Posts Tagged ‘JOHN PIPER’

 Palm Sunday –  He (Jesus) set His face to go to Jerusalem!

from Desiring God. You can listen to the audio for this John Piper sermon here.

Luke 9:51-56

Luke describes the arrival of Jesus in Jerusalem at the beginning of that last week of his earthly life:

As he was drawing near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest! (Luke 19:37, 38)

Palm Sunday: Today and To Come

There is no doubt what was in the disciples’ minds. This was the fulfillment of Zechariah’s prophecy given centuries earlier:

Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt, the foal of an ass. I will cut off the chariot from Ephraim and the war horse from Jerusalem, and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth. (Zechariah 9:9, 10)

The long-awaited Messiah had come, the king of Israel, and not just of Israel but of all the earth. Jerusalem would be his capital city. From here he would rule the world in peace and righteousness. What a day this was! How their hearts must have pounded in their chests! And must not their hands have been sweaty like warriors in readiness just before the bugle sounds the battle! How would he do it? Would he whip up the enthusiastic crowds and storm the Roman praetorium—a people’s revolution? Or would he call down fire from heaven to consume the enemies of God? Would any of his followers be lost in the struggle? The tension of the moment must have been tremendous!

The Pharisees had a double reason for wanting this kind of welcome silenced. On the one hand, this Jesus was a threat to their authority, and they envied his popularity (Mark 15:10). On the other hand, they feared a Roman backlash to all this seditious talk of another king (John 11:48). Therefore they say to Jesus, “‘Teacher, rebuke your disciples.’ But he answered, ‘I tell you, if these were silent, the very stones would cry out!”‘ (Luke 19:39, 40). No, he will not rebuke them for this. Not now. The hour has come. The authority of the Pharisees is done for. If the Romans come, they come. He will not silence the truth any longer. To be sure the disciples’ understanding of Jesus’ kingship at this point is flawed. But hastening events will correct that soon enough. In essence they are correct. Jesus is the king of Israel, and the kingdom he is inaugurating will bring peace to all the nations and spread from sea to sea. The book of Revelation pictures the final fulfillment of Palm Sunday in the age to come like this:

I looked and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits upon the throne, and to the Lamb!” (Revelation 7:9, 10)

The entry into Jerusalem with waving palms (John 12:13) was a short-lived preview of the eternal Palm Sunday to come. It needed to be said. If the disciples hadn’t said it, the rocks would have.

I like to think of all our worship in this age as rehearsal for the age to come. One day we, who by God’s grace have been faithful to the Lord, are going to stand with innumerable millions of believers from Bangladesh, Poland, Egypt, Australia, Iceland, Cameroon, Ecuador, Burma, Borneo, Japan, and thousands of tribes and peoples and languages purified by Christ, with palms of praise in our hand. And when we raise them in salute to Christ, He will see an almost endless field of green, shimmering with life and pulsating with praise. And then like the sound of a thousand Russian choruses, we will sing our song of salvation, while the Mighty Christ, with heartfelt love, looks out over those whom he bought with his own blood.

Had Jesus taken his throne on that first day of palms, none of us would ever be robed in white or waving palms of praise in the age to come. There had to be the cross, and that is what the disciples had not yet understood. Back in Luke 9, as Jesus prepared to set out for Jerusalem from Galilee, he tried to explain this to his disciples. In verse 22 he said, “The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” And in verse 44 he told them, “Let these words sink into your ears; for the Son of Man is to be delivered into the hands of men.” But verse 45 tells us, “They did not understand this saying, and it was concealed from them that they should not perceive it; and they were afraid to ask him about this saying.” Therefore, their understanding of Jesus’ last journey to Jerusalem was flawed. They saw him as a king moving in to take control. And he was. But they could not grasp that the victory Jesus would win in Jerusalem over sin and Satan and death and all the enemies of righteousness and joy—that this victory would be won through his own horrible suffering and death; and that the kingdom which they thought would be established immediately (Luke 19:11) would, in fact, be thousands of years in coming. And their misunderstanding of Jesus’ journey to Jerusalem results in a misunderstanding of the meaning of discipleship. This is why this is important for us to see, lest we make the same mistake.

Jesus’ Resolution to Die

In Luke 9:51–56 we learn how not to understand Palm Sunday. Let’s look at it together. “When the days drew near for him to be received up, he set his face to go to Jerusalem.” To set his face towards Jerusalem meant something very different for Jesus than it did for the disciples. You can see the visions of greatness that danced in their heads in verse 46: “An argument arose among them as to which of them was the greatest.” Jerusalem and glory were just around the corner. O what it would mean when Jesus took the throne! But Jesus had another vision in his head. One wonders how he carried it all alone and so long. Here’s what Jerusalem meant for Jesus: “I must go on my way today and tomorrow and the day following; for it cannot be that a prophet should perish away from Jerusalem”(Luke 13:33). Jerusalem meant one thing for Jesus: certain death. Nor was he under any illusions of a quick and heroic death. He predicted in Luke 18:31f., “Behold, we are going up to Jerusalem, and everything that is written of the Son of man by the prophets will be accomplished. For he will be delivered to the Gentiles, and will be mocked and shamefully treated and spit upon; they will scourge him and kill him.” When Jesus set his face to go to Jerusalem, he set his face to die.

Remember, when you think of Jesus’ resolution to die, that he had a nature like ours. He shrunk back from pain like we do. He would have enjoyed marriage and children and grandchildren and a long life and esteem in the community. He had a mother and brothers and sisters. He had special places in the mountains. To turn his back on all this and set his face towards vicious whipping and beating and spitting and mocking and crucifixion was not easy. It was hard. O how we need to use our imagination to put ourselves back into his place and feel what he felt. I don’t know of any other way for us to begin to know how much he loved us. “Greater love has no man than this, that a man lay down his life for his friends” (John 15:13).

