Feeds:
Posts
Comments

The Personality of the Holy Spirit by A. W. Pink

January 2, 2010 by ADMIN

We offer no apology, then for devoting a separate article to the consideration of the personality of the Holy Spirit, for unless we have a right conception of His glorious being, it is impossible that we should entertain right thoughts about him, and therefore impossible for us to render unto Him that homage, love, confidence, and submission, which are His due. To those who are strangers unto the operations of the blessed Spirit in the heart, the theme of this article is likely to be a matter of unconcern, and its details wearisome.

Some of our readers may be surprised to hear that there are men professing to be Christians who flatly deny the personality of the Spirit. We will not sully these pages by transcribing their blasphemies, but we will mention one detail to which appeal is made by the spiritual seducers, because some of our friends have possibly experienced a difficulty with it. In the second chapter of Acts, the Holy Spirit was said to be “poured out” (v. 18) and “shed abroad” (v. 33). How could such terms be used of a Person? Very easily: that language is figurative, and not literal. The figure is easily interpreted: as water “poured out” descends, so the Spirit has come from Heaven to earth; as a “pouring” rain is a heavy one, so the Spirit is freely given in the plenitude of His gifts.

Having cleared up what has given difficulty to some, the way is now open for us to set forth some of the positive evidence. Let us begin by pointing out that a “person” is an intelligent and voluntary entity, of whom personal properties may be truly predicated. A “person” is a living entity, endowed with understanding and will, being an intelligent and willing agent. Such is the Holy Spirit: all the elements which constitute personality are ascribed to and found in Him.

1. Personal properties are predicated of the Spirit. He is endowed with understanding or wisdom, which is the first inseparable property of an intelligent agent: “the Spirit searcheth all things, yea, the deep things of God” (1 Cor. 2:10). Now to “search” is an act of understanding, and the Spirit is said to “search” because He “knoweth” (v. 11). He is endowed with will, which is the most eminently distinguishing property of a person: “All these worketh that one and the selfsame Spirit, dividing unto every man severally as He will” (I Cor. 12:11). How utterly meaningless would be such language were the Spirit only an influence or energy! He loves: “I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit” (Rom. 15:30)–how absurd would it be to speak of the “love of the Spirit” if the Spirit were nothing but an impersonal breath or abstract quality!

2. Passive personal properties are ascribed to the Holy Spirit: that is to say, He is the Object of such actions of men as none but a person can be. “Ye have agreed together to tempt the Spirit of the Lord” (Acts 5:9) — rightly did John Owen say, “How can a quality, an accident, and emanation from God be tempted? None can possibly be so but he that hath an understanding to consider what is proposed unto him, and a will to determine upon the proposals made.” In like manner, Ananias is said to “lie to the Holy Spirit” (Acts 5:3) — none can lie unto any other but such a one as is capable of hearing and receiving a testimony. In Ephesians 4:30 we are bidden not to “grieve the Holy Spirit” — how senseless would it be to talk about “grieving” an abstraction, like the law of gravity. Hebrews 10:29 warns us that He may be “done despite unto.”

3. Personal actions are attributed to Him. He speaks: “The Spirit speaketh expressly” (I Tim. 4:1): “he that hath an ear, let him hear what the Spirit saith unto the Churches” (Rev. 2:7). He teaches: “The Holy Spirit shall teach you in the same hour what ye ought to say” (Luke 12:12); “He shall teach you all things” (John 14:26). He commands or exercises authority: a striking proof of this is found in Acts 13:2, “The Holy Spirit said, Separate unto Me Barnabas and Saul for the work whereunto I have called them” — how utterly misleading would such language be if the Spirit were not a real person! He intercedes: “The Spirit itself maketh intercession for us” (Rom. 8:26) — as the intercession of Christ proves Him to be a person, and a distinct one from the Father, unto whom He intercedes, so the intercession of the Spirit equally proves His personality, even His distinct personality.

4. Personal characters are ascribed to Him. Four times over the Lord Jesus referred to the Spirit as “The Comforter,” and not merely as “comfort”: inanimate things, such as clothes, may give us comfort, but only a living person can be a “comforter.” Again, He is the Witness: “The Holy Spirit also is a witness to us” (Heb. 10:15); “The Spirit itself beareth witness with our spirit, that we are the children of God” (Rom. 8:16)–the term is a forensic one, denoting the supplying of valid evidence of legal proof; obviously, only an intelligent agent is capable of discharging such an office. He is Justifier and Sanctifier: “But ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (I Cor. 6:11).

