christ really God? Not merely is He Divine, but is He actually God? When I was a boy, to say you believed in the Divinity of Christ, meant that you believed in the real Deity of Christ, that you believed that Jesus was actually a Divine person, that He was God.


It no longer means that. The Devil is wise, shrewd, subtle, and he knows that the most effectual way to instil error into the minds of the inexpert and unwary is to use old and precious words and put a new meaning into them. So when his messengers masquerading as “ministers of righteousness” seek to lead, if possible, the elect astray, they use the old precious words but with an entirely new and entirely different and entirely false meaning.


They talk about “the Divinity of Christ,” but they do not mean at all by it what intelligent Christians in former days meant by it. Just so they talk of “the atonement,” but they do not mean at all by the atonement the substitutionary death of Jesus Christ in our place, by which eternal life is secured for us.


And oftentimes when they talk about Christ they do not mean at all our Lord and Saviour Jesus Christ, the actual historic Jesus of the four gospels, they mean an ideal Christ, or a Christ principle. So our subject this morning is not the Divinity of Christ, but the Deity of Christ, and our question is not is Jesus Christ Divine, but is Jesus Christ God?


Was that person who was born at Bethlehem nineteen hundred and twenty-one years ago, and who lived thirty-three or thirty-four years here upon earth as recorded in the four gospels of Matthew, Mark, Luke and John, who was crucified on Calvary’s cross, who rose from the dead the third day, and was exalted from earth to heaven, to the right hand of the Father, was He God manifested in the flesh, was He God embodied in a human being?


Was He and is He a being worthy of our absolute faith, and supreme love, and our unhesitating obedience, and our whole-hearted worship, just as God the Father is worthy of our absolute faith and supreme love and unhesitating obedience and our whole-hearted worship? Should all men honour Jesus Christ even as they honour God the Father (John 5:23)? Not merely is He an example that we can wisely follow, or a Master whom we can wisely serve, but is He a God Whom we can rightly worship?


I presume that most of us do believe that He was God manifested in the flesh, and that He is God to-day at the right hand of the Father, but why do you believe so? Are you so intelligent in your faith, and therefore so well grounded in your faith, that no glib talker or reasoner, no Unitarian or Russellite or Christian Scientist or Theosophist, or other errorist can confuse you and upset you and lead you astray?


It is important that we be thoroughly sound in our faith at this point, and thoroughly well-informed, wherever else we may be in ignorance or error, for we are distinctly told in John 20:31 that “These are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing, ye may have life in His name.” 


It is evident from these words of the inspired Apostle John that this question is not merely a matter of theoretical opinion, that it is a matter that concerns our salvation. It is to confirm and instruct you in your blessed faith, your saving faith in Jesus Christ as a Divine person, that I speak this morning. When I studied the subject of the Divinity of Christ in the theological seminary I got the impression that there were a few proof-texts in the Bible that conclusively proved that He was Divine.


Years later I found that there were not merely a few proof-texts that proved this, but that the Bible in many ways and in countless passages clearly taught that Jesus Christ was God manifest in the flesh. Indeed I found that the Doctrine of the Deity of Jesus Christ formed the very warp and woof of the Bible.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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The next thing to be noted about the Christian conception of God is, that God is perfect and infinite in all His intellectual and moral attributes and in power.


1. First of all, fix your attention upon our first text: “God is Light” 


(1 John 1:5). These three words form a marvellously beautiful and overwhelmingly impressive statement of the truth. They set forth the Absolute Holiness and Perfect Wisdom of God. The words need rather to be meditated upon than to be expounded.


“In Him is no darkness at all.” That is to say, in Him is no darkness of error, no darkness of ignorance, no darkness of sin, no darkness of moral imperfection or intellectual imperfection of any kind. The three words, “God is Light,” form one of the most beautiful, one of the most striking and one of the most stupendous statements of truth that was ever penned.


2. To come to things more specific, the God of the Bible is omnipotent.


This great truth comes out again and again in the Word of God. One direct statement of this great truth especially striking because of the connection in which it is found, occurs in Jer. 32:17, 27: “Ah Lord Jehovah! Behold, thou hast made the heavens and the earth by thy great power and by thine outstretched arm: there is nothing too hard for thee.” Here it is Jeremiah who makes the statement, but in the 27th verse it is Jehovah Himself who says: “Behold, I am Jehovah, the God of all flesh: is there anything too hard for me?”


In Job 42:2 we read these words of Job, when at last he has been brought to see and to recognise the true nature of Jehovah: “I know that thou canst do all things and that no purpose of thine can be restrained.” 


In Matt. 19:26 our Lord Jesus says: “With God all things are possible.” Taking these passages together, we are plainly taught [by our Lord Himself and by others that God can do all things, that nothing is too hard for Him, that all things are possible with Him. In a word, that God is omnipotent. 


A very impressive passage in the book of Psalms setting forth this same great truth is Ps. 33:6-9: “By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth. (7) He gathereth the waters of the sea together as a heap: he layeth up the deeps in storehouses. (8) Let all the earth fear Jehovah: let all the inhabitants of the world stand in awe of him. (9) For he spake, and it was done; he commanded, and it stood fast.” 


Here we see God by the mere utterance of His voice bringing to pass anything that He desires to be brought to pass. We find this same lofty conception of God in the very first chapter of the Bible, that chapter that so many people who imagine themselves scholarly are telling us is outgrown and not up to date, and yet which contains some of the sublimest utterances that were ever written, unmatched by anything that any philosopher or scientist or platform orator is saying to-day.


The very first words of that chapter read: “In the beginning God created the heaven and the earth” (Gen. 1:1), a description of the origin of things that has never been matched for simplicity, sublimity and profundity; and two verses further down, in the third verse, we read: “And God said, Let there be light: and light was.” These words need no comment.


There is here a sublimity of thought in the setting forth of the omnipotence of God’s mere word before which any truly intelligent and alert soul will stand in wonder and awe. There is nothing in poetry or in philosophical dissertation, ancient or modern, that can for one moment be put in comparison with these sublime words.


Over and over again the thought is brought out in the Word of God that all nature is absolutely subject to God’s will and word. We see this, for example, in Ps. 107:25-29: “For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. (26) They mount up to the heavens, they go down again to the depths: their soul melteth away because of trouble. (27) They reel to and fro, and stagger like a drunken man, and are at their wits’ end. (28) Then they cry unto Jehovah in their trouble, and he bringeth them out of their distresses. (29) He maketh the storm a calm, so that the waves thereof are still.” 


Another description of a similar character is found in Nahum 1:3-6: “Jehovah is slow to anger, and great in power, and will by no means clear the guilty: Jehovah hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. (4) He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel and the flower of Lebanon languisheth. (5) The mountains quake at him, and the hills melt; and the earth is upheaved at his presence, yea, the world, and all that dwell therein. (6) Who can stand [before his indignation? and who can abide in the fierceness of his anger? His wrath is poured out like fire, and the rocks are broken asunder by him.” What a picture we have here of the omnipotence and awful majesty of God!


Not only is nature represented as being absolutely subject to God’s will and word, but men also are represented as being absolutely subject to His will and word. For example, we read in Jas. 4:12-15: “One only is the lawgiver and judge, even he who is able to save and to destroy: But who art thou that judgest thy neighbour? (13) Come now, ye that say, to-day or to-morrow we will go into this city, and spend a year there, and trade, and get gain: (14) Whereas ye know not what shall be on the morrow. What is your life? For ye are a vapour that appeareth for a little time, and then vanisheth away. (15) For that ye ought to say, if the Lord will, we shall both live, and do this or that.”


Happy is the man who voluntarily subjects himself to God’s will and word, but whether we voluntarily subject ourselves to God’s will and word or not, we are subject to His will and word whether or no. The angels also are subject to His will and word (Heb. 1:13, 14) and even Satan himself is, although entirely against his own will, absolutely subject to the will and word of God, as is evident from Job 1:12 and Job 2:6.


The exercise of God’s omnipotence is limited by His own wise and holy and loving will. God can [do anything, but will do only that which infinite wisdom and holiness and love dictate. This comes out, for example, in Isa. 59:1, 2: “Behold, Jehovah’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: (2) But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.”


3. The God of the Bible is also omniscient. 


In 1 John 3:20 we read: “God knoweth all things.” Turning to the Old Testament, in Ps. 147:5, we read: “Great is our Lord, and mighty in power; his understanding is infinite.” The literal translation of the last clause of this passage is “Of his understanding there is no number.” In these passages it is plainly declared that “God knoweth all things” and that “His understanding is infinite.”


In Job 37:16 Elihu the messenger of God is represented as saying that Jehovah is “perfect in knowledge.” Along the same line, in Acts 15:18 we read: “Known unto God are all his works from the beginning of the world.” The Revised Version makes a change in the translation of this verse but this change does not alter the sense of the truth here set forth that God knows all His works and all things from the beginning of the world. 


Known to Him is everything from the most vast to the most minute detail. In Ps.147:4 we are told that, “He telleth the number of the stars; he knoweth them all by name.” While in Matt. 10:29 we are told that not a sparrow falleth [to the ground without Him. The stars in all their stupendous magnitude and the sparrows in all their insignificance are all equally in His mind.


We are further told that everything has a part in His purpose and plan. In Acts 3:17, 18, the Apostle Peter says of the crucifixion of our Lord, the wickedest act in all the history of the human race: “And now, brethren, I wot that in ignorance ye did it, as did also your rulers. But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.”


In Acts 2:23 Peter declared on the day of Pentecost (although the crucifixion of the Lord Jesus was the wickedest act in all history) that nevertheless the Lord Jesus was “Delivered up by the determinate council and foreknowledge of God.” According to the Psalmist (Ps. 76:10) God takes the acts of the wickedest men into His plans and makes the wrath of men to praise Him, and the remainder of wrath doth He restrain.


Even the present war with all its horrors, with all its atrocities, with all its abominations and all its nameless wickednesses, was foreknown of God and taken into His own gracious plan of the ages; and He will make every event in this present war, even the most shocking things, designed by the vilest conspiracy of unprincipled men, utterly unhuman and beastly men and Devil inspired men, work together for good to those who love God, for those who are the called according to His purpose (Rom. 8:28).


The whole plan of the ages, not merely of the centuries, but of the immeasurable ages of God, and every man’s part in it, has been known to God from all eternity. This is made very clear in Eph. 1:9-12, where we read:


“Having made known unto us the mystery of his will, according to his good pleasure which he purposed in him unto a dispensation of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth; in him, I say, in whom also we were made a heritage, having been foreordained according to the purpose of him who worketh all things after the counsel of his will; to the end that we should be to the praise of his glory, we who before hoped in Christ.”


And in Eph. 3:4-9, we read: “Wherefore when ye read, ye can perceive my understanding in the mystery of Christ; which in other generations was not made known unto the sons of men, as it is now revealed unto his holy prophets and apostles in the Spirit; to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel, whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power. Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; and to make all men see what is the dispensation of the mystery which from all ages has been hid in God who [created all things.” 


There are no after-thoughts with God. Everything is seen, known, purposed and planned for from the outset. Well may we exclaim: “Oh, the depth of the riches both of the wisdom and knowledge of God: how unsearchable are his judgments and his ways past finding out.” (Rom. 11:33.) God knows from all eternity what He will do to all eternity.


4. God is also absolutely and infinitely holy. 


This is a point of central and fundamental importance in the Bible conception of God. It comes out in our first text: “God is light, and in him is no darkness at all.” John when he wrote these words gave them as the summary of “The message which we have heard from God.” (1 John 1:5.)


In Isa. 6:3 in the vision of Jehovah which was given to Isaiah in the year that King Uzziah died, the “seraphim,” or “burning ones,” burning in their own intense holiness, are represented as standing before Jehovah with covered faces and covered feet and constantly crying, “Holy, holy, holy, is Jehovah of Hosts.” And in 1 Pet. 1:16 God cries to us, “Be ye holy, for I am holy.”


This thought of the infinite and awe-inspiring holiness of God pervades the entire Bible. It underlies everything in it. The entire Mosaic system is built upon and about this fundamental and central truth. Its system of washings; the divisions of the tabernacle; the divisions of the people into ordinary Israelites, Levites, Priests and High Priests, who were permitted different degrees of approach to God under strictly defined conditions, insistence upon sacrifices of blood as the necessary medium of approach to God; God’s directions to Moses in Ex. 3:5, to Joshua in Josh. 5:15, the punishment of Uzziah in 2 Chron. 26:16-26, the strict orders to Israel in regard to approaching Sinai when Jehovah came down upon it; the doom of Korah, Dathan and Abiram in Num. 16:1-33; and the destruction of Nadab and Abihu in Lev. 10:1-3: all these were intended to teach, emphasise and burn into the minds and hearts of the Israelites the fundamental truth that God is holy, unapproachably holy. 


The truth that God is holy is the fundamental truth of the Bible, of the Old Testament and the New Testament, of the Jewish religion and the Christian religion. It is the preëminent factor in the Christian conception of God. There is no fact in the Christian Conception of God that needs more to be emphasised in our day than the fact of the absolute, unqualified and uncompromising holiness of God.


That is the chief note that is lacking in Christian Science, Theosophy, Occultism, Buddhism, New Thought, the New Theology and all the base but boasted cults of the day. That great truth underlies those fundamental doctrines of the Bible,—the Atonement by Shed Blood and Justification by Faith. The doctrine of the holiness of God is the keystone in the arch of Christian truth.


5. God is also love. 


This truth is declared in [one of our texts. The words “God is love” are found twice in the same chapter (1 John 4:8, 16). This truth is essentially the same truth as that “God is light” and “God is holy,” for the very essence of true holiness is love, and “light” is “love” and “love” is “light.”


6. Furthermore, God is not only perfect in His intellectual and moral attributes and in power, He is also omnipresent.


This thought of God comes out in both the Old Testament and the New. In Ps. 139:7-10 we read: “Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? (8) If I ascend up into heaven, thou art there: If I make my bed in Sheol, behold thou art there. (9) If I take the wings of the morning, and dwell in the uttermost part of the sea; (10) Even there shall thy hand lead me, and thy right hand shall hold me.”


There is no place where one can flee from God’s presence, for God is everywhere. This great truth is set forth in a remarkable way in Jer. 23:23, 24: “Am I a God at hand, saith Jehovah, and not a God afar off? (24) Can any hide himself in secret places that I shall not see him? saith Jehovah. Do not I fill heaven and earth? saith Jehovah.”


Last week we saw that God has a local habitation, that there is a place where He exists and manifests Himself in a way in which He does not manifest Himself everywhere; but while we insist upon that clearly revealed truth, we must also never lose sight of the fact that God is everywhere. 


We find this same truth set forth by Paul in his sermon to the Epicurean and Stoic philosophers on Mars Hill, Acts 17:24-28: “The God that made the world, and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands: (25) Neither is served by men’s hands as though he needed anything, seeing he himself giveth to all life and breath and all things. (26) And he made of one every nation of men who dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitations. (27) For in him we live, and move, and have our being; as certain even of your own poets have said, for we are also his offspring.”


From these passages we see that God is everywhere. He is in all parts of the universe and near each individual. In Him each individual lives and moves and has his being. He is in every rose and lily and blade of grass.


7. There is one other thought in the Christian conception of God that needs to be placed alongside of His omnipresence and that is His eternity. 


God is eternal. His existence had no beginning and will have no ending, He always was, always is and always shall be. God is not only everywhere present in space, He is everywhere present in time.


This conception of God appears constantly in the Bible. We are told way back in Gen. 21:33 that Abraham called “On the name of Jehovah, the everlasting God.” In Isa. 40:28 we read this description of Jehovah: “Hast thou not known? Hast thou not heard? The everlasting God, Jehovah, the creator of the ends of the earth, fainteth not, neither is weary; there is no searching of his understanding.” 


Here again He is called “The Everlasting God.” Habakkuk in Hab. 1:12 sets forth the same conception of God. He says, “Art not thou from everlasting, O Jehovah my God, mine holy one?” The Psalmist gives us the same representation of God in Ps. 90:2, 4: “Before the mountains were brought forth, or ever thou hast formed the earth and the world, even from everlasting to everlasting thou art God. (4) For a thousand years in thy sight are but as yesterday when it is passed, and as a watch in the night.” 


We have the same representation of God in the 102nd Ps., verses 24-27: “I said, O my God, take me not away in the midst of my days: Thy years are throughout all generations. (25) Of old didst thou lay the foundation of the earth; and the heavens are the work of thy hands. (26) They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed; (27) But thou art the same, and thy years shall have no end.”


The very name of God, His covenant name, Jehovah, sets forth His eternity. He is the eternal “I am,” the One who is, was and ever shall be. (Cf. Ex. 3:14, 15.)


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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One more fact about the Christian conception of God remains to be mentioned and that is: There is but one God. The Unity of God comes out again and again in both the Old Testament and the New. For example, we read in Deut. 4:35: “Jehovah he is God. There is none else beside him.” 


And in Deut. 6:4 we read: “Hear O Israel: Jehovah our God is one Jehovah.” Turning to the New Testament in 1 Tim. 2:5 we read: “There is one God, one mediator also between God and man, himself man, Christ Jesus.” And in Mark 12:29 our Lord Jesus Himself says: “Hear O Israel, the Lord our God, the Lord is one.”


But we must bear in mind the character of the Divine Unity. It is clearly revealed in the Bible that in this Divine Unity, in this one Godhead, there is a multiplicity of persons. This comes out in a variety of ways.


1. First of all, the Hebrew word translated “One” in these various passages given denotes a compound unity, not a simple unity. (Cf. 1 Cor. 3:6-8; 1 Cor. 12:13; John 17:22, 23; Gal. 3:28.)


2. In the second place, the Old Testament word most frequently used for God is a plural noun. The Hebrew grammarians and lexicographers tried to explain this by saying that it was the “pluralis majestatis,” but the very simple explanation is that the Hebrews, in spite of their [intense monotheism, used a plural name for God because there is a plurality of persons in the one Godhead.


3. More striking yet, as a proof of the plurality of persons in the one Godhead, is the fact that God Himself uses plural pronouns in speaking of Himself. For example, in the first chapter of the Bible, Gen. 1:26, we read that God said: “Let us make man in our image, after our likeness.” And in Gen. 11:7, He is further recorded as saying: “Go to, let us go down, and there confound their language, that they cannot understand one another’s speech.” 


In Gen. 3:22 we read: “And Jehovah God said, Behold, man is become as one of us to know good and evil.” And in that wonderful vision to which reference has already been made, in which Isaiah saw Jehovah, we read this statement of Isaiah’s in Isa. 6:8: “And I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.”


4. Another illustration of the plurality of persons in the one Godhead in the Old Testament conception of God is found in Zech. 2:10, 11; where Jehovah speaks of Himself as sent by Jehovah in these words: “Sing and rejoice, O daughter of Zion; for, lo, I come, and I will dwell in the midst of thee, saith Jehovah. (11) And many nations shall join themselves to Jehovah in that day, and shall be my people and I will dwell in the midst of thee, and thou shalt know that Jehovah of hosts [hath sent me unto thee.” Here Jehovah clearly speaks of himself as sent by Jehovah, thus clearly indicating two persons in the Deity.


5. Another indication of the plurality of persons in the Godhead in the Old Testament conception of God is found in the fact that “The Angel of Jehovah” in the Old Testament is at the same time distinguished from and identified with Jehovah.


6. This same thought of the plurality of persons in the one Godhead is brought out in John 1:1, where we reach the very climax of this thought. Here we are told in so many words: “In the beginning was the word and the word was with God and the word was God.” 


We shall see later, when we come to study the Deity of Christ and the Personality and Deity of the Holy Spirit, that the Lord Jesus and the Holy Spirit are clearly designated as divine beings and at the same time distinguished from one another, and from God the Father. So it is clear that in the Christian conception of God while there is but one God there is a multiplicity of persons in the one Godhead.


In these two sermons on “The Christian Conception of God” we have very inadequately stated that conception. This conception of God runs through the whole Bible from the first chapter of the book of Genesis to the last chapter of Revelation, and this is one of the many marvellous illustrations of the divine unity of the Book.


How wonderful is that Book, in that there is this unity of thought on this very profound doctrine pervading the whole book! It is a clear indication that the Bible is the Word of God. There is in the Bible a profounder philosophy than is found in any human philosophy, ancient or modern, and the only way to account for it is that God Himself is the author of this incomparable philosophy.


What a wondrous God we have! How we ought to meditate upon His person! With what awe and at the same time with what delight we should come into His presence and bow before Him in adoring contemplation of the wonder and beauty and majesty and glory of His being!


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. 11 But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.

1 Corinthians 7:10-11


So He said to them, “Whoever divorces his wife and marries another commits adultery against her. 12 And if a woman divorces her husband and marries another, she commits adultery.”

Mark 10:11-12


They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all.

Luke 17:27


And what man is there who is betrothed to a woman and has not married her? Let him go and return to his house, lest he die in the battle and another man marry her.’

Deuteronomy 20:7


And when the Jubilee of the children of Israel comes, then their inheritance will be added to the inheritance of the tribe into which they marry; so their inheritance will be taken away from the inheritance of the tribe of our fathers.”

Numbers 36:4


A widow or a divorced woman or a defiled woman or a harlot—these he shall not marry; but he shall take a virgin of his own people as wife.

Leviticus 21:14


His disciples said to Him, “If such is the case of the man with his wife, it is better not to marry.”

Matthew 19:10


He may make himself unclean for his young unmarried sister in his immediate family. 4 He is not to make himself unclean for those related to him by marriage and so defile himself.

Leviticus 21:3-4


But I say to the unmarried and to the widows: It is good for them if they remain even as I am; 9 but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

1 Corinthians 7:8-9


For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; for he had married her.

Mark 6:17


And Judah said to Onan, “Go in to your brother’s wife and marry her, and raise up an heir to your brother.”

Genesis 38:8


When the Lord first spoke to Hosea, He said this to him:
Go and marry a promiscuous wife and have children of promiscuity, for the land is committing blatant acts of promiscuity by abandoning the Lord.

Hosea 1:2


Sheshan gave his daughter in marriage to his servant Jarha, and she bore Attai to him.

1 Chronicles 2:35


The men of Israel had sworn an oath at Mizpah: “None of us will give his daughter to a Benjaminite in marriage.”

Judges 21:1


If a man divorces his wife and she leaves him to marry another,
can he ever return to her? Wouldn’t such a land become totally defiled? But you! You have played the prostitute with many partners — can you return to Me? This is the Lord’s declaration.

Jeremiah 3:1


So do not give your daughters to their sons in marriage or take their daughters for your sons. Never seek their peace or prosperity, so that you will be strong, eat the good things of the land, and leave it as an inheritance to your sons forever.”