If we were to look at Jesus’ death merely as a result of a betrayer’s deceit and the Sanhedrin’s envy and Pilate’s spinelessness and the soldiers’ nails and spear, it might seem very involuntary. And the benefit of salvation that comes to us who believe from this death might be viewed as God’s way of making a virtue out of a necessity. But once you read Luke 9:51 all such thoughts vanish. Jesus was not accidentally entangled in a web of injustice. The saving benefits of his death for sinners were not an afterthought. God planned it all out of infinite love to sinners like us and appointed a time. Jesus, who was the very embodiment of his Father’s love for sinners, saw that the time had come and set his face to fulfill his mission: to die in Jerusalem for our sake. “No one takes my life from me (he said), but I lay it down of my own accord” (John 10:18).

Jesus’ Journey Is Our Journey

So Jesus sets out for Jerusalem, and it says in the text that “he sent messengers ahead of him, who went and entered a village of the Samaritans to make ready for him; but the people would not receive him because his face was set toward Jerusalem.” It doesn’t really matter whether this rejection is just because Jesus and his companions are Jews and Samaritans hate Jews, or whether the rejection is a more personal rejection of Jesus as the Messiah on his way to reign in Jerusalem. What matters for the story is simply that Jesus is already being rejected, and then the focus shifts to the disciples’ response, specifically the response of James and John.

James and John ask Jesus, “Lord, do you want us to bid fire to come down from heaven and consume them?” (verse 54). Jesus had already named these brothers “sons of thunder” (Mark 3:17). Here we get a glimpse of why. I take this passage very personally because my father named me after one of these sons of thunder. And I think I probably would have said what John did here: “Jesus, we are on the way to victory. Nothing can stop us now. Let the fire fall! Let the judgment begin! O, how Jerusalem will tremble when they see us coming!” Jesus turns, the text says, and rebuked them (verse 55). And they simply went to another town.

Now what does this mean? It means, first of all, that a mistaken view of Jesus’ journey to Jerusalem can lead to a mistaken view of discipleship. If Jesus had come to execute judgment and take up an earthly rule, then it would make sense for the sons of thunder to begin the judgment when the final siege of the Holy City starts. But if Jesus had come not to judge but to save, then a radically different form of discipleship is in order. Here is a question put to every believer by this text: does discipleship mean deploying God’s missiles against the enemy in righteous indignation? Or does discipleship mean following him on the Calvary road which leads to suffering and death? The answer of the whole New Testament is this: the surprise about Jesus the Messiah is that he came to live a life of sacrificial, dying service before he comes a second time to reign in glory. And the surprise about discipleship is that it demands a life of sacrificial, dying service before we can reign with Christ in glory.

What James and John had to learn—what we all must learn—is that Jesus’ journey to Jerusalem is our journey, and if he set his face to go there and die, we must set our face to die with him. One might be tempted to reason in just the opposite way: that since Jesus suffered so much and died in our place, therefore, we are free to go straight to the head of the class, as it were, and skip all the exams. He suffered so we could have comfort. He died so we could live. He bore abuse so we could be esteemed. He gave up the treasures of heaven so we could lay up treasures on earth. He brought the kingdom and paid for our entrance and now we live in it with all its earthly privileges. But all this is not biblical reasoning. It goes against the plain teaching in this very context. Luke 9:23, 24 reads: “If any man would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it.” When Jesus set his face to walk the Calvary road, he was not merely taking our place; he was setting our pattern. He is substitute and pacesetter. If we seek to secure our life through returning evil for evil or surrounding ourselves with luxury in the face of human need, we will lose our life. We can save our life only if we follow Christ on the Calvary road. Jesus died to save us from the power and punishment of sin, not from the suffering and sacrifices of simplicity for love’s sake.

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

24 Mar 2013

Reblogged from  rodi in http://rodiagnusdei.wordpress.com/2013/03/24/b-palm-sunday-23-he-jesus-set-his-face-to-go-to-jerusalem-palm-sunday/Bible Study, Christ, Jesus Christ, Salvation, Word of God


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Every Calvary Step Was Love



Today is Palm Sunday, and so begins our journey with Jesus from Jerusalem’s gate to Golgotha’s cross to Easter’s triumph.

In this Holy Week, we begin with “Hosanna,” walk solemnly toward “Crucify him,” and finish elatedly with, “He is risen!”

Here we see Jesus’s love for us in every intentional step. In one sense, every step he ever took was for us. He was born to die. He came to give his life. His public ministry was ever a steady drumbeat toward Calvary. But in his last week, the quickly moving story begins to run in slow motion. Roughly half the Gospel accounts are dedicated to chronically these final days.

Five years ago, John Piper wrote a memorable Holy Week meditation on Jesus’s intentionality and intensity. As intentional as were his steps toward death, so intense was his love for us.

If he was intentional in laying down his life, it was for us. It was love. Every step on the Calvary road meant, “I love you.”

And so to feel more deeply the love of Jesus for us, it helps to see more clearly how intentional he was in doing it. Here are the five ways Piper mentions for seeing Jesus’s intentionality in dying for us.

1) Jesus himself made choices precisely to fulfill the Scriptures.

“Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?” (Matthew 26:52–54)

“I could escape this misery, but how then should the Scriptures be fulfilled, that it must be so?” (Matthew 26:54)

2) Jesus repeatedly expressed his commitment to go to Jerusalem — into the very jaws of the lion.

“See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.” (Mark 10:32–34)

When the days drew near for him to be taken up, he set his face to go to Jerusalem. (Luke 9:51)

3) Jesus spoke of his suffering in the words of Isaiah.

“I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting.” (Isaiah 50:6)

4) Jesus handled the injustice of it all by trusting his Father.

When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. (1 Peter 2:23)

5) Jesus was under no constraint, but acted completely voluntarily.

