Paul Washer preached the salvation with closed captions.
Monday, December 27, 2010
"Jesus Died!" sermon by Paul Washer (CC)
Paul Washer preached the gospel of Jesus Christ with closed captions.
Saturday, December 25, 2010
Christmas Lights at Homes
You’re watching These Holiday Decorations Are Intense. See the Web's top videos on AOL Video
Angels We Have Heard On High Song
Conclusion from Elisabeth and Mary Got Pregs!! vlog that I sing this song.
Elisabeth and Mary Got Pregs!!
I made a vlog on two women stories who became pregnancy. Enjoy the vlog.
Tuesday, December 21, 2010
Merry Christmas and Happy New Year !
★Merry★* 。 • ˚ ˚ ˛ ˚ ˛ •
•。★Christmas★ 。* 。
° 。 ° ˛˚˛ * _Π_____*。*˚
˚ ˛ •˛•˚ */______/~＼。˚ ˚ ˛
˚ ˛ •˛• ˚ ｜ 田田 ｜門｜ ˚and A Happy New Year! 2011 Everyone :-) ♥♥ God Bless you all :) _\m/
Saturday, December 11, 2010
Another website I created
I created second website to make easier. http://gregreformed.jimdo.com There are devotional sermons, banners/pictures, online bookstores, guestbook, daily spiritual reading and home page. I am working on them. Go ahead and see. drop a comment. Thank you Greg Feguer mail to gregreformed@gmail.com
Wednesday, November 24, 2010
Difference between Hyper-Calvinist, Calvinism & Arminianism
Ken explains the difference between Hyper-Calvinism, Calvinism and Arminianism.
Choose Us that or because we are holiness?
Jari explains which you think what God choose us - that or because we are in holiness.
Faith vs. Regeneration
Jari explains two methods of salvation by Holy Spirit. Which one do you choose first -- faith or regeneration ?
Wednesday, November 3, 2010
Wednesday, October 20, 2010
Tuesday, October 19, 2010
By Grace Alone by Martin Luther song
Greg made a vlog on By Grace Alone song for Reformation Day October 31th. The song was penned by Martin Luther. Enjoy watching the song.
Tuesday, October 12, 2010
Friday, October 8, 2010
My Comments for Today by Greg Feguer
You cannot be a candidate of the adoption unto the salvation. Only the Book of Life has the names and was before the creation. No one go forward to make a candidate to become an adoption. Only God Himself does with the lists of names.
Tuesday, April 27, 2010
Of Man's Chief End by Thomas Ridgely
Articles & Books Summer 1992 PRC Magazine Of Man’s Chief End
Of Man’s Chief End
Summer 1992 PRC Magazine
Written by Thomas Ridgely
Man’s chief and highest end is to glorify God, and fully to enjoy him for ever.
l. It is supposed, in this answer, that every intelligent creature, acting as such, designs some end, which excites endeavours to attain it.
2. The ends for which we act, if warrantable, may be considered as to their degree of excellency, and, in proportion to it, are to be pursued by proper means conducing thereto.
3. There is one that may be termed the chief and highest end, as having an excellency and tendency to make us blessed above all others: this consists, as it is observed in this answer, in the glorifying and eternal enjoyment of God, the fountain of blessedness.
If it be enquired with what propriety these may both be called chief and highest, the answer if obvious and easy, viz., That the former if absolutely so, beyond which nothing more excellent or desirable can be conceived; the latter is the highest or best in its kind, which, notwithstanding, is referred, as a means leading to the other; and both these ends, which, with this distinction, we call chief and highest, are to be particularly considered by us, together with the connection that there is between them. And,
I. We are to consider what it is to glorify God. In order to our understanding of this, let it be premised,
l. That there is a great difference between God’s glorifying himself and our glorifying him; he glorifies himself when he demonstrates or shows forth his glory; we glorify him by ascribing to him the glory that is his due: even as the Sun discovers its brightness by its rays, and the eye beholds it. God glorifies himself, by furnishing us with matter for praise; we glorify him when we offer praise, or give unto him the glory due to his Name.
2. Creatures are said to glorify God various ways; some things do it only objectively, as by them, angels and men are led to glorify him. Thus the heavens declare his glory (Ps. 19:1). The same might be said of all other inanimate creatures which glorify God, by answering the end of their creation, though they know it not: but intelligent creatures, and particularly men, are said to glorify God actively; and this they do by admiring and adoring his divine perfections: these, as incomprehensible, are the object of admiration; and accordingly the Apostle admire the divine wisdom, O 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). And as they are divine, so they are the object of adoration: God is to be admired in all the displays of his relative or manifestative glory; and his work, which men behold, is to be magnified (Job 36:24). But he is to be adored more especially for his essential perfections.
We are to glorify God, by recommending, proclaiming, and setting forth his excellency to others. What we have the highest value for, we desire that others may have the same regard to it with out selves: thus it is observed by the Evangelist, that when the Disciples received their first conviction that Jesus was the Messiah, they imparted this to others; as Andrew to Peter, and Philip to Nathanael; so the woman of Samaria being convinced hereof, endeavoured to persuade all her neighbors to believe in him, as she did. Thus we glorify God by making mention of his name with reverence, proclaiming his goodness with thankfulness, and inviting others, as the Psalmist does, to taste and see that he is good. (Ps. 34:8).
But since this is a very comprehensive duty, including in it the whole of practical religion, it may be considered under the following particulars.
1. We glorify God by confessing and taking shame to our selves for all the sins we have committed, which is interpretatively to acknowledge the holiness of his nature, and of his law, which the Apostle asserts to be holy, just and good. (Rom. 7:12). This Joshua advises Achan to do; to give glory to God, by making confession to him (John 7:19). And thus the penitent thief, who was crucified with out Saviour, glorified God by confessing that he received the due reward of his deeds (Luke 23:40,41). So did the Levites, in their prayer recorded by Nehemiah, when the said to God, Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly (Neh. 9:33).
2. By loving and delighting in him above all things, which is to act as those who own the transcendent amiableness of his perfection, as the object of their highest esteem. Thus the Psalmist says, Whom have I in heaven but thee; and there is none upon earth, that I desire besides thee. (Ps. 73:25).
3. By believing and trusting in him, committing all our concerns, both in life and death, for time and eternity, into his hands: thus Abraham is said to the strong in faith, giving glory to God (Rom. 4:20) And the Apostle Paul, to have committed his all to him.(2 Tim. 1:12)
4. By a fervent zeal for his honour; and that either for the honour of his truth and Gospel, when denied, disbelieved or perverted; or for the honour of his holiness, or any of his other perfections, when they are reflected on, or reproached, either by the tongues or actions of those who set themselves against him.
5. By improving our talents, and bringing forth fruit in proportion to the means we enjoy; herein says our Saviour, is my father glorified, that ye bear much fruit. (John 15:8).
©2010 Presbyterian Reformed Church
http://www.presbyterianreformed.org/content/index.php?option=com_content&view=article&id=62:of-mans-chief-end&catid=38:summer-1992-prc-magazine&Itemid=55
Of Man’s Chief End
Summer 1992 PRC Magazine
Written by Thomas Ridgely
Man’s chief and highest end is to glorify God, and fully to enjoy him for ever.
l. It is supposed, in this answer, that every intelligent creature, acting as such, designs some end, which excites endeavours to attain it.
2. The ends for which we act, if warrantable, may be considered as to their degree of excellency, and, in proportion to it, are to be pursued by proper means conducing thereto.
3. There is one that may be termed the chief and highest end, as having an excellency and tendency to make us blessed above all others: this consists, as it is observed in this answer, in the glorifying and eternal enjoyment of God, the fountain of blessedness.
If it be enquired with what propriety these may both be called chief and highest, the answer if obvious and easy, viz., That the former if absolutely so, beyond which nothing more excellent or desirable can be conceived; the latter is the highest or best in its kind, which, notwithstanding, is referred, as a means leading to the other; and both these ends, which, with this distinction, we call chief and highest, are to be particularly considered by us, together with the connection that there is between them. And,
I. We are to consider what it is to glorify God. In order to our understanding of this, let it be premised,
l. That there is a great difference between God’s glorifying himself and our glorifying him; he glorifies himself when he demonstrates or shows forth his glory; we glorify him by ascribing to him the glory that is his due: even as the Sun discovers its brightness by its rays, and the eye beholds it. God glorifies himself, by furnishing us with matter for praise; we glorify him when we offer praise, or give unto him the glory due to his Name.