Ezra 9:11-12



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Why is faith selected as the channel of salvation? No doubt this inquiry is often made. “By grace are ye saved through faith,” is assuredly the doctrine of Holy Scripture, and the ordinance of God; but why is it so? Why is faith selected rather than hope, or love, or patience?



It becomes us to be modest in answering such a question, for God’s ways are not always to be understood; nor are we allowed presumptuously to question them. Humbly we would reply that, as far as we can tell, faith has been selected as the channel of grace, because there is a natural adaptation in faith to be used as the receiver.


Suppose that I am about to give a poor man an alms: I put it into his hand–why? Well, it would hardly be fitting to put it into his ear, or to lay it upon his foot; the hand seems made on purpose to receive. So, in our mental frame, faith is created on purpose to be a receiver: it is the hand of the man, and there is a fitness in receiving grace by its means.



Do let me put this very plainly. Faith which receives Christ is as simple an act as when your child receives an apple from you, because you hold it out and promise to give him the apple if he comes for it. The belief and the receiving relate only to an apple; but they make up precisely the same act as the faith which deals with eternal salvation. What the child’s hand is to the apple, that your faith is to the perfect salvation of Christ.


The child’s hand does not make the apple, nor improve the apple, nor deserve the apple; it only takes it; and faith is chosen by God to be the receiver of salvation, because it does not pretend to create salvation, nor to help in it, but it is content humbly to receive it. “Faith is the tongue that begs pardon, the hand which receives it, and the eye which sees it; but it is not the price which buys it.” Faith never makes herself her own plea, she rests all her argument upon the blood of Christ.


She becomes a good servant to bring the riches of the Lord Jesus to the soul, because she acknowledges whence she drew them, and owns that grace alone entrusted her with them. Faith, again, is doubtless selected because it gives all the glory to God. It is of faith that it might be by grace, and it is of grace that there might be no boasting; for God cannot endure pride. “The proud he knoweth afar off,” and He has no wish to come nearer to them. He will not give salvation in a way which will suggest or foster pride.


Paul saith, “Not of works, lest any man should boast.” Now, faith excludes all boasting. The hand which receives charity does not say, “I am to be thanked for accepting the gift”; that would be absurd. When the hand conveys bread to the mouth it does not say to the body, “Thank me; for I feed you.” It is a very simple thing that the hand does though a very necessary thing; and it never arrogates glory to itself for what it does.


So God has selected faith to receive the unspeakable gift of His grace, because it cannot take to itself any credit, but must adore the gracious God who is the giver of all good. Faith sets the crown upon the right head, and therefore the Lord Jesus was wont to put the crown upon the head of faith, saying, “Thy faith hath saved thee; go in peace.”



Next, God selects faith as the channel of salvation because it is a sure method, linking man with God. When man confides in God, there is a point of union between them, and that union guarantees blessing. Faith saves us because it makes us cling to God, and so brings us into connection with Him. I have often used the following illustration, but I must repeat it, because I cannot think of a better.


I am told that years ago a boat was upset above the falls of Niagara, and two men were being carried down the current, when persons on the shore managed to float a rope out to them, which rope was seized by them both. One of them held fast to it and was safely drawn to the bank; but the other, seeing a great log come floating by, unwisely let go the rope and clung to the log, for it was the bigger thing of the two, and apparently better to cling to.


Alas! the log with the man on it went right over the vast abyss, because there was no union between the log and the shore. The size of the log was no benefit to him who grasped it; it needed a connection with the shore to produce safety. So when a man trusts to his works, or to sacraments, or to anything of that sort, he will not be saved, because there is no junction between him and Christ; but faith, though it may seem to be like a slender cord, is in the hands of the great God on the shore side; infinite power pulls in the connecting line, and thus draws the man from destruction.


Oh the blessedness of faith, because it unites us to God!
Faith is chosen again, because it touches the springs of action. Even in common things faith of a certain sort lies at the root of all. I wonder whether I shall be wrong if I say that we never do anything except through faith of some sort. If I walk across my study it is because I believe my legs will carry me.


A man eats because he believes in the necessity of food; he goes to business because he believes in the value of money; he accepts a check because he believes that the bank will honor it. Columbus discovered America because he believed that there was another continent beyond the ocean; and the Pilgrim Fathers colonized it because they believed that God would be with them on those rocky shores.


Most grand deeds have been born of faith; for good or for evil, faith works wonders by the man in whom it dwells. Faith in its natural form is an all-prevailing force, which enters into all manner of human actions. Possibly he who derides faith in God is the man who in an evil form has the most of faith; indeed, he usually falls into a credulity which would be ridiculous, if it were not disgraceful. God gives salvation to faith, because by creating faith in us He thus touches the real mainspring of our emotions and actions.


He has, so to speak, taken possession of the battery and now He can send the sacred current to every part of our nature. When we believe in Christ, and the heart has come into the possession of God, then we are saved from sin, and are moved toward repentance, holiness, zeal, prayer, consecration, and every other gracious thing. “What oil is to the wheels, what weights are to a clock, what wings are to a bird, what sails are to a ship, that faith is to all holy duties and services.” Have faith, and all other graces will follow and continue to hold their course.



Faith, again, has the power of working by love; it influences the affections toward God, and draws the heart after the best things. He that believes in God will beyond all question love God. Faith is an act of the understanding; but it also proceeds from the heart. “With the heart man believeth unto righteousness”; and hence God gives salvation to faith because it resides next door to the affections, and is near akin to love; and love is the parent and the nurse of every holy feeling and act.


Love to God is obedience, love to God is holiness. To love God and to love man is to be conformed to the image of Christ; and this is salvation.
Moreover, faith creates peace and joy; he that hath it rests, and is tranquil, is glad and joyous, and this is a preparation for heaven. God gives all heavenly gifts to faith, for this reason among others, that faith worketh in us the life and spirit which are to be eternally manifested in the upper and better world.


Faith furnishes us with armor for this life, and education for the life to come. It enables a man both to live and to die without fear; it prepares both for action and for suffering; and hence the Lord selects it as a most convenient medium for conveying grace to us, and thereby securing us for glory. Certainly faith does for us what nothing else can do; it gives us joy and peace, and causes us to enter into rest.


Why do men attempt to gain salvation by other means? An old preacher says, “A silly servant who is bidden to open a door, sets his shoulder to it and pushes with all his might ; but the door stirs not, and he cannot enter, use what strength he may. Another comes with a key, and easily unlocks the door, and enters right readily. Those who would be saved by works are pushing at heaven’s gate without result; but faith is the key which opens the gate at once.”



Reader, will you not use that key? The Lord commands you to believe in His dear Son, therefore you may do so; and doing so you shall live. Is not this the promise of the gospel, “He that believeth and is baptized shall be saved”? (Mark 16:16). What can be your objection to a way of salvation which commends itself to the mercy and the wisdom of our gracious God?



Excerpt From – All of Grace By Charles Haddon Spurgeon.



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To make the matter of faith clearer still, I will give you a few illustrations. Though the Holy Spirit alone can make my reader see, it is my duty and my joy to furnish all the light I can, and to pray the divine Lord to open blind eyes. Oh that my reader would pray the same prayer for himself! The faith which saves has its analogies in the human frame.



It is the eye which looks. By the eye we bring into the mind that which is far away; we can bring the sun and the far-off stars into the mind by a glance of the eye. So by trust we bring the Lord Jesus near to us; and though He be far away in Heaven, He enters into our heart.


Only look to Jesus; for the hymn is strictly true-
There is life in a look at the Crucified One,
There is life at this moment for thee.
Faith is the hand which grasps. When our hand takes hold of anything for itself, it does precisely what faith does when it appropriates Christ and the blessings of His redemption.


Faith says, “Jesus is mine.” Faith hears of the pardoning blood, and cries, “I accept it to pardon me.” Faith calls the legacies of the dying Jesus her own; and they are her own, for faith is Christ’s heir; He has given Himself and all that He has to faith. Take, O friend, that which grace has provided for thee. You will not be a thief, for you have a divine permit: “Whosoever will, let him take the water of life freely.” He who may have a treasure simply by his grasping it will be foolish indeed if he remains poor.



Faith is the mouth which feeds upon Christ. Before food can nourish us, it must be received into us. This is a simple matter–this eating and drinking. We willingly receive into the mouth that which is our food, and then we consent that it should pass down into our inward parts, wherein it is taken up and absorbed into our bodily frame. Paul says, in his Epistle to the Romans, in the tenth chapter, “The word is nigh thee, even in thy mouth.”


Now then, all that is to be done is to swallow it, to suffer it to go down into the soul. Oh that men had an appetite! For he who is hungry and sees meat before him does not need to be taught how to eat. “Give me,” said one, “a knife and a fork and a chance.” He was fully prepared to do the rest. Truly, a heart which hungers and thirsts after Christ has but to know that He is freely given, and at once it will receive Him.


If my reader is in such a case, let him not hesitate to receive Jesus; for he may be sure that he will never be blamed for doing so: for unto “as many as received him, to them gave he power to become the sons of God.” He never repulses one, but He authorizes all who come to remain sons for ever.
The pursuits of life illustrate faith in many ways. The farmer buries good seed in the earth, and expects it not only to live but to be multiplied. He has faith in the covenant arrangement, that “seed-time and harvest shall not cease,” and he is rewarded for his faith.


The merchant places his money in the care of a banker, and trusts altogether to the honesty and soundness of the bank. He entrusts his capital to another’s hands, and feels far more at ease than if he had the solid gold locked up in an iron safe. The sailor trusts himself to the sea. When he swims he takes his foot from the bottom and rests upon the buoyant ocean.


He could not swim if he did not wholly cast himself upon the water. The goldsmith puts precious metal into the fire which seems eager to consume it, but he receives it back again from the furnace purified by the heat.
You cannot turn anywhere in life without seeing faith in operation between man and man, or between man and natural law. Now, just as we trust in daily life, even so are we to trust in God as He is revealed in Christ Jesus.


Faith exists in different persons in various degrees, according to the amount of their knowledge or growth in grace. Sometimes faith is little more than a simple clinging to Christ; a sense of dependence and a willingness so to depend. When you are down at the seaside you will see limpets sticking to the rock. You walk with a soft tread up to the rock; you strike the mollusk a rapid blow with your walking-stick and off he comes.


Try the next limpet in that way. You have given him warning; he heard the blow with which you struck his neighbor, and he clings with all his might. You will never get him off; not you! Strike, and strike again, but you may as soon break the rock. Our little friend, the limpet, does not know much, but he clings. He is not acquainted with the geological formation of the rock, but he clings. He can cling, and he has found something to cling to: this is all his stock of knowledge, and he uses it for his security and salvation.


It is the limpet’s life to cling to the rock, and it is the sinner’s life to cling to Jesus. Thousands of God’s people have no more faith than this; they know enough to cling to Jesus with all their heart and soul, and this suffices for present peace and eternal safety. Jesus Christ is to them a Saviour strong and mighty, a Rock immovable and immutable; they cling to him for dear life, and this clinging saves them. Reader, cannot you cling? Do so at once.



Faith is seen when one man relies upon another from a knowledge of the superiority of the other. This is a higher faith; the faith which knows the reason for its dependence, and acts upon it. I do not think the limpet knows much about the rock: but as faith grows it becomes more and more intelligent. A blind man trusts himself with his guide because he knows that his friend can see, and, trusting, he walks where his guide conducts him.


If the poor man is born blind he does not know what sight is; but he knows that there is such a thing as sight, and that it is possessed by his friend and therefore he freely puts his hand into the hand of the seeing one, and follows his leadership. “We walk by faith, not by sight.” ” Blessed are they which have not seen, and yet have believed.” This is as good an image of faith as well can be; we know that Jesus has about Him merit, and power, and blessing, which we do not possess, and therefore we gladly trust ourselves to Him to be to us what we cannot be to ourselves.


We trust Him as the blind man trusts his guide. He never betrays our confidence ; but He “is made of God unto us wisdom, and righteousness, and sanctification, and redemption.” Every boy that goes to school has to exert faith while learning. His schoolmaster teaches him geography, and instructs him as to the form of the earth, and the existence of certain great cities and empires. The boy does not himself know that these things are true, except that he believes his teacher, and the books put into his hands.


That is what you will have to do with Christ, if you are to be saved; you must simply know because He tells you, believe because He assures you it is even so, and trust yourself with Him because He promises you that salvation will be the result. Almost all that you and I know has come to us by faith. A scientific discovery has been made, and we are sure of it. On what grounds do we believe it? On the authority of certain well-known men of learning, whose reputations are established.


We have never made or seen their experiments, but we believe their witness. You must do the like with regard to Jesus: because He teaches you certain truths you are to be His disciple, and believe His words; because He has performed certain acts you are to be His client, and trust yourself with Him. He is infinitely superior to you, and presents himself to your confidence as your Master and Lord. If you will receive Him and His words you shall be saved.



Another and a higher form of faith is that faith which grows out of love. Why does a boy trust his father? The reason why the child trusts his father is because he loves him. Blessed and happy are they who have a sweet faith in Jesus, intertwined with deep affection for Him, for this is a restful confidence. These lovers of Jesus are charmed with His character, and delighted with His mission, they are carried away by the lovingkindness that He has manifested, and therefore they cannot help trusting Him, because they so much admire, revere, and love Him.



The way of loving trust in the Saviour may thus be illustrated. A lady is the wife of the most eminent physician of the day. She is seized with a dangerous illness, and is smitten down by its power; yet she is wonderfully calm and quiet, for her husband has made this disease his special study, and has healed thousands who were similarly afflicted. She is not in the least troubled, for she feels perfectly safe in the hands of one so dear to her, and in whom skill and love are blended in their highest forms.


Her faith is reasonable and natural; her husband, from every point of view, deserves it of her. This is the kind of faith which the happiest of believers exercise toward Christ. There is no physician like Him, none can save as He can; we love Him, and He loves us, and therefore we put ourselves into His hands, accept whatever He prescribes, and do whatever He bids. We feel that nothing can be wrongly ordered while He is the director of our affairs; for He loves us too well to let us perish, or suffer a single needless pang.



Faith is the root of obedience, and this may be clearly seen in the affairs of life. When a captain trusts a pilot to steer his vessel into port he manages the vessel according to his direction. When a traveler trusts a guide to conduct him over a difficult pass, he follows the track which his guide points out. When a patient believes in a physician, he carefully follows his prescriptions and directions. Faith which refuses to obey the commands of the Saviour is a mere pretence, and will never save the soul.


We trust Jesus to save us; He gives us directions as to the way of salvation; we follow those directions and are saved. Let not my reader forget this. Trust Jesus, and prove your trust by doing whatever He bids you.
A notable form of faith arises out of assured knowledge; this comes of growth in grace, and is the faith which believes Christ because it knows Him, and trusts Him because it has proved Him to be infallibly faithful.


An old Christian was in the habit of writing T and P in the margin of her Bible whenever she had tried and proved a promise. How easy it is to trust a tried and proved Saviour! You cannot do this as yet, but you will do so. Everything must have a beginning. You will rise to strong faith in due time. This matured faith asks not for signs and tokens, but bravely believes. Look at the faith of the master mariner–I have often wondered at it. He looses his cable, he steams away from the land.


For days, weeks, or even months, he never sees sail or shore; yet on he goes day and night without fear, till one morning he finds himself exactly opposite to the desired haven toward which he has been steering. How has he found his way over the trackless deep ? He has trusted in his compass, his nautical almanac, his glass, and the heavenly bodies; and obeying their guidance, without sighting land, he has steered so accurately that he has not to change a point to enter into port.


It is a wonderful thing-that sailing or steaming without sight. Spiritually it is a blessed thing to leave altogether the shores of sight and feeling, and to say, “Good-by” to inward feelings, cheering providences, signs, tokens, and so forth. It is glorious to be far out on the ocean of divine love, believing in God, and steering for Heaven straight away by the direction of the Word of God.


“Blessed are they that have not seen, and yet have believed”; to them shall be administered an abundant entrance at the last, and a safe voyage on the way. Will not my reader put his trust in God in Christ Jesus. There I rest with joyous confidence. Brother, come with me, and believe our Father and our Saviour. Come at once.


Excerpt From – All of Grace By Charles Haddon Spurgeon.



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What Is Being Saved By Grace Through Faith – Spiritual Reading.



What Is this faith concerning which it is said, “By grace are ye saved, through faith?” There are many descriptions of faith; but almost all the definitions I have met with have made me understand it less than I did before I saw them. The Negro said, when he read the chapter, that he would confound it; and it is very likely that he did so, though he meant to expound it.


We may explain faith till nobody understands it. I hope I shall not be guilty of that fault. Faith is the simplest of all things, and perhaps because of its simplicity it is the more difficult to explain.



What is faith? It is made up of three things–knowledge, belief, and trust. Knowledge comes first. “How shall they believe in him of whom they have not heard?” I want to be informed of a fact before I can possibly believe it. “Faith cometh by hearing”; we must first hear, in order that we may know what is to be believed. “They that know thy name shall put their trust in thee.”


A measure of knowledge is essential to faith; hence the importance of getting knowledge. “Incline your ear, and come unto me; hear, and your soul shall live.” Such was the word of the ancient prophet, and it is the word of the gospel still. Search the Scriptures and learn what the Holy Spirit teacheth concerning Christ and His salvation. Seek to know God: “For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”


May the Holy Spirit give you the spirit of knowledge, and of the fear of the Lord! Know the gospel: know what the good news is, how it talks of free forgiveness, and of change of heart, of adoption into the family of God, and of countless other blessings. Know especially Christ Jesus the Son of God, the Saviour of men, united to us by His human nature, and yet one with God; and thus able to act as Mediator between God and man, able to lay His hand upon both, and to be the connecting link between the sinner and the Judge of all the earth.


Endeavour to know more and more of Christ Jesus. Endeavour especially to know the doctrine of the sacrifice of Christ; for the point upon which saving faith mainly fixes itself is this–“God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.” Know that Jesus was “made a curse for us, as it is written, Cursed is every one that hangeth on a tree.” Drink deep of the doctrine of the substitutionary work of Christ; for therein lies the sweetest possible comfort to the guilty sons of men, since the Lord “made him to be sin for us, that we might be made the righteousness of God in him.” Faith begins with knowledge.



The mind goes on to believe that these things are true. The soul believes that God is, and that He hears the cries of sincere hearts; that the gospel is from God; that justification by faith is the grand truth which God hath revealed in these last days by His Spirit more clearly than before. Then the heart believes that Jesus is verily and in truth our God and Saviour, the Redeemer of men, the Prophet, Priest, and King of His people.


All this is accepted as sure truth, not to be called in question. I pray that you may at once come to this. Get firmly to believe that “the blood of Jesus Christ, God’s dear Son, cleanseth us from all sin”; that His sacrifice is complete and fully accepted of God on man’s behalf, so that he that believeth on Jesus is not condemned. Believe these truths as you believe any other statements; for the difference between common faith and saving faith lies mainly in the subjects upon which it is exercised.


Believe the witness of God just as you believe the testimony of your own father or friend. “If we receive the witness of men, the witness of God is greater.” So far you have made an advance toward faith; only one more ingredient is needed to complete it, which is trust. Commit yourself to the merciful God; rest your hope on the gracious gospel; trust your soul on the dying and living Saviour; wash away your sins in the atoning blood; accept His perfect righteousness, and all is well.


Trust is the lifeblood of faith; there is no saving faith without it. The Puritans were accustomed to explain faith by the word “recumbency.” It meant leaning upon a thing. Lean with all your weight upon Christ. It would be a better illustration still if I said, fall at full length, and lie on the Rock of Ages. Cast yourself upon Jesus; rest in Him; commit yourself to Him. That done, you have exercised saving faith.


Faith is not a blind thing; for faith begins with knowledge. It is not a speculative thing; for faith believes facts of which it is sure. It is not an unpractical, dreamy thing; for faith trusts, and stakes its destiny upon the truth of revelation. That is one way of describing what faith is.
Let me try again. Faith is believing that Christ is what He is said to be, and that He will do what He has promised to do, and then to expect this of Him.


The Scriptures speak of Jesus Christ as being God, God is human flesh; as being perfect in His character; as being made of a sin-offering on our behalf; as bearing our sins in His own body on the tree. The Scripture speaks of Him as having finished transgression, made an end of sin, and brought in everlasting righteousness.


The sacred records further tell us that He “rose again from the dead,” that He “ever liveth to make intercession for us,” that He has gone up into the glory, and has taken possession of Heaven on the behalf of His people, and that He will shortly come again “to judge the world in righteousness, and his people with equity.” We are most firmly to believe that it is even so; for this is the testimony of God the Father when He said, “This is my beloved Son; hear ye him.”


This also is testified by God the Holy Spirit; for the Spirit has borne witness to Christ, both in the inspired Word and by divers miracles, and by His working in the hearts of men. We are to believe this testimony to be true.
Faith also believes that Christ will do what He has promised; that since He has promised to cast out none that come to Him, it is certain that He will not cast us out if we come to Him.


Faith believes that since Jesus said, “The water that I shall give him shall be in him a well of water springing up into everlasting life, it must be true; and if we get this living Water from Christ it will abide in us, and will well up within us in streams of holy life. Whatever Christ has promised to do He will do, and we must believe this, so as to look for pardon, justification, preservation, and eternal glory from His hands, according as He has promised them to believers in Him.


Then comes the next necessary step. Jesus is what He is said to be, Jesus will do what He says He will do; therefore we must each one trust Him, saying, “He will be to me what He says He is, and He will do to me what He has promised to do; I leave myself in the hands of Him who is appointed to save, that He may save me. I rest upon His promise that He will do even as He has said.” This is a saving faith, and he that hath it hath everlasting life.


Whatever his dangers and difficulties, whatever his darkness and depression, whatever his infirmities and sins, he that believeth thus on Christ Jesus is not condemned, and shall never come into condemnation.
May that explanation be of some service! I trust it may be used by the Spirit of God to direct my reader into immediate peace. “Be not afraid; only believe.” Trust, and be at rest.



My fear is lest the reader should rest content with understanding what is to be done, and yet never do it. Better the poorest real faith actually at work, than the best ideal of it left in the region of speculation. The great matter is to believe on the Lord Jesus at once. Never mind distinctions and definitions. A hungry man eats though he does not understand the composition of his food, the anatomy of his mouth, or the process of digestion: he lives because he eats.


Another far more clever person understands thoroughly the science of nutrition; but if he does not eat he will die, with all his knowledge. There are, no doubt, many at this hour in Hell who understood the doctrine of faith, but did not believe. On the other hand, not one who has trusted in the Lord Jesus has ever been cast out, though he may never have been able intelligently to define his faith. Oh dear reader, receive the Lord Jesus into your soul, and you shall live forever! “He that believeth in Him hath everlasting life.”


Excerpt From – All of Grace By Charles Haddon Spurgeon.



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Is The Lake Of Fire In Hell, Real And Literal Fire – Spiritual Reading

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Is The Lake Of Fire In Hell, Real And Literal Fire – Spiritual Reading.