“For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” (John 10:17–18)

Piper concludes,

When John says, “By this we know love, that he laid down his life for us” (1 John 3:16), we should feel the intensity of his love for us to the degree that we see his intentionality to suffer and die. I pray that you will feel it profoundly. (The Intensity of Christ’s Love and the Intentionality of His Death”)

May his love for you be evident in every intentional step we track this Holy Week.

English: Jesus entering Jerusalem on a donkey

English: Jesus entering Jerusalem on a donkey (Photo credit: Wikipedia)

by David Mathis | March 24, 2013 

Reblogged from http://www.desiringgod.org/blog/posts/every-calvary-step-was-love

The readings begin today for the new ebook Love to the Uttermost: Devotional Readings for Holy Week from John Piper. Download it for free in multiple formats here, and join with us in journeying with Jesus.

John Piper (theologian)

John Piper (theologian) (Photo credit: Wikipedia)

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Why false doctrine can make you happy


You can listen to the 5 min. podcast here- https://soundcloud.com

John Piper (theologian)

John Piper (theologian) (Photo credit: Wikipedia)

The famous preacher Martyn Lloyd-Jones, in a sermon on Philippians, said, “False doctrine makes joy in the Lord impossible.”  Pastor John, how would you articulate this connection between orthodoxy and joy? How does false doctrine make joy in the Lord impossible?

John Piper:

The key in that phrase is “in the Lord”. Joy in the Lord. False doctrine can make you very happy. If you don’t believe in hell, you might feel happier. If you don’t believe that you don’t have to not sleep around in the weekends and cheat on your wife, then you might have some brief surges of pleasure.

But, when he (Dr. Martyn Lloyd-Jones) says false doctrine makes joy in the Lord impossible, he’s articulating something really important, namely: The only joy that glorifies God is joy that based on a true view of God. If you have happiness because you see God the way He’s not, you might have happiness based on your doctrine, but your doctrine is false and God would not be honored by your happiness. It would be like a person who is thrilled- he’s watching his favorite football team and they’ve just crossed the goal line. And, “Yeah! Yeah!” he’s cheering his lungs out, when he realizes he ran the wrong way. He’s crossed the wrong goal line. He didn’t make 6 points, he lost. And so, that cheering isn’t honoring the team. It makes a fool out of the team.

So, false doctrine presents God, or His ways in a way that they’re not. And if we are happy by what God is not, then He’s not honored by our happiness. And so, right doctrine is in fact a way of  showing God and His ways as they really are, so that our joy can be in what is and then our joy is an honor to God. And God is most glorified in us when we are most satisfied in Him. I don’t often say, but, I should say more often probably, that when I say that, that “God is most glorified in us when we are most satisfied in Him”, it presumes that the God in whom we are satisfied is the true God. That we have true views of Him. And so, false views of God will prevent joy in the true God, and that’s the only joy that honors God.

Clearly, if you have a wrong view of salvation, you lose your joy forever. And that’s what was happening in the book of Galatians. They knew God, the Pharisees knew God, and Jesus said, “You’re children of hell, and you’re going there because your view of how to relate to God is upside down.” You think that God is impressed by your works for Him and that you can put Him in your debt. And you can’t. And Christians are those who bring a Gospel like that, so Paul says, “All happiness vanishes.” And that’s probably what Martyn Lloyd-Jones meant. All happiness is going to melt for those who follow a false Gospel.

I have been criticized sometimes for being a hedonist, a Christian hedonist because historic hedonism has often meant “pleasure becomes the criteria of what is right.” You discern what is right by what makes you happy. That’s never, ever been what I meant by hedonism. All I meant by Christian hedonism is “you are living to maximize your pleasure forever.” And that’s the biblical sense of why it’s right to pursue your happiness.  But yes, we must be very suspicious of making our pleasures the criteria of what is right or holy, or good, or true. You do it the other way around.

You let the Bible decide what’s true, and then you labor to submit your heart to that so that you can find happiness in the truth, not determine what is true by what makes you happy.

30 Jan 2013

Reblogged from  rodi




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Cărți gratuite, pdf, doc, în limba română

John Piper – Dumnezeu este Evanghelia (sursa)

John Piper – Nu-ți risipi viața (sursa)

Jerry Bridges – Păcate respectabile  (sursa)

Matthew Mead – Aproape creștin (sursa)

Ray Confort – Mitul Evangheliei moderne

Matthew Henry – Roagă-te Biblia

Joel R. Beeke – Închinarea în familie

James W. Alexander – Închinarea În familie

C.S. Lewis – Creștinismul redus la esențe (sursa)

Leonard Ravenhill – De ce întârzie trezirea?

C.H. Spurgeon – Din cuvintele lui Ion Plugarul

R.C. Sproul – Etica creștină

C.H. Spurgeon – Înaintea porții

Richard Wurmbrandt – Marx și Satan

John Foxe – Istoria martirilor

Peter Masters – Șapte semne sigure ale unei convertiri adevărate

Josh McDowell – Mai mult decât un simplu tâmplar

Hudson Taylor – Viață transformată

James MacDonald – Doamne schimbă-mi atitudinea

Beniamin Faragau – Evanghelia dupa Matei

Beniamin Faragau – Romani

Chris Hand – Eroare cu intentie

Iain Murray – Principele predicatorilor

Posted on September 28, 2012  on 


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John Piper – video “Nu-ti irosi viata” la Sala Palatului, Bucuresti – 6 Mai, 2012.