2. Creatures are said to glorify God various ways; some things do it only objectively, as by them, angels and men are led to glorify him. Thus the heavens declare his glory (Ps. 19:1). The same might be said of all other inanimate creatures which glorify God, by answering the end of their creation, though they know it not: but intelligent creatures, and particularly men, are said to glorify God actively; and this they do by admiring and adoring his divine perfections: these, as incomprehensible, are the object of admiration; and accordingly the Apostle admire the divine wisdom, O 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). And as they are divine, so they are the object of adoration: God is to be admired in all the displays of his relative or manifestative glory; and his work, which men behold, is to be magnified (Job 36:24). But he is to be adored more especially for his essential perfections.
We are to glorify God, by recommending, proclaiming, and setting forth his excellency to others. What we have the highest value for, we desire that others may have the same regard to it with out selves: thus it is observed by the Evangelist, that when the Disciples received their first conviction that Jesus was the Messiah, they imparted this to others; as Andrew to Peter, and Philip to Nathanael; so the woman of Samaria being convinced hereof, endeavoured to persuade all her neighbors to believe in him, as she did. Thus we glorify God by making mention of his name with reverence, proclaiming his goodness with thankfulness, and inviting others, as the Psalmist does, to taste and see that he is good. (Ps. 34:8).
But since this is a very comprehensive duty, including in it the whole of practical religion, it may be considered under the following particulars.
1. We glorify God by confessing and taking shame to our selves for all the sins we have committed, which is interpretatively to acknowledge the holiness of his nature, and of his law, which the Apostle asserts to be holy, just and good. (Rom. 7:12). This Joshua advises Achan to do; to give glory to God, by making confession to him (John 7:19). And thus the penitent thief, who was crucified with out Saviour, glorified God by confessing that he received the due reward of his deeds (Luke 23:40,41). So did the Levites, in their prayer recorded by Nehemiah, when the said to God, Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly (Neh. 9:33).
2. By loving and delighting in him above all things, which is to act as those who own the transcendent amiableness of his perfection, as the object of their highest esteem. Thus the Psalmist says, Whom have I in heaven but thee; and there is none upon earth, that I desire besides thee. (Ps. 73:25).
3. By believing and trusting in him, committing all our concerns, both in life and death, for time and eternity, into his hands: thus Abraham is said to the strong in faith, giving glory to God (Rom. 4:20) And the Apostle Paul, to have committed his all to him.(2 Tim. 1:12)
4. By a fervent zeal for his honour; and that either for the honour of his truth and Gospel, when denied, disbelieved or perverted; or for the honour of his holiness, or any of his other perfections, when they are reflected on, or reproached, either by the tongues or actions of those who set themselves against him.
5. By improving our talents, and bringing forth fruit in proportion to the means we enjoy; herein says our Saviour, is my father glorified, that ye bear much fruit. (John 15:8).
©2010 Presbyterian Reformed Church
http://www.presbyterianreformed.org/content/index.php?option=com_content&view=article&id=62:of-mans-chief-end&catid=38:summer-1992-prc-magazine&Itemid=55
Saturday, April 17, 2010
My Notes For Today by Greg Feguer
God's creatures, including human beings, have no ulimate right to hold him accountable to our understanding of eternal things. No, it is he - almightly God - who holds us accountable. He, the sovereign Creator, exercises divine prerogatives over his creatures. - Romans 9:19-2320
Thursday, April 15, 2010
Thursday, April 1, 2010
The Character of the Cross Work of Christ
The Character of the Cross Work of Christ
by Robert L Reymond
Excerpt From A New Systematic Theology of the Christian Faith
THE CROSS WORK of our Lord Jesus Christ, who is God’s Alpha and Omega, stands at the beginning, the center, and the end of God’s eternal will and all his ways and works. Christ’s cross work is sacred ground. It is the church’s “holy of holies.” John Murray describes our Lord’s cross work as “the most solemn spectacle in all history, a spectacle unparalleled, unique, unrepeated, and unrepeatable” and the site of “the most mysterious utterance that ever ascended from earth to heaven, ‘My God, my God, why has thou forsaken me?’ ” Beholding it, we are spectators of a wonder the praise and glory of which eternity will not exhaust. It is the Lord of glory, the Son of God incarnate, the God-man, drinking the cup given him by the eternal Father, the cup of woe and of indescribable agony. We almost hesitate to say so. But it must be said. It is God in our nature forsaken of God. The cry from the accursed tree evinces nothing less than the abandonment that is the wages of sin.… There is no reproduction or parallel in the experience of archangels or of the greatest saints. The faintest parallel would crush the holiest of men and the mightiest of the angelic host.
As the Surety of the elect in the eternal plan of salvation, and in fulfillment of God’s covenant promises to Abraham (Luke 1:54–55, 68–73; Rom. 15:8–9; Gal. 3:8–9, 13–14), and as the Mediator of the covenant of grace and the only Redeemer of God’s elect, the Lord Jesus Christ performed his saving work in their behalf in his threefold office of prophet (Deut. 18:15; Luke 4:18–21; 13:33; Acts 3:22), priest (Ps. 110:4; Heb. 3:1; 4:14–15; 5:5–6; 6:20; 7:26; 8:1), and king (Isa 9:6–7; Pss. 2:6; 45:6; 110:1–2; Luke 1:33; John 18:36–37; Heb. 1:8; 2 Pet. 1:11; Rev. 19:16). Theologians refer to these as the three offices of Christ, with all the other christological designations such as Apostle, Shepherd, Intercessor, Counselor, and Head of the church being subsumed under one or more of these three general offices. Fulfilling his office work of prophet, Christ (1) claimed to bring the Father’s message (John 8:26–28; 12:49–50), (2) proclaimed God’s message to the people (Matt. 4:17) and to us, his disciples (Matt. 5–7), and (3) foretold or predicted future events (Matt. 24–25; Luke 19:41–44). Still today he continues to exercise his work as prophet in “revealing to us, by his word [John 16:12–15] and Spirit [1 Pet. 1:10–11] the will of God for our salvation” (Shorter Catechism, Question 24) and our edification (Eph. 4:11–13).
Executing his office work of high priest, Christ (1) offered himself up to God as a sacrifice to satisfy divine justice and to reconcile the church to God (Rom. 3:26; Heb. 2:17; 9:14, 28) and (2) makes and continues to make intercession for all those who come unto God by him (John 17:6–24; Heb. 7:25; 9:24). Performing his office work of king, Christ (1) calls his elect out of the world to become a people for himself (Isa. 55:5; John 10:16, 27), (2) gives them officers, laws, and censures by which he visibly governs them (1 Cor. 5:4–5; 12:28; Eph. 4:11–12; Matt. 18:17–18; 28:19–20; 1 Tim. 3:1–13; 5:20; Titus 1:5–9; 3:10), (3) preserves and supports them in all their temptations and sufferings (Rom. 8:35–39; 2 Cor. 12:9–10), (4) restrains and overcomes all his and their enemies (Acts 12:17; 18:9–10; 1 Cor. 15:25), (5) powerfully orders all things for his own glory and their good (Matt. 28:19–20; Rom. 8:28; 14:11; Col. 1:18), and (6) finally takes vengeance on his enemies who know not God and who obey not the gospel (Ps. 2:9; 2 Thess. 1:8). This delineation of Christ’s three general offices indicates that he exercises them in both the estate of his humiliation and the estate of his exaltation (Isa. 9:6–7; Ps. 2:6; Rev. 19:16). That is to say, one must not think that it was his prophetic and priestly ministries that he exercised before his death and entombment while it is his kingly office that he has exercised since his resurrection; the Scriptures represent him as exercising all three offices in both estates. In filling these offices Christ meets and fulfills all the needs of men. “As prophet he meets the problem of man’s ignorance, supplying him with knowledge. As priest he meets the problem of man’s guilt, supplying him with righteousness. As king he meets the problem of man’s weakness and dependence, supplying him with power and protection.”
In this chapter our Lord’s office work as priest will be particularly considered.