This is not so vital a question as the question, is there a literal hell, but nevertheless it is an important question, and I believe the question is plainly answered in the Bible, and plainly answered by Jesus Christ Himself. 


To turn again to the passage already referred to, Matt. 5:22, we read: “But I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.” 


These are Christ’s own words. He not only speaks of hell, but a “hell of fire,” and this too is from the Sermon on the Mount. In Matt. 18:9 the Lord Jesus says again, “And if thine eye cause thee to stumble, pluck it out, and cast it from thee; it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire.” 


And again in Mark 9:43-49, the passage read a few moments ago, we read, “And if thy hand cause thee to stumble, cut it off; it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut it off; it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. And if thine eye cause thee to stumble, cast it out; it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell, where the worm dieth not, and the fire is not quenched.” 


Here again some may say the fire is figurative. Turn to Matt. 13:30, 41, 42, we read these words: “Let both grow together until the harvest; and in the time of harvest I will say to the reapers, gather up first [the tares, and bind them in bundles to barn them; but gather the wheat into my barn.” 


Now here is a parable and we have figures and there would be warrant, if this were all that we had, for saying that the fire was figurative, as other things in the verse are figurative; but in the 41st and 42nd verses of the same chapter we read, “The Son of man shall send forth his angels, and they shall gather out of His kingdom all things that cause stumbling, and they that do iniquity, and shall cast them into the furnace of fire; there shall be the weeping and gnashing of teeth.” 


Here we have the interpretation of the parable. Now in parables, as already said, we have figures, but in the interpretation of parables we have the literal facts which the figures represent, but we see clearly that here in the interpretation as well as in the parable, we have fire.


Everything else in the parable is explained, every item in the parable except the fire, but that remains fire in the interpretation of the parable as well as in the parable itself. We find the same thing in another parable in verses 47 to 50, the parable of the net cast into the sea. Here, also, in the interpretation of the parable as well as in the parable itself we have fire.


Every other figure of the parable is explained by the literal fact that it represents, but in the interpretation of the parable we have “fire.” In the light of these facts we cannot deny the literal fire of hell without doing violence to every reasonable law of interpretation.


Furthermore [still, we read in Rev. 20:15 that at the judgment of the great white throne, “and if any was not found written in the Book of Life, he was cast into the lake of fire.”There is nothing in the whole context that suggests a figure. And in the 21st chapter and the 8th verse we read: “But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolators, and all liars, their part shall be in the lake that burneth with fire and brimstone; which is the second death.”


Remember furthermore that the wicked in the eternal world are not mere disembodied spirits. This is plain both from the Old Testament and the New. We read in Dan. 12:2: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”


Now this says “them that sleep in the dust of the earth.” The soul departs into Hades. It is the body that crumbles into dust, and it is the body that is to be raised. In the New Testament, in John 5:28, 29, our Lord is recorded as saying: “Marvel not at this; for the hour cometh, in which all that are in the tombs shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.”


Now it is not the souls of men that are in the tombs, it is the bodies of men, and this passage teaches the resurrection of the bodies, both of the good and of the wicked. In I Cor 15:22 we read, “For as in Adam all die, so also in Christ shall all be made alive.” What Paul is talking about in this entire chapter is the resurrection of the body, not merely the immortality of the soul, and we are here distinctly told that every child of Adam gets resurrection of his body in Christ.


Furthermore, in Matt. 5:30 Jesus says: “If thy right hand causeth thee to stumble, cut it off, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell.” Here in the plainest possible terms the body is spoken of as going into hell, and in a similar way in Matt. 10:28, the Lord Jesus says: “Be not afraid of them that kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell.” 


From these plain and definite words of our Lord it is plain as day that in the future life we are to have bodies, and that the bodies of the lost are to have a place in a literal physical hell of fire. While the bodily torments of hell fire are not the most appalling feature of hell, while the mental agony, the agony of remorse, the agony of shame, and the agony of despair, is worse, immeasurably worse; nevertheless, physical suffering, a physical suffering to which no pain on earth is anything in comparison, is a feature of hell.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


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When Does Sanctification And Being Set Apart Take Place – Spiritual Reading

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When Does Sanctification And Being Set Apart Take Place – Spiritual Reading.



We now come to the question about which there has been the most discussion, the most differences of opinion, the most controversy. When does sanctification take place? If we will go to our Bibles to get the answer to the question there need be no difference of opinion. There are three parts to the answer.


1. The first part of the answer is found in:


 I Cor. 1:2, “Unto the Church of God, which is at Corinth, even them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, [their Lord and ours.” 


Here the Holy Spirit speaking through the Apostle Paul, plainly declares that all the members of the church of God are already sanctified in Christ Jesus. Sanctification in this sense is not something that we are to look for in the future, it is something that has already taken place. The moment any one becomes a member of the Church of God by simple faith in Christ Jesus, for all who have faith in Christ Jesus are members of the Church of God, that moment that person is sanctified.


Every saved man and woman in this building this morning, every one who has living faith in Jesus Christ, is sanctified. Our sanctification is involved in our salvation. But in what sense are we, that is, all believers, already sanctified? The answer to this question is found in a passage of Scripture to which we have already referred, Heb. 10:10, 14, “By which will we have been sanctified through the offering of the body of Jesus Christ once for all. . . . For by one offering He hath perfected forever them that are sanctified.” 


The meaning is plain. By the offering of the body of Jesus Christ once for all on the Cross of Calvary as a perfect atonement for sin, every believer is cleansed forever from the guilt of sin. We are “perfected forever” as far as our standing before God is concerned, and are set apart for God. The sacrifice of Christ does not need to be repeated as were the Jewish sacrifices (V. I).


The work is done once for all, sin is put away, and forever put away (Heb. 9:26; cf. Gal. 3:13), and we are set apart forever as God’s peculiar and eternal possession. If any one asks you if you are sanctified; if you are a believer in Jesus Christ, i.e., if you have a living faith, in Jesus Christ, you have a right to say, “I am.” Every believer in Christ is a saint, a saint not in the sense in which that word is oftentimes used in modern usage, but in the Bible sense, as being set apart for God and belonging to God and being God’s peculiar property.


But there is another sense in which every believer may be fully sanctified to-day. This is found in Rom. 12:1, “I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.” 


In this passage we see that it is the believer’s present and blessed privilege, and important and solemn duty, to present his body to God a living sacrifice—not some part or parts of the body, but the whole body with its every member and every faculty. And when we do thus present our whole body to God a living sacrifice, then we are wholly sanctified. 


Such an offering is well-pleasing to God. As God in the Old Testament showed His pleasure in the offering by sending down fire to take it to Himself, so when the whole body is thus offered to God, God will send down fire again, the fire of the Holy Ghost, and take to Himself what is thus presented. The moment a believer does thus present himself a living sacrifice to God, then, so far as his will, the governing purpose of his life, the very centre of his being, is concerned, he is wholly God’s, or “perfectly sanctified.”


He may still, and will still, daily discover, as he studies the Word of God and is illumined by the Holy Spirit, acts of his, habits of life, forms of feeling, speech and action, that are not in conformity with this central purpose of his will, and these must be confessed to God as blameworthy and put away, and this department of his being and life brought, by God’s Spirit and the indwelling Christ, into conformity with God’s will as revealed in His Word.


The victory in this newly discovered and unclaimed territory may be instantaneous. For example, I may discover in myself an irritability of temper that is manifestly displeasing to God. I can go to God, confess it, renounce it and then instantly, not by my own strength, but by looking to Jesus and claiming His patience and gentleness, overcome it and never have another failure in that direction. And so it is with every other sin and weakness in my life that I am brought to see is displeasing to God.


2. But this is not the whole answer to the question of when we are sanctified. The second part of the answer is found in: 


I Thess. 3:12, “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do towards you.” And the 4th chapter of this same epistle, the 1st and 10th verses, “Finally then, brethren, we beseech you and exhort you in the Lord Jesus, that as you received of us how ye ought to walk and to please God, even as ye do walk, that ye abound more and more. . . . For indeed ye do it toward all the brethren that are in all Macedonia. But we exhort you, brethren, that ye abound more and more.” 


And in II Pet. 3:18, “Grow in the grace and knowledge of our Lord and Saviour Jesus Christ.” 


And II Cor.3:18, R. V.“But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, and even as from the Lord the Spirit.” 


And in Eph. 4:15, 16, “But speaking truth in love, may grow up in all things unto him, who is the head, even Christ; from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love.” 


From these passages we see that there is a progressive work of Sanctification, an increasing in love, an abounding more and more in a godly walk and in pleasing God, a growing in the grace and the knowledge of our Lord and Saviour Jesus Christ, a being transformed into the image of our Lord from glory unto glory, each new gaze at Him making us more like Him; a growing up into Christ in all things, until we attain unto a full-grown man, unto the measure of the stature of the fullness of Christ. Here we see there is a progressive work of Sanctification.


3. But we have not found the whole answer to the question of when Men are Sanctified, even yet. We find the remainder of the answer to the question in our text:


 1 Thess. 5:23 accurately translated as it is in the Revised Version, “And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.” 


Here we are plainly told that the complete sanctification of believers, complete in the fullest sense, is something to be sought for in prayer and that is to be accomplished by God in the future and perfected at the coming of our Lord Jesus Christ.


The same thought is found in this same book, the 3rd chapter and 12th and 13th verses, “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you, to the end that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with his saints.” 


It is “at the coming of our Lord Jesus with all His saints” that He is to establish our hearts un-blamable in holiness before our God and Father and that our spirit and soul and body are to be preserved entire without blame. The same thought is found in IJohn 3:2, “Beloved, now are we children of God, it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him, for we shall see him as he is.” 


It is not in the life that now is, and it is not at death, that we are entirely sanctified, spirit, soul, and body. It is at the coming of our Lord Jesus Christ. This is one of the many reasons why the well-instructed believer constantly cries, “Even so, come, Lord Jesus. Come quickly.”


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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Is The Devil Real And Does He Exist – Spiritual Reading

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Is The Devil Real And Does He Exist – Spiritual Reading.



The first point to make clear is that there is a Devil. This is plain from our first text, John 8:44: “The Devil. . . .is.” The whole verse reads: “Ye are of your father, the devil, and the lusts of your father it is your will to do: He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.” 


These are the words of Jesus Christ. With any one who has any right to call himself a Christian, the words of Jesus Christ have infinitely more weight than the words of Mrs. Mary Baker Eddy or any one else, or all others together, and Jesus here says, “The Devil. . . .is.” But this is not the only passage by any means in which our Lord Jesus asserts in the most emphatic and most unmistakable terms the existence of the Devil.


Turn to Matt. 13:19, and you will read these words: “When any one heareth the word of God, and understandeth it not, then cometh the evil one and snatcheth away that which has been sown in his heart.” These words are found in the interpretation of a parable—the Parable of the Sower.


It is impossible to say that these words are figurative. In parables we have figures, in the explanation of the parables we have the literal facts that the figures symbolise, and these words are not taken from the parable, but from our Lord’s own explanation of the parable, and here we are distinctly told that there is a person, who is here called “The Evil One,” whose business it is to snatch away the Word of God when it has been sown in hearts that do not understand and heed it.


If evil is only impersonal and our Lord had only referred to impersonal influences, or human influences, as taking away the Word out of the hearts where it had been sown, these words of His would be utterly without meaning. That Jesus Christ believed that there was a person of whom He here speaks as “The Evil One” and of whom He elsewhere speaks, as we shall see directly, as “The Devil,” admits of no doubt if we grant that the Lord Jesus was an honest man. 


We must, therefore, if we believe in the Lord Jesus, believe that there is a Devil. We can deny his existence only by questioning either the honesty or the intelligence of our Lord. He certainly taught that there was a Devil. It would be easy to show from the teachings of Peter (1 Pet. 5:8, 9; Acts 5:3) and from the teachings of John (John 13:2) and from the teachings of Paul (Eph. 6:10-12) also that there is a Devil; but that is unnecessary for any one who has any right to call himself a Christian, for if the Lord says so, that settles it, and the Lord Jesus does say “The devil. . . .is.” If there is no Devil, then our Lord Jesus was either a fool or a fraud.


The question of believing in the personality of the Devil involves the honour of our Lord Jesus. If His teaching is not to be trusted on this point, it is not to be trusted on any other point, and the denial of a personal Devil involves the trustworthiness of the Lord Jesus as a Teacher and a Saviour at every point. So we see that the question of the existence of the Devil is fundamental and of vital importance.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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What Are The Results Of The Atoning Death Of Jesus Christ – Spiritual Reading

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What Are The Results Of The Atoning Death Of Jesus Christ – Spiritual Reading.



1. The first result of the atoning death of Jesus Christ is that a propitiation is provided for the whole world.


We read in 1 John 2:2, “He is the propitiation for our sins; and not for ours only, but also for the whole world.” This plainly means that by the death of Jesus Christ a basis is provided upon which God can deal in mercy and does deal in mercy with the whole world.


All of God’s dealings in mercy with any man are on the ground of Christ’s death. Only on the ground of Christ’s death could God deal in mercy with any man. God’s dealings in mercy with the rankest blasphemer or the most blatant atheist is on the ground of the atoning death of Jesus Christ.


2. In the second place through the atoning death of Jesus Christ all men obtain resurrection from the dead.


We read in Rom. 5:18, “So then as through one trespass (i.e., the trespass of Adam) the judgment came unto all men to condemnation; even so through one act of righteousness (i.e., through Christ’s righteous act in dying on the cross in obedience to the will of God) the free gift came unto all men to justification of life.” And we are told in 1 Cor. 15:22, “As in Adam all die, so also in Christ shall all be made alive.” 


The Apostle Paul in the whole chapter is speaking about the resurrection of the body, not about eternal life, and he here distinctly teaches that as every child of Adam loses life (physical life—see Gen. 3:19) in the first Adam, so also in Jesus Christ, the second Adam, he obtains resurrection from the dead, through the atoning death of Jesus Christ. Every man, the rankest infidel as well as the most devout believer, will some day be raised from the dead because Christ died in his place.


Whether the resurrection which he obtains through the death of Jesus Christ shall be a “resurrection of life” or a “resurrection of condemnation,” “shame and everlasting contempt” (John 5:28, 29; Dan. 12:2) depends entirely upon what attitude the individual takes toward the Christ in whom he gets the resurrection.


3. By the atoning death of Jesus Christ all believers in Jesus Christ have forgiveness of all their sins. 


We read in Eph. 1:7, “In whom (i.e., in Jesus Christ) we have our redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace.” Because Jesus Christ died as a full satisfaction for our sins, forgiveness of sin is not something which believers are to do something to secure, it is something which the blood of Jesus Christ has already secured and which our faith has already appropriated to ourselves; “we have forgiveness,” we are forgiven.


Every believer in Jesus Christ is forgiven every sin he ever committed or ever shall commit, because Jesus Christ shed His blood in his place. Through Christ’s atoning death all believers in Him, although they once “were enemies,” are now “reconciled to God by the death of His Son.” As we read in Rom. 5:10, “While we were enemies, we were reconciled to God through the death of His Son.” 


That is to say, the enmity between God and the sinner is done away with, or, as Paul puts it in Col. 1:20, Christ has “made peace through the blood of His cross,” or, as he puts it in the next verse but one, Col. 1:22, Christ “hath reconciled” believers “in the body of His flesh through death.”


The story is told of a faithful vicar in England who was told that one of his parishioners was dying. She was a good woman, but he hurried to her side to talk with her. As he sat down by the side of the dying woman he said to her very gently but solemnly, “They tell me you have not long to live.” “No,” she replied, “I know I have not.” “They tell me you will probably not live through the night.” “No,” she replied, “I do not expect to live through the night.” Then he said very earnestly, “Have you made your peace with God?” She replied, “No, I have not.” “And are you not afraid to meet God without having made your peace with Him?” “No, not at all,” she calmly replied. Again he said to her, “Do you understand what I am saying? Do you realise that you are at the point of death?” “Yes.” “Do you realise you will probably not live through the night?” “Yes.” “And you have not made your peace with God?” “No.” “And you are not afraid to meet God?” “No, not at all.”


There was something about the woman’s manner that made him feel there was something back of her words, and he said to her, “What do you mean?” She replied, “I know I am dying. I know I am very near death. I know I shall not live through the night. I know I must soon meet God, and I am not at all disturbed, for I know that I did not need to make my peace with God, because Jesus Christ made peace with God for me more than eighteen hundred years ago by His death on the cross of Calvary, and I am resting in the peace that Jesus Christ has already made.”


The woman was right: no man needs to make his peace with God, Jesus Christ has already made peace by His atoning death, and all we have to do is to enter into the peace which Jesus Christ has made for us, and we enter into that peace by simply believing in the One who made peace by His death upon the cross. Jesus Christ’s work was a complete and perfect work. There is nothing to be added to it. We cannot add anything to it, and we do not need to add anything to it. Jesus Christ has “made peace through the blood of His cross.”


4. The fourth result of the atoning death of Jesus Christ is that because of the atoning death of Jesus Christ all believers in Him are justified.


We read in Rom.5:9, “Being now justified by His blood.” Justification is more than forgiveness. Forgiveness is negative, the putting away of our sins, manifested in God’s treating us as if we never had sinned.


Justification is positive, the reckoning of us positively righteous, the imputing to us the perfect righteousness of God in Jesus Christ, not merely the treating us as if we had never sinned, but the reckoning us clothed upon with perfect righteousness. By reason of Jesus Christ’s atoning death there is an absolute interchange of position between Jesus Christ and His people.


In His death upon the cross Jesus Christ took our place of condemnation before God, and the moment we accept Him we step into His place of perfect acceptance before God. As Paul puts it in 2 Cor. 5:21, “Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.” 


Jesus Christ stepped into our place in the curse and rejection, and the moment we accept Him we step into His place of perfect acceptance, or as it has been expressed by another:”Near, so very near to God,Nearer I cannot be;For in the person of His Son,I’m just as near as He.Dear, so very dear to God,Dearer I cannot be;For in the person of His Son,I’m just as dear as He.”


5. Furthermore, because of the full atonement that Jesus Christ has made by the shedding of His blood, by His atoning death on the cross, every believer in Him can enter boldly into the holy place, into the very presence of God.


As it is put in Heb. 10:19, 20, “Having therefore, brethren, boldness to enter into the holy place (i.e., into the very presence of God) by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great priest over the house of God; let us draw near with a true heart in fullness of faith.” 


Oh, how some of us hesitate to come into the presence of God when we think of the greatness and the number of our sins, and when we think how holy God is, how the very seraphim (the “burning ones,” burning in their own intense holiness) veil their faces and feet in His presence and unceasingly cry “Holy, holy, holy, is Jehovah of Hosts” (Isa.6:2, 3).


“God is Holy,” we think. “Yes.” “And I am a sinner.” “Yes.” But by the wondrous offering of Christ “once for all” I am “perfected forever,” and on the ground of that blood so precious and so sufficient unto God, I can march boldly into the very presence of God, look up with unveiled face into His face and call Him “Father,” and pour out before Him every desire of my heart. Oh, wondrous blood!


6. But this is not all. Because of the atoning death of Jesus Christ those who believe in Him shall ever live with Him. 


How plainly Paul puts it in 1 Thess. 5:10, “Who died for us, that, whether we wake or sleep, (i.e., at His coming), we should live together with Him.” 


7. Further yet, because of the atoning death of Jesus Christ, all those who believe on Him receive the promise of the eternal inheritance.


This is what we are told in Heb. 9:15, “And for this cause He is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.” I wish I had time to dwell upon that.


8. There are other results of the atoning death of Jesus Christ as regards the Devil and his angels, into which we have no time to go.


Just one more thing as regards the results of the atoning death of Jesus Christ as it relates to the material universe. God teaches us that through the death of Jesus Christ the material universe—”all things, whether they be things in earth, or things in heaven”—is reconciled unto God. These are His words, “For it was the good pleasure of the Father that in Him (i.e., in Jesus Christ) should all the fullness dwell 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” (Col. 1:19, 20).


These are wonderful words. They tell us that the death of Jesus Christ has a relation to the material universe, to things on earth and to things in heaven, as well as to us and our sins. The material universe has fallen away from God in connection with sin (Rom. 8:20, R. V.Gen. 3:18). Not only earth but heaven has been invaded and polluted by sin (Eph. 6:12, R. V.Heb. 9:23, 24).


Through the death of Jesus Christ this pollution is put away. Just as the blood of the Old Testament sacrifice was taken into the most holy place, the type of heaven, so Christ has taken the blood of the better sacrifice into heaven itself and cleansed it.


“All things . . . whether they be things in earth or things in heaven” are now reconciled to God. “The creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God” (Rom. 8:21). “We look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13).


The atonement of Jesus Christ has an immense sweep—far beyond the reach of our human philosophies. We have just begun to understand what the blood that was spilled on Calvary means. Sin is a far more awful, ruinous, and far-reaching evil than we have been wont to think, but the blood of Christ has a power and efficiency, the fullness of which only eternity will disclose.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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But Yet A Tenth Will Be In It, And Will Return And Be For Consuming – Tithe Bible Verses

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But Yet A Tenth Will Be In It, And Will Return And Be For Consuming – Tithe Bible Verses.



And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Lord’s. It is holy to the Lord.

Leviticus 27:30


Bring all the tithes into the storehouse,
That there may be food in My house,
And try Me now in this,”
Says the Lord of hosts,
“If I will not open for you the windows of heaven
And pour out for you such blessing
That there will not be room enough to receive it.

Malachi 3:10


And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; 6 but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises.

Hebrews 7:5-6


And blessed be God Most High,
Who has delivered your enemies into your hand.”
And he gave him a tithe of all.

Genesis 14:20


Then all Judah brought the tithe of the grain and the new wine and the oil to the storehouse.

Nehemiah 13:12


Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.

Hebrews 7:4


Then the Lord spoke to Moses, saying, 26 “Speak thus to the Levites, and say to them: ‘When you take from the children of Israel the tithes which I have given you from them as your inheritance, then you shall offer up a heave offering of it to the Lord, a tenth of the tithe.

Numbers 18:25-26


“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.

Matthew 23:23


But if the journey is too long for you, so that you are not able to carry the tithe, or if the place where the Lord your God chooses to put His name is too far from you, when the Lord your God has blessed you, 25 then you shall exchange it for money, take the money in your hand, and go to the place which the Lord your God chooses.

Deuteronomy 14:24-25


And this stone which I have set as a pillar shall be God’s house, and of all that You give me I will surely give a tenth to You.”

