Archive for February 3rd, 2013

The Nature of True Repentance

This excerpt below is from Paul Washer’s Heart Cry publication January – February 1998 Volume 3, Page 8 with lots of thanks to Manuela for forwarding the periodical to me. Who was Thomas Watson?

Thomas Watson (c. 1620 – 1686) was an English, NonconformistPuritan preacher and author. Watson’s depth of doctrine, clarity of expression, warmth of spirituality, love of application, and gift of illustration enhanced his reputation as a preacher and writer. His books are still widely read today.You can read more about Watson and also browse through a list of his books which are still available (published) today, here at Monergism- http://www.monergism.com. Their short biography is excerpted from Dr. Joel Beeke and Randall J. Pederson’s book  Meet the Puritans which is also available at monergism.com.


The Nature of True Repentance by Thomas Watson.

Edited and Abridged by Randy Lowe

I shall show what gospel repentance is. Repentance is a grace of God’s Spirit whereby a sinner is inwardly humbled and visibly reformed. For a further amplification, know that repentance is a spiritual medicine made up of six special ingredients. If any one is left out it loses its virtue.

Ingredient 1: Recognition of Sin

The first part of Christ’s healing work is to apply eyesalve. It is the great thing noted in the prodigal’s repentance: “he came to himself” (Luke 15:17). He saw himself a sinner and nothing but a sinner. Before a man can come to Christ he must first come to himself. He must first recognize and consider what his sin is, and know the plague of his heart before he can be duly humbled for it. The first thing God made was light. The first thing God gives the sinner is illumination. The eye is made both for seeing and weeping. Sin must be seen before it can be wept for. Hence I infer that where there is no sight of sin, there can be no repentance. Many who can spy faults in others see none in themselves. They say that they have good hearts. Is it not strange that two should live together, yet not know each other? Such is the case of a sinner. His body and soul live together, yet he is unacquainted with himself. He knows not his own heart. Under a veil, a deformed face is hid. Persons are veiled over with ignorance and selflove; therefore they see not what deformed souls they have.

Ingredient 2: Sorrow for Sin

Ambrose calls sorrow the embittering of the soul. The Hebrew word “to be sorrowful” signifies “to have the soul, as it were, crucified”. This must be in true repentance: “They shall look upon me whom they have pierced, and they shall mourn” (Zech. 12:10), as if they did feel the nails of the cross sticking in their own sides. A woman may as well expect to have a child without pain as one can have repentance without sorrow. He that can believe without doubting, should be suspicious of his faith; and he that can repent without sorrowing, should be suspicious of his repentance. True sorrow for sin is not superficial: it is a holy agony. It is called in Scripture a breaking of the heart (Psalm 51:17); and a rending of the heart (Joel 2:13).

Ingredient 3: Confession of Sin

Sorrow is such a vehement pas- sion that it will have vent. It vents itself at the eyes by weeping and at the tongue by confession: “The children of Israel stood and confessed their sins (Neh. 9:2). “I will go and return to my place, till they acknowledge their offence” (Hosea 5:15).

Confession is selfaccusing: “Lo, I have sinned” (2 Sam. 24:17). This is not common among men. Men never want to accuse themselves, but when we come before God, we must accuse ourselves. In fact, the humble sinner does more than accuse himself; he sits in judgment and passes sentence upon himself. He con fesses that he has deserved to be bound over to the wrath of God.

Ingredient 4: Shame for Sin

The fourth ingredient in repen tance is shame: “that they may be ashamed of their iniquities” (Ezek. 43:10). Blushing is the color of virtue. When the heart has been made black with sin, grace makes the face red with blushing: “I am ashamed and blush to lift up my face” (Ezra 9:6). The repenting prodigal was so ashamed of his excess that he thought himself not worthy to be called a son any more (Luke 15:21). Repentance caused a holy bashfulness.