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50 de motive de ce a murit Domnul nostru


1 Cristos a suferit şi a murit …

Pentru  a absorbi mînia Lui Dumnezeu

„Cristos ne-a răscumpărat din blestemul Legii,făcându-se blestem pentru noi (căci este scris :Blestemat este oricine care atârnă pe lemn)”(Galateni 3:13)

„pe care Dumnezeu L-a rânduit să fie jertfa de împăcare , prin credinţa în sângele Lui , ca să-Şi arate dreptatea Lui , căci Dumnezeu în îndelunga Sa răbdare trecuse cu vederea peste păcatele făcute mai înainte ”

(Romani 3:25)

„Şi dragostea stă nu în faptul că noi am iubit pe Dumnezeu , ci că  El ne-a iubit şi a trimis pe Fiul Său ca o jertfă de ispăşire pentru păcatele noastre” (1Ioan 4:10)

      Dacă Dumnezeu n-ar fi fost drept  , nu ar fi fost nevoie ca Fiul Său să sufere şi să moară .Şi dacă Dumnezeu n-ar fi fost iubitor , nu ar fi fost doritor ca Fiul Său să sufere şi să moară , de aceea dragostea Lui este gata să împlinească cererile dreptăţii Sale .

    Legea Lui Dumnezeu cerea : „iubeşte pe Domnul Dumnezeul tău  cu toată inima ta , cu tot sufletul tău şi cu toată voinţa ta” ( Deuteronom 6:5) , dar cu toţii am iubit alte lucruri mai mult .Iar acesta este păcatul: a-L dezonora pe Dumnezeu preferând alte lucruri în defavoarea Lui şi trăind conform lor .De aceea Biblia spune „Căci toţi au păcătuit şi sunt lipsiţi de slava Lui Dumnezeu ”(Romani 3 : 23 )  .Noi  glorificăm ceea ce ne face plăcere , iar acestea nu sunt  Dumnezeu, prin urmare păcatul nu este mic  pentru că nu păcătuim împotriva unui Suveran mic .Seriozitatea unei insulte creşte odată cu demnitatea celui insultat.Creatorul universului este infinit de vrednic de respect , admiraţie şi loialitate.De aceea eşecul în a-L iubi pe El nu este trivial – este trădare.Îl defăimează pe Dumnezeu şi distruge fericirea umană

     De vreme ce Dumnezeu e drept , El nu ascunde aceste “crime “ ale noastre sub presul universului ci mai degraba simte o manie sfinta impotriva lor .  Ele merita sa fie pedepsite si a facut acest lucru clar Fiindca plata păcatului este moartea “ (Romani 6:23 ) “Sufletul care păcătuieşte , acela va muri “ ( Ezechiel 18 :4)

   Exista un  blestem sfânt  atîrnînd asupra  tuturor păcatelor, iar  nu le pedepsi  ar fi nedrept şi natura lui Dumnezeu ar fi ştirbită , o minciună ar domni la temelia realităţii . De aceea Dumnezeu zice :Blestemat este oricine nu stăruieşte în toate lucrurile scrise în cartea Legii , ca să le facă “(Galateni 3:10 , Deuteronom 27:26). Dar dragostea Lui Dumnezeu nu poate sta alături de blestemul care atîrna asupra întregii  omeniri păcătoase .Dumnezeu nu se bucură sa afişeze mânie,oricât de sfânta ar fi aceasta .

    Prin urmare Dumnezeu şi-a trimis singurul Său Fiu  pentru a absorbi /anula mânia Sa , şi pentru a purta blestemul în locul celor ce se incred în El . „Cristos ne-a răscumpărat din blestemul Legii,făcându-se blestem pentru noi (căci este scris :Blestemat este oricine care atârnă pe lemn)”(Galateni 3:13)  

    Aceasta este definiţia cuvîntului “ispăşire “ în textul citat mai sus ( Romani 3:25 ) Se referă la indepărtarea mîniei Lui Dumnezeu , prin oferirea unui substitut. Substitutul este oferit de insăşi Dumnezeu , adică Isus Hristos, care nu doar anulează mânia , El o absoarbe  şi o direcţionează dinspre  noi  spre El . Mania Lui Dumnezeu  este dreaptă  şi ea a fost consumată nu retrasă  sau amînată

    Haideţi să nu luăm ca un fleac sau să trivializăm  dragostea Lui Dumnezeu.Niciodată nu vom sta uimiţi în faţa dragostei Lui Dumnezeu dacă nu vom ţine seama de seriozitatea  păcatului nostru  şi de dreptatea mâniei  Lui împotriva noastră .Dar când prin har  conştientizăm propria nevrednicie ,atunci ne vom putea  uita la suferinţe  şi la moartea Domnului Isus  şi spune : „Şi dragostea stă nu în faptul că noi am iubit pe Dumnezeu , ci că  El ne-a iubit şi a trimis pe Fiul Său ca o jertfă de ispăşire pentru păcatele noastre” (1Ioan 4:10)

2 Cristos a suferit şi a murit …

Pentru a-şi mulţumi Tatăl Ceresc

 „Domnul a găsit cu cale să-L zdrobească prin suferinţă ….. Dar, după ce îşi va da viaţa ca jertfă pentru păcat , va vedea o sămânţă de urmaşi,va trăi multe zile,şi lucrarea Domnului va propăşi în mâinile Lui“(Isaia 53:10 )

..“Hristos ne-a iubit , şi s-a dat pe Sine pentru noi „ca un prinos şi ca o jertfă de bun miros”Lui Dumnezeu”

( Efeseni 5: 2)

     Domnul Isus nu s-a luptat cu Tatal Ceresc Cel Mânios pentru a-I lua biciul din Mână. Şi nici nu L-a forţat să  fie milos cu omenirea, iar moartea Sa nu a fost consimtamintul smuls al Lui Dumnezeu de a fi milos fata de omenire . Ceea ce a facut Isus atunci când a suferit şi a murit a fost  ideea Tatălui , o strategie ce-ţi taie răsuflarea  concepută chiar înainte de întemeierea lumii când Dumnezeu a conceput şi a planificat istoria omenirii . De aceea Biblia  vorbeşte despre  “hotarârea Lui şi harul care ne-a fost dat în Cristos Isus  înainte de veşnicii “(2 Tim 1:9). În Scripturile pe care le aveau evreii , planul a inceput sa fie descoperit –profetul Isaia a profeţit suferintele Lui Mesia care urma să ia locul pacatoşilor,El a spus că Isus va fi “smerit de Dumnezeu “în locul nostru .