The cross work of Christ is central to the Christian faith and its proclamation, because of who it was who died on the cross and what it was he did there. With the apostles the church affirms that it was the eternal Son of God, the Word who became flesh, the Lord of glory, who died on Calvary (Rom. 9:5; Titus 2:13; Heb. 1:8; 2 Pet. 1:1; John 1:1, 14; 20:28; 1 Cor. 2:8). Accordingly, in its best moments, the church has “gloried in nothing but the cross” (Gal. 6:14) and has “resolved to know nothing among [the nations] except Jesus Christ and him crucified” (1 Cor. 2:2). It has done so even though it knows that the preaching of the cross is “a stumbling block to Jews and foolishness to Gentiles” (1 Cor. 1:23). It has done so, not only because it knows that “God was pleased through the foolishness of preaching [the message of the cross] to save those who believe” (1 Cor. 1:18, 21), but also because it recognizes that the cross of Christ is “the power of God and the wisdom of God” (1 Cor. 1:24). For Paul to characterize the cross of Christ the way he did in 1 Corinthians 1:24—”the power of God and the wisdom of God”—implies that God accomplished a truly great salvation through the cross work of the Lord of Glory. One can sketch the momentous outlines of that “so great salvation” simply by surveying what the New Testament epistles affirm about the “body,” “blood,” “cross,” and “death” of Christ, words which taken in their contexts represent that great work in terms of a sacrifice (see also 1 Cor. 5:7; Heb. 7:27; 9:26, 28; 10:10, 12, 14).
THE BODY OF CHRIST
The New Testament affirms the following about the accomplishments of Christ’s “body,” this word referring in the contexts cited to his body offered up in sacrifice to God:
Romans 7:4: Christians “died [ἐθανατώθητε, ethanatōthēte] to the law through the body of Christ.”
Colossians 1:22: God “reconciled [ἀποκατήλλαξεν, apokatēllaxen] you by the body of [Christ’s] flesh through death to present you holy and unblemished and blameless in his sight.”
Hebrews 10:10: Christians “have been made holy [ἡγιασµένοι, hēgiasmenoi] through the offering of the body of Jesus Christ once for all.”
1 Peter 2:24: Jesus “bore [ἀνήνεγκεν, anēnenken] our sins in his body on the tree, in order that we might die to sins and live for righteousness—by whose wounds you have been healed [ἰάθητε, iathēte].”
THE BLOOD OF CHRIST
The New Testament affirms the following about the accomplishments of Christ’s “blood,” the word blood in these verses to be construed as theological shorthand for his sacrificial death.Acts 20:28: God “acquired [περιεποιήσατο, periepoiēsato] [the church] through his own blood” (or “through the blood of his own [Son].”
Romans 3:25: God “publicly set Christ forth [προέθετο, proetheto] as a propitiation [ἱλαστήριον, hilastērion], through faith in his blood, to demonstrate his justice because of the passing over of sins committed beforehand in God’s forebearance.” (See also Heb. 2:17; 1 John 2:2; 4:10)
Romans 5:9: Christians “have been justified [δικαιωθέντες, dikaiōthentes, that is, pardoned and constituted righteous] by his blood.”
Ephesians 1:7: Christians “have redemption [ἀπολύτρωσιν, apolytrōsin] through his blood, the forgiveness of trespasses” (see Col. 1:14, where Paul attaches directly to “redemption,” virtually as a synonym, “the forgiveness of sins.”)
Ephesians 2:12–13: Gentile Christians “who once were far away have been brought near [ἐγενήθητε ἐγγὺς, egenēthēte engys] [to Christ, to citizenship in Israel, to the benefits of the covenants of the promise, to hope, and to God himself] by the blood of Christ.”
Colossians 1:20: God was pleased through Christ “to reconcile [ἀποκαταλλάξαι, apokatallaxai] all things to himself, having made peace [εἰρηνοποιήσας, eirēnopoiēsas] through the blood of his cross.”
Hebrews 9:12: Christ “entered the Most Holy Place once for all through his own blood, having obtained [εὑράµενος, heuramenos] eternal redemption [λύτρωσιν, lytrōsin].”
Hebrews 9:14: The blood of Christ “will cleanse [καθαριεῖ, kathariei] our consciences from acts that lead to death, so that we may serve the living God.”
1 Peter 1:2, 18–19: God’s elect were chosen “for sprinkling by the blood of Jesus Christ,” which figure portrays Christ’s death as a sacrificial death in fulfillment of the Old Testament typical system of sacrifice in which the blood of bulls and goats was ceremonially sprinkled on the persons and objects to be cleansed. Furthermore, it is by his “precious blood” that the believers “were redeemed [ἐλυτρώθητε, elytrōthēte]” from their former empty way of life.
1 John 1:7: “The blood of Jesus, his Son, cleanses [καθαρίζει, katharizei] us from all sin.”
Revelation 1:5: Christ “loved us and freed [λύσαντι, lysanti] us from our sins by his blood.”
Revelation 5:9–10: Christ “purchased [ἠγόρασας, ēgorasas] for God by his blood men from every tribe and language and people and nation, and made [ἐποίησας, epoiēsas] them for God a kingdom and priests, and they will reign on the earth.”
THE CROSS OF CHRIST
Paul states the following about the accomplishments of the “cross”—again, metaphorical shorthand for Christ’s sacrificial death:
Ephesians 2:16: God “has reconciled [ἀποκαταλλάξῃ, apokatallaxē] both [Jews and Gentiles] in one body to God through the cross, having put to death [ἀποκτείνας, apokteinas] [God’s] enmity by [or “on”] it.”
Colossians 1:20: Christ “made peace [εἰρηνοποιήσας, eirēnopoiēsas] through the blood of his cross.”
Colossians 2:14–15: God “canceled [ἐξαλείψας, exaleipsas] the written code, with its regulations, that was against us and that stood opposed to us; he took it out of the way [ἦρκεν ἐκ τοῦ µέσου, ērken ek tou mesou], nailing it fast to the cross. Having disarmed [ἀπεκδυσάµενος, apekdysamenos] the rulers and authorities, he exposed [them] publicly [ἐδειγµάτισεν ἐν παρρησίᾳ, edeigmatisen en parrēsia], triumphing [θριαµβεύσας, thriambeusas] over them by it.”
THE DEATH OF CHRIST
Finally, the New Testament affirms the following about the accomplishments of the “death” of Christ:
Romans 5:10: “When we were enemies, we were reconciled [κατηλλάγηµεν, katēllagēmen] to God through the death of his Son.
Colossians 1:21–22: “Once you were alienated and enemies in your minds as shown by evil works, but now God has reconciled [ἀποκατήλλαξεν, apokatēllaxen] you … through [Christ’s] death, to present you holy and unblemished and blameless in his sight.”
Hebrews 2:9–10: “We see Jesus, through the suffering of death, being crowned with glory and honor, so that by the grace of God in behalf of all he might taste death. For it was fitting for [God] … in bringing many sons to glory to perfect the Author of their salvation through suffering.”
Hebrews 2:14: Christ “shared in their humanity in order that through his death he might destroy [καταργήσῃ, katargēsē] the one who has the power of death, that is, the devil, and free [ἀπαλλάξῃ, apallaxē] those who all their lives were held in slavery by their fear of death.”
Hebrews 9:15: “He is the Mediator of a new covenant in order that, by means of death as a ransom to set them free [εἰς ἀπολύτρωσιν, eis apolytrōsin] from the trespasses under the first covenant, the ones who have been called might receive the promise of the eternal inheritance.”
Other verses, without using the noun “death,” also speak of what Christ accomplished when he “died”:
John 12:24: By “falling into the ground and dying,” Christ’s dying “produces many seeds.”
Romans 5:6: “When we were still powerless, Christ died for the ungodly.”
Romans 5:8: “When we were still sinners, Christ died for us.”
1 Corinthians 15:3: “Christ died for our sins according to the Scriptures.”
2 Corinthians 5:15: “He died for all in order that those who live should no longer live for themselves but for him who died for them and was raised again.”
Excerpt From A New Systematic Theology of the Christian Faith
by Robert L Reymond
Excerpt From A New Systematic Theology of the Christian Faith
THE CROSS WORK of our Lord Jesus Christ, who is God’s Alpha and Omega, stands at the beginning, the center, and the end of God’s eternal will and all his ways and works. Christ’s cross work is sacred ground. It is the church’s “holy of holies.” John Murray describes our Lord’s cross work as “the most solemn spectacle in all history, a spectacle unparalleled, unique, unrepeated, and unrepeatable” and the site of “the most mysterious utterance that ever ascended from earth to heaven, ‘My God, my God, why has thou forsaken me?’ ” Beholding it, we are spectators of a wonder the praise and glory of which eternity will not exhaust. It is the Lord of glory, the Son of God incarnate, the God-man, drinking the cup given him by the eternal Father, the cup of woe and of indescribable agony. We almost hesitate to say so. But it must be said. It is God in our nature forsaken of God. The cry from the accursed tree evinces nothing less than the abandonment that is the wages of sin.… There is no reproduction or parallel in the experience of archangels or of the greatest saints. The faintest parallel would crush the holiest of men and the mightiest of the angelic host.