Genesis 28:22


And concerning the tithe of the herd or the flock, of whatever passes under the rod, the tenth one shall be holy to the Lord. 33 He shall not inquire whether it is good or bad, nor shall he exchange it; and if he exchanges it at all, then both it and the one exchanged for it shall be holy; it shall not be redeemed.’ ”

Leviticus 27:32-33


“Will a man rob God?
Yet you have robbed Me!
But you say,
‘In what way have we robbed You?’
In tithes and offerings.
9 You are cursed with a curse,
For you have robbed Me,
Even this whole nation.

Malachi 3:8-9


To bring the firstfruits of our dough, our offerings, the fruit from all kinds of trees, the new wine and oil, to the priests, to the storerooms of the house of our God; and to bring the tithes of our land to the Levites, for the Levites should receive the tithes in all our farming communities.

Nehemiah 10:37


As soon as the commandment was circulated, the children of Israel brought in abundance the firstfruits of grain and wine, oil and honey, and of all the produce of the field; and they brought in abundantly the tithe of everything.

2 Chronicles 31:5


“Behold, I have given the children of Levi all the tithes in Israel as an inheritance in return for the work which they perform, the work of the tabernacle of meeting.

Numbers 18:21


You may not eat within your gates the tithe of your grain or your new wine or your oil, of the firstborn of your herd or your flock, of any of your offerings which you vow, of your freewill offerings, or of the heave offering of your hand.

Deuteronomy 12:17


Now beyond all contradiction the lesser is blessed by the better. 8 Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. 9 Even Levi, who receives tithes, paid tithes through Abraham, so to speak, 10 for he was still in the loins of his father when Melchizedek met him.

Hebrews 7:7-10


And at the same time some were appointed over the rooms of the storehouse for the offerings, the firstfruits, and the tithes, to gather into them from the fields of the cities the portions specified by the Law for the priests and Levites; for Judah rejoiced over the priests and Levites who ministered.

Nehemiah 12:44


“Come to Bethel and transgress,
At Gilgal multiply transgression;
Bring your sacrifices every morning,
Your tithes every three days.
5 Offer a sacrifice of thanksgiving with leaven,
Proclaim and announce the freewill offerings;
For this you love,
You children of Israel!”
Says the Lord God.

Amos 4:4-5


Thus you shall also offer a heave offering to the Lord from all your tithes which you receive from the children of Israel, and you shall give the Lord’s heave offering from it to Aaron the priest.

Numbers 18:28


“But if he is poor and cannot afford it, then he shall take one male lamb as a trespass offering to be waved, to make atonement for him, one-tenth of an ephah of fine flour mixed with oil as a grain offering, a log of oil,

Leviticus 14:21


And he had prepared for him a large room, where previously they had stored the grain offerings, the frankincense, the articles, the tithes of grain, the new wine and oil, which were commanded to be given to the Levites and singers and gatekeepers, and the offerings for the priests.

Nehemiah 13:5


“At the end of every third year you shall bring out the tithe of your produce of that year and store it up within your gates. 29 And the Levite, because he has no portion nor inheritance with you, and the stranger and the fatherless and the widow who are within your gates, may come and eat and be satisfied, that the Lord your God may bless you in all the work of your hand which you do.

Deuteronomy 14:28-29


If a man wants at all to redeem any of his tithes, he shall add one-fifth to it.

Leviticus 27:31


And the children of Israel and Judah, who dwelt in the cities of Judah, brought the tithe of oxen and sheep; also the tithe of holy things which were consecrated to the Lord their God they laid in heaps.

2 Chronicles 31:6


“You shall truly tithe all the increase of your grain that the field produces year by year. 23 And you shall eat before the Lord your God, in the place where He chooses to make His name abide, the tithe of your grain and your new wine and your oil, of the firstborn of your herds and your flocks, that you may learn to fear the Lord your God always.

Deuteronomy 14:22-23


“But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and pass by justice and the love of God. These you ought to have done, without leaving the others undone.

Luke 11:42


“This is the offering of Aaron and his sons, which they shall offer to the Lord, beginning on the day when he is anointed: one-tenth of an ephah of fine flour as a daily grain offering, half of it in the morning and half of it at night.

Leviticus 6:20


And the priest, the descendant of Aaron, shall be with the Levites when the Levites receive tithes; and the Levites shall bring up a tenth of the tithes to the house of our God, to the rooms of the storehouse.

Nehemiah 10:38


“When you have finished laying aside all the tithe of your increase in the third year—the year of tithing—and have given it to the Levite, the stranger, the fatherless, and the widow, so that they may eat within your gates and be filled, 13 then you shall say before the Lord your God: ‘I have removed the holy tithe from my house, and also have given them to the Levite, the stranger, the fatherless, and the widow, according to all Your commandments which You have commanded me; I have not transgressed Your commandments, nor have I forgotten them.

Deuteronomy 26:12-13


The Pharisee stood and prayed thus with himself, God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. 12 I fast twice a week; I give tithes of all that I possess.’ 13 And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’

Luke 18:11-13


With the one lamb shall be one-tenth of an ephah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering.

Exodus 29:40


‘But if he is not able to bring two turtledoves or two young pigeons, then he who sinned shall bring for his offering one-tenth of an ephah of fine flour as a sin offering. He shall put no oil on it, nor shall he put frankincense on it, for it is a sin offering. 

Leviticus 5:11-12


Then the man shall bring his wife to the priest. He shall bring the offering required for her, one-tenth of an ephah of barley meal; he shall pour no oil on it and put no frankincense on it, because it is a grain offering of jealousy, an offering for remembering, for bringing iniquity to remembrance.

Numbers 5:15


He will take a tenth of your grain and your vintage, and give it to his officers and servants.

1 Samuel 8:15


“You shall have honest scales, an honest ephah, and an honest bath. 11 The ephah and the bath shall be of the same measure, so that the bath contains one-tenth of a homer, and the ephah one-tenth of a homer; their measure shall be according to the homer.

Ezekiel 45:10-11


Then he who presents his offering to the Lord shall bring a grain offering of one-tenth of an ephah of fine flour mixed with one-fourth of a hin of oil;

Numbers 15:4


But yet a tenth will be in it,
And will return and be for consuming,
As a terebinth tree or as an oak,
Whose stump remains when it is cut down.
So the holy seed shall be its stump.”

Isaiah 6:13


For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, 2 to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,”

Hebrews 7:1-2


The one lamb you shall offer in the morning, the other lamb you shall offer in the evening, 5 and one-tenth of an ephah of fine flour as a grain offering mixed with one-fourth of a hin of pressed oil. 6 It is a regular burnt offering which was ordained at Mount Sinai for a sweet aroma, an offering made by fire to the Lord.

Numbers 28:4-6


He will take a tenth of your sheep. And you will be his servants.

1 Samuel 8:17


The ordinance concerning oil, the bath of oil, is one-tenth of a bath from a kor. A kor is a homer or ten baths, for ten baths are a homer. 15 And one lamb shall be given from a flock of two hundred, from the rich pastures of Israel. These shall be for grain offerings, burnt offerings, and peace offerings, to make atonement for them,” says the Lord God.

Ezekiel 45:14-15


And one-tenth of an ephah of fine flour, mixed with oil, as a grain offering for each lamb, as a burnt offering of sweet aroma, an offering made by fire to the Lord.

Numbers 28:13



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How Does God Justify The Ungodly And The Unrighteousness – Spiritual Reading.



You will find the text in the Epistle to the Romans, in the fourth chapter and the fifth verse:
To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. I call your attention to those words, “Him that justifieth the ungodly.” They seem to me to be very wonderful words.


Are you not surprised that there should be such an expression as that in the Bible, “That justifieth the ungodly?” I have heard that men that hate the doctrines of the cross bring it as a charge against God, that He saves wicked men and receives to Himself the vilest of the vile. See how this Scripture accepts the charge, and plainly states it! By the mouth of His servant Paul, by the inspiration of the Holy Ghost, He takes to Himself the title of “Him that justifieth the ungodly.”


He makes those just who are unjust, forgives those who deserve to be punished, and favors those who deserve no favor. You thought, did you not, that salvation was for the good? that God’s grace was for the pure and holy, who are free from sin? It has fallen into your mind that, if you were excellent, then God would reward you; and you have thought that because you are not worthy, therefore there could be no way of your enjoying His favor.


You must be somewhat surprised to read a text like this: “Him that justifieth the ungodly. ” I do not wonder that you are surprised; for with all my familiarity with the great grace of God, I never cease to wonder at it. It does sound surprising, does it not, that it should be possible for a holy God to justify an unholy man? We, according to the natural legality of our hearts, are always talking about our own goodness and our own worthiness, and we stubbornly hold to it that there must be somewhat in us in order to win the notice of God.


Now, God, who sees through all deceptions, knows that there is no goodness whatever in us. He says that “there is none righteous, no not one.” He knows that “all our righteousnesses are as filthy rags,” and, therefore the Lord Jesus did not come into the world to look after goodness and righteousness with him, and to bestow them upon persons who have none of them. He comes, not because we are just, but to make us so: he justifieth the ungodly.



When a counsellor comes into court, if he is an honest man, he desires to plead the case of an innocent person and justify him before the court from the things which are falsely laid to his charge. It should be the lawyer’s object to justify the innocent person, and he should not attempt to screen the guilty party. It lies not in man’s right nor in man’s power truly to justify the guilty. This is a miracle reserved for the Lord alone.


God, the infinitely just Sovereign, knows that there is not a just man upon earth that doeth good and sinneth not, and therefore, in the infinite sovereignty of His divine nature and in the splendor of His ineffable love, He undertakes the task, not so much of justifying the just as of justifying the ungodly. God has devised ways and means of making the ungodly man to stand justly accepted before Him: He has set up a system by which with perfect justice He can treat the guilty as if he had been all his life free from offence, yea, can treat him as if he were wholly free from sin. He justifieth the ungodly.



Jesus Christ came into the world to save sinners. It is a very surprising thing–a thing to be marveled at most of all by those who enjoy it. I know that it is to me even to this day the greatest wonder that I ever heard of, that God should ever justify me. I feel myself to be a lump of unworthiness, a mass of corruption, and a heap of sin, apart from His almighty love.


I know by a full assurance that I am justified by faith which is in Christ Jesus, and treated as if I had been perfectly just, and made an heir of God and a joint heir with Christ; and yet by nature I must take my place among the most sinful. I, who am altogether undeserving, am treated as if I had been deserving. I am loved with as much love as if I had always been godly, whereas aforetime I was ungodly. Who can help being astonished at this? Gratitude for such favor stands dressed in robes of wonder.



Now, while this is very surprising, I want you to notice how available it makes the gospel to you and to me. If God justifieth the ungodly, then, dear friend, He can justify you. Is not that the very kind of person that you are? If you are unconverted at this moment, it is a very proper description of you; you have lived without God, you have been the reverse of godly; in one word, you have been and are ungodly.


Perhaps you have not even attended a place of worship on Sunday, but have lived in disregard of God’s day, and house, and Word-this proves you to have been ungodly. Sadder still, it may be you have even tried to doubt God’s existence, and have gone the length of saying that you did so. You have lived on this fair earth, which is full of the tokens of God’s presence, and all the while you have shut your eyes to the clear evidences of His power and Godhead. You have lived as if there were no God.



Indeed, you would have been very pleased if you could have demonstrated to yourself to a certainty that there was no God whatever. Possibly you have lived a great many years in this way, so that you are now pretty well settled in your ways, and yet God is not in any of them. If you were labeled UNGODLY it would as well describe you as if the sea were to be labeled salt water. Would it not?



Possibly you are a person of another sort; you have regularly attended to all the outward forms of religion, and yet you have had no heart in them at all, but have been really ungodly. Though meeting with the people of God, you have never met with God for yourself; you have been in the choir, and yet have not praised the Lord with your heart. You have lived without any love to God in your heart, or regard to his commands in your life.


Well, you are just the kind of man to whom this gospel is sent-this gospel which says that God justifieth the ungodly. It is very wonderful, but it is happily available for you. It just suits you. Does it not? How I wish that you would accept it! If you are a sensible man, you will see the remarkable grace of God in providing for such as you are, and you will say to yourself, “Justify the ungodly! Why, then, should not I be justified, and justified at once?”



Now, observe further, that it must be so–that the salvation of God is for those who do not deserve it, and have no preparation for it. It is reasonable that the statement should be put in the Bible; for, dear friend, no others need justifying but those who have no justification of their own. If any of my readers are perfectly righteous, they want no justifying. You feel that you are doing your duty well, and almost putting heaven under an obligation to you.


What do you want with a Saviour, or with mercy? What do you want with justification? You will be tired of my book by this time, for it will have no interest to you. If any of you are giving yourselves such proud airs, listen to me for a little while. You will be lost, as sure as you are alive. You righteous men, whose righteousness is all of your own working, are either deceivers or deceived; for the Scripture cannot lie, and it saith plainly, “There is none righteous, no, not one.” In any case I have no gospel to preach to the self-righteous, no, not a word of it.


Jesus Christ himself came not to call the righteous, and I am not going to do what He did not do. If I called you, you would not come, and, therefore, I will not call you, under that character. No, I bid you rather look at that righteousness of yours till you see what a delusion it is. It is not half so substantial as a cobweb. Have done with it! Flee from it! Oh believe that the only persons that can need justification are those who are not in themselves just!


They need that something should be done for them to make them just before the judgment seat of God. Depend upon it, the Lord only does that which is needful. Infinite wisdom never attempts that which is unnecessary. Jesus never undertakes that which is superfluous. To make him just who is just is no work for God–that were a labor for a fool; but to make him just who is unjust–that is work for infinite love and mercy.


To justify the ungodly–this is a miracle worthy of a God. And for certain it is so. Now, look. If there be anywhere in the world a physician who has discovered sure and precious remedies, to whom is that physician sent? To those who are perfectly healthy? I think not. Put him down in a district where there are no sick persons, and he feels that he is not in his place.


There is nothing for him to do. “The whole have no need of a physician, but they that are sick.” Is it not equally clear that the great remedies of grace and redemption are for the sick in soul? They cannot be for the whole, for they cannot be of use to such. If you, dear friend, feel that you are spiritually sick, the Physician has come into the world for you. If you are altogether undone by reason of your sin, you are the very person aimed at in the plan of salvation.


I say that the Lord of love had just such as you are in His eye when He arranged the system of grace. Suppose a man of generous spirit were to resolve to forgive all those who were indebted to him; it is clear that this can only apply to those really in his debt. One person owes him a thousand pounds; another owes him fifty pounds; each one has but to have his bill receipted, and the liability is wiped out. But the most generous person cannot forgive the debts of those who do not owe him anything.


It is out of the power of Omnipotence to forgive where there is no sin. Pardon, therefore, cannot be for you who have no sin. Pardon must be for the guilty. Forgiveness must be for the sinful. It were absurd to talk of forgiving those who do not need forgiveness–pardoning those who have never offended. Do you think that you must be lost because you are a sinner? This is the reason why you can be saved.


Because you own yourself to be a sinner I would encourage you to believe that grace is ordained for such as you are. One of our hymn-writers even dared to say:
A sinner is a sacred thing;
The Holy Ghost hath made him so.
It is truly so, that Jesus seeks and saves that which is lost. He died and made a real atonement for real sinners.


When men are not playing with words, or calling themselves “miserable sinners,” out of mere compliment, I feel overjoyed to meet with them. I would be glad to talk all night to bona fide sinners. The inn of mercy never closes its doors upon such, neither weekdays nor Sunday. Our Lord Jesus did not die for imaginary sins, but His heart’s blood was spilt to wash out deep crimson stains, which nothing else can remove.



He that is a black sinner–he is the kind of man that Jesus Christ came to make white. A gospel preacher on one occasion preached a sermon from, ” Now also the axe is laid to the root of the trees,” and he delivered such a sermon that one of his hearers said to him, “One would have thought that you had been preaching to criminals.


Your sermon ought to have been delivered in the county jail.” “Oh, no,” said the good man, “if I were preaching in the county jail, I should not preach from that text, there I should preach ‘This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.’ ” Just so. The law is for the self-righteous, to humble their pride: the gospel is for the lost, to remove their despair.



If you are not lost, what do you want with a Saviour? Should the shepherd go after those who never went astray? Why should the woman sweep her house for the bits of money that were never out of her purse? No, the medicine is for the diseased; the quickening is for the dead; the pardon is for the guilty; liberation is for those who are bound: the opening of eyes is for those who are blind.


How can the Saviour, and His death upon the cross, and the gospel of pardon, be accounted for, unless it be upon the supposition that men are guilty and worthy of condemnation? The sinner is the gospel’s reason for existence. You, my friend, to whom this word now comes, if you are undeserving, ill-deserving, hell-deserving, you are the sort of man for whom the gospel is ordained, and arranged, and proclaimed. God justifieth the ungodly.



I would like to make this very plain. I hope that I have done so already; but still, plain as it is, it is only the Lord that can make a man see it. It does at first seem most amazing to an awakened man that salvation should really be for him as a lost and guilty one. He thinks that it must be for him as a penitent man, forgetting that his penitence is a part of his salvation. “Oh,” says he, “but I must be this and that,”–all of which is true, for he shall be this and that as the result of salvation; but salvation comes to him before he has any of the results of salvation.


It comes to him, in fact, while he deserves only this bare, beggarly, base, abominable description, “ungodly.” That is all he is when God’s gospel comes to justify him. May I, therefore, urge upon any who have no good thing about them-who fear that they have not even a good feeling, or anything whatever that can recommend them to God-that they will firmly believe that our gracious God is able and willing to take them without anything to recommend them, and to forgive them spontaneously, not because they are good, but because He is good.


Does He not make His sun to shine on the evil as well as on the good? Does He not give fruitful seasons, and send the rain and the sunshine in their time upon the most ungodly nations? Ay, even Sodom had its sun, and Gomorrah had its dew. Oh friend, the great grace of God surpasses my conception and your conception, and I would have you think worthily of it ! As high as the heavens are above the earth; so high are God’s thoughts above our thoughts.


He can abundantly pardon. Jesus Christ came into the world to save sinners: forgiveness is for the guilty. Do not attempt to touch yourself up and make yourself something other than you really are; but come as you are to Him who justifies the ungodly. A great artist some short time ago had painted a part of the corporation of the city in which he lived, and he wanted, for historic purposes, to include in his picture certain characters well known in the town.


A crossing–sweeper, unkempt, ragged, filthy, was known to everybody, and there was a suitable place for him in the picture. The artist said to this ragged and rugged individual, “I will pay you well if you will come down to my studio and let me take your likeness.” He came round in the morning, but he was soon sent about his business; for he had washed his face, and combed his hair, and donned a respectable suit of clothes.


He was needed as a beggar, and was not invited in any other capacity. Even so, the gospel will receive you into its halls if you come as a sinner, not otherwise. Wait not for reformation, but come at once for salvation. God justifieth the ungodly, and that takes you up where you now are: it meets you in your worst estate. Come in your dishabille [disorder]. I mean, come to your heavenly Father in all your sin and sinfulness.


Come to Jesus just as you are, leprous, filthy, naked, neither fit to live nor fit to die. Come, you that are the very sweepings of creation; come, though you hardly dare to hope for anything but death. Come, though despair is brooding over you, pressing upon your bosom like a horrible nightmare. Come and ask the Lord to justify another ungodly one. Why should He not? Come for this great mercy of God is meant for such as you are.


I put it in the language of the text, and I cannot put it more strongly: the Lord God Himself takes to Himself this gracious title, ” Him that justifieth the ungodly.” He makes just, and causes to be treated as just, those who by nature are ungodly. Is not that a wonderful word for you? Reader, do not delay till you have well considered this matter.


Excerpt From – All of Grace By Charles Haddon Spurgeon.



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We have seen the ungodly justified, and have considered the great truth, that only God can justify any man; we now come a step further and make the inquiry-How can a just God justify guilty men? Here we are met with a full answer in the words of Paul, in Romans 3:21-26. We will read six verses from the chapter so as to get the run of the passage:



“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference; for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus.”



Here suffer me to give you a bit of personal experience. When I was under the hand of the Holy Spirit, under conviction of sin, I had a clear and sharp sense of the justice of God. Sin, whatever it might be to other people, became to me an intolerable burden. It was not so much that I feared hell, but that I feared sin. I knew myself to be so horribly guilty that I remember feeling that if God did not punish me for sin He ought to do so.


I felt that the Judge of all the earth ought to condemn such sin as mine. I sat on the judgment seat, and I condemned myself to perish; for I confessed that had I been God I could have done no other than send such a guilty creature as I was down to the lowest hell. All the while, I had upon my mind a deep concern for the honor of God’s name, and the integrity of His moral government. I felt that it would not satisfy my conscience if I could be forgiven unjustly.


The sin I had committed must be punished. But then there was the question how God could be just, and yet justify me who had been so guilty. I asked my heart: “How can He be just and yet the justifier? ” I was worried and wearied with this question; neither could I see any answer to it. Certainly, I could never have invented an answer which would have satisfied my conscience.


The doctrine of the atonement is to my mind one of the surest proofs of the divine inspiration of Holy Scripture. Who would or could have thought of the just Ruler dying for the unjust rebel? This is no teaching of human mythology, or dream of poetical imagination. This method of expiation is only known among men because it is a fact; fiction could not have devised it. God Himself ordained it; it is not a matter which could have been imagined.



I had heard the plan of salvation by the sacrifice of Jesus from my youth up; but I did not know any more about it in my innermost soul than if I had been born and bred a Hottentot. The light was there, but I was blind; it was of necessity that the Lord himself should make the matter plain to me. It came to me as a new revelation, as fresh as if I had never read in Scripture that Jesus was declared to be the propitiation for sins that God might be just.


I believe it will have to come as a revelation to every newborn child of God whenever he sees it; I mean that glorious doctrine of the substitution of the Lord Jesus. I came to understand that salvation was possible through vicarious sacrifice; and that provision had been made in the first constitution and arrangement of things for such a substitution.


I was made to see that He who is the Son of God, co-equal, and co-eternal with the Father, had of old been made the covenant Head of a chosen people that He might in that capacity suffer for them and save them. Inasmuch as our fall was not at the first a personal one, for we fell in our federal representative, the first Adam, it became possible for us to be recovered by a second representative, even by Him who has undertaken to be the covenant head of His people, so as to be their second Adam.


I saw that ere I actually sinned I had fallen by my first father’s sin; and I rejoiced that therefore it became possible in point of law for me to rise by a second head and representative. The fall by Adam left a loophole of escape; another Adam can undo the ruin made by the first. When I was anxious about the possibility of a just God pardoning me, I understood and saw by faith that He who is the Son of God became man, and in His own blessed person bore my sin in His own body on the tree.


I saw the chastisement of my peace was laid on Him, and that with His stripes I was healed. Dear friend, have you ever seen that? Have you ever understood how God can be just to the full, not remitting penalty nor blunting the edge of the sword, and yet can be infinitely merciful, and can justify the ungodly who turn to Him?