  „ Totuş, El suferinţele noastre le-a purtat , şi durerile noastre le-a luat asupra Lui , şi noi am crezut că este pedepsit, lovit de Dumnezeu şi smerit.Dar El era străpuns pentru păcatele noastre , zdrobit pentru fărădelegile noastre.Pedeapsa , care ne dă pacea, a căzut peste El , şi prin rănile Lui suntem tămăduiţi .Noi rătăceam cu toţii ca nişte oi , fiecare îşi vedea de drumul lui ;dar Domnul a făcut să cadă asupra Lui nelegiuirea noastră a tuturor.” (Isaia 53:4-6)

   Dar ceea ce este cel mai incredibil în legătură cu substituirea Lui Cristos pentru păcătoşi este că a fost ideea Lui Dumnezeu , Cristos nu s-a amestecat în planul Lui Dumnezeu de a pedepsi păcătoşii , ci însăşi Tatăl a plănuit ca El să fie acolo .Unul dintre profeţii Vechiului Testament  spune Dumnezeu a găsit cu cale sa-l zdrobească prin suferinţă “(Isaia 53:10)  Aceasta explică paradoxul Noului Testament –pe de o parte suferinţa lui Cristos este o revărsare a mâniei Lui Dumnezeu datorata pacatului , dar pe de alta parte , suferinta lui Cristos este un frumos act de supunere si ascultare a voii Tatălui  . Cristos a strigat pe cruce “ Dumnezeul meu , Dumnezeul meu , pentru ce m-ai părăsit “(Matei 27:46)  Şi totuşi Biblia spune că  suferinţa lui Cristos a fost ca un miros plăcut înaintea lui Dumnezeu : Cristos ne-a iubit şi S-a dat pe Sine  pentru noi ca un prinos şi ca o jertfă de bun miros lui Dumnezeu”( Efeseni 5:2)

    Oh, ca să putem slujii minunii ce este dragostea lui Dumnezeu ! Acesta nu este sentimentalism şi nu este simplu – pentru binele nostru Dumnezeu a făcut imposibilul :şi-a revărsat mânia asupra Singurului Său Fiu , a Cărui supunere  a făcut ca El să fie infinit de nevrednic  şi să primească aceasta mânie . Cu toate acestea supunerea Fiului în a primi aceasta mânie a fost preţioasă înaintea Domnului , iar cel care a purtat  această mînie a fost infinit de iubit .

 3 Cristos a suferit şi a murit …

Pentru a invăţa supunerea şi a fi desăvîrşit

 „cu toate că era Fiu a învăţat să asculte prin lucrurile pe care le-a suferit  “(Evrei 5:8 )

„ Căci se cuvenea ca Acela pentru care sunt toate lucrurile şi prin care sunt toate lucrurile , aducând pe mulţi fii la glorie , să desăvârşească , prin suferinţe ,pe Autorul mântuirii lor “(Evrei 2:10)

      Aceeaşi carte din Biblie care afirmă despre Cristos că a invăţat supunerea prin suferinţă , şi că El a fost făcut desăvîrşit tot prin suferinţă ,de asemenea afirmă că  a fost găsit fără păcat :  

Unul care în toate lucrurilea fost ispitit ca şi noi , dar fără păcat ” ( Evrei 4:15)

     Aceasta este invăţătura constantă a Bibliei : Cristos a fost fără de păcat .Cu toate că era Fiul Dumnezeiesc , era om în realitate cu toate ispitele şi poftele şi slăbiciunile fizice umane.Au fost foame( Matei 21:18), mânie şi mâhnire ( Marcu 3:5), şi durere  (Matei 17:12) Dar inima Lui era perfect îndrăgostită de inima lui Dumnezeu Tatăl, şi s-a comportat conform cu acea iubire :”El n-a făcut păcat , nici nu s-a găsit viclenie în gura Lui .”(1Petru 2:22)  

   De aceea atunci când Biblia spune că Isus  „a învăţat să asculte prin lucrurile pe care le-a suferit  “, aceata nu înseamnă că a învăţat să se oprească din a fi nesupus aceasta înseamnă că fiecare încercare  , în mod practic , şi în durere a învăţat ce înseamnă să te supui.Atunci când Biblia spune că a”fost făcut desăvârşit prin suferinţă „  , aceasta nu înseamnă că El în mod treptat „scăpa „ de defecte , ci înseamnă că în mod treptat  împlinea perfecta neprihănire pe care trebuia să o aibă  pentru ca să ne poată  mântui .    

    Aceasta a spus la botezul Său , nu că a avut nevoie să fie botezat pentru că ar fi fost un păcătos , mai degrabă i-a explicat lui Ioan Botezătorul :… „ căci aşa se cade să împlinim toată dreptatea .” (Matei 3:15) 

    Scopul este următorul : dacă Fiul Lui Dumnezeu ar fi mers de la încarnare  la cruce , fără o viaţă cu ispite  şi durere  ca să dovedească  neprihănirea  şi dragostea Sa , nu ar fi fost un Mântuitor potrivit pentru oamenii căzuţi în păcat .  Suferinţele Lui nu numai că au absorbit mânia Lui Dumnezeu , ci de asemenea au împlinit umanitatea sa adevărată  şi l-au făcut în stare să ne numească fraţi şi surori (Evrei 2:17).

4 Cristos a suferit şi a murit

Pentru a-şi obţine propria înviere din morţi

„Şi Dumnezeul păcii , care prin sângele legământului celui veşnic a adus înapoi dintre cei morţi pe Domnul nostru Isus , Marele Păstor al oilor ,să vă facă desăvârşiţi în orice lucru bun ca să faceţi voia Lui ,lucrând în voi ce este plăcut înaintea Lui prin Isus Cristos , a căruia să fie gloria în vecii vecilor! Amin .”