As the Surety of the elect in the eternal plan of salvation, and in fulfillment of God’s covenant promises to Abraham (Luke 1:54–55, 68–73; Rom. 15:8–9; Gal. 3:8–9, 13–14), and as the Mediator of the covenant of grace and the only Redeemer of God’s elect, the Lord Jesus Christ performed his saving work in their behalf in his threefold office of prophet (Deut. 18:15; Luke 4:18–21; 13:33; Acts 3:22), priest (Ps. 110:4; Heb. 3:1; 4:14–15; 5:5–6; 6:20; 7:26; 8:1), and king (Isa 9:6–7; Pss. 2:6; 45:6; 110:1–2; Luke 1:33; John 18:36–37; Heb. 1:8; 2 Pet. 1:11; Rev. 19:16). Theologians refer to these as the three offices of Christ, with all the other christological designations such as Apostle, Shepherd, Intercessor, Counselor, and Head of the church being subsumed under one or more of these three general offices. Fulfilling his office work of prophet, Christ (1) claimed to bring the Father’s message (John 8:26–28; 12:49–50), (2) proclaimed God’s message to the people (Matt. 4:17) and to us, his disciples (Matt. 5–7), and (3) foretold or predicted future events (Matt. 24–25; Luke 19:41–44). Still today he continues to exercise his work as prophet in “revealing to us, by his word [John 16:12–15] and Spirit [1 Pet. 1:10–11] the will of God for our salvation” (Shorter Catechism, Question 24) and our edification (Eph. 4:11–13).
Executing his office work of high priest, Christ (1) offered himself up to God as a sacrifice to satisfy divine justice and to reconcile the church to God (Rom. 3:26; Heb. 2:17; 9:14, 28) and (2) makes and continues to make intercession for all those who come unto God by him (John 17:6–24; Heb. 7:25; 9:24). Performing his office work of king, Christ (1) calls his elect out of the world to become a people for himself (Isa. 55:5; John 10:16, 27), (2) gives them officers, laws, and censures by which he visibly governs them (1 Cor. 5:4–5; 12:28; Eph. 4:11–12; Matt. 18:17–18; 28:19–20; 1 Tim. 3:1–13; 5:20; Titus 1:5–9; 3:10), (3) preserves and supports them in all their temptations and sufferings (Rom. 8:35–39; 2 Cor. 12:9–10), (4) restrains and overcomes all his and their enemies (Acts 12:17; 18:9–10; 1 Cor. 15:25), (5) powerfully orders all things for his own glory and their good (Matt. 28:19–20; Rom. 8:28; 14:11; Col. 1:18), and (6) finally takes vengeance on his enemies who know not God and who obey not the gospel (Ps. 2:9; 2 Thess. 1:8). This delineation of Christ’s three general offices indicates that he exercises them in both the estate of his humiliation and the estate of his exaltation (Isa. 9:6–7; Ps. 2:6; Rev. 19:16). That is to say, one must not think that it was his prophetic and priestly ministries that he exercised before his death and entombment while it is his kingly office that he has exercised since his resurrection; the Scriptures represent him as exercising all three offices in both estates. In filling these offices Christ meets and fulfills all the needs of men. “As prophet he meets the problem of man’s ignorance, supplying him with knowledge. As priest he meets the problem of man’s guilt, supplying him with righteousness. As king he meets the problem of man’s weakness and dependence, supplying him with power and protection.”
In this chapter our Lord’s office work as priest will be particularly considered.
The cross work of Christ is central to the Christian faith and its proclamation, because of who it was who died on the cross and what it was he did there. With the apostles the church affirms that it was the eternal Son of God, the Word who became flesh, the Lord of glory, who died on Calvary (Rom. 9:5; Titus 2:13; Heb. 1:8; 2 Pet. 1:1; John 1:1, 14; 20:28; 1 Cor. 2:8). Accordingly, in its best moments, the church has “gloried in nothing but the cross” (Gal. 6:14) and has “resolved to know nothing among [the nations] except Jesus Christ and him crucified” (1 Cor. 2:2). It has done so even though it knows that the preaching of the cross is “a stumbling block to Jews and foolishness to Gentiles” (1 Cor. 1:23). It has done so, not only because it knows that “God was pleased through the foolishness of preaching [the message of the cross] to save those who believe” (1 Cor. 1:18, 21), but also because it recognizes that the cross of Christ is “the power of God and the wisdom of God” (1 Cor. 1:24). For Paul to characterize the cross of Christ the way he did in 1 Corinthians 1:24—”the power of God and the wisdom of God”—implies that God accomplished a truly great salvation through the cross work of the Lord of Glory. One can sketch the momentous outlines of that “so great salvation” simply by surveying what the New Testament epistles affirm about the “body,” “blood,” “cross,” and “death” of Christ, words which taken in their contexts represent that great work in terms of a sacrifice (see also 1 Cor. 5:7; Heb. 7:27; 9:26, 28; 10:10, 12, 14).
THE BODY OF CHRIST
The New Testament affirms the following about the accomplishments of Christ’s “body,” this word referring in the contexts cited to his body offered up in sacrifice to God:
Romans 7:4: Christians “died [ἐθανατώθητε, ethanatōthēte] to the law through the body of Christ.”
Colossians 1:22: God “reconciled [ἀποκατήλλαξεν, apokatēllaxen] you by the body of [Christ’s] flesh through death to present you holy and unblemished and blameless in his sight.”
Hebrews 10:10: Christians “have been made holy [ἡγιασµένοι, hēgiasmenoi] through the offering of the body of Jesus Christ once for all.”
1 Peter 2:24: Jesus “bore [ἀνήνεγκεν, anēnenken] our sins in his body on the tree, in order that we might die to sins and live for righteousness—by whose wounds you have been healed [ἰάθητε, iathēte].”
THE BLOOD OF CHRIST
The New Testament affirms the following about the accomplishments of Christ’s “blood,” the word blood in these verses to be construed as theological shorthand for his sacrificial death.Acts 20:28: God “acquired [περιεποιήσατο, periepoiēsato] [the church] through his own blood” (or “through the blood of his own [Son].”
Romans 3:25: God “publicly set Christ forth [προέθετο, proetheto] as a propitiation [ἱλαστήριον, hilastērion], through faith in his blood, to demonstrate his justice because of the passing over of sins committed beforehand in God’s forebearance.” (See also Heb. 2:17; 1 John 2:2; 4:10)
Romans 5:9: Christians “have been justified [δικαιωθέντες, dikaiōthentes, that is, pardoned and constituted righteous] by his blood.”
Ephesians 1:7: Christians “have redemption [ἀπολύτρωσιν, apolytrōsin] through his blood, the forgiveness of trespasses” (see Col. 1:14, where Paul attaches directly to “redemption,” virtually as a synonym, “the forgiveness of sins.”)
Ephesians 2:12–13: Gentile Christians “who once were far away have been brought near [ἐγενήθητε ἐγγὺς, egenēthēte engys] [to Christ, to citizenship in Israel, to the benefits of the covenants of the promise, to hope, and to God himself] by the blood of Christ.”
Colossians 1:20: God was pleased through Christ “to reconcile [ἀποκαταλλάξαι, apokatallaxai] all things to himself, having made peace [εἰρηνοποιήσας, eirēnopoiēsas] through the blood of his cross.”
Hebrews 9:12: Christ “entered the Most Holy Place once for all through his own blood, having obtained [εὑράµενος, heuramenos] eternal redemption [λύτρωσιν, lytrōsin].”
Hebrews 9:14: The blood of Christ “will cleanse [καθαριεῖ, kathariei] our consciences from acts that lead to death, so that we may serve the living God.”
1 Peter 1:2, 18–19: God’s elect were chosen “for sprinkling by the blood of Jesus Christ,” which figure portrays Christ’s death as a sacrificial death in fulfillment of the Old Testament typical system of sacrifice in which the blood of bulls and goats was ceremonially sprinkled on the persons and objects to be cleansed. Furthermore, it is by his “precious blood” that the believers “were redeemed [ἐλυτρώθητε, elytrōthēte]” from their former empty way of life.
1 John 1:7: “The blood of Jesus, his Son, cleanses [καθαρίζει, katharizei] us from all sin.”
Revelation 1:5: Christ “loved us and freed [λύσαντι, lysanti] us from our sins by his blood.”
Revelation 5:9–10: Christ “purchased [ἠγόρασας, ēgorasas] for God by his blood men from every tribe and language and people and nation, and made [ἐποίησας, epoiēsas] them for God a kingdom and priests, and they will reign on the earth.”