It was because the Son of God, supremely glorious in His matchless person, undertook to vindicate the law by bearing the sentence due to me, that therefore God is able to pass by my sin. The law of God was more vindicated by the death of Christ than it would have been had all transgressors been sent to Hell. For the Son of God to suffer for sin was a more glorious establishment of the government of God, than for the whole race to suffer.



Jesus has borne the death penalty on our behalf. Behold the wonder! There He hangs upon the cross! This is the greatest sight you will ever see. Son of God and Son of Man, there He hangs, bearing pains unutterable, the just for the unjust, to bring us to God. Oh, the glory of that sight! The innocent punished! The Holy One condemned! The Ever-blessed made a curse! The infinitely glorious put to a shameful death! The more I look at the sufferings of the Son of God, the more sure I am that they must meet my case.


Why did He suffer, if not to turn aside the penalty from us? If, then, He turned it aside by His death, it is turned aside, and those who believe in Him need not fear it. It must be so, that since expiation is made, God is able to forgive without shaking the basis of His throne, or in the least degree blotting the statute book. Conscience gets a full answer to her tremendous question. The wrath of God against iniquity, whatever that may be, must be beyond all conception terrible.


Well did Moses say, “Who knoweth the power of thine anger?” Yet when we hear the Lord of glory cry, “Why hast thou forsaken me?” and see Him yielding up the ghost, we feel that the justice of God has received abundant vindication by obedience so perfect and death so terrible, rendered by so divine a person. If God himself bows before His own law, what more can be done? There is more in the atonement by way of merit, than there is in all human sin by way of demerit.



The great gulf of Jesus’ loving self–sacrifice can swallow up the mountains of our sins, all of them. For the sake of the infinite good of this one representative man, the Lord may well look with favor upon other men, however unworthy they may be in and of themselves. It was a miracle of miracles that the Lord Jesus Christ should stand in our stead and
Bear that we might never bear
His Father’s righteous ire.


But he has done so. “It is finished.” God will spare the sinner because He did not spare His Son. God can pass by your transgressions because He laid those transgressions upon His only begotten Son nearly two thousand years ago. If you believe in Jesus (that is the point), then your sins were carried away by Him who was the scapegoat for His people. What is it to believe in Him? It is not merely to say, “He is God and the Saviour,” but to trust Him wholly and entirely, and take Him for all your salvation from this time forth and forever–your Lord, your Master, your all.


If you will have Jesus, He has you already. If you believe on Him, I tell you you cannot go to hell; for that were to make the sacrifice of Christ of none effect. It cannot be that a sacrifice should be accepted, and yet the soul should die for whom that sacrifice has been received. If the believing soul could be condemned, then why a sacrifice? If Jesus died in my stead, why should I die also?


Every believer can claim that the sacrifice was actually made for him: by faith he has laid his hands on it, and made it his own, and therefore he may rest assured that he can never perish. The Lord would not receive this offering on our behalf, and then condemn us to die. The Lord cannot read our pardon written in the blood of His own Son, and then smite us. That were impossible.


Oh that you may have grace given you at once to look away to Jesus and to begin at the beginning, even at Jesus, who is the Fountain–head of mercy to guilty man! “He justifieth the ungodly.” “It is God that justifieth, ” therefore, and for that reason only it can be done, and He does it through the atoning sacrifice of His divine Son. Therefore it can be justly done-so justly done that none will ever question it-so thoroughly done that in the last tremendous day, when heaven and earth shall pass away, there shall be none that shall deny the validity of the justification.


“Who is he that condemneth? It is Christ that died. Who shall lay anything to the charge of God’s elect? It is God that justifieth.” Now, poor soul! will you come into this lifeboat, just as you are? Here is safety from the wreck! Accept the sure deliverance. “I have nothing with me,” say you. You are not asked to bring anything with you. Men who escape for their lives will leave even their clothes behind. Leap for it, just as you are.


I will tell you this thing about myself to encourage you. My sole hope for heaven lies in the full atonement made upon Calvary’s cross for the ungodly. On that I firmly rely. I have not the shadow of a hope anywhere else. You are in the same condition as I am; for we neither of us have anything of our own worth as a ground of trust.


Let us join hands and stand together at the foot of the cross, and trust our souls once for all to Him who shed His blood for the guilty. We will be saved by one and the same Saviour. If you perish trusting Him, I must perish too. What can I do more to prove my own confidence in the gospel which I set before you?


Excerpt From – All of Grace By Charles Haddon Spurgeon.



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The question, therefore, confronts each one of you, Have you been born again? There is no more important question that you could possibly face. Face it in these pages and don’t dodge it. And that brings us to the immediately practical question, How are men born again, or what must any one here to-day, who is not born again, do in order to be born again right here this morning? This question also is plainly answered in the Word of [God; and I can give you the answer in a very few minutes and give it so that any one here can understand it. There are three parts to the answer.


1. The first part of the answer you will find in Titus 3:4, “Not by works done in righteousness, which we did ourselves, but according to his mercy, he (i.e., God) saved us through the washing of regeneration and renewing of the Holy Ghost.” These words tell us very plainly that it is God who regenerates and that He does it through the power of His Holy Spirit.


The same thought is found in our text, John 3:5, 6: “Jesus answered, Verily, verily, I say unto thee, except a man be born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is Spirit.” Regeneration is God’s work; wrought by Him by the power of His Holy Spirit working in the mind, feelings and will of the one born again, in your heart and mine.


2. Some one might infer from the fact that regeneration is God’s work, which He works in our hearts by His Holy Spirit, that all we have to do is to wait until God sees fit to work; but we see plainly from other passages in the Word that this is not true.


We are taught the second thing about how regeneration is wrought in James 1:18, “Of His own will he brought us forth by the word of truth, that we should be a kind of first fruits of His creatures.” Here we are taught that the Word of Truth, the Word of God, is the instrument that God uses in regeneration. The same thought is found in 1 Pet. 1:23, “Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.” 


And Paul gives voice to the same great thought in 1 Cor. 4:15, where he says: “For though ye should have ten thousand tutors in Christ, yet have ye not many fathers: for in Christ Jesus I begat you through the gospel.” From these passages it is evident that the New Birth is wrought by God through the instrumentality of His Word.


It is God who works it through the power of His Holy Spirit, but the Holy Spirit works through the Word, and thus God begets men anew by “The Word of Truth,” or the “Word of God,” i.e., the Word which is preached by “the Gospel.” So then, if you or I wish to be born again we should get in contact with the Word of God by studying the Bible and asking God that the Holy Spirit may make that Word which we are studying a living thing in our own hearts.


We should get in contact especially with that part of God’s Word which is found in the Gospel of John, for John tells us in John 20:31 that “These (i.e., these things in the Gospel of John) are written, that ye may believe that Jesus is the Christ the Son of God; and that believing ye may have life in his name.” 


If we wish to see others born again we should bring the Word of God to bear upon their minds and hearts either by preaching [the Word, or by teaching it, or in personal work; and we should look to the Holy Spirit to quicken that Word in the hearts of men as we sow it in their hearts, and in this way the New Birth will result.


3. The third and last and decisive truth as to how we are born again is found in Gal. 3:26 and John 1:12, 13. In Gal. 3:26 we read, “For ye are all sons of God, through faith, in Christ Jesus.” This tells us plainly that we become born again through putting our faith in Christ Jesus. This is even more explicitly stated in John 1:12, 13: “But as many as received him (i.e. the Lord Jesus), to them gave He the right to become children of God, even to them that believe on His name: which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” 


Here we are told that the decisive thing in our becoming children of God is that we believe in, or receive, Jesus Christ. Any one who receives Jesus Christ as his personal Saviour and trusts God to forgive him because Jesus Christ died in his place and receives him as his Lord and King, and surrenders his thoughts to His absolute control as his Lord and his life to His absolute control as his King and confesses Jesus Christ as Lord before the world, such a one immediately becomes a child of God, is immediately born again, is immediately made a partaker of the Divine nature.


The same thought is illustrated by Jesus Himself in John 3:14, 15, where our Lord Jesus is recorded as saying, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him may have eternal life.”


The reference is to the story of the Israelites in the Old Testament when they were bitten by fiery serpents. As the dying Israelite with the poison of the fiery serpent coursing through his veins, was saved by simply looking at the brazen serpent on the pole, a serpent made in the likeness of the one that had bitten him, and had new life coursing through his veins as soon as he looked, so we dying men, with the poison of sin coursing through our veins, are saved by looking at Jesus Christ “Made in the likeness of sinful flesh,” lifted up on the cross, and have new life coursing through our veins the moment we look.


All we have to do with our regeneration is to receive Christ as He is presented to us in the Word, by which we are born again. Therefore, “If any man be in Christ he is a new creature (creation). The old things are passed away, behold all things are become new.”


In the New Birth the Word of God is the seed; the human heart is the soil; the preacher of the Word is the sower, and drops the seed of the Word of God into the soil of the human heart; God by His Spirit opens the heart to receive the seed (Acts 16:14); the hearer believes; the Spirit quickens the seed into life in the receptive heart; the heart closes around the seed by faith; the new [nature, the Divine Nature springs up out of the Divine Word; the believer is “born again,” “created anew,” “made alive,” “passed out of death into life.”


Have you been born again? I put this question to every man and woman here. I do not ask you whether you are a church member. I do not ask if you have been baptised. I do not ask, have you gone regularly to the communion. I do not ask, have you turned over a new leaf. I do not ask, are you an amiable, cultured, intelligent, moral, socially delightful gentleman or lady. I ask you, have you been born again? If not, you are outside of the Kingdom of God and you are bound for an everlasting hell unless you are born again.


But if you are not already born again you may be born again to-day, you may be born again before you leave this building, you may be born again right now; for the Word of God says, “As many as received him, to them gave he the right to become children of God, even to them that believe on his name: which were born, not of blood, nor of flesh, nor of the will of man, but of God.” And it says again in Rom. 10:9, 10, “If thou shalt confess with thy mouth Jesus as Lord and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” [These verses make it plain as day just what you must do right here and now to become a child of God. It is up to you to say whether or not you will do it.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


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“Regeneration and the Holy Spirit. Ye must be born again.” This word of our Lord Jesus has appeared to flame in the way of many, like the drawn sword of the cherub at the gate of Paradise. They have despaired, because this change is beyond their utmost effort. The new birth is from above, and therefore it is not in the creature’s power.


Now, it is far from my mind to deny, or ever to conceal, a truth in order to create a false comfort. I freely admit that the new birth is supernatural, and that it cannot be wrought by the sinner’s own self. It would be a poor help to my reader if I were wicked enough to try to cheer him by persuading him to reject or forget what is unquestionably true.



But is it not remarkable that the very chapter in which our Lord makes this sweeping declaration also contains the most explicit statement as to salvation by faith? Read the third chapter of John’s Gospel and do not dwell alone upon its earlier sentences. It is true that the third verse says:
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
But, then, the fourteenth and fifteenth verses speak:
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life.



The eighteenth verse repeats the same doctrine in the broadest terms:
He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. It is clear to every reader that these two statements must agree, since they came from the same lips, and are recorded on the same inspired page.


Why should we make a difficulty where there can be none? If one statement assures us of the necessity to salvation of a something, which only God can give, and if another assures us that the Lord will save us upon our believing in Jesus, then we may safely conclude that the Lord will give to those who believe all that is declared to be necessary to salvation. The Lord does, in fact, produce the new birth in all who believe in Jesus; and their believing is the surest evidence that they are born again.


We trust in Jesus for what we cannot do ourselves: if it were in our own power, what need of looking to Him? It is ours to believe, it is the Lord’s to create us anew. He will not believe for us, neither are we to do regenerating work for Him. It is enough for us to obey the gracious command; it is for the Lord to work the new birth in us.


He who could go so far as to die on the cross for us, can and will give us all things that are needful for our eternal safety. “But a saving change of heart is the work of the Holy Spirit.” This also is most true, and let it be far from us to question it, or to forget it. But the work of the Holy Spirit is secret and mysterious, and it can only be perceived by its results.


There are mysteries about our natural birth into which it would be an unhallowed curiosity to pry: still more is this the case with the sacred operations of the Spirit of God. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth; so is every one that is born of the Spirit.” This much, however, we do know–the mysterious work of the Holy Spirit cannot be a reason for refusing to believe in Jesus to whom that same Spirit beareth witness.



If a man were bidden to sow a field, he could not excuse his neglect by saying that it would be useless to sow unless God caused the seed to grow. He would not be justified in neglecting tillage because the secret energy of God alone can create a harvest. No one is hindered in the ordinary pursuits of life by the fact that unless the Lord build the house they labor in vain that build it. It is certain that no man who believes in Jesus will ever find that the Holy Spirit refuses to work in him: in fact, his believing is the proof that the Spirit is already at work in his heart.



God works in providence, but men do not therefore sit still. They could not move without the divine power giving them life and strength, and yet they proceed upon their way without question; the power being bestowed from day to day by Him in whose hand their breath is, and whose are all their ways. So is it in grace. We repent and believe, though we could do neither if the Lord did not enable us.


We forsake sin and trust in Jesus, and then we perceive that the Lord has wrought in us to will and to do of His own good pleasure. It is idle to pretend that there is any real difficulty in the matter.
Some truths which it is hard to explain in words are simple enough in actual experience. There is no discrepancy between the truth that the sinner believes, and that his faith is wrought in him by the Holy Spirit.


Only folly can lead men to puzzle themselves about plain matters while their souls are in danger. No man would refuse to enter a lifeboat because he did not know the specific gravity of bodies; neither would a starving man decline to eat till he understood the whole process of mutrition.


If you, my reader, will not believe till you can understand all mysteries, you will never be saved at all; and if you allow self-invented difficulties to keep you from accepting pardon through your Lord and Saviour, you will perish in a condemnation which will be richly deserved. Do not commit spiritual suicide through a passion for discussing metaphysical subtleties.


Excerpt From – All of Grace By Charles Haddon Spurgeon.



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There are four separate and distinct lines of proof of the Personality of the Holy Spirit.


1. The first line of proof of the Personality of the Holy Spirit is that all the distinctive marks or characteristics of personality are ascribed to the Holy Spirit in the Bible.


What are the distinctive characteristics of personality? Knowledge, feeling and will. Any being who knows and feels and wills is a person. Oftentimes when you say that the Holy Spirit is a person, people understand you to mean that the Holy Spirit has hands and feet and fingers and toes and eyes and ears and nose and mouth, and so on.


But these are not the marks of personality, these are the marks of corporeity. Any being who knows, thinks and wills is a person whether he have a body or not. Now all these characteristics of personality are ascribed to the Holy Spirit in the Bible.


(1) Turn in your Bibles to 1 Cor. 2:11. “For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.” Here knowledge is ascribed to the Holy Spirit. The Holy Spirit in other words, is not a mere illumination that comes to your mind and mine whereby our minds are cleared and strengthened to see truth that they would not otherwise discover. The Holy Spirit is a Person who Himself knows the things of God and reveals to us what He Himself knows.


(2) Now turn to 1 Cor. 12:11: “But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will.” Here will is ascribed to the Holy Spirit. The thought clearly is that the Holy Spirit is not a divine power that we get hold of and use according to our will, but that the Holy Spirit is a person who gets hold of us and uses us according to His will.


This is one of the most fundamental facts in regard to the Holy Spirit that we must bear in mind if we are to get into right relations to Him. More people are going astray at this point than almost any other. They are trying to get hold of some divine power which they can use according to their will. I do thank God that there is no divine power that I can get hold of and use according to my will.


What could I, in my foolishness and ignorance, do with a divine power, what evil I might work! But on the other hand, I am still more glad that while there is no divine power that I can get hold of and use according to my foolish will, there is a Divine Person who can get hold of me and use me according to His infinitely wise and loving will.


(3) Turn now to Rom. 8:27. “And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” What I wish you to notice here is expression, “the mind of the Spirit.”


The Greek word here translated “mind” is a comprehensive word that has in it the ideas of both thought and purpose. It is the same word which is used in the 7th verse of the chapter where we read, “The mind of the flesh is enmity against God,” where the thought is that not merely the thought of the flesh is against God, but the whole [moral and intellectual life of the flesh is enmity against God.


(4) We now turn to a most remarkable passage—Rom. 15:30. “Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.” What I wish you to notice in this verse are the words “The love of the Spirit.” It is a wonderful thought.


It teaches us that the Holy Spirit is not a mere blind influence or power, no matter how beneficent, that comes into our hearts and lives, but that He is a Divine Person, loving us with the tenderest love. I wonder how many of us have ever thought much regarding “the love of the Spirit.” I wonder how many of us ministers who are here to-day have ever preached a sermon on the love of the Spirit.


I wonder how many of you have ever heard a sermon on the love of the Spirit. Every day of your life you kneel down before God the Father, at least I hope you do, and say, “Heavenly Father, I thank thee for thy great love that led thee to give thy Son to come down to this world and die upon the cross of Calvary in my place.”


Every day of your life you kneel down and look up into the face of Jesus Christ the Son and say, “Thou blessed Son of God, I thank thee for that great love of thine that led thee to come down to this world in obedience to the Father and die in my place upon the cross of Calvary.” But did you ever kneel down and look up to the Holy Spirit and say to him, “Holy Spirit, I thank thee for that great love of thine”?


And yet we owe our salvation as truly to the love of the Holy Spirit as we do to the love of the Father and the love of the Son. If it had not been for the love of God the Father to me, looking down upon me in my lost estate, yes, anticipating my fall and ruin and sending His Son down to this world to die upon the cross, to die in my place, I would have been in hell to-day.


If it had not been for the love of Jesus Christ, the Son, coming down to this world in obedience to the Father to lay down His life, a perfect atoning sacrifice on the cross of Cavalry in my stead, I would have been in hell to-day.


But if it had not been for the love of the Holy Spirit to me, coming down to this world in obedience to the Father and the Son, seeking me out in my lost condition, following me day after day, and week after week, and month after month, and year after year, when I would not listen to Him, when I deliberately turned my back upon Him, when I insulted Him, following me into places where it must have been agony for One so holy to go, following me day after day, week after week, month after month, year after year, until at last He succeeded in bringing me to my senses and bringing me to realise my utterly lost condition and revealed the Lord Jesus to me as just the Saviour I needed and induced me and enabled me to receive the Lord Jesus as my Saviour and my Lord; if it had not been for this [patient, long-suffering, never-wearying love of the Spirit of God to me, I would have been in hell to-day.


(5) Turn now to a passage in the Old Testament. Neh. 9:20. “Thou gavest also thy good Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.” Here both intelligence and goodness are ascribed to the Holy Spirit.


This passage does not add anything to the thought that we have already had: I brought it in simply because it is from the Old Testament. There are those who say that the doctrine of the Personality of the Holy Spirit is in the New Testament, but is not in the Old Testament; but here we find it as clearly in the Old Testament as in the New.


Of course, we do not find it as frequently in the Old Testament as in the New, for this is the dispensation of the Holy Spirit: but the doctrine of the Personality of the Holy Spirit is there in the Old Testament. There are many who say that the doctrine of the Trinity is not in the Old Testament, that while it is in the New, it is not in the Old.


But it is in the Old, in the very first chapter of the Bible. In Gen. 1:26 we read, “And God said, let us make man in our image, after our likeness.” Here the plurality of the persons in the Godhead comes out clearly. God did not say, “I will” or “Let me make man in my image.” He said, “Let us make man in our image, after our likeness.”


The three persons of the Trinity are found in the first three verses of the Bible: “In the beginning God created the heaven and the earth.” There you have God the Father. “And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” 


There you have the Holy Spirit. “And God said,” there you have the Word, “Let there be light: and there was light.” Here we have the three persons of the Trinity in the first three verses of the Bible. In fact the doctrine of the Trinity is found hundreds of times in the Old Testament. In the Hebrew Bible it occurs in every place where you find the word God in your English Bible, for the Hebrew word for God is a plural noun.


Literally translated, it would be “Gods” and not God. In the very passage to which the Unitarians and the Jews, who reject the Deity of Christ, refer so often as proving conclusively that the Deity of Christ cannot be true, namely Deut. 6:4, the very doctrine that they are seeking to disprove is found; for Deut. 6:4 literally translated would read “Hear, O Israel: Jehovah our Gods is one Jehovah.” 


Why did the Hebrews with their intense monotheism, use a plural name for God? This was the question that puzzled the Hebrew grammarians and lexicographers, and the best explanation they could arrive at was that the plural for God here used was the pluralis majestatis, the plural of majesty.


The explanation is entirely inadequate, to say nothing of the fact that the [pluralis majestatis in the Old Testament is a figure of very doubtful validity. There is another explanation far nearer at hand, and far more adequate and satisfactory, and that is that the Hebrew inspired writers use a plural name for God in spite of their intense monotheism, because there is a plurality of persons in the one Godhead.


(6) Now turn to Eph. 4:30. “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” Here grief is ascribed to the Holy Spirit. In other words, the Holy Spirit is not a mere blind impersonal influence or power that comes to dwell in your heart and mine, but a person, a person who loves us, a person who is holy and intensely sensitive against sin, a person who recoils from sin in what we call its slightest forms as the holiest woman of earth never recoiled from sin in its grossest and most repulsive forms.


And He sees whatever we do, He hears whatever we say, He sees our very thoughts, not a vagrant fancy is allowed a moment’s lodgment in our mind but what He sees it. And if there is anything impure, unholy, immodest, untrue, false, censorious, or unChristlike in any way, He is grieved beyond expression. This is a wonderful thought and it is to me the mightiest incentive that I know to a Christian walk.


How many a young man is kept back from doing things that he would otherwise do, by the thought that, if he did do that, his mother might hear of it and it would grieve her beyond expression. How many a young man has come to the great city and in some hour of temptation has been about to go into a place that no self-respecting man ought ever to enter, but just as his hand is on the doorknob and he is about to open the door, the thought comes to him, “If I should enter there mother might hear of it, and if she did, it would nearly kill her,” and he has turned away without entering;


But there is One holier than the holiest mother that any of us ever knew, One who loves us with a tenderer love than our own mother loves us, and Who sees everything we do, not only in the daylight but under the cover of night; Who hears every word we utter, every careless word that escapes our lips; Who sees every thought we entertain, yes, Who sees every fleeting fancy that we allow a moment’s lodgment in our mind; and if there is anything unholy, impure, immodest, indecorous, unkind, harsh, censorious or unchristlike in any way in act or word or thought, He sees it and is grieved beyond expression.


Oh, how often there has come into my mind some thought or imagination, I know not from what source, but that I ought not to entertain, and just as I was about to give it lodgment, the thought has come, “The Holy Spirit sees that and will be grieved by it,” and the thought has gone. Bearing this thought of the Holy Spirit in our mind will help us to solve all the questions that perplex the young believer to-day.