Evrei 13 :20-21 TBS

 Moartea lui Cristos nu numai că  doar  a precedat  învierea sa, dar a fost preţul pentru obţinerea ei .De aceea Evrei 13:20  spune că Dumnezeu l-a adus din morţi prin sângele  legământului celui veşnic”

    „sângele  legământului ”  este sângele lui Isus ,după cum El a spus  „ acesta este sângele Meu , sângele legământului  ”(Matei 26:28)Atunci când Biblia vorbeşte despre sângele lui Isus , se referă la moartea Lui , fiindcă nu ar fi fost realizată mântuirea  doar prin scurgerea sângelui Său , sângerarea Sa până la moarte este ceea ce face crucială vărsarea de sânge .

   Acum , care este relaţia dintre această vărsare de sânge a lui Isus şi înviere? Biblia spune că nu a fost doar   înviat  după vărsarea de sânge ,  ci prin ea .Aceasta înseamnă că  împlinirea  morţii  Lui  Cristos  era atât de completă şi de perfectă că învierea  a fost recompensa şi justificarea realizării Lui Cristos în moarte .

   Mânia Lui Dumnezeu a fost mulţumită cu suferinţele  şi moartea lui Isus .Blestemul sfânt împotriva păcatului a fost pe deplin  anulat .Supunerea lui Cristos a fost îndeplinită cu cea mai deplină măsură , preţul iertării a fost plătit în totalitate ,dreptatea Lui Dumnezeu a fost complet justificată .Tot ceea ce a rămas de îndeplinit era publica declaraţie a confirmării Lui Dumnezeu , iar aceasta a dat-o înviindu-L pe Isus din morţi .

   Atunci când Biblia spune Şi dacă Cristos n-a fost înviat, credinţa voastră este zadarnică ;voi sunteţi încă în păcatele voastre.”(1 Cor 15 .17 )  , fraza nu spune  că învierea este preţul plătit  pentru păcatele noastre ci  scopul frazei este să spună că învierea dovedeşte  moartea lui Isus  ca fiind  preţul atotsuficient .Dacă Isus nu a înviat din morţi , atunci această moarte a fost un eşec .În consecinţă Dumnezeu nu a justificat ceea ce a făcut Isus purtând păcatele noastre, şi atunci mai suntem în păcatele noastre .

    Dar de  fapt  Cristos a fost înviat din morţi , prin gloria Tatălui …” ( Romani 6:4), aşa succesul suferinţelor şi morţii  Lui a fost justificat . Şi dacă ne punem încrederea în Cristos, nu mai suntem în păcatele noastre.

   Pentru că prin sângele  legământului celui veşnic” marele Păstor a fost înviat şi trăieşte veşnic.


TOT ARTICOLUL AICI:Patimile text Ro 1-50


Publicata pe o pagina de internet in 2003 tradusa din http://www.desiringgod.org/

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Made to Know Christ


Uploaded by on Mar 26, 2012

The musical symphony arrangement was made by Brett Fischer.

This is a link of a similar video that has an embedded caption: http://www.youtube.com/watch?v=8-bfFfX6znQ

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Video of the Week – Louie Giglio – Stars and Whales Sing – Stele si Balene Canta (subtitrare in L. Romana)).

image dailymail.co.uk

English: Giglio: I don’t know if you know what a mashup is, but I had this idea to make a mashup and I tried to think what would it be like… because we so elevated our songs. But we don’t know the expanse of the worship continually surrounding the throne of God. Listen to Louie Giglio mashing up the sounds of stars and whales (acquired from scientists) in the video below (14 min)

Romanian: Giglio: Muzica noastra e superba, dar, Dumnezeu nu sta doar in cintecele noastre pentru ca El e inconjurat de o simfonie mai mare decit cele mai nebunesti vise ale noastre. Nu stiu daca stiti ce e aia o fuziune/mixaj dar mi-a venit o idee sa fac un mixaj si-am inceput sa ma gindesc cum ar face Dumnezeu lucrurile pentru ca noi ne-am transformat atit de mult modul nostru de a cinta. Dar noi nu cunoastem de loc continua expansiune a cantecelor de care este inconjurat tronul lui Dumnezeu. Ascultati mixajul a stelelor si balenelor (sunetul obtinut de la oameni de stiinta) in video:

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Louie Giglio Mashup of Stars and Whales Singing Gods Praise (tradus in limba romana)


Previous videos from Video of the Week here.

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Psalms 69:30–32

I will praise the name of God with a song;
I will magnify him with thanksgiving.
This will please the Lord more than an ox
or a bull with horns and hoofs.
Let the oppressed see it and be glad;
you who seek God, let your hearts revive!

“I will praise the name of God with a song; I will magnify him with thanksgiving.” It is a mark of all the true children of God that they long to magnify the God of their salvation.

May all who seek thee rejoice and be glad in thee.
May those who love thy salvation say continually,
“Great is the Lord!” (Psalm 40:16)

O magnify the Lord with me and let us exalt his name together. (Psalm 34:3)

Great is the Lord and greatly to be praised. (Psalm 48:1)

This was the heart cry of every Old Testament saint. And now it is the longing of every true Christian. “So whether you eat or drink or whatever you do, do all to the glory of God” (1 Corinthians 10:31). That is, do everything so that God might be magnified. If you have met the living Son of God, Jesus Christ, and have joined yourself to him in faith, then does not your heart say with Paul, “It is my eager expectation and hope that I shall not at all be ashamed, but that with full courage now as always Christ will be magnified in my body whether by life or by death”? Therefore, I say it is the mark of all God’s true children that they long to magnify the God of their salvation and his Son Jesus Christ.

Let us pray.