THE CROSS OF CHRIST
Paul states the following about the accomplishments of the “cross”—again, metaphorical shorthand for Christ’s sacrificial death:
Ephesians 2:16: God “has reconciled [ἀποκαταλλάξῃ, apokatallaxē] both [Jews and Gentiles] in one body to God through the cross, having put to death [ἀποκτείνας, apokteinas] [God’s] enmity by [or “on”] it.”
Colossians 1:20: Christ “made peace [εἰρηνοποιήσας, eirēnopoiēsas] through the blood of his cross.”
Colossians 2:14–15: God “canceled [ἐξαλείψας, exaleipsas] the written code, with its regulations, that was against us and that stood opposed to us; he took it out of the way [ἦρκεν ἐκ τοῦ µέσου, ērken ek tou mesou], nailing it fast to the cross. Having disarmed [ἀπεκδυσάµενος, apekdysamenos] the rulers and authorities, he exposed [them] publicly [ἐδειγµάτισεν ἐν παρρησίᾳ, edeigmatisen en parrēsia], triumphing [θριαµβεύσας, thriambeusas] over them by it.”
THE DEATH OF CHRIST
Finally, the New Testament affirms the following about the accomplishments of the “death” of Christ:
Romans 5:10: “When we were enemies, we were reconciled [κατηλλάγηµεν, katēllagēmen] to God through the death of his Son.
Colossians 1:21–22: “Once you were alienated and enemies in your minds as shown by evil works, but now God has reconciled [ἀποκατήλλαξεν, apokatēllaxen] you … through [Christ’s] death, to present you holy and unblemished and blameless in his sight.”
Hebrews 2:9–10: “We see Jesus, through the suffering of death, being crowned with glory and honor, so that by the grace of God in behalf of all he might taste death. For it was fitting for [God] … in bringing many sons to glory to perfect the Author of their salvation through suffering.”
Hebrews 2:14: Christ “shared in their humanity in order that through his death he might destroy [καταργήσῃ, katargēsē] the one who has the power of death, that is, the devil, and free [ἀπαλλάξῃ, apallaxē] those who all their lives were held in slavery by their fear of death.”
Hebrews 9:15: “He is the Mediator of a new covenant in order that, by means of death as a ransom to set them free [εἰς ἀπολύτρωσιν, eis apolytrōsin] from the trespasses under the first covenant, the ones who have been called might receive the promise of the eternal inheritance.”
Other verses, without using the noun “death,” also speak of what Christ accomplished when he “died”:
John 12:24: By “falling into the ground and dying,” Christ’s dying “produces many seeds.”
Romans 5:6: “When we were still powerless, Christ died for the ungodly.”
Romans 5:8: “When we were still sinners, Christ died for us.”
1 Corinthians 15:3: “Christ died for our sins according to the Scriptures.”
2 Corinthians 5:15: “He died for all in order that those who live should no longer live for themselves but for him who died for them and was raised again.”
Excerpt From A New Systematic Theology of the Christian Faith
Sunday, March 21, 2010
Heavenly Worship by J.R. Miller
Heavenly Worship
J. R. Miller, 1909
Revelation 5
John describes his vision most vividly. "Then I saw in the right hand of Him who sat on the throne—a scroll with writing on both sides and sealed with seven seals." We may study this picture with great profit. The book is the scroll of the divine purposes—this much, at least, we know about it. As we look at it, we learn that God has purposes for His Church, and knows what the future will be, down through all the ages to the end. This ought to be a great comfort to us, especially when we are disposed to be anxious or discouraged concerning the progress of Christ's kingdom. God is never taken by surprise. He knew all from the beginning. The world is not run by 'chance'. God's plans are never defeated. In all that to us seems confusion, His eye sees at all times perfect order. Even the wrath of man He makes to praise Him, and the remainder thereof He restrains.
The fact that this scroll was written on both sides, and was entirely filled, shows that no part of the future was left in uncertainty, or unplanned for; also that no other than God has to do with the direction of the world's affairs. When we remember that it is our Father whose purposes are being wrought out in the troubled history of this earth—we ought not to be afraid. His children are always safe in His hands!
"And I saw a mighty angel proclaiming in a loud voice, 'Who is worthy to break the seals and open the scroll?' But no one in heaven or on earth or under the earth could open the scroll or even look inside it!" This shows not only that no one can read the future—but also that no one can meddle with God's purposes and plans! They are in His own hands—and are hidden from all eyes. This truth should also make us very modest in our efforts to interpret prophecies and predictions concerning future events. The book is sealed—and we cannot read its contents.
Nothing is hidden from us, however, that we need to know in order to salvation or in order to duty; but there are great events in the future clearly foretold as to the fact that they will occur—but not foretold as to the time and manner of their occurrence. Is it the part of wise and loving faith—to try to open that which lies in God's hands sealed?
There is also a very practical suggestion here. The scroll of each individual life lies in God's hands, written full to the end. God knows it all—right down to the last moment. Each change, each experience of joy or sorrow, each danger or duty—is written down! God knows all our biography from the beginning to the end. But the book is sealed to us. We cannot read its contents. We cannot know, therefore, what lies before us in the days that are to come. And surely it is better that we should go on, not knowing; since God knows, and since He is leading us step by step. To know of trials and hardships and perils and sorrows—would discourage us. To know of coming defeat and failure—would take the nerve out of our energy and paralyze our efforts. To know of coming joys and achievements, would make us vain and self-confident. It is a great deal better as it is, and we should leave the book sealed and in the hands of God—while we move quietly on in the little bit of path unsealed and unrolled to our eyes!
Then John had a vision of Jesus:
"Look! The LION of the tribe of Judah, the Root of David, has triumphed!
Then I saw a LAMB, looking as if it had been slain, standing in the center of the throne!" Revelation 5:5-6
John was looking for at a Lion—and he saw a Lamb—a little lamb, too. This strange, double picture of Jesus as He appears in heaven—is very suggestive.
He was a lion in His conflicts and victories, and as such overcame all His enemies and ours also. But He was a lamb in the gentleness of His character and disposition. The lamb is an emblem of meekness and of unresisting obedience and submission.
As we think about Christ, we soon see how true both of these pictures are. Like a lion, He has power and majesty, and is dreadful to His enemies! As a lion He met and overcame Satan, and triumphed over death and the grave. As a lion He is able to defend us from all our enemies, and the feeblest believer is safe under His protection. He is the omnipotent God and has all power in heaven and on earth.
At the same time, the other picture is just as true. He is like a little lamb in His gentleness. The whole spirit of His life on earth shows this. Never was a mother so gentle to her children, as was Jesus to the weary, troubled and penitent ones who came to Him. He was lamb-like, too, in the way He endured wrongs and sufferings. Other animals fight in their own defense—but the lamb does not resist. When Christ was reviled, He did not revile in return; when He suffered, He did not threaten in return. "Like a lamb led to the slaughter and like a sheep silent before her shearers—He did not open His mouth."
He is the same Jesus now in the midst of the throne, and it is this astonishing combination of strength and gentleness which makes Him such a wondrous Savior. In Him, we have the union of all the truest qualities of love that our hearts so hunger for: tenderness, affectionateness, patience, sympathy. Then, when we have laid ourselves down to rest in all this blessed warmth of love, we look up and see that we are in the bosom of Omnipotence! Mere gentleness may be very weak—but while He is a lamb—He is also a lion!
There is a story of a cruel man who came one day with a little dog in hands, which he thrust into the cage of a great lion to see the mighty beast tear the defenseless creature to pieces; but, strange to say, the lion did not harm the terrified dog—but took him under his protection and became his friend. He was as gentle as a lamb to him, and all his lion strength was used for the sheltering and protecting of his frail charge. This very rustic illustration will help us to understand the representation of Christ which we have in this picture.
"Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne. He had seven horns and seven eyes." Here we have three other thoughts about Christ. Not only did He appear as a lamb—but as a lamb that had been slain. There were wound marks on Him, telling that once He had been dead.
One suggestion of the emblem of the lamb, is sacrifice. Lambs were offered as sacrifices in the ancient worship. Jesus was the Lamb of God who took away sin by bearing it Himself! So even in heaven Jesus shows in some way that once He suffered and died. Thus even in glory, the fact of salvation by His sacrificial death, is set forth to the eyes of all. Thus we are always to be reminded of the cost of our redemption.
A second suggestion about Christ, is in the representation of the "seven horns." The horn in the Bible is the symbol of strength, and seven is the symbol of completeness. Jesus appears there as the omnipotent One, having all power.