For example, the question, “Ought I as a Christian go to the theatre or the movies?” Well, if you go the Holy Spirit will go; for He dwells in the heart of every believer and goes wherever the believer goes. Were you ever at a theatre or at a moving picture show in your life where you thought the atmosphere of the place would be congenial to the Holy Spirit? If not, don’t go.


Ought I as a Christian go to the dance? Well, here again, if you go, the Holy Spirit will surely go. Were you ever at a dance in your life where you believed the atmosphere of the place would be congenial to the Holy Spirit? Shall I as a Christian play cards? Were you ever at a card party in all your life, even the most select little neighbourhood gathering, or even a home gathering to play cards, where you thought the atmosphere of the place would be congenial to the Holy Spirit? If not, don’t play.


So with all the questions that come up and that some of us find so hard to settle, this thought of the Holy Spirit will help you to settle them all, and to settle them right, if you really desire to settle them right and not merely to do the thing that pleases yourself.


2. The second line of proof of the personality of the Holy Spirit is that, many actions are ascribed to the Holy Spirit that only a person can perform.


There are many illustrations of this in the Bible; but I will limit our consideration this morning to three instances.


(1) Turn again to the 2nd chapter of 1 Corinthians. In the 10th verse, we read, “But unto us, [God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God.” Here the Holy Spirit is represented as searching the deep things of God. In other words, as we said under our previous heading, the Holy Spirit is not a mere illumination whereby our minds are made clear and strong to apprehend truth that they would not otherwise discover, but the Holy Spirit is a person Who Himself searches into the deep things of God and reveals to us the things which He discovers. Such words could only be spoken of a person.


(2) Now turn to Rom. 8:26 “And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought but the spirit himself maketh intercession for us with groanings that cannot be uttered.” Here the Holy Spirit is represented as doing what only a person can do, praying. The Holy Spirit is not a mere influence that comes to impel us to prayer, and not a mere guidance to us in offering our prayers. He is a person who Himself prays. 


Every believer in Christ has two Divine Persons praying for Him. First, the Son, our Advocate with the Father, who ever liveth to make intercession for us up yonder at the right hand of God in the place of power (John 2:1 and Heb. 7:25). Second, the Holy Spirit who prays through us down here. Oh, what a wonderful thought, that we have these two divine persons praying for us every day. What a sense it gives us of our security.


(3) Now turn to two other closely related passages. John 14:26. “But the comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I have said unto you.” Here the Holy Spirit is represented as doing what only a person could do, namely, teaching.


We have the same thought in John 16:12-14. “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He shall guide you into all the truth: for He shall not speak from Himself; but what things soever He shall hear, these shall He speak: and He shall declare unto you the things that are to come. He shall glorify me; for He shall take of mine, and shall declare it unto you.” 


Here again the Holy Spirit is represented as a living personal teacher. It is our privilege to have the Holy Spirit as a living person to-day as our teacher. Every time we study our Bibles, it is possible for us to have this Divine Person the author of the Book, to interpret it to us and to teach us its meaning. It is a precious thought.


How many of us have often thought when we heard some great human teacher whom God has especially blessed to us, “Oh, if I could only hear that man every day, then I might make some progress in my Christian life,” but we can have a teacher more competent by far than the greatest human teacher that ever spoke for our teacher every day, the Holy Spirit.


3. The third line of proof of the personality of the Holy Spirit is that an office is predicated of the Holy Spirit that could only be predicated of a person.


Look for example at John 14:16, 17. Here we read, “And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever, even the Spirit of truth: whom the world cannot receive; for it seeth him not. Neither knoweth him: ye know him; for He abideth with you, and shall be in you.”


Here the Holy Spirit is represented as another Comforter who is coming to take the place of our Lord Jesus. Up to this time our Lord Jesus had been the friend always at hand to help them in every emergency that arose. But now He was going and their hearts were filled with consternation, and He tells them that while He is going, another is coming to take His place.


Can you imagine our Lord Jesus saying this if the other that was coming to take His place was a mere impersonal influence or power? Can you imagine our Lord Jesus saying what He says in John 16:7, “Nevertheless I tell you the truth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you,” if that which was coming to take His place was not another person but a mere influence or power.


In that case, is it for a moment conceivable that our Lord could say that it was expedient for Him, a Divine Person, to go and a mere influence or power, no matter how divine, come to take His place? No! No! What our Lord said was that He, one Divine Person, was going, but that another Person, just as Divine, was coming to take His place.


This promise is to me one of the most precious promises in the whole Word of God for this present dispensation, the thought that during the absence of my Lord, until that glad day when He shall come back again, another Person, just as divine as He, is by my side, yes, dwells in my heart every moment to commune with me and to help me in every emergency that can possibly arise.


I suppose you know that the Greek word translated Comforter in these verses means more than Comforter. It means Comforter plus a whole lot beside. The Greek word so translated is parakletos. This word is a compound word, compounded of the word para which means alongside, and kletos, one called, “One called to stand alongside another” to take his part and help him in every emergency that arises.


It is the same word that is translated “advocate” in 1 John 2:1, “If any man sin, we have an advocate(parakletonwith the Father, Jesus Christ the righteous.” But the word “Advocate” does not give the full force of the word. Etymologically it means about the same. Advocate is a Latin word transliterated into the English. The word is compounded of two words, ad, meaning to, and vocatus, one called, that is to say, one called to another to take his part, or to help him.


But in our English usage it has obtained a restricted sense. The Greek word, as already said, means “one called alongside another,” and the thought is of a helper always at hand with his counsel and his strength and any form of help needed. Up to this time the Lord Jesus Himself had been their Paraclete, or friend always at hand to help.


Whenever they got into any trouble they simply turned to Him. For example, on one occasion they were perplexed on the subject of prayer and they said to the Lord, “Lord teach us to pray.” And He taught them to pray. On another occasion when Jesus was coming to them walking on the water, when their first fear was over and He had said, “It is I, be not afraid,” then Peter said to Him, “Lord, if it be thou, bid me come unto thee upon the water.” And the Lord said, “Come.” Then Peter clambered over the side of the fishing smack and commenced to go to Jesus walking on the water. Seemingly he turned around, took his eyes off the Lord and looked at the fishing smack to see if the other disciples, John and James, and the rest, were noticing how well he was getting on, but no sooner had he got his eyes off the Lord than he began to sink, and he cried out saying, “Lord, save me,” and Jesus reached out His hand and held him up.


Just so, when they got into any other emergency they turned to the Lord and He delivered them. But now He was going, and consternation filled their hearts, and the Lord said to them, “Yes, I am going but another just as divine, just as able to help, is coming to take my place,” and this other Paraclete is with us wherever we go, every hour of the day or night. He is always by our side.


If this thought gets into your heart and stays there, you will never have another moment of fear no matter how long you live. How can we fear in any circumstances, if He is by our side? You may be surrounded by a howling mob. But what of it if He walks between you and the mob? That thought will banish all fear. I had a striking illustration of this in my own experience some years ago.


I was speaking at a Bible Conference on Lake Kenka in New York State. I had a cousin who had a cottage four miles up the lake and I went up there and spent my rest day with him. The next day he brought me down in his steam launch to the pier where the Conference was held. As I stepped off the launch onto the pier he said to me, “Come back again to-night and spend the night with us,” and I promised him that I would; but I did not realise what I was promising.


That night, when the address was over as I went out of the hotel and started on my walk, I found that I had undertaken a large contract. The cottage was four miles away, but a four mile walk or an eight mile walk was nothing under ordinary circumstances, but a storm was coming up, the whole heaven was overcast.


The path led along a bluff bordering the lake, the path was near the edge of the bluff. Sometimes the lake was perhaps not more than ten or twelve feet below, at other times some thirty or forty feet below. I had never gone over the path before and as there was no starlight, I couldn’t see the path at all. Furthermore, there had already been a storm that had gulleyed out deep ditches across the path into which one might fall and break his leg.


I couldn’t see these ditches except when there would be a sudden flash of lightning, and then I would see one and then it would be darker and I blinder than ever. As I walked along this path, so near the edge of the bluff with all the furrows cut through it, I felt it was perilous to take the walk and thought of going back; and then the thought came to me, “You promised that you would come to-night and they may be sitting up waiting for you.”


So I felt that I must go on. But it seemed creepy and uncanny to walk along the edge of that bluff on such an uncertain path that I couldn’t see, and could only hear the sobbing and wailing and the moaning of the lake at the foot of the bluff as it rose in the fast approaching storm. Then the thought came to me, what was it you told the people there at the conference about the Holy Spirit being a Person always by our side? And I at once realised that the Holy Spirit walked between me and the edge of the bluff; and that four miles through the dark was four miles without a fear, a gladsome instead of a fearsome walk.


I once threw this thought out in the Royal Albert Hall in London, one dark dismal February afternoon. There was a young lady in the audience who was very much afraid of the dark. It simply seemed impossible for her to go into a dark room alone. After the meeting was over she hurried home and rushed in to the room where her mother was sitting and cried, “O mother, I have heard the most wonderful address this afternoon about the Holy Spirit always being by our side as our ever-present helper and protector.


I shall never be afraid of the dark again.” Her mother was a practical English woman and said to her, “Well, let us see how real that is. Now go upstairs to the top floor, into the dark room, and shut the door and stay in there alone in the dark.” The daughter went bounding up the stairs, went into the dark room, closed the door and it was pitch dark, and “Oh,” she wrote me the next day, “it was dark, utterly dark, but that room was bright and glorious with the presence of the Holy Spirit.”


In this thought is also the cure for insomnia. Did any of you ever have insomnia? I did. For two dark, awful years. Night after night, I would go to bed, almost dead, as it seemed to me, for sleep, and I thought I would certainly sleep as I could scarcely keep awake; but scarcely had my head touched the pillow when I knew I wouldn’t sleep and I would hear the clock strike twelve, one, two, three, four, five, six, and then it was time to get up.


It seemed as though I didn’t sleep at all, though I have no doubt I did: for I believe that people who suffer from insomnia sleep more than they think they do, else we would die: but it seemed as if I didn’t sleep at all, and this went on for two whole years, until I thought that if I couldn’t get sleep I would lose my mind. And then I got deliverance. For years I would retire and fall asleep about as soon as my head touched the pillow. But one night I went to bed in the Bible Institute in Chicago where I was then stopping.


I expected to fall asleep almost immediately, as had become my custom, but scarcely had my head touched the pillow when I knew I was not going to sleep. Insomnia was back. If you have ever had him you will always recognise him. It seemed as if Insomnia was sitting on the footboard looking like an imp, grinning at me and saying “I am back for two more years.” “Oh,” I thought, “two more years of this awful insomnia.”


But that very morning I had been teaching the students in the lecture room on the floor below on the Personality of the Holy Spirit, and the thought came to me almost immediately, “What was that you were telling the students down stairs this morning about the Holy Spirit being always with us?” And I said, “Why don’t you practice what you preach?” And I looked up and said, “O thou blessed Holy Spirit of God, thou art here, if thou hast anything to say to me, I will listen.”


And He opened to me some of the sweet and precious things about Jesus Christ, filling my soul with calm and peace and joy, and the next thing I knew I was asleep and the next thing I knew it was to-morrow morning; and whenever Insomnia has come around since and sat on my [footboard, I have done the same thing and it has never failed.


In this thought also is a cure for all loneliness. If the thought of the Holy Spirit as an Ever-present Friend always at hand, once enters your heart and stays there, you will never have another lonely moment as long as you live. My life for the larger part of the last sixteen years has been a lonely life. I have often been separated from all my family for months at a time. I have not seen my wife sometimes for two or three months at a time and for eighteen months I did not see any member of my family but my wife.


One night I was walking the deck of a steamer in the South Seas between New Zealand and Tasmania. It was a stormy night. Most of the other passengers were below sick, none of the officers nor sailors could walk with me for they had their hands full looking after the boat. I had to walk the deck alone.


Four of the five other members of my family were on the other side of the globe, seventeen thousand miles away by the nearest route that I could get to them, and the one member of my family who was nearer was not with me that night. As I walked the deck alone I got to thinking of the four children seventeen thousand miles away and was about to get lonesome, when the thought came to me of the Holy Spirit by my side, and that as I walked He took every step with me, and all loneliness was gone.


I gave expression to this thought some years ago in the city of St. [Paul, and at the close of the address a physician came to me and said, “I wish to thank you for that thought. I am often called at night to go out alone through darkness and storm far into the country, and I have been very lonely, but I will never be lonely again, for I will know that every step of the way the Holy Spirit is beside me in my doctor’s gig.”


In this same precious truth there is a cure for a broken heart. Oh, how many broken-hearted people there are in the world to-day, especially in these days of war and bloodshed and death! Many of us here have lost loved ones. Many more of us in all probability will during the months that are just ahead of us. But we need not have a moment’s heartache if we only know the communion of the Holy Ghost.


There is perhaps here to-day some woman who a year ago, or a few months ago, or a few weeks ago, or a few days ago, had by her side a man whom she dearly loved, a man so strong and wise that she was freed from all sense of responsibility and care; for all the burdens were upon him, and how bright and happy life was in his companionship! But the dark day came when that loved one was taken away, and how lonely and empty and barren, and full of burden and care, life is to-day! Listen!


There is One who walks right by your side, wiser and stronger and more loving than the wisest and strongest and most loving husband that ever lived, ready to bear all the burdens and responsibilities of life, yes, ready to do far more: to come in and dwell in your heart and fill every nook and corner of your empty, aching heart, and thus banish all loneliness and heartache forever.


I said this one afternoon in Saint Andrews Hall in Glasgow. At the close of the address, when I passed out into the reception room, a lady who had hurried along to meet me, approached me. She wore a widow’s bonnet, her face bore the marks of deep sorrow, but now there was a happy look in her face. She hurried to me and said, “Doctor Torrey, this is the anniversary of my dear husband’s death” (her husband was one of the most highly esteemed Christian men in Glasgow) “and I came to Saint Andrews Hall to-day saying to myself, ‘Doctor Torrey will have something to say that will help me.’ Oh,” she continued, “you have said just the right word! I will never be lonesome again, never have a heartache again.


I will let the Holy Spirit come in and fill every aching corner of my heart.” Eighteen months passed; I was in Scotland again, taking a short vacation on the lochs of the Clyde on the private yacht of a friend. One day we stopped off a point, a little boat put off from the point and came alongside the steam yacht. The first one who clambered up the side of the yacht and onto the deck was this widow.


Seeing me standing on the deck, she hurried across and took my hand in both of hers and with a radiant smile on her face she said, “Oh, Doctor Torrey, the thought you gave me in Saint Andrews [Hall that afternoon stays with me still and I have not had a lonely or sad hour from that day to this.” But it is in our Christian work that the thought comes to us with greatest power and helpfulness. Take my own experience. I became a minister simply because I had to, or be forever lost.


I do not mean that I am saved by preaching the Gospel; I am saved simply on the ground of Christ’s atoning blood and that alone; but my becoming a Christian and accepting Him as my Saviour turned upon my preaching the Gospel. For six years I refused to come out as a Christian because I was unwilling to preach, and I felt that if I became a Christian I must preach. The night that I was converted I did not say, “I will accept Christ” or “I will give up my sins”; I said, “I will preach.”


But if there was ever a man who by natural temperament was unfitted to preach, it was I. I was one of these abnormally bashful boys. A stranger could scarcely speak to me without my blushing to the roots of my hair. Of all the tortures I endured at school there was none so great as that of reciting a piece. To stand up on the platform and have all the scholars looking at me, I could scarcely endure it, and when I had to recite and my own mother and father asked me to recite the piece before I went to school, I simply could not recite it before my own father and mother.


Think of a man like that going into the ministry. Even after I was in Yale College, when I would go home on a vacation and my mother would have callers and send for me to come in and meet them, I couldn’t say a word. After they were gone my mother would say to me, “Archie, why didn’t you say something to Mrs. S. or Mrs. D.?” and I would say, “Why, mother, I did!” and she would reply, “You didn’t utter a sound.” I thought I did, but it would come no further than my throat and there be smothered.


I was so bashful that I never even spoke in a church prayer meeting until after I entered the theological seminary. Then I thought, if I was to be a preacher I must at least be able to speak in my own church prayer meeting. I made up my mind I would. I learned a piece by heart. I remember some of it now. I think I forgot some of it when I got up to speak that night. As soon as the meeting was thrown open I grasped the back of the settee in front of me and pulled myself up to my feet and held on to it lest I should fall.


One Niagara went rushing up one side and another down the other, and I tremblingly repeated as much of my little piece as I could remember and then dropped back into the seat. At the close of the meeting a dear old maid, a lovely Christian woman, came to me and cheeringly said, “Oh, Mr. Torrey, I want to thank you for what you said to-night. It did me so much good. You spoke with so much feeling.” Feeling! The only feeling I had was that I was scared nearly to death.


Think of a man like that going into the ministry. My first years in the ministry were torture. I preached three times a day. I committed my sermons to memory and then I stood up and twisted the top button of my coat until I had twisted the sermon out and then when the third sermon was preached and finished, I dropped back into the haircloth settee back of the pulpit with a great sense of relief that that was over for another week.


And then the thought would take possession of me, Well you have to begin to-morrow morning to get ready for next Sunday! But a glad day came when the thought I am trying to teach you this morning took possession of me, viz., that when I stood up to preach, that, though people saw me, that there was Another who stood by my side whom they did not see, but upon whom was all the responsibility for the meeting, and all that I had to do was to get as far back out of sight as possible and let Him do the preaching.


From that day preaching has been the joy of my life. I would rather preach than eat. Sometimes when I rise to preach, before I have uttered a word, the thought of Him, standing beside me, able and willing to take charge of the whole meeting and do whatever needs to be done, has so filled my heart with exultant joy that I have felt like shouting. Just so in your Sunday School teaching.


Some of you worry about your Sunday School classes for fear that you will say something that ought not to be said, or leave unsaid something that ought to be said, and the thought of the burden and responsibility almost crushes you. Listen! Always remember this as you sit there teaching your class: there is One right beside you Who knows just what ought to be said and just what ought to be done. Instead of carrying the responsibility of the class, let Him carry it, let Him do the teaching.


One Monday morning I met one of the most faithful laymen I ever knew and a very gifted Bible teacher. He was deep in the blues, over his failure with his class the day before—at least, what he regarded as failure. He unburdened his heart to me. I said to him, “Mr. Dyer, did you not ask God to give you wisdom as you went before that class?” He said, “I did.” I said, “Did you not expect Him to give it?” He said, “I did.” Then I said, “What right have you to doubt that He did?” He replied, “I never thought of that before.


I will never worry about my class again.” Just so in personal work. When I or some one else urges you at the close of the meeting to go and speak to some one else, oh, how many of you want to go, but you don’t stir. You think to yourself, “I might say the wrong thing.” You will, if you say it. You will certainly say the wrong thing; but trust the Holy Spirit, He will say the right thing. Let Him have your lips to speak through.


It may not appear the right thing at the time, but some time you will find out that it was just the right thing. One night in Launceston, Tasmania, as Mrs. Torrey and I came away from the meeting, my wife said to me, “Archie, I wasted my whole evening. I have been talking to the most frivolous girl. I don’t think that she has a serious thought in her head.” I replied, “Clara, how do you know? Did you not trust God to guide you?” “Yes.” “Well, leave it with Him.”


The very next night at the close of the meeting the same seemingly utterly frivolous young woman came up to Mrs. Torrey, leading her mother by the hand, and said, “Mrs. Torrey, won’t you speak to my mother? You led me to Christ last night, now please lead my mother to Christ.”


4. There is another line of proof of the personality of the Holy Spirit, but we have no time to dwell upon it. This line of proof is that a treatment is predicated of the Holy Spirit that could only be predicated of a person.


In Isa. 63:10 we are taught that the Holy Spirit is rebelled against and grieved. You cannot rebel against or grieve a mere influence or power. Only a person can be rebelled against and grieved. In Heb. 10:29 we are taught that the Holy Spirit is “done despite unto,” or “treated with contumely,” insulted. You cannot treat an influence or power with contumely; only a person. In Acts 5:3 we are taught that the Holy Spirit is lied to.


You can only lie to a person. In Matt. 12:31 we are taught that the Holy Spirit is blasphemed against. We are told that the blasphemy against the Holy Ghost is more serious than the blasphemy against the Lord Jesus, and [this certainly could only be said of a person and a Divine Person.


To sum it all up, the Holy Spirit is a Person. Theoretically we probably all believed this before, but do we in our real thought of Him, in our practical attitude toward Him, treat Him as a person? Do we really regard Him as real a person as Jesus Christ is, as loving, as wise, as strong, as worthy of our confidence and love, and surrender as He? A Divine Person always by our side?


The Holy Spirit came into this world to be to the disciples of our Lord after our Lord’s own departure, and to be to us, what Jesus Christ had been to them during the days of His personal companionship with them. Is He that to you to-day? Do you know the “communion of the Holy Spirit?” the companionship of the Holy Spirit, the partnership of the Holy Spirit, the fellowship of the Holy Spirit, the comradeship of the Holy Spirit? To put it into a single word, the whole object of this address this morning, I say it reverently, is to introduce you to my Friend, the Holy Spirit.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


Tikva


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Is The Work Of The Holy Spirit In Apostles And Prophets Different From His Work In Other People – Spiritual Reading.



The first thing that the Bible teaches on this point and claims for itself is, that the work of the Holy Spirit in apostles and prophets, in the various [human authors of the different books of the Bible, differs from His work in other men, even in other believers in Christ. It teaches that the Holy Spirit imparts to apostles and prophets an especial gift for an especial purpose.


We find this clearly taught in 1 Cor. 12:4, 8-11, 28, 29, where we read, “Now there are diversities of gifts, but the same Spirit. . . . (8) for to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit; (9) to another faith, in the same Spirit; and to another gifts of healing, in the same Spirit; (10) and to another workings of miracles (powers); and to another prophecy; and to another discerning of spirits; to another divers kinds of tongues, and to another the interpretation of tongues; (11) but all these worketh the one and the same Spirit, dividing to each one severally even as He will. . . . (28) And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues. (29) Are all apostles? are all prophets? are all teachers? are all workers of miracles?


This chapter is the fullest and clearest chapter in the Bible on the subject of the various gifts of the Holy Spirit. It is the classical chapter on the whole subject, and the teaching of these verses is as plain as language can make it, and it states in terms, the meaning of which is unmistakable, that the gift bestowed on apostles and prophets differed in kind from the gifts bestowed on other believers, even though those believers were filled with the Holy Spirit.


Not only did the work of the Holy Spirit in the apostles and prophets differ from His work in men of genius, but even from His work in other believers. These verses make it as plain as day that the doctrine which has become so common and so popular in our day, that the work of the Holy Spirit in preachers and teachers and in ordinary believers, illuminating them and guiding them into the truth and into the understanding of the Word of God, is the same in kind and differs only in degree from the work of the Holy Spirit in Apostles and Prophets is thoroughly unscriptural and untrue.