Gracious and all-knowing God and Father of our Lord Jesus, discerner of every heart, before whom we are all laid bare, we confess the weakness of our longing to magnify you. And we acknowledge that not everyone here has this longing. Some here are still outside the eternal family, more eager that they themselves or other things be magnified more than you. O God, I pray that in these next moments you would so speak as to awaken a longing in all of us to magnify you. Beget saving faith that loves to do all things to your glory. Lord, the heart of stone is impregnable by me or any man. But you have promised to take out the heart of stone and put in the heart of flesh, to turn hardness into tender joy. Almighty God, may nothing in anyone’s mind stop you this morning from performing this radical surgery to make us new—that we might all leave this place magnifying you with thanksgiving. In Jesus’ name we pray. Amen.

Telescope Magnification

David said, “I will magnify God with thanksgiving.” The word “magnify” can be used in two different senses. It can mean: make something appear greater than it is, as with a microscope or a magnifying glass. Or it can mean: make something that may seem small or insignificant appear to be as great as it really is. This is what our great telescopes help us begin to do with the magnificent universe which once upon a time spilled over from the brim of God’s glory. So there are two kinds of magnifying: microscope magnifying and telescope magnifying. The one makes a small thing look bigger than it is. The other makes a big thing begin to look as big as it really is.

When David says, “I will magnify God with thanksgiving,” he does not mean: “I will make a small God look bigger than he is. He means: “I will make a big God begin to look as big as he really is.” We are not called to be microscopes, but telescopes. Christians are not called to be con-men who magnify their product out of all proportion to reality, when they know the competitor’s product is far superior. There is nothing and nobody superior to God. And so the calling of those who love God is to make his greatness begin to look as great as it really is. The whole duty of the Christian can be summed up in this: feel, think, and act in a way that will make God look as great as he really is. Be a telescope for the world of the infinite starry wealth of the glory of God.

That God is great in every way that greatness is to be valued should be obvious to everyone. As the apostle says,

Ever since the creation of the world, his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. So men are without excuse for, although they knew God, they did not glorify him as God or give him thanks. (Romans 1:20, 21)

It ought to be obvious. But it isn’t, due to the sinful insensitivity and forgetfulness of our hearts. Many of God’s greatest attributes and most awesome and loving deeds pass in one ear and out the other without causing the slightest ripple of emotion within our hearts. Seeing we do not see, and hearing we do not hear. When our hearts are in such a condition, we need to beg God (like Paul did) to open the eyes of our hearts that we might know (that is, really know and feel) the hope to which he has called us, and what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power in us who believe (Ephesians 1:18, 19).

But even when God graciously removes the scales from our eyes so we can be moved by his greatness, we are still prone to straightway forget what we have seen.

Haven’t you all had experiences like I have in which you feel the goodness and faithfulness of God so intensely that you leap in the air and shout and hug your kids or hug somebody and say, “O God, how could I ever doubt you after this? How could I ever again despair of your help?” And then some short time later you find yourself doing just that—discouraged, and feeling no confidence in the goodness and greatness of God. Why? Because we are so prone to forget the evidences of God’s goodness which we ourselves have experienced, not to mention the evidences in Scripture.

Isn’t that why David preaches to himself:

Bless the Lord, O my soul, and all that is within me bless his holy name.
Bless the Lord, O my soul, and forget not all his benefits. (Psalm 103:1, 2)

Soul, do not forget what God has done for you. Instead, soul, do what Asaph does in Psalm 77:11.

I will call to mind the deeds of the Lord; yea I will remember thy wonders of old. I will meditate on all thy work, and muse on thy mighty deeds. Thy way, O God, is holy. What God is great like our God?

We are called to be telescopes: people who make the greatness of God seem as great as it really is. This is what it means for a Christian to magnify God. But you can’t magnify what you haven’t seen or what you quickly forget. Therefore, our first task is to see and to remember the greatness and goodness of God. So we pray to God, “Open the eyes of my heart,” and we preach to our souls, “Soul, forget not all his benefits!”

The Response That Magnifies God: Thanksgiving

But suppose that we have seen and do remember the greatness of God’s power (Psalm 147:5; Revelation 11:17; Nahum 1:3), and wisdom (Romans 11:33; Proverbs 3:19), and mercy (Psalm 57:10; 103:11), what sort of response will magnify him best? What must the human telescope do in order to cause God to appear as great as he really is?

Our text in Psalm 69:30 answers: “I will magnify God with thanksgiving.” When we give thanks to him from our hearts, God is magnified. Gratitude glorifies God.

Why does it? The answer is simple: Givers are more glorious than receivers. Benefactors are more glorious than beneficiaries. When we thank God, we acknowledge and display that he is the giver; he is the benefactor. We pay him a high compliment. When my sons are angry at each other they do not say, “Thank you,” very easily. “Karsten, tell Benjamin, ‘Thank you.'” So he mumbles, “Thank you.” “Benjamin, say, ‘You’re welcome.”‘ So he mumbles, “You’re welcome.” And we all do this. Why? Isn’t it because saying “thank you” is a compliment; it magnifies people: You did a good thing for me; I’m indebted to you. But when you are angry at somebody, you hate to pay them a compliment; you want to belittle them not magnify them; you hate to think of them as your benefactor.

Therefore, when gratitude springs up in the human heart toward God, he is magnified as the wealthy source of our blessing. He is acknowledged as giver and benefactor and therefore as glorious. But when gratitude does not spring up in our hearts at God’s great goodness to us, it probably means that we don’t want to pay him a compliment; we don’t want to magnify him as our benefactor.

And there is a very good reason that human beings by nature do not want to magnify God with thanksgiving or glorify him as their benefactor. The reason is that it detracts from their own glory, and all people by nature love their own glory more than the glory of God.

In Psalm 35:27 David says, “Let those who desire my vindication shout for joy and be glad and say forevermore, ‘The Lord be magnified!”‘ And he contrasts this group of people who love to magnify the Lord with another group in verse 26, “Let them be clothed with shame and dishonor who magnify themselves against me.” There are only two groups of people in the world whose differences from each other are of any eternal significance: those who love to magnify God and those who love to magnify themselves.