5. Personal pronouns are used about Him. The word “pneuma” in the Greek, like “spirit” in the English, is neuter, nevertheless the Holy Spirit is frequently spoken of in the masculine gender: “The Comforter, which is the Holy Spirit, whom the Father will send in My name, He shall teach you all things” (John 14:16) — the personal pronoun could not, without violating grammar and propriety, be applied to any other but a person. Referring again to Him, Christ said, “if I depart, I will send Him unto you” (John 16:7)–there is no other alternative than to regard the Holy Spirit as a Person, or to be guilty of the frightful blasphemy of affirming that the Savior employed language which could only mislead His Apostles and bring them into fearful error. “I will pray the Father and He shall give you another Comforter” (John 14:16)–no comparison would be possible between Christ (a Person) and an abstract influence.

Borrowing the language of the revered J. Owen, we may surely say, “By all these testimonies we have fully confirmed what was designed to be proved by them, namely, that the Holy Spirit is not a quality, as some speak, residing in the Divine nature; not a mere emanation of virtue and power from God; not the acting of the power of God in and unto our sanctification, but a holy, intelligent subsistent, or person.” May it please the Eternal Spirit to add His blessings to the above, apply the same to our hearts, and make His adorable Person more real and precious to each of us.

From Studies in the Scriptures, February 1933.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in A. W. Pink |

Our Sense of Sinfulness Works for Good by Thomas Watson

January 2, 2010 by ADMIN

[Even] the sense of their own sinfulness will be overruled for the good of the godly. Thus our own sins shall work for good. This must be understood warily, when I say the sins of the godly work for good — NOT THAT THERE IS THE LEAST GOOD IN SIN. Sin is like poison, which corrupts the blood, infects the heart, and, without a sovereign antidote, brings death. Such is the venomous nature of sin, it is deadly and damning. Yet, God, by His mighty overruling power, makes sin in the issue turn to the good of his people. Hence, that golden saying of Augustine, “God would never permit evil, if He could not bring good out of evil.” The feeling sinfulness in the saints works for good several ways.

I. SIN MAKES THE CHRISTIAN WEARY OF THIS LIFE.

That sin is in the godly is sad, but that it is a burden is good. Paul’s afflictions were but a play to him, in comparison of his sin. He rejoiced in tribulation, “I am exceedingly joyful in all our tribulation” (2 Cor. 7:4). But how did he weep and bemoan himself under his sins! “Who shall deliver me from the body of death?” (Rom. 7:24). A believer carries his sins as a prisoner his shackles; oh, how does he long for the day of release. This sense of sin is good.

II. THIS IN-BEING OF CORRUPTION MAKES THE SAINTS PRIZE CHRIST MORE.

He feels his sin, as a sick man feels his sickness, how welcome is Christ the physician to him! When Paul had cried out of a body of death, how thankful was he for Christ! “I thank God through Jesus Christ our Lord (Rom. 7:25). Christ’s blood saves from sin; it is our sacred ointment.

III. THIS SENSE OF SIN WORKS FOR GOOD, AS IT IS AN OCCASION OF PUTTING THE SOUL UPON SIX SPECIAL DUTIES:

1. A sense of sin puts the soul upon self-searching.

A child of God being conscious of sin, takes the candle and lantern of the Word, and searches into his heart. He desires to know the worst of himself; as a man who is diseased in body desires to know the worst of his disease. Though our joy lies in the knowledge of our graces, yet there is some benefit in the knowledge of our corruptions. Therefore Job prays, “Make me to know my transgressions” (Job 13:23).

It is good to know our sins, that we may not flatter ourselves, or take our condition to be better than it is. It is good to find out our sins, lest they find us out.

2. The inherence of sin puts a child of God upon self-abasing.

Sin is left in a godly man, as a cancer, or a hunch upon the back, to keep him from being proud. Gravel and dirt are good to ballast a ship, and keep it from overturning; the sense of sin helps to ballast the soul, that it be not overturned with vain glory.

We read of the “spots of God’s children” in Deuteronomy 3:5. When a godly man beholds himself in the glass of Scripture, and sees the spots of infidelity and hypocrisy, this makes the plumes of pride fall; they are humbling spots. It is a good use that may be made even of our sins, when they occasion low thoughts of ourselves. Better is that sin which humbles me, than that duty which makes me proud.