This doctrine overlooks what is here so clearly stated and so carefully elucidated, that while there is “the same Spirit” “there are diversities of gifts” “diversities of ministrations,” “diversities of workings” (1 Cor. 12:406 R. V.) and that not all are Prophets or Apostles. (1 Cor. 12:29.)


Those who desire to minimise the difference between the work of the Holy Spirit in Apostles and Prophets, and His work in other men, often refer to the fact that the Bible itself says that Bezaleel, the architect of the tabernacle, was to be “filled with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,” “to devise the work of the tabernacle” (Ex. 31:1-11), as a proof that the inspiration of the Prophet does not differ in kind from the inspiration of the artist or the architect.


This argument at first glance seems plausible, but when we bear in mind the facts about the tabernacle, especially the fact that the tabernacle was to be built after the pattern shown to Moses in the mount (Ex. 25:8, 9, 40) and that therefore it was itself a revelation from God, a prophecy, a setting forth of the truth of God, the argument loses all its force.


The tabernacle was the Word of God done into wood, gold, silver, brass, cloth, skin, etc., just as truly the Word of God and the revealing of God’s truth as if the truth were printed on a page. So, of course, Bezaleel needed to be inspired, he was a prophet, a prophet who uttered his prophecies in the details of the tabernacle. There is much reasoning about inspiration to-day that appear at first sight very learned, but that will not bear much scrutiny or candid comparison with the teachings of the Word of God.


There is nothing in the Bible more inspired than the tabernacle, and if the destructive critics would study the tabernacle more carefully and thoroughly they would be led to give up their ingenious but untenable theories, not only about the construction of the tabernacle, but about many other things as well.


I have never heard or known of a single destructive critic who had ever given a thorough study to the real meaning of the tabernacle in all its parts, or who had any considerable understanding of the types of Scripture. I have challenged the critics in the University centres of England, Ireland and Scotland to name one single destructive critic who had ever made any thorough study of the types, and no one has ever attempted to even suggest one.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



Tikva



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The God Of The Bible As Distinguished From The God Of Christian Science And The God Of Modern Philosophy – Spiritual Reading


The God Of The Bible As Distinguished From The God Of Christian Science And The God Of Modern Philosophy – Spiritual Reading.



I have three texts: John 4:24: “God is Spirit.” 1 John 1:5: “God is Light.” 1 John 4:8, 16: “God is Love.” These three texts give three of the most remarkable statements that were ever uttered and set before us in the clearest possible way the Christian conception of God as distinguished from every other conception of God.


The Christian Scientists constantly quote one of our texts: “God is Love.” In fact they quote it more than almost any other passage in the Bible, but they do not mean at all by “God is Love” what 1 John 4:8 or 1 John 4:16 evidently mean when taken in their connection. By “love” the Christian Scientists do not mean a personal attribute of God, but an impersonal abstraction which is itself God.


Mrs. Eddy frankly and flatly denies the personality of God. The Christian Scientists not only say, “God is love,” but they also say, “Love is God.” They not only say, “God is good,” but they also say, “Good is God.” To say “Love is God” is an utterly different statement from saying, “God is love.” You might just as well say “Spirit is God,” because God says, “God is spirit,” but all spirit is not God. Or you might as well say, “Light is God,” because “God is light,” but light is not God and love is not God, though God is love and God is light and God is spirit.


What is meant by “love” in the inspired statement, “God is Love”? What is meant by the statement, “God is Love,” is shown by the definition or description of love given in the context and in the immediately preceding chapter—1 John 3:13-18. These verses clearly show that by the statement in 1 John 4:8 and 1 John 4:16, “God is Love” is not meant that God is an abstract quality, “love,” and that the abstract quality of love is God, but what is meant is that God is a person whose whole being and conduct are dominated by the quality of love, that is, by a desire for and delight in the highest welfare of others.


This will be evident to you if I read from the immediately preceding chapter (1 John 3:13-17): “Marvel not, brethren, if the world hateth you. (14) We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. (15) Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. (16) Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. (17) But whoso hath the world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him? (18) My little children, let us not love in word, neither with the tongue; but in deed and truth.” 


And from this chapter (1 John 4:7-17): “Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God. (8) He that loveth not knoweth not God; for God is love. (9) Herein was the love of God manifested in us, that God hath sent his only begotten Son into the world that we might live through him. (10) Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins. (11) Beloved, if God so loved us, we also ought to love one another. (12) No man hath beheld God at any time: If we love one another, God abideth in us, and his love is perfected in us: (13) Hereby we know that we abide in him and he in us, because he hath given us of his spirit. (14) And we have beheld and bear witness that the father hath sent the Son to be the Saviour of the world. (15) Whosoever shall confess that Jesus is the son of God, God abideth in him, and he in God. (16) And we know [and have believed the love which God hath in us. God is Love; and he that hath abideth in love abideth in God, and God abideth in him. (17) Herein is love made perfect with us, that we may have boldness in the day of judgment; because as he is, even so are we in this world.”


The God of what is called “Modern Philosophy” is “The Absolute,” and by “The Absolute” is generally meant a cold abstraction and not a clear, definite and warm personality Who loves, grieves, suffers, and Who works intelligently for others. And oftentimes the God of modern philosophy is not only “in all things” but is all things and all things are God. Such a God is no God at all.


Whereas the God of the Bible, as we shall see as we proceed, is a Divine Person who exists apart from the world which He has created and Who existed before the world He created, Who bears definite relations to the world He has made and Who works along definite and clearly revealed lines.


So we come face to face with the question, What sort of a Being is the God of the Bible, the real God, the one true God, the God of Christianity, the only God Whom we should worship and love and obey? The Kaiser also talks much about God and his followers are fond of saying, “Gott mit uns,” but if any one will carefully study the Kaiser’s utterances it becomes plain that he does not mean by God the God of the Bible, the Christian God, the God and Father of our Lord Jesus Christ.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



Tikva



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What Is The Importance Of The Doctrine Of The Personality Of The Holy Spirit – Spiritual Reading.



1. The Doctrine of the Personality of the Holy Spirit is of the highest importance from the standpoint of worship. 


If the Holy Spirit is a person and a Divine Person, and He is, and if we do not know Him as such, if we think of the Holy Spirit only as an impersonal influence or power, then we are robbing a Divine Person of the worship which is His due, and the love which is His due, and the confidence and surrender and obedience which are His due.


And may I stop at this point to ask each one of you, “Do you worship the Holy Spirit?” Theoretically we all do, every time we sing the long metre Doxology,” Praise God from whom all blessings flow,Praise Him all creatures here below.Praise Him above, ye heavenly hosts,Praise Father, Son and Holy Ghost.”


Theoretically we all do every time we sing the Gloria Patri: “Glory be to the Father and to the Son and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.” But it is one thing to do a thing theoretically and quite another thing to actually do it. It is one thing to sing words, quite another thing to realise the meaning and the force of the words that you sing.


I had a striking illustration of this some years ago. I was going to a Bible Conference in New York State. I had to pass through a city four miles from the grounds where the Conference was held. I had a relative living in that city and on the way to the Conference stopped to call upon my relative, who went with me to the Conference. This relative was a Christian, she was much older than I, had been a Christian much longer than I, a member of the Presbyterian Church, brought up on the Shorter Catechism, and thoroughly orthodox.


I spoke that morning at the Conference on the Personality of the Holy Spirit. When the address was over, we were waiting on the veranda of the hotel for the trolley to take us back to the city. My relative turned to me and said, “Archie, I never thought of it before as a person.” Well, I had never thought of it as a person, but thank God I had come to know Him as a person.


2. In the second place, it is of the highest importance from a practical standpoint that we know the Holy Spirit as a person.


If you think of the Holy Spirit, as so many even among Christian people do, as a mere influence or power, then your thought will be, “How can I get hold of the Holy Spirit and use it.”


But if you think of Him in the Biblical way as a Divine person, your thought will be, “How can the Holy Spirit get hold of me and use me?” Is there no difference between the thought of man, the worm, using God to thresh the mountain, or God using man, the worm, to thresh the mountain? The former conception is heathenish, it does not differ essentially from the conception of the African fetich worshipper who uses his god.


The latter conception, of God the Holy Ghost getting hold of and using us, is lofty and Christian. If you think of the Holy Spirit merely as an influence or power, your thought will be, “How can I get more of the Holy Spirit?” But if you think of Him in the Biblical way as a person, your thought will be, “How can the Holy Spirit get more of me?” The former conception, the conception of the Holy Spirit as a mere influence or power, inevitably leads to self-confidence, to self-exaltation, to the parade of self.


If you think of the Holy Spirit as an influence or power and then fancy that you have received the Holy Spirit, the inevitable result will be that you will strut around as if you belonged to a superior order of Christians. I remember a woman who came to me one afternoon at the Northfield Bible Conference at the close of an address and said to me, “Brother Torrey, I want to ask you a question; but before I do, I want you to understand that I am a Holy Ghost woman.”


It made me shudder. It did not sound like it. But on the other hand, if you think of the Holy Spirit in the Biblical way as a Divine Person of infinite majesty, who comes to dwell in our hearts and take possession of us and use us, it leads to self-renunciation, self-abnegation, self-humiliation. I know of no thought that is more [calculated to put one in the dust and keep one in the dust than this great Biblical truth of the Holy Ghost as a Divine Person coming to take up His dwelling in our hearts, and to take possession of our lives and to use us.


3. The doctrine of the personality of the Holy Spirit is of the highest importance from the standpoint of experience. 


Thousands and tens of thousands of Christian men and women can testify to an entire transformation of their experience through coming to know the Holy Spirit as a person.


In fact, this address upon the Personality of the Holy Spirit which, for substance, I have given in almost every city in which I have ever held a series of meetings, is in some respects apparently the most abstruse and technical subject that I ever attempted to handle before a popular audience, and yet, notwithstanding that fact, more men and women have come to me at the close of the address and more have written to me, testifying of personal blessing received, than of any other address which God has permitted me to give.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


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The next thing that the Bible teaches about God is that God is a person. That is to say He is a being who knows, feels, loves, hears prayer, speaks, acts, a being who acts intelligently upon us and upon whom we can act. While God is in all things, He is a personality distinct from the persons and things in which He is, which He has created.


The Bible, both in the Old and New Testaments is full of this vital conception of “a living God” as distinguished from the mere cold abstraction of “The Absolute,” or “The Infinite,” or “The Supreme Being,” or “The Great First Cause” of which “Modern Philosophy” loves to prate.


For example, we read in Jer. 10:10-16: “But Jehovah is the true God; he is the living God, and an everlasting king: at his wrath the earth trembleth, and the nations are not able to abide his indignation. (11) Thus shall ye say unto them, the gods that have not made the heaven and the earth, these shall perish from the earth, and from under the heavens. (12) He hath made the earth by his power, he hath established the world by his wisdom, and by his understanding hath he stretched out the heavens. (13) When he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries. (14) Every man is become brutish and is without knowledge; every goldsmith is put to shame by his graven image; for his molten image is falsehood, and there is no breath in them. (15) They are vanity, a work of delusion; in the time of their visitation they shall perish. (16) The portion of Jacob is not like these; for he is the former of all things; and Israel is the tribe of his inheritance: Jehovah of hosts is his name.” 


In this passage God is distinguished from idols which are things and not persons, things which “speak not” “cannot act,” “cannot do good neither is it in them to do evil”; and we are told that Jehovah is wiser than “all the wise men.” Is “the living God,” “an everlasting King,” a being who hath “wrath and indignation,” separate from His creatures—”at His wrath the earth trembleth and the nations are not able to abide His indignation.”


In Acts 14:15 we read: “Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these things unto the living God, who made heaven and earth and sea, and all that in them is.” 


Here also we have the representation of God as a personal being distinct from His created work, and also to be clearly distinguished from the idols which are not living gods. In 1 Thess. 1:9, the converts at Thessalonica are represented as turning from dead gods, “idols, to serve the living and true God.”


In 2 Chron. 16:9 we are told that “The eyes of Jehovah run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him,” and in Ps. 94:9, 10 we read: “He that planteth the ear, shall he not hear? He that formed the eye, shall he not see? He that punisheth nations, shall not he correct? Even he that teacheth men knowledge?” 


This is clearly the representation of a personal God and not a mere abstraction like “The Absolute,” or “The Infinite,” or “The Supreme Being.” The clear distinction between God, who is immanent in all things, and dwells in believers, and the beings and persons in whom He dwells, is brought out very clearly by our Lord Himself in John 14:10: “Believest thou not that I am in the Father and the Father in me? The words that I say unto you I speak not from myself: But the Father abiding in me doeth his work.” 


And again in the 24thverse of the same chapter where our Lord Jesus distinguishes between His own personality and that of the Father, who dwelt in Him, in these words: “He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father’s who sent me.” 


This conception of God pervades the entire Bible. The view of God presented in the Bible is utterly different from the conception of Pantheism and Buddhism and Theosophy and Christian Science. This conception is found in the opening words of the Bible, Gen. 1:1: “In the beginning God created the heaven and the earth.” 


Here the God of the Bible is clearly differentiated from the so-called God of Pantheism, and the God of Christian Science. And this same conception of God is found in the last chapter of the Bible, and it is found in every chapter of the Bible between the first and the last. The God of the Bible is a Personal Being Who, while He created all things and is in all things, is a distinct personality separate from the persons and things He has created.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



Tikva



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Was Jesus Christ Subject To Human Limitations – Spiritual Reading.



But the reality and completeness of our Lord’s human nature comes out not only in the fact that He had a human parentage and a human body: we are also clearly taught that, while as God he possessed all the attributes and exercised all the offices of Deity, as a man He was subject to human limitations.


1. He was subject to the physical limitations which are essential to humanity: 


In John 4:6 we read that Jesus Christ was weary. The words are “Jesus, therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.” But God is never weary. We read explicitly in Isa. 40:28 “Hast thou not known? Hast thou not heard? The everlasting God, Jehovah, the creator of the ends of the earth, fainteth not, neither is weary.”


We are told in Matt. 8:24 that Jesus Christ slept. But God never sleeps. We read in Ps. 121:4, 5, “Behold he that keepeth Israel shall [neither slumber nor sleep. Jehovah is thy keeper: Jehovah is thy shade upon thy right hand.” By comparison of these two verses, we see distinctly that Jehovah never sleeps. Yet Jesus did sleep, so while He was Jehovah, He was not Jehovah only. He was man as truly as He was God.


In Matt. 21:18 we read that Jesus Christ hungered; in John 19:28 we read that Jesus Christ thirsted; in Luke 22:44 we read that Jesus Christ suffered physical agony, His agony was so great that He was on the point of dying with agony; and in 1 Cor. 15:3 we read that “Christ died,” that His death is an essential part of the Gospel. Paul says in this passage, “For I delivered unto you first of all that which I received, how that Christ died for our sins according to the scriptures.”


It was no merely apparent death, it was a real death. It was no “illusion.” Our salvation depends on the reality of His death. “Christian Science” cuts the very heart out of the Gospel. We are oftentimes asked was it the human nature of Jesus Christ that died or was it the divine nature that died. It was neither the one nor the other, natures do not die, a person dies.


It was Jesus who died, the Person who was at once God and man. We are told in so many words in 1 Cor. 2:8, that they “Crucified the Lord of glory,” and we saw in the last chapter that the “Lord of Glory” is unquestionably a divine title. It was the one Person Jesus who was at once human and divine, who died upon the cross of Calvary.


2. He was also, as a man subject to intellectual and moral limitations:


We read in Luke 2:52, “Jesus advanced in wisdom and stature and in favour with God and man.” As we are told here that He grew in wisdom, He must have been more perfect in wisdom after He grew than He was before He grew, and as He grew in favour with God and man, He must have attained to a higher type of moral perfection when He grew than He had attained to before He grew.


While in the Babe of Bethlehem God was incarnate, nevertheless He was a real babe and grew not only in stature, but in wisdom and in favour with God and man. As a man He was limited in knowledge, He Himself says in Mark 13:32, “But of that day and that hour (i.e., the day and the hour of His own return) knoweth no man; no, not the angels which are in heaven, neither the Son but the Father.” Of course, His knowledge was self-limited: to set an example for you and me to follow in His steps, He voluntarily as man put away His knowledge of the time of His own return.


Furthermore still, we are definitely and explicitly taught in Heb. 4:15 that Jesus Christ was “In all points tempted like as we are.” But in bearing this in mind as being clear and complete proof of the reality of His humanity, not only physical but mental and moral, we should also bear in mind what is stated in the same verse, that He was tempted “Apart from Sin,” i.e., that there was not the slightest taint or tinge of sin in His temptation, not one moment’s yielding to it in thought or desire or act.


Nevertheless, He was tempted and overcame temptation in the same way that we may overcome it, by the Word of God and prayer. He Himself voluntarily placed Himself under the essential moral limitations that man is under in order to redeem man.


3. He was also, as a man, subject to limitations in the way in which He obtained power and in which He exercised power: 


Jesus Christ obtained the power for the Divine work that He did while here upon earth, not by His incarnate Deity, but by prayer. We read in Mark 1:35, “And in the morning, a great while before day, he rose up and went out, and departed unto a desert place, and there prayed.” 


And we read also that before He raised Lazarus from the dead, called him forth from the tomb by His Word, that He lifted up His eyes to God and said, “Father, I thank thee that thou heardest me,” showing conclusively that the power by which He raised Lazarus from the dead was not His inherent, inborn, Divine power, but was power obtained by prayer.


It is mentioned not less than twenty-five times that He prayed. He obtained power for work and for moral victory as other men do, by prayer. He was subject to human conditions for obtaining what He desired. He obtained power for the divine works and miracles which he wrought by the anointing of the Holy Spirit.


We read in Acts 10:38, that “God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.” And we are taught, furthermore, that He was subject during the days of His humiliation to limitations in the exercise of power.


He himself said just before His crucifixion and subsequent glorification, in John 14:12, “Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do; for I go unto my Father,” the evident meaning of which is, that during the days of His flesh there was a limitation to His exercise of power, but after His glorification, when He was glorified with the Father with the glory which He had with Him since the world was, there would be no limitations to the exercise of His power, and therefore, that we, being united, not to our Lord Jesus in His humiliation, but in His exaltation and restoration to His divine glory, will do greater works than he did during the days of His humiliation.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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A Dark fear haunts the minds of many who are coming to Christ; they are afraid that they shall not persevere to the end. I have heard the seeker say: “If I were to cast my soul upon Jesus, yet peradventure I should after all draw back into perdition. I have had good feelings before now, and they have died away. My goodness has been as the morning cloud, and as the early dew. It has come on a sudden, lasted for a season, promised much, and then vanished away.”



I believe that this fear is often the father of the fact; and that some who have been afraid to trust Christ for all time, and for all eternity, have failed because they had a temporary faith, which never went far enough to save them. They set out trusting to Jesus in a measure, but looking to themselves for continuance and perseverance in the heavenward way; and so they set out faultily, and, as a natural consequence, turned back before long.


If we trust to ourselves for our holding on we shall not hold on. Even though we rest in Jesus for a part of our salvation, we shall fail if we trust to self for anything. No chain is stronger than its weakest link : if Jesus be our hope for everything, except one thing, we shall utterly fail, because in that one point we shall come to nought. I have no doubt whatever that a mistake about the perseverance of the saints has prevented the perseverance of many who did run well.


What did hinder them that they should not continue to run? They trusted to themselves for that running, and so they stopped short. Beware of mixing even a little of self with the mortar with which you build, or you will make it untempered mortar, and the stones will not hold together. If you look to Christ for your beginnings, beware of looking to yourself for your endings. He is Alpha. See to it that you make Him Omega also.


If you begin in the Spirit you must not hope to be made perfect by the flesh. Begin as you mean to go on, and go on as you began, and let the Lord be all in all to you. Oh, that God, the Holy Spirit, may give us a very clear idea of where the strength must come from by which we shall be preserved until the day of our Lord’s appearing!



Here is what Paul once said upon this subject when he was writing to the Corinthians:
Our Lord Jesus Christ, who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord (1 Cor. 1:8-9).


This language silently admits a great need, by telling us how it is provided for. Wherever the Lord makes a provision, we are quite sure that there was a need for it, since no superfluities encumber the covenant of grace. Golden shields hung in Solomon’s courts which were never used, but there are none such in the armory of God. What God has provided we shall surely need. Between this hour and the consummation of all things every promise of God and every provision of the covenant of grace will be brought into requisition.


The urgent need of the believing soul is confirmation, continuance, final perseverance, preservation to the end. This is the great necessity of the most advanced believers, for Paul was writing to saints at Corinth, who were men of a high order, of whom he could say, “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ.”


Such men are the very persons who most assuredly feel that they have daily need of new grace if they are to hold on, and hold out, and come off conquerors at the last. If you were not saints you would have no grace, and you would feel no need of more grace; but because you are men of God, therefore you feel the daily demands of the spiritual life.


The marble statue requires no food; but the living man hungers and thirsts, and he rejoices that his bread and his water are made sure to him, for else he would certainly faint by the way. The believer’s personal wants make it inevitable that he should daily draw from the great source of all supplies; for what could he do if he could not resort to his God?



This is true of the most gifted of the saints–of those men at Corinth who were enriched with all utterance and with all knowledge. They needed to be confirmed to the end, or else their gifts and attainments would prove their ruin. If we had the tongues of men and of angels, if we did not receive fresh grace, where should we be? If we had all experience till we were fathers in the church–if we had been taught of God so as to understand all mysteries–yet we could not live a single day without the divine life flowing into us from our Covenant Head.


How could we hope to hold on for a single hour, to say nothing of a lifetime, unless the Lord should hold us on ? He who began the good work in us must perform it unto the day of Christ, or it will prove a painful failure.
This great necessity arises very much from our own selves. In some there is a painful fear that they shall not persevere in grace because they know their own fickleness. Certain persons are constitutionally unstable.


Some men are by nature conservative, not to say obstinate; but others are as naturally variable and volatile. Like butterflies they flit from flower to flower, till they visit all the beauties of the garden, and settle upon none of them. They are never long enough in one place to do any good; not even in their business nor in their intellectual pursuits. Such persons may well be afraid that ten, twenty, thirty, forty, perhaps fifty years of continuous religious watchfulness will be a great deal too much for them.


We see men joining first one church and then another, till they box the compass. They are everything by turns and nothing long. Such have double need to pray that they may be divinely confirmed, and may be made not only steadfast but unmoveable, or otherwise they will not be found “always abounding in the work of the Lord.”



All of us, even if we have no constitutional temptation to fickleness, must feel our own weakness if we are really quickened of God. Dear reader, do you not find enough in any one single day to make you stumble? You that desire to walk in perfect holiness, as I trust you do; you that have set before you a high standard of what a Christian should be-do you not find that before the breakfast things are cleared away from the table, you have displayed enough folly to make you ashamed of yourselves?