The third symbol in the picture is the "seven eyes," which are explained in the same verse to mean the Holy Spirit. An eye sees, and seven eyes represent the perfection of vision, seeing everywhere. The eyes of Christ are in all parts of the earth, and on all events. This thought of the omniscience of Christ is dreadful to the sinner—but to the Christian at peace with God—it has great comfort! Christ is watching over us and is ready to fly to our help and rescue at any moment. His eye is fearsome only to the wicked; to those who are His friends and are saved by Him, it gives no terror to think of the unsleeping divine eye ever looking down upon them in love!
Then came a vision of prayers, "Golden bowls full of incense, which are the prayers of the saints." Revelation 5:8. There is something very beautiful in this glimpse of how the prayers of the saints on earth, appear in heaven. They are not lost in the air—but reach heaven, and are put into bowls to be kept secure. The bowls are golden, intimating the preciousness of the prayers that are put into them. The prayers which are put into the golden bowls—are gathered and preserved!
Sometimes it is a great while before they are answered, yet they are not lost or forgotten—but are safely stored in the golden bowls. These prayers are as incense, and that shows how they seem to God. Incense was used in the temple worship, and divine instruction was given as to its compounding. When the incense was burned, it emitted a sweet fragrance. The heart-prayers of earth—are the true incense.
One writer suggests that the three ingredients in the incense of prayer are: petition, confession, thanksgiving. Then divine fire falls upon it, and it ascends to God and is acceptable to Him. It is a very sweet thought that true prayer is as incense unto God. He loves to hear us pray!
There is more than prayer in heaven—there is song. "And they sang a new song: You are worthy to take the scroll and to open its seals, because You were slain, and with Your blood You purchased men for God from every tribe and language and people and nation!" No old song, no song of earth would do—for the world has never before seen any occasion like this. Earth's songs are too dull, too sad to be sung where all is gladness and joy.
The song of heaven will be of Christ, and it will celebrate the victory which He won at His death. We shall join in the song because we owe to Christ every joy, every blessing and hope of our souls.
Heaven's singing, it may as well be noticed here, will be congregational. No soloist quartet choir, will sing for the people—but every redeemed one will unite in the song of redemption for himself. The angels, too, will join in the chorus, and all the universe will unite their voices in the ascription of praise and worship that goes up to God and the Lamb!
"Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. In a loud voice they sang: "Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!" Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: "To Him who sits on the throne and to the Lamb—be praise and honor and glory and power, for ever and ever!" Revelation 5:11-13
http://gracegems.org/Miller/heavenly_worship.htm
J. R. Miller, 1909
Revelation 5
John describes his vision most vividly. "Then I saw in the right hand of Him who sat on the throne—a scroll with writing on both sides and sealed with seven seals." We may study this picture with great profit. The book is the scroll of the divine purposes—this much, at least, we know about it. As we look at it, we learn that God has purposes for His Church, and knows what the future will be, down through all the ages to the end. This ought to be a great comfort to us, especially when we are disposed to be anxious or discouraged concerning the progress of Christ's kingdom. God is never taken by surprise. He knew all from the beginning. The world is not run by 'chance'. God's plans are never defeated. In all that to us seems confusion, His eye sees at all times perfect order. Even the wrath of man He makes to praise Him, and the remainder thereof He restrains.
The fact that this scroll was written on both sides, and was entirely filled, shows that no part of the future was left in uncertainty, or unplanned for; also that no other than God has to do with the direction of the world's affairs. When we remember that it is our Father whose purposes are being wrought out in the troubled history of this earth—we ought not to be afraid. His children are always safe in His hands!
"And I saw a mighty angel proclaiming in a loud voice, 'Who is worthy to break the seals and open the scroll?' But no one in heaven or on earth or under the earth could open the scroll or even look inside it!" This shows not only that no one can read the future—but also that no one can meddle with God's purposes and plans! They are in His own hands—and are hidden from all eyes. This truth should also make us very modest in our efforts to interpret prophecies and predictions concerning future events. The book is sealed—and we cannot read its contents.
Nothing is hidden from us, however, that we need to know in order to salvation or in order to duty; but there are great events in the future clearly foretold as to the fact that they will occur—but not foretold as to the time and manner of their occurrence. Is it the part of wise and loving faith—to try to open that which lies in God's hands sealed?
There is also a very practical suggestion here. The scroll of each individual life lies in God's hands, written full to the end. God knows it all—right down to the last moment. Each change, each experience of joy or sorrow, each danger or duty—is written down! God knows all our biography from the beginning to the end. But the book is sealed to us. We cannot read its contents. We cannot know, therefore, what lies before us in the days that are to come. And surely it is better that we should go on, not knowing; since God knows, and since He is leading us step by step. To know of trials and hardships and perils and sorrows—would discourage us. To know of coming defeat and failure—would take the nerve out of our energy and paralyze our efforts. To know of coming joys and achievements, would make us vain and self-confident. It is a great deal better as it is, and we should leave the book sealed and in the hands of God—while we move quietly on in the little bit of path unsealed and unrolled to our eyes!
Then John had a vision of Jesus:
"Look! The LION of the tribe of Judah, the Root of David, has triumphed!
Then I saw a LAMB, looking as if it had been slain, standing in the center of the throne!" Revelation 5:5-6
John was looking for at a Lion—and he saw a Lamb—a little lamb, too. This strange, double picture of Jesus as He appears in heaven—is very suggestive.
He was a lion in His conflicts and victories, and as such overcame all His enemies and ours also. But He was a lamb in the gentleness of His character and disposition. The lamb is an emblem of meekness and of unresisting obedience and submission.
As we think about Christ, we soon see how true both of these pictures are. Like a lion, He has power and majesty, and is dreadful to His enemies! As a lion He met and overcame Satan, and triumphed over death and the grave. As a lion He is able to defend us from all our enemies, and the feeblest believer is safe under His protection. He is the omnipotent God and has all power in heaven and on earth.
At the same time, the other picture is just as true. He is like a little lamb in His gentleness. The whole spirit of His life on earth shows this. Never was a mother so gentle to her children, as was Jesus to the weary, troubled and penitent ones who came to Him. He was lamb-like, too, in the way He endured wrongs and sufferings. Other animals fight in their own defense—but the lamb does not resist. When Christ was reviled, He did not revile in return; when He suffered, He did not threaten in return. "Like a lamb led to the slaughter and like a sheep silent before her shearers—He did not open His mouth."
He is the same Jesus now in the midst of the throne, and it is this astonishing combination of strength and gentleness which makes Him such a wondrous Savior. In Him, we have the union of all the truest qualities of love that our hearts so hunger for: tenderness, affectionateness, patience, sympathy. Then, when we have laid ourselves down to rest in all this blessed warmth of love, we look up and see that we are in the bosom of Omnipotence! Mere gentleness may be very weak—but while He is a lamb—He is also a lion!
There is a story of a cruel man who came one day with a little dog in hands, which he thrust into the cage of a great lion to see the mighty beast tear the defenseless creature to pieces; but, strange to say, the lion did not harm the terrified dog—but took him under his protection and became his friend. He was as gentle as a lamb to him, and all his lion strength was used for the sheltering and protecting of his frail charge. This very rustic illustration will help us to understand the representation of Christ which we have in this picture.
"Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne. He had seven horns and seven eyes." Here we have three other thoughts about Christ. Not only did He appear as a lamb—but as a lamb that had been slain. There were wound marks on Him, telling that once He had been dead.
One suggestion of the emblem of the lamb, is sacrifice. Lambs were offered as sacrifices in the ancient worship. Jesus was the Lamb of God who took away sin by bearing it Himself! So even in heaven Jesus shows in some way that once He suffered and died. Thus even in glory, the fact of salvation by His sacrificial death, is set forth to the eyes of all. Thus we are always to be reminded of the cost of our redemption.
A second suggestion about Christ, is in the representation of the "seven horns." The horn in the Bible is the symbol of strength, and seven is the symbol of completeness. Jesus appears there as the omnipotent One, having all power.
The third symbol in the picture is the "seven eyes," which are explained in the same verse to mean the Holy Spirit. An eye sees, and seven eyes represent the perfection of vision, seeing everywhere. The eyes of Christ are in all parts of the earth, and on all events. This thought of the omniscience of Christ is dreadful to the sinner—but to the Christian at peace with God—it has great comfort! Christ is watching over us and is ready to fly to our help and rescue at any moment. His eye is fearsome only to the wicked; to those who are His friends and are saved by Him, it gives no terror to think of the unsleeping divine eye ever looking down upon them in love!