Ingredient 5: Hatred of Sin

The fifth ingredient in repentance is hatred of sin. There is a hatred or loathing of abominations: “Ye shall loathe yourselves for your iniquities” (Ezek. 36:31). A true penitent is a sinloather. If a man loathes that which makes his stomach sick, much more will he loathe that which makes his conscience sick. It is more to loathe sin than to leave it. One may leave sin for fear, but the nauseating and loathing of sin is a detestation of it. Christ is never loved till sin is loathed. Heaven is never longed for till sin is loathed. Sound repentance begins in the love of God and ends in the hatred of sin.

Ingredient 6: Turning from Sin

The sixth ingredient in repentance is a turning from sin. True repen- tance, like nitric acid, eats asunder the iron chain of sin. “Repent, and turn yourselves from your idols; and turn away your faces from all your abominations” (Ezek. 14:6). This turning from sin is called a forsaking of sin (Isa. 55:7). It is called “a putting of sin far away” (Job 11:14). Dying to sin is the life of repentance. The very day a Christian turns from sin he must begin a perpetual fast. The eye must fast from impure glances. The ear must fast from hearing slanders. The tongue must fast from oaths. The hands must fast from bribes. The feet must fast from the path of the harlot. And the soul must fast from the love of wickedness. This turning from sin implies a notable change.

There is a change wrought in the heart. In repentance Christ turns a heart of stone into a heart of flesh. There is a change wrought in the life. Turning from sin is so visible that others may discern it. It is called a change from darkness to light (Eph. 5:8). A ship is going eastward; there comes a wind which turns it westward. Likewise, a man was going hellward before the contrary wind of the Spirit blew, turned his course, and caused him to sail heavenward. Repentance makes such a visible change in a person, it appears as if another soul has taken up lodging in the same body.

The full text of “The Nature of True Repen tance” can be found in The Doctrine of Repentance (pages 1858) by Thomas Watson. It is published by Banner of Truth in the “Puritan Paperbacks” series. Watson lived from 1620>1686 and first published this work in 1668. Watson was a spiritual giant of his day and is perhaps the most popular of all the En glish Puritans. During the years of his ministry in London he earned a reputation as a man who was mighty in prayer. He masterfully applied the Scriptures to the human heart. His directness is much needed in the modern pulpit.

Randy Lowe is pastor of the First Baptist Church of Williams Lake in Williams Lake, British Columbia.

If you would like to further read some writings by and about Thomas Watson, here are some links:

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


in A W Tozer

Pentru articole in Limba Romana despre si de la A. W. Tozer faceti click

aici – http://rodiagnusdei.wordpress.com/a-w-tozer

John 1:1

The Word Became Flesh

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

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

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


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

We take a low and primitive view of things when we conceive of God at the creation coming into physical contact with things, shaping and fitting and building like a carpenter. The Bible teaches otherwise: “By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. . . . For he spake, and it was done; he commanded, and it stood fast.” “Through faith we understand that the worlds were framed by the word of God.” Again we must remember that God is referring here not to His written Word, but to His speaking Voice. His world-filling Voice is meant, that Voice which antedates the Bible by uncounted centuries, that Voice which has not been silent since the dawn of creation, but is sounding still throughout the full far reaches of the universe.255255_386113628108762_1944002362_n

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

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

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

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

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

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

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

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

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

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

It is important that we get still to wait on God. And it is best that we get alone, preferably with our Bible outspread before us.

Then if we will we may draw near to God and begin to hear Him speak to us in our hearts.

I think for the average person the progression will be something like this:

First a sound as of a Presence walking in the garden.

Then a voice, more intelligible, but still far from clear.

Then the happy moment when the Spirit begins to illuminate the Scriptures, and that which had been only a sound, or at best a voice, now becomes an intelligible word, warm and intimate and clear as the word of a dear friend.

Then will come life and light, and best of all, ability to see and rest in and embrace Jesus Christ as Saviour and Lord and All.

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

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

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

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


Reblogged from  rodi


31 Jan 2013

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Pe muntele credintei cand te sui
Te odihnesti pe pajisti de iubire
Si cand ramai smerit pe varful lui
Primesti placuta harului traire.