If we were to shut ourselves up in the lone cell of a hermit, temptation would follow us; for as long as we cannot escape from ourselves we cannot escape from incitements to sin. There is that within our hearts which should make us watchful and humble before God. If he does not confirm us, we are so weak that we shall stumble and fall; not overturned by an enemy, but by our own carelessness. Lord, be thou our strength. We are weakness itself.



Besides that, there is the weariness which comes of a long life. When we begin our Christian profession we mount up with wings as eagles, further on we run without weariness; but in our best and truest days we walk without fainting. Our pace seems slower, but it is more serviceable and better sustained. I pray God that the energy of our youth may continue with us so far as it is the energy of the Spirit and not the mere fermentation of proud flesh.


He that has long been on the road to Heaven finds that there was good reason why it was promised that his shoes should be iron and brass, for the road is rough. He has discovered that there are Hills of Difficulty and Valleys of Humiliation; that there is a Vale of Deathshade, and, worse still, a Vanity Fair–and all these are to be traversed. If there be Delectable Mountains (and, thank God, there are,) there are also Castles of Despair, the inside of which pilgrims have too often seen.


Considering all things, those who hold out to the end in the way of holiness will be ” men wondered at.”
“O world of wonders, I can say no less.” The days of a Christian’s life are like so many Koh-i-noors of mercy threaded upon the golden string of divine faithfulness. In Heaven we shall tell to angels, and principalities, and powers, the unsearchable riches of Christ which were spent upon us, and enjoyed by us while we were here below.


We have been kept alive on the brink of death. Our spiritual life has been a flame burning on in the midst of the sea, a stone that has remained suspended in the air. It will amaze the universe to see us enter the pearly gate, blameless in the day of our Lord Jesus Christ. We ought to be full of grateful wonder if kept for an hour; and I trust we are.



If this were all, there would be enough cause for anxiety; but there is far more. We have to think of what a place we live in. The world is a howling wilderness to many of God’s people. Some of us are greatly indulged in the providence of God, but others have a stern fight of it. We begin our day with prayer, and we hear the voice of holy song full often in our houses; but many good people have scarcely risen from their knees in the morning before they are saluted with blasphemy.


They go out to work, and all day long they are vexed with filthy conversation like righteous Lot in Sodom. Can you even walk the open streets without your ears being afflicted with foul language? The world is no friend to grace. The best we can do with this world is to get through it as quickly as we can, for we dwell in an enemy’s country. A robber lurks in every bush.


Everywhere we need to travel with a “drawn sword” in our hand, or at least with that weapon which is called all-prayer ever at our side; for we have to contend for every inch of our way. Make no mistake about this, or you will be rudely shaken out of your fond delusion. O God, help us, and confirm us to the end, or where shall we be?



True religion is supernatural at its beginning, supernatural in its continuance, and supernatural in its close. It is the work of God from first to last. There is great need that the hand of the Lord should be stretched out still: that need my reader is feeling now, and I am glad that he should feel it; for now he will look for his own preservation to the Lord who alone is able to keep us from failing, and glorify us with His Son.


Excerpt From – All of Grace By Charles Haddon Spurgeon



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The completeness of the humanity of Jesus Christ comes out in still another matter, and that is, the relation that He bore to God as a man was the relation of a man, so that God was His God. He himself says to Mary in John 20:17, “Touch me not; for I am not yet ascended unto the father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.” 


The evident meaning of this is that Jesus Christ’s relation to God, the Father, was the relation of man. He speaks of God the Father as “My God.” Though possessed of all the attributes and exercising all the functions of Deity, Jesus Christ the Son was subordinate to the Father.


This explains utterances of our Lord which have puzzled many who believe in His Deity, such utterances, for example, as that in John 14:28, where Jesus says, “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me ye would rejoice, because I said, I go unto the Father: For my Father is greater than I.” 


The question is often asked, “If Jesus Christ is God, how could the Father be greater than He?” The very simple answer to which is; that He, as the Son, was subordinate to the Father, equal to the Father in the possession of all the distinctively Divine attributes and exercising all the Divine offices, and as an object of our wholehearted worship, but subordinate to the Father in His office.


Jesus Christ’s relation to the Father is like the relation of the wife to the husband in this respect, that the wife may be fully the equal of the husband, but nevertheless, the “Head of the Woman is the Man,” she is subordinate to the man, just as we are told in the same verse (1 Cor. 11:12) “The head of Christ is God,” i.e., Jesus Christ the Son is subordinate to the Father.


It is evident from what we have read from God’s Word, that Jesus Christ in every respect was a true man, a real man, a complete man. He was made “In all things” “like unto his brethren” (cf. Heb. 2:17). He was subject to all the physical, mental and moral conditions of existence essential to human nature.


He was in every respect a real man. He became so voluntarily in order to redeem men. From all eternity He had existed “in the form of God” and could have remained “in the form of God,” but if He had so remained, we would have been lost. Therefore, out of love to us, the fallen race, as we are taught in one of our texts (Phil. 2:5-8), He “Counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of man; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” 


Oh, wondrous love! that out of love to us He should take our nature upon Him, turning His back upon the glory that had been His from all eternity and taking upon Himself all the shame and suffering that was involved in our redemption, and becoming one of us that He might die for us and redeem us!


Oh, how wondrous the “Grace of our Lord Jesus Christ, that though He was rich yet for our sakes He became poor, that we through his poverty might become rich.” (2 Cor. 8:9.) He partook of human nature that we might become partakers of the Divine nature. The philosophy [of the divine and human natures of Christ, the philosophy of the New Testament, is a most wonderful philosophy, the most wonderful philosophy the world ever heard, and thank God it is a true philosophy.


But some one may ask, “How shall we reconcile the Bible doctrine of the true Deity of Jesus Christ with the Bible doctrine of the real human nature of Jesus Christ, the doctrine that He was real God with the doctrine that He was equally truly man?” The answer to this is very simple. Reconciling doctrines is not our main business.


Our first business is to find out what the various passages in the Bible mean, taken in their natural, grammatical interpretation. Then, if we can reconcile them, well and good; if not, we should still believe them both and leave the reconciliation of the two apparently conflicting doctrines to our increasing knowledge as we go on communing with God and studying His Word.


It is an utterly foolish and vicious principle of Biblical interpretation that we must interpret every passage of the Bible so that we can readily reconcile it with every other passage. It is this principle of interpretation that gives rise to a one-sided, and therefore untrue, theology. One man, for example, takes the Calvinistic passages in the Bible and believes them and twists and distorts the other passages; that teach the freedom of man, to make them fit with those that teach the sovereignty of God, and he becomes a one-sided Calvinist.


Another man sees only those passages that clearly teach man’s power of self-determination and seeks to twist all that teach the sovereignty of God and the foreordaining wisdom and will of God to fit into his ideas, and he becomes a one-sided Arminian, and so on through the whole gamut of doctrine. It is utter foolishness, to say nothing of presumption, to thus handle the Word of God deceitfully.


Our business is to find out the plainly intended sense of a passage that we are studying, as determined by the usage of words, grammatical construction and context; and when we have found out the plainly intended meaning, believe it whether we can reconcile it with something else that we have found out and believe, or not.


We should always remember that in many cases two truths, both clearly true, that at one time seemed utterly irreconcilable or flatly contradictory to one another, are now, with our increased knowledge seen to beautifully harmonise. So we should have no difficulty in recognising the fact that truths that still seem to us to be contradictory, do now perfectly harmonise in the infinite wisdom of God, and will some day perfectly harmonise to our minds when we approach more nearly to God’s omniscience.


The Bible, in the most fearless way, puts the absolute Deity of Jesus Christ in closest juxtaposition with the real manhood of Jesus Christ. For example, we read in Matt. 8:24, “And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves; but He (Jesus) was asleep.” 


Here we have a plain statement of the real manhood of our Lord, but two verses later, in the 26th verse, we read, “And He saith unto them, why are ye fearful, O ye of little faith? Then He arose, and rebuked the winds and the sea, and there was a great calm.” Here we have a clear shining forth of His Deity, even the winds and the waves subject to His word. No wonder the disciples asked one another, “What manner of man is this that even the winds and the sea obey him?” (Matt. 8:27). The answer is plain: a Divine Man.


Again we read in Luke 3:21, “Now it came to pass, when all the people were baptised, that Jesus also having been baptised, and praying, . . .” Here we see Jesus in His humanity, baptised and praying. Surely this is a man. But in the remainder of the verse and in the next verse we read, “And the heaven was opened, and the Holy Spirit descended in a bodily form, as a dove, upon him, and a voice came out of heaven, Thou art my beloved Son; in thee I am well pleased.” 


Here God with an audible voice declares Him to be Divine, to be His Son. Again in John 11:38 we read, “Jesus, therefore, again groaning in himself cometh to the tomb. Now it was a cave, and a stone laid against it.” Here we see Jesus in His humanity, but four verses further down, the 43rd and 44th verses, we read, “And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. And he that was dead came forth.” Here again his Deity shines forth.


In Luke 9:28 we read, “And it came to pass about eight days after these sayings, that he took with him Peter and John and James, and went up into the mountain to pray.” Here we very clearly see His humanity, His limitation, His dependence upon God; but in the very next verse, the 29th verse, we read, “And as He was praying the fashion of his countenance was altered and His raiment became white and glistering.” Here we see His Divinity shining forth, and then again in the 35th verse, we read of the voice coming out of the cloud, saying, “This is my son, my chosen; hear ye him.” Here His Deity unmistakably is seen again.


In Matt. 16:16, 17, we read, “And Simon Peter answered and said, thou art the Christ, the son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my father who is in heaven.” Here is a clear declaration by Jesus Himself of His Deity. But four verses further down in the chapter, the 24th verse, we read, “From that time began Jesus to show unto his disciples that he must go up unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day rise from the dead.”Here we have the clearest declaration of the reality and completeness of His humanity.


In Heb. 1:6, we read of our Lord Jesus, “And when He (i.e., God the Father) again bringeth in the first-begotten into the world he saith, and let all the angels of God worship him.” Here is a most unmistakable and inescapable declaration that Jesus Christ is a Divine Person, to be worshipped as God by angels as well as men, and two verses further down we read this further declaration of His absolute Deity, “But of the son he saith, Thy throne O God, is for ever and ever.” 


Here again the Son is declared in so many words to be God, He is called God. But in the very next chapter, Heb. 2:18, we read, “For in that He himself hath suffered being tempted, He is able to succor them that are tempted.” Here we have the clearest possible declaration of the reality of His human nature.


In Heb. 4:14 we read, “Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our profession.”Here we have a plain declaration of His Deity; but in the very next verse, we read, “For we have not an high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin.” One of the plainest declarations of the fullness and completeness of His humanity to be found in the Bible.


The doctrine of the Deity of Jesus Christ and the doctrine that Jesus Christ was a real man, go hand in hand in the Bible. What kind of a Saviour, what kind of a Lord Jesus, do you believe in? Do you believe in a Saviour that is a man and man only? Then you do not believe in the Saviour that is presented in the Bible. On the other hand, do you believe in a Saviour that is God and God only? Then you do not believe in the Saviour of the Bible.


The Lord Jesus, our Lord and Saviour, presented to us in the Bible, is very God of very God and at the same time He is our brother, our fellowman, and is not ashamed to call us brethren. Oh, I thank God that I have a Saviour that is God, possessed of all the attributes and powers of Deity, all the perfections of Deity, a Saviour for whom nothing is too hard.


I thank God that my Saviour is One who made the heavens and the earth, and who holds all the powers of nature and of history in His control; but I equally thank God that my Saviour is my brother man, One who was tempted in all points like as I am, One who is in a position to bear my sins, on the one hand because He is God, on the other hand because He is man.


A merely divine Saviour could not be a Saviour for me. A merely human Saviour could not be a Saviour for me. But a Saviour in whom Deity and humanity meet; a Saviour who is at once God and man, is just the Saviour I need, and the Saviour that you need, a Saviour that is able to save to the uttermost all that come unto God through Him.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


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The thing that the Bible teaches regarding the Inspiration of the Prophets and the Apostles and their utterances, is that the Holy Spirit was the real speaker in the prophetic utterances, that what was said or written was the Holy Spirit’s Word that was upon the Apostle’s tongue, and not the word of the Prophet or Apostle.


This is said in the Bible in so many words, over and over again. For example, in Heb. 3:7 we read: “Wherefore, even as the Holy Spirit saith, To-day if ye shall hear His voice, harden not your hearts, etc.” The author of the epistle to the Hebrews is quoting Ps. 95:7, 8 and says that what the Psalmist is recorded as saying “the Holy Spirit saith.”


Again in Heb. 10:15, 16, we read: “And the Holy Spirit also beareth witness to us; for after He had said, This is the covenant that I will make with them after those days, saith the Lord: I will put my laws on their heart, and upon their mind also will I write them.” Now the author of the Epistle to the Hebrews is quoting Jer. 31:33, and he does not hesitate to say that the testimony that Jeremiah there bore is the testimony of the Holy Ghost, that the Holy Ghost was the real speaker.


Again we read in Acts 28:25, 26 that Paul said, “Well spake the Holy Spirit through Isaiah the prophet, unto your fathers, (26) saying, Go thou unto this people and say, By hearing ye shall hear [and shall in no wise understand; and seeing ye shall see, and shall in no wise perceive, etc.” Here Paul is quoting Isaiah’s words as recorded in the 6th chapter of Isaiah, the 9th and 10th verses, and he distinctly says that the real speaker was not Isaiah, but “the Holy Spirit” who spoke “through Isaiah the prophet.”


Turning now to the old Testament we read in 2 Sam. 23:2 this assertion by David regarding the things that he said and wrote: “The Spirit of Jehovah spake by me, and his word was upon my tongue.” There can be no mistaking the meaning of these words on the part of any one who goes to the Bible to find out what it really claims and teaches. The Holy Spirit was the real speaker in the prophetic utterance.


It was the Holy Spirit’s utterance that was upon the prophet’s tongue. The prophet was simply the mouth by which the Holy Spirit spoke. Merely as a man, except as the Holy Spirit taught him and used him, the prophet was fallible as other men are fallible, but when the Spirit was upon him, when he was taken up and borne along by the Holy Spirit, then he became infallible in his teachings; for his teachings were not his, but the teachings of the Holy Spirit.


It was God who was then speaking, not the Prophet. For example, Paul merely as a man, even as a Christian man, doubtless had many mistaken notions on many things, and was more or less subject to the ideas and opinions of his time, but when he taught as an Apostle, under the power of the Holy Spirit he was infallible, or rather the Spirit who taught through him was infallible, and the teachings that resulted from the Spirit’s teaching through him, were infallible, as infallible as God.


Common sense demands of us that we carefully distinguish between what Paul may have thought as a man, and what he actually taught as an apostle. In the Bible we have the record of what he taught as an Apostle. Some one may cite as a possible exception to this statement 1 Cor. 7:6, 25, where he says: “But this I say by way of concession, not of commandment. . . . Now concerning virgins, I have no commandment of the Lord, but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.” 


There are those who think that Paul does not seem to have been sure here that he had the word of the Lord in this particular matter, but that is not the meaning of the passage. The meaning of v. 6 is that his teaching which he had just given was by way of concession to their weakness, and not a commandment as to what they must do.


And the teaching of v. 25 is that the Lord, during His earthly life, had given no commandment on this subject, but that Paul was giving his judgment; but he says distinctly that he was giving it as one who had obtained mercy of the Lord to be trustworthy and furthermore, in the 40th verse of the chapter he distinctly says that in his judgment he had the Spirit of God.


But even allowing that the other interpretation of this passage is the correct one, and that Paul was not absolutely sure in this case that he had the Word of the Lord and the mind of the Lord, that would only show that where Paul was not absolutely sure that he was teaching in the Holy Ghost he was careful to note the fact, and this would only give additional certainty to all other passages that he wrote.


It is sometimes said that Paul taught in his earlier epistles that the Lord would return during his lifetime, and that in this matter he certainly was mistaken. But Paul never taught in his earlier epistles, or any other epistles, he never taught anywhere, that the Lord would return during his lifetime.


This assertion is contrary to fact. He does say in 1 Thess. which was his first epistle, the 4th chapter and 17th verse: “Then we that are alive, that are left, shall together with them (i.e., the believers who had already fallen asleep) be caught up in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.” 


He does here put himself in the same class with those who were still alive when he wrote the words. He naturally and necessarily did not include himself with those who had already fallen asleep. In speaking of the Lord’s return he does not say nor hint that he will be still alive when the Lord returns. It is quite probable that Paul did believe at this time that he might be alive when the Lord returned but he never taught that he would be alive.


The attitude of expectancy is the true attitude in all ages for every believer. This was the attitude that Paul took until it was distinctly revealed to him that he would depart before the Lord came. I think it very probable that Paul in the earlier part of his ministry was inclined to believe that he would live until the coming of the Lord, but the Holy Ghost kept him from so teaching, and also kept him from all other errors in his teachings.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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The thing that the Bible makes perfectly clear is, that not one single prophetic utterance was of the prophet’s own will (i.e., it was not in any sense merely what he wished to say), but in every instance the Prophet spoke from God, and the Prophet was carried along in the prophetic utterance by the Holy Spirit, regardless of his own will or thought.


We find this stated practically in so many words in 2 Pet. 1:21 where we read: “For no prophecy (literally, not a prophecy) ever came (literally, was brought) by the will of man; but men spake from God being moved (literally, carried along, or borne) by the Holy Spirit.” 


And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20 knowing this first, that no prophecy of Scripture is of any private interpretation, 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.

2 Peter 1:19-21

There can be no honest mistaking of the meaning of this language. The Prophet never thought that there was something that needed to be said and therefore said it, but God took possession of the prophet, carried him along in his utterance, by the power of the Holy Spirit, and he spake, not from his own consciousness, and not from his own reasoning, nor from his own intuition, but “from God.” As God’s messenger he spoke what God told him to say.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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But not only did Jesus Christ have a human parentage, He had a human physical nature, a human body. This comes out in the first of our texts, “The Word Became Flesh,” and in Hebrews 2:14 we are taught “Since then the children are sharers in flesh and blood, he also (i.e., our Lord Jesus also) himself in like manner partook of the same; that through death he might bring to naught him that had the power of death, that is, the devil.” 


Words could not make it plainer that our Lord Jesus had a real human body, a real human physical nature. Indeed, the Apostle John teaches us in 1 John 4:2, 3, that not to believe in the actuality of His human body, is a mark of the Anti-Christ. He says, “Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not Jesus is not of God: and this is the spirit of the anti-Christ, whereof ye have heard that it cometh; and now it is in the world already.” 


There were those in John’s day who denied the reality of Jesus’ human nature, who asserted that His body was only a seeming or apparent body, that it was an illusion, or as the Christian Scientists now put it, “mortal thought,” and John, speaking in the wisdom and power of the Holy Ghost, asserts that this doctrine is a mark of the Anti-Christ. It is the one supreme mark to-day, that “Christian Science” is of the Anti-Christ.


Jesus Christ not only had a human body during His life here upon earth, but after His resurrection He still had a human body. The Millennial Dawnists (Pastor-Russellites) teach us that this is not so; that, whereas before His incarnation He was wholly a spiritual being, that at His incarnation He became wholly a human being, and that since His death and resurrection He is wholly a divine being: all of which is not Scriptural, and therefore is not true.


He himself said after His resurrection, “See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me have. And when he said this, he showed them his hands and his feet” (Luke 24:39, 40).


And to Thomas in John 20:27, after Thomas had doubted the reality of His resurrection, He said, “Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless but believing.” Not only after His resurrection while still here on earth did He have a real human body, but He still has a human body in the glory.


In that wonderful view into heaven that was given to Stephen at the time he was stoned and killed we read in Acts 7:55, 56, “But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold I see the heavens opened, and the Son of man standing on the right hand of God.” 


And when He comes again to take His rightful authority on this earth, He shall come with a human body, coming as “the Son of Man.” He Himself said to the High Priest when He stood before him on trial, in Matt. 26:64, “Nevertheless I say unto you, henceforth ye shall see the son of man standing at the right hand of power and coming in the clouds of heaven.” 


In this utterance of our Lord we have a declaration of His Deity, but an equally clear declaration that He was a real man, and that He will come again as a man with a human, though glorified body. Indeed, we are told in Phil. 1:20, 21 that when He does thus come, He is going to transform these our present human bodies, the bodies of our present humiliation, into the likeness of His own glorious body, His glorified human body.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.


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We give thanks to God always for you all, making mention of you in our prayers, 3 remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father, 4 knowing, beloved brethren, your election by God.

1 Thessalonians 1:2-4


But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, 5 in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings; 6 by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, 7 by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, 8 by honor and dishonor, by evil report and good report; as deceivers, and yet true;

2 Corinthians 6:4-8


Proclaim the message; persist in it whether convenient or not; rebuke, correct, and encourage with great patience and teaching.

2 Timothy 4:2 


Now may the Lord direct your hearts into the love of God and into the patience of Christ.

2 Thessalonians 3:5 


And we desire that each one of you show the same diligence to the full assurance of hope until the end, 12 that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

Hebrews 6:11-12 


My brethren, count it all joy when you fall into various trials, 3 knowing that the testing of your faith produces patience. 4 But let patience have its perfect work, that you may be perfect and complete, lacking nothing.

James 1:2-4 


The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ 27 Then the master of that servant was moved with compassion, released him, and forgave him the debt.

Matthew 18:26-27 


Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God.

Hebrews 12:1-2 


Therefore, brothers, be patient until the Lord’s coming. See how the farmer waits for the precious fruit of the earth and is patient with it until it receives the early and the late rains. 8 You also must be patient. Strengthen your hearts, because the Lord’s coming is near.

James 5:7-8 


What is my strength, that I should wait?
And what is mine end, that I should be patient?
12 Is my strength the strength of stones?
Or is my flesh of brass?
13 Is it not that I have no help in me,
And that wisdom is driven quite from me?

Job 6:11-13 


“I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first.

Revelation 2:19 


But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, 23 gentleness, self-control. Against such things there is no law. 24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires

Galatians 5:22-24


That you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; 11 strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; 12 giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.

Colossians 1:10-12


A ruler can be persuaded through patience, and a gentle tongue can break a bone. 16 If you find honey, eat only what you need;
otherwise, you’ll get sick from it and vomit.

Proverbs 25:15-16 


Isaiah said, “Listen, house of David! Is it not enough for you to try the patience of men? Will you also try the patience of my God? 14 Therefore, the Lord Himself will give you a sign: The virgin will conceive, have a son, and name him Immanuel.

Isaiah 7:13-14 


And what if God, desiring to display His wrath and to make His power known, endured with much patience objects of wrath ready for destruction?

Romans 9:22 


A patient person shows great understanding, but a quick-tempered one promotes foolishness.

Proverbs 14:29 



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