Then came a vision of prayers, "Golden bowls full of incense, which are the prayers of the saints." Revelation 5:8. There is something very beautiful in this glimpse of how the prayers of the saints on earth, appear in heaven. They are not lost in the air—but reach heaven, and are put into bowls to be kept secure. The bowls are golden, intimating the preciousness of the prayers that are put into them. The prayers which are put into the golden bowls—are gathered and preserved!
Sometimes it is a great while before they are answered, yet they are not lost or forgotten—but are safely stored in the golden bowls. These prayers are as incense, and that shows how they seem to God. Incense was used in the temple worship, and divine instruction was given as to its compounding. When the incense was burned, it emitted a sweet fragrance. The heart-prayers of earth—are the true incense.
One writer suggests that the three ingredients in the incense of prayer are: petition, confession, thanksgiving. Then divine fire falls upon it, and it ascends to God and is acceptable to Him. It is a very sweet thought that true prayer is as incense unto God. He loves to hear us pray!
There is more than prayer in heaven—there is song. "And they sang a new song: You are worthy to take the scroll and to open its seals, because You were slain, and with Your blood You purchased men for God from every tribe and language and people and nation!" No old song, no song of earth would do—for the world has never before seen any occasion like this. Earth's songs are too dull, too sad to be sung where all is gladness and joy.
The song of heaven will be of Christ, and it will celebrate the victory which He won at His death. We shall join in the song because we owe to Christ every joy, every blessing and hope of our souls.
Heaven's singing, it may as well be noticed here, will be congregational. No soloist quartet choir, will sing for the people—but every redeemed one will unite in the song of redemption for himself. The angels, too, will join in the chorus, and all the universe will unite their voices in the ascription of praise and worship that goes up to God and the Lamb!
"Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. In a loud voice they sang: "Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!" Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: "To Him who sits on the throne and to the Lamb—be praise and honor and glory and power, for ever and ever!" Revelation 5:11-13
http://gracegems.org/Miller/heavenly_worship.htm
God loves sinners and hate their sins?
Jari explains this topic on his vlog. Thanks to him for his work.
Friday, March 19, 2010
Monday, March 8, 2010
What Jesus Christ Said About God's Sovereignty
What Jesus Christ Said About God's Sovereignty
by Charles Woodruff
DO YOU consider the Sovereignty of God important? Do you consider this a harsh doctrine? Many do, and it may surprise you to know that our Lord Jesus Christ taught the absolute Sovereignty of God! That’s right — Christ taught this doctrine. You may not believe that He did, for you may say that He was too meek and lowly, and just taught love to everybody, so therefore man’s total depravity and God’s election were not taught by Christ. But, has it ever occurred to you that your belief just might be wrong? Has it really? It is true that the “Jesus’ of today’s popular songs, and the one taught about in the average church, evidently knew nothing about this teaching! But, the Christ of the Bible sure did! This is sufficient for me — WHAT ABOUT YOU?
We will only examine one chapter of the Bible for our proof that Christ taught the Sovereignty of the Father, Son, and Holy Ghost. You are asked to look at the sixth chapter of John’s Gospel. Here we find all the evidence we need for our case. In verse 37 Jesus Christ said, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Notice please, the Sovereignty of the Father: “ALL THAT (meaning certain individuals) THE FATHER GIVETH ME (meaning by His election of them) SHALL COME (by effectual grace and power) TO ME.” This certainly does away with the modern terminology, “give your heart to Jesus.” The heart is not the sinner’s to give to Jesus! It belongs to the Father. If not, how could He give anyone to His Son?
The same 37th verse will be our verse for the Sovereignty of the Son Himself. He said, “and him that cometh to ME I will in no wise cast out.” How wonderful is this promise! So many have claimed this promise as their very own. Have you? You surely may, IF you have come to Christ in TRUTH. Notice though, this verse implies that Christ Jesus has the power to cast one out. Otherwise, why should He even say, “I will IN NO WISE cast out?” It is obviously not a lack of power to do no. He has ALL power! See Matthew 28:18. Christ has the power to cast the devil’s children into hell (Luke 12: 4-5). He could REFUSE to accept a vile sinner such as you and me, and be perfectly just and righteous in doing so! Why? For none of us deserve to be accepted by Christ, for He is Sovereign and we are sinners! But, He will NOT reject you if He has placed the desire in you to come to Him. Oh, praise His name! Christ has promised freely, in His sovereign mercy, NOT to cast you out — BUT YOU MUST COME TO HIM! Not come just to an altar, or to shake some preacher’s hand, BUT TO CHRIST. He ALONE can save you!
Men talk so much of free will and man being willing to be saved. But, it is God’s will that counts. Hear these words of Charles H. Spurgeon (1834-1892), from a sermon entitled “God’s Will and Man’s Will:”
Salvation hinges upon the will of God, and not at all upon the will of man. So saith our text — “It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy”(Romans 9:16), by which is clearly meant that the reason why any man is saved is not because HE wills it, but because GOD willed it, according to that other passage, ‘Ye have not chosen me, but I have chosen you’ (John 15:16).
The whole scheme of salvation, we aver, from the first to the last, hinges and turns, and is dependent upon the absolute will of God, and not upon the will of the creature......Oh! How happy are we when we come back to the old-fashioned doctrines, and cast our anchor where it can get its grip in the eternal purpose and counsel of God, who worketh all things to the good pleasure of His will.
I must say AMEN to Mr. Spurgeon, dear reader!
Let us look now at the Sovereignty of the Holy Spirit. Notice that Christ said here in our verse, “ALL that the Father giveth me SHALL come to me.” How shall they come? Jesus has given us the answer in this same chapter, John 6:63: “It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” Naturally, men are “dead in trespasses and sins”(Ephesians 2:1), totally unable to save themselves (see Romans 3:9-10 and Titus 3:5). If the Holy Spirit did not make a sinner alive (spiritually), the sinner COULD NOT come to Christ. No one CAN come unless he is drawn (John 6:44), and the sinner is drawn irresistibly by the Spirit’s power! Only God the Holy Spirit can bring life to a dead sinner. NO GIMMICK CAN DO IT!
There can be human pleading, human effort, human tricks, and yet, no matter how sincere these may be, NO MAN CAN TURN A SINNER TO JESUS CHRIST. When it is all analyzed the true “soul winner” is the Holy Spirit! Let’s don’t try to do His job. Let us that are saved, pray that we may be used by the Spirit, but not to try to use Him! Let each of us point men to the Savior, but let us trust the blessed Spirit to do the saving!
Yes, God is Sovereign. Jesus Christ said so. If you are not yet convinced, please, in Christ’s name, do further study on this vital subject. Read John 4 and tell me why Jesus “MUST needs go through Samaria?” Read John 10 and tell me why He spoke of “other sheep I have,” which He had long before the Gospel was carried to the Gentiles? Yes, just simply sit down and read anywhere in the word of God, and with an earnest open heart, seek to be taught of the Spirit concerning God’s Sovereignty!
“For of him, and through him, and to him, are all things: to whom be glory forever. Amen” (Romans 11:36).
John Wycliffe, the first man to translate the Bible into English, has given us some of these simple rules as follows: “It shall greatly help you to understand scripture, if you mark not only what is spoken or written, but of whom, and to whom, with what words, at what time, where, and to what intent, with what circumstances, considering what goes before and what follows”
--------------------------------------------------------------------------------
Originally written about 1979 by Charles Woodruff. Edited for the Word of Truth, Vol. 1 Issue No. 13, May 17, 2006
Reprinted by permission from Charles Woodruff
by Charles Woodruff
DO YOU consider the Sovereignty of God important? Do you consider this a harsh doctrine? Many do, and it may surprise you to know that our Lord Jesus Christ taught the absolute Sovereignty of God! That’s right — Christ taught this doctrine. You may not believe that He did, for you may say that He was too meek and lowly, and just taught love to everybody, so therefore man’s total depravity and God’s election were not taught by Christ. But, has it ever occurred to you that your belief just might be wrong? Has it really? It is true that the “Jesus’ of today’s popular songs, and the one taught about in the average church, evidently knew nothing about this teaching! But, the Christ of the Bible sure did! This is sufficient for me — WHAT ABOUT YOU?