At the root of all ingratitude is the love of one’s own greatness. For genuine gratitude admits that we are beneficiaries of an unearned bequest; we are cripples leaning on the cross shaped crutch of Jesus Christ; we are paralytics living minute by minute in the iron lung of God’s mercy; we are children asleep in heaven’s stroller. Natural man hates to think of himself in these images: unworthy beneficiary, cripple, paralytic, child. They rob him of all his glory by giving it all to God. Therefore, while a man loves his own glory, and prizes his self-sufficiency, and hates to think of himself as sin-sick and helpless, he will never feel any genuine gratitude to the true God and so will never magnify God, but only himself.

There is an interesting connection between our text (Psalm 69:30–32) and Psalm 50 and 51 which bears this out. The text goes on, “I will magnify God with thanksgiving. This will please the Lord more than an ox or a bull with horns and hoofs.” Why is that? Why does the offering of some expensive animal please God less than offering genuine thanks? Psalm 50:9–14 suggests an answer:

I will accept no bull from your house, nor he-goat from your folds, for every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the air, and all that moves in the field is mine. If I were hungry I would not tell you for the world and all that is in it is mine. Do I eat the flesh of bulls or drink the blood of goats? Offer to God a sacrifice of thanksgiving. And pay your vows to the most high.

One of the reasons God was not pleased with the offering of an ox or bull or goat was that the giver often thought that his gift was enriching God, was supplying some deficiency in God. But what seems like an act of love among men—meeting someone’s needs—is an insult to God. “Every beast of the forest is mine, the cattle on a thousand hills.” You can’t give me a bull or an ox! They are already mine.

Here is man’s self-exaltation again. Even in the practice of religion, he finds a way to preserve his status as giver, as self-sufficient benefactor. In the very act of worship, he belittles God by refusing to assume the part of a receiver, an undeserving and helpless beneficiary of mercy.

As an antidote to this arrogance in worship, God prescribes the opposite: “Offer to God a sacrifice of thanks!” Acknowledge God as the giver and accept the lowly status of receiver. This is what magnifies God. That’s why the last verse of Psalm 50 (23) says, “He who brings thanksgiving as his sacrifice honors me.” So when David says in Psalm 51:17, “The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, thou wilt not despise,” he is simply describing the only sort of heart from which the sacrifice of genuine thanksgiving can flow. Until the stiffness of man’s arrogant neck is broken and the hardness of his self-sufficient heart is softened, he will never be able to offer genuine thanks to the true God, and therefore will not magnify God but only himself.

The last verse of our text (v. 32) says, “Let the oppressed see it and be glad; you who seek God let your hearts revive.”

The Liberating Demands of God

Even though the words we have spoken so far have been bad news for those intent on maintaining their pride, their love for their own glory, and their commitment to their own self-sufficiency, they are not bad news to the oppressed. To those who have come to the end of their rope, who have fallen exhausted from pulling at their own bootstraps, our text is good news.

What are God’s demands? What does an all-sufficient God, who owns and controls all things, demand from the creature he has made? His demand is great, but it is not that we be great, but that we cease to be great in our own eyes and become small that he might appear great. “The sacrifice acceptable to God is a broken spirit. A broken and contrite heart, O God, thou wilt not despise.” “It is not the well who need a physician but those who are sick.” Jesus has nothing to do for those who insist they are well. He demands something great: that we admit we are not great. This is bad news to the arrogant, but words of honey to the oppressed who have given up their charade of self-sufficiency and are seeking God.

For by such he will be found; and he will pour into their empty hearts such a love as they have never known. And there will arise freely and joyfully a sense of gratitude so genuine and so visible that God will be greatly magnified as the merciful giver of everything we have and are.

I beseech you all by the mercies of God, “Clothe yourselves, all of you, with humility . . . for God opposes the proud but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you” (1 Peter 5:5–6).

O magnify the Lord with me, and let us exalt his name together. (Psalm 34:3)

I will praise the name of God with a song. I will magnify him with thanksgiving. (Psalm 69:30)

Bless the Lord, O my soul and all that is in me, bless his holy name!
Bless the Lord, O my soul and forget not all his benefits. (Psalm 103:1, 2)

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November 23, 1980 | by John Piper | Scripture: Psalms 69:30–32 | Topic: Gratitude


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“You all got an apartment for rent?”

At first I wasn’t sure that’s what he said. He was an old man walking along 18th Street across from our house. It was my turn to kick, so I was the closest to him. Home plate (dirt spot) is next to the back gate by the street, and we were playing kickball after supper. Abraham and I against Karsten and Benjamin. (Barnabas just ambles around the infield talking to himself.)

Abraham was on first and I was up to kick. “You all got an apartment for rent?” That’s what he said, all right.

I turned and called out across the street, “No sir. Sorry.”

Then came the memorable line, “I’d like to live with y’all. You look real happy.”

So I’ve been thinking about that for a few days. I’ve been thinking that there are a lot of unhappy people in the world. There are a lot of lonely people in the world. There are a lot of people who live and work with such unhappy people that they would like to be around some happy people sometimes.

And I have been thinking how Christianity is a religion of joy.

“Rejoice in the Lord always and again I say, rejoice!”
“The statutes of the Lord are right, rejoicing the heart.”
“Serve the Lord with gladness.”
“You shall go out with joy and be led forth with peace.”
“The Lord will rejoice in doing you good.”
“Rejoice, for your names are written in heaven.”
“These things I speak, that your joy might be full.”
“The disciples were filled with joy and the Spirit.”
“Rejoice in hope.”
“The kingdom of God is righteousness, peace and joy.”
“We rejoice in our sufferings.”
“The joy of the Lord is your strength.”
“The fruit of the Spirit is joy.”

And it makes me pray that we would be so full of the Holy Spirit at Bethlehem that visitors, full of longing would come in among us and say, “I’d like to live with y’all. You look real happy.”

Seeking the deep strength of joy with you,

Pastor John

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