Acolo poti culege fericit
Frumoase flori de cer mirositoare
Mireasma lor iti da, desavarsit


Ce nume sfinte printre flori gasesti406314_456290044404876_374823609_n
Pe culmile-n lumina inundate264936_456391281061419_1831461525_n
Iti mangaie auzul cand rostesti:
Credinciosie, pace si dreptate.


Dar doua sunt regine intre flori:
Iubirea si-adevarul vesniciei,
Le poti culege cand mai sus de nori
Tu te ridici pe-aripi de curatie.402820_425833144120901_415510439_n


Acolo doar primesti ceresti puteri
Si viata-ti este pururea senina,
Ca sus cand esti-naltat nu-i nicaieri
Atata bogatie de lumina.


Pe muntele credintei cand te sui
Te odihnesti pe pajistile sfinte,
Numai acolo taina Domnului
O poti primi in inima si-n minte. Amin!

 Autor: Nicolae Moldoveanu


Circumstanţele vieţii ne iau prin surprindere, pe Dumnezeu însă nu.

Lacrimile ne iau prin surprindere, pe Dumnezeu însă nu.

Bucuriile ne iau prin surprindere, pe Dumnezeu însă nu.

În mijlocul încercării, să ştii că eşti în Mâna Domnului, e mare

lucru, dar să ştii că eşti cu tot cu încercare şi cu împrejurare în

Mâna Lui, aceasta e credinţă.

Rămâneţi în Mâna Lui.206108_378075148927182_1090230749_n306722_404870909582744_1359100084_n

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Pentru miezul cel de noapte, plin de patimă şi glorii

Te slăvesc pe Tine, Doamne, dăruindu-Ţi mulţumire,

Fiindcă Tu nu m-ai uitat, şi în ceasul strâmtorării

Ce-mi cerea un preţ prea mare, mi-ai adus Tu izbăvire.

M-am făcut părtaş de-aceea şi eu patimilor Tale,

Şi de dragul lumii iau a jertfirii sfânta cale!


Dar Tu singur ai rămas în ceas greu de priveghere,

Prietenii Te-au părăsit, îngerii-au fugit departe.

Când Te-ai dat răscumpărare, ai primit numai durere,

Nemilos Te-a-nfăşurat a singurătăţii noapte;

Căci mai mult ca suferinţa ce pe cruce ai răbdat,

Capul Ţi-ai plecat în moarte, fiindcă singur Te-ai aflat.



Dar eu, Doamne, când am fost torturat, batjocorit,

Te-am avut pe Tine-alături ca să-mi fii Tu adăpost.

Mâna Ta mi-a ţinut mâna şi cu milă mi-ai vorbit,

Vocea Ta mereu aproape în durerea grea mi-a fost.

Ochii Tăi mi-au spus să vin după Tine Bun Stăpân,

Să zâmbesc, cum Tu zâmbeşti, credincios când Îţi


                     De H. Hamilton King

375968_10150435212355306_1753169637_n  304663_425693367468212_616841661_n

 Un indemn de la fratele Ianovici publicat pe Facebook 23 Ianuarie, 2013:


Durerea este un ciocan cand iubesti mult pamantul dar Dumnezeu te vrea in cer.
Durerea este o dalta cand te-ai hotarat sa iubesti mai mult cerul dar pamantul inca te tine.
Durerea este o sora mai mare care te pazeste sa nu faci lucruri rele.
Durerea este un stilou cand pe pamant vrei sa lasi o urma a iubirii tale fata de Dumnezeu.
Durerea este o haina pentru cel caruia i-a crescut aripi dar nu are voie sa le arate.
Durerea este o cale pentru cel ce spune in fiecare zi: Doamne faca-Se voia Ta!
De indata ce vei folosi , pe pamantul acesta, nu doar trupul ci si sufletul vei face cunostinta cu durerea!




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