We will only examine one chapter of the Bible for our proof that Christ taught the Sovereignty of the Father, Son, and Holy Ghost. You are asked to look at the sixth chapter of John’s Gospel. Here we find all the evidence we need for our case. In verse 37 Jesus Christ said, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Notice please, the Sovereignty of the Father: “ALL THAT (meaning certain individuals) THE FATHER GIVETH ME (meaning by His election of them) SHALL COME (by effectual grace and power) TO ME.” This certainly does away with the modern terminology, “give your heart to Jesus.” The heart is not the sinner’s to give to Jesus! It belongs to the Father. If not, how could He give anyone to His Son?
The same 37th verse will be our verse for the Sovereignty of the Son Himself. He said, “and him that cometh to ME I will in no wise cast out.” How wonderful is this promise! So many have claimed this promise as their very own. Have you? You surely may, IF you have come to Christ in TRUTH. Notice though, this verse implies that Christ Jesus has the power to cast one out. Otherwise, why should He even say, “I will IN NO WISE cast out?” It is obviously not a lack of power to do no. He has ALL power! See Matthew 28:18. Christ has the power to cast the devil’s children into hell (Luke 12: 4-5). He could REFUSE to accept a vile sinner such as you and me, and be perfectly just and righteous in doing so! Why? For none of us deserve to be accepted by Christ, for He is Sovereign and we are sinners! But, He will NOT reject you if He has placed the desire in you to come to Him. Oh, praise His name! Christ has promised freely, in His sovereign mercy, NOT to cast you out — BUT YOU MUST COME TO HIM! Not come just to an altar, or to shake some preacher’s hand, BUT TO CHRIST. He ALONE can save you!
Men talk so much of free will and man being willing to be saved. But, it is God’s will that counts. Hear these words of Charles H. Spurgeon (1834-1892), from a sermon entitled “God’s Will and Man’s Will:”
Salvation hinges upon the will of God, and not at all upon the will of man. So saith our text — “It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy”(Romans 9:16), by which is clearly meant that the reason why any man is saved is not because HE wills it, but because GOD willed it, according to that other passage, ‘Ye have not chosen me, but I have chosen you’ (John 15:16).
The whole scheme of salvation, we aver, from the first to the last, hinges and turns, and is dependent upon the absolute will of God, and not upon the will of the creature......Oh! How happy are we when we come back to the old-fashioned doctrines, and cast our anchor where it can get its grip in the eternal purpose and counsel of God, who worketh all things to the good pleasure of His will.
I must say AMEN to Mr. Spurgeon, dear reader!
Let us look now at the Sovereignty of the Holy Spirit. Notice that Christ said here in our verse, “ALL that the Father giveth me SHALL come to me.” How shall they come? Jesus has given us the answer in this same chapter, John 6:63: “It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” Naturally, men are “dead in trespasses and sins”(Ephesians 2:1), totally unable to save themselves (see Romans 3:9-10 and Titus 3:5). If the Holy Spirit did not make a sinner alive (spiritually), the sinner COULD NOT come to Christ. No one CAN come unless he is drawn (John 6:44), and the sinner is drawn irresistibly by the Spirit’s power! Only God the Holy Spirit can bring life to a dead sinner. NO GIMMICK CAN DO IT!
There can be human pleading, human effort, human tricks, and yet, no matter how sincere these may be, NO MAN CAN TURN A SINNER TO JESUS CHRIST. When it is all analyzed the true “soul winner” is the Holy Spirit! Let’s don’t try to do His job. Let us that are saved, pray that we may be used by the Spirit, but not to try to use Him! Let each of us point men to the Savior, but let us trust the blessed Spirit to do the saving!
Yes, God is Sovereign. Jesus Christ said so. If you are not yet convinced, please, in Christ’s name, do further study on this vital subject. Read John 4 and tell me why Jesus “MUST needs go through Samaria?” Read John 10 and tell me why He spoke of “other sheep I have,” which He had long before the Gospel was carried to the Gentiles? Yes, just simply sit down and read anywhere in the word of God, and with an earnest open heart, seek to be taught of the Spirit concerning God’s Sovereignty!
“For of him, and through him, and to him, are all things: to whom be glory forever. Amen” (Romans 11:36).
John Wycliffe, the first man to translate the Bible into English, has given us some of these simple rules as follows: “It shall greatly help you to understand scripture, if you mark not only what is spoken or written, but of whom, and to whom, with what words, at what time, where, and to what intent, with what circumstances, considering what goes before and what follows”
--------------------------------------------------------------------------------
Originally written about 1979 by Charles Woodruff. Edited for the Word of Truth, Vol. 1 Issue No. 13, May 17, 2006
Reprinted by permission from Charles Woodruff
Monday, February 8, 2010
Crucial Questions about Being Born Again
Crucial Questions about Being Born Again
There are several crucial questions we will be asking. One is: What
is the new birth? That is, what actually happens? What is it like?
What changes? What comes into being that wasn’t there before?
Along the way, we will be trying to explain how the new birth
relates to other things that God does to save us. For example,
how does being born again relate to:
· God’s effectual calling (“Those whom he called he justified,”
Rom. 8:30),
· the new creation (“If anyone is in Christ, he is a new creation,”
2 Cor. 5:17),
· God’s drawing us to Christ (“No one can come to me unless
the Father who sent me draws him,” John 6:44),
· God’s giving people to his Son (“All that the Father gives me
will come to me,” John 6:37),
· God’s opening our hearts (“The Lord opened her heart to
pay attention to what was said by Paul,” Acts 16:14),
· God’s illumining our hearts (“God…has shone in our hearts
to give the light of the knowledge of the glory of God in the
face of Jesus Christ,” 2 Cor. 4:6),
· God’s taking the heart of stone out and giving us a heart of
flesh (“I will remove the heart of stone from your flesh and
give you a heart of flesh,” Ezek. 36:26),
· God’s making us alive (“even when we were dead in our tres-
passes, [God] made us alive together with Christ,” Eph. 2:5),
· God’s adopting us into his family (“You have received the
Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’”
Rom. 8:15).
This page is from a book "Finally Alive" by John Piper page 19
There are several crucial questions we will be asking. One is: What
is the new birth? That is, what actually happens? What is it like?
What changes? What comes into being that wasn’t there before?
Along the way, we will be trying to explain how the new birth
relates to other things that God does to save us. For example,
how does being born again relate to:
· God’s effectual calling (“Those whom he called he justified,”
Rom. 8:30),
· the new creation (“If anyone is in Christ, he is a new creation,”
2 Cor. 5:17),
· God’s drawing us to Christ (“No one can come to me unless
the Father who sent me draws him,” John 6:44),
· God’s giving people to his Son (“All that the Father gives me
will come to me,” John 6:37),
· God’s opening our hearts (“The Lord opened her heart to
pay attention to what was said by Paul,” Acts 16:14),
· God’s illumining our hearts (“God…has shone in our hearts
to give the light of the knowledge of the glory of God in the
face of Jesus Christ,” 2 Cor. 4:6),
· God’s taking the heart of stone out and giving us a heart of
flesh (“I will remove the heart of stone from your flesh and
give you a heart of flesh,” Ezek. 36:26),
· God’s making us alive (“even when we were dead in our tres-
passes, [God] made us alive together with Christ,” Eph. 2:5),
· God’s adopting us into his family (“You have received the
Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’”
Rom. 8:15).
This page is from a book "Finally Alive" by John Piper page 19
Friday, February 5, 2010
Monergism and Synergism
Kenton Hoxie explains the difference between Monergism and Synergism in ASL. Learn the terms and see which is right. Monergism is right way that God's grace is given.
God's Grace Touches Your Heart
This video explains how God lighten your heart. Yes, Calvinism teaches in Bible. Enjoy watching and praise God in His Glory.
Thursday, February 4, 2010
Saturday, January 30, 2010
William Gurnall - The Christian in Compete Armour
http://www.ccel.org/ccel/gurnall/armour/files/armour.html
You may save two volumes of the book for your reading of PDF. Spurgeon, Flaval and Baxton liked it.
You may save two volumes of the book for your reading of PDF. Spurgeon, Flaval and Baxton liked it.
Wednesday, January 20, 2010
Monday, January 4, 2010
Read the Bible Through
I found a website that helped me to read the Bible. I tried to read the Bible compeletly but I failed. This "Read the Bible Through" explains how to read the Bible without depending on the churches Bible Reading schedules. It works. I read from Genesis to Proverbs in 3 1/2 months. Try that. Go to http://www.kjv-asia.com/read_your_bible_.htm Thanks for Phillip Green who wrote this on the booklet.
DeafVideo Vlog Comments at deaflbc2005
I made a comment on Elect and Galatians 5:18-21 on DeafVideo.TV at deaflbc2005.
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