3. Sin puts a child of God on self-judging.

He passes a sentence upon himself; I am more brutish than any man (Prov. 30:12). It is dangerous to judge others, but it is good to judge ourselves, “If we would judge ourselves, we should not be judged” (1 Cor 11:31). When a man has judged himself, Satan is put out office. When he lays anything to a saint’s charge, he is able to retort and say, “It is true, Satan, I am guilty of these sins, but I have judged myself already for them; and having condemned myself in the lower court of conscience, God will acquit me in the upper court of heaven.”

4. Sin puts a child of God upon self-conflicting.

Our spiritual-self conflicts with our carnal-self, “The spirit lusts against tile flesh” (Gal. 5:17). Our life is a wayfaring life, and a warfaring life. There is a duel fought every day between the two seeds. A believer will not let sin have peaceable possession. If he cannot keep sin out, he will keep sin under; though he cannot quite overcome, yet he is overcoming, “To him that is overcoming” (Rev. 2:7).

5. Sin puts a child of God upon self-observing.

He knows sin is a bosom-traitor, therefore he carefully observes himself. A subtle heart needs a watchful eye. The heart is like a castle that is in danger every hour to be assaulted; this makes a child of God to be always a sentinel, and keep a guard about his heart. A believer has a strict eye over himself, lest he fall into any scandalous enormity, and so open a sluice to let all his comfort run out.

6. Sin puts the soul upon self-reforming.

A child of God not only finds out sin, but drives out sin. One foot he sets upon the neck of his sins, and the other foot he turns to God’s testimonies (Psalm 119:59).

Thus the sins of the godly work for good.

God makes the saints’ maladies their medicines. But let none abuse this doctrine. Do not say that sin works for good to an impenitent person. No, it works for his damnation, but it works for good to them that love God; and for you that are godly, I know you will not draw a wrong conclusion from this, either to make light of sin, or to make bold with sin. If you should do so, God will make it cost you dear. If any of God’s people should be tampering with sin, because God can turn it to good, though the Lord does not damn them, He may send them to hell in this life. He may put them into such bitter agonies and soul-convulsions, as may fill them flail of horror, and make them draw nigh to despair. Let this be a flaming sword to keep them from coming near the forbidden tree.

DO NOT THINK LIGHTLY OF SIN.

Edited and excerpted from All Things for Good.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Thomas Watson |

The Miseries of the Unconverted (3) by Joseph Alliene

January 2, 2010 by ADMIN

[Continued from previous issues] If you remain unconverted, consider the following

1. Your raging lusts miserably enslave you.

While unconverted, you are a slave to sin; it reigns over you, and holds you under its dominion. There is not another tyrant as sin. O the vile and fearful work that it engages its servants in!

Would it not pierce your heart to see the company of poor creatures drudging and toiling to carry logs and fuel for their own burning? This is the employment of sin. Even while they bless themselves in their unrighteous gains, while they sing in their pleasure, they are but treasuring up vengeance for their eternal burning; and flinging in oil to make the flame rage the fiercer. Who would serve such a master, whose work is drudgery, whose wages are death?

What a woeful spectacle was the poor wretch possessed with the legion! Would it not have grieved your heart to see him among the tombs Gutting and wounding himself? This is yourself; such is your work; every stroke is a thrust at your heart. Conscience indeed is now asleep; but when death and judgment shall bring you to your senses, then will you feel the anguish in every wound.

The convinced sinner is an instance of the miserable bondage of sin. Conscience flies upon him, and tells him the end of these things; and yet he is such a slave to his lusts that on he goes, though he sees it will be his perdition. When the temptation comes, lust breaks the cords of all his vows and promises, and carries him headlong to his own destruction.

2. The furnace of eternal vengeance is heated ready for you.

Hell and destruction open their mouths upon you; they gape for you; they groan for you, waiting as it were with a greedy eye as you stand on the brink if the wrath of men be “as the roaring of a lion” (Prov. 19:12), what is the wrath of the infinite God?

If the burning furnace heated in Nebuchadnezzar’s fiery rage, when he commanded it to be made seven times hotter, was so fierce as to burn up even those that drew near to throw the three children in, how hot is that burning of the Almighty’s fury? Surely this is seventy times seven more fierce. “Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee?” says the Lord (Ezek. 22:14).

Oh sinner, stop here, and consider. If you are a man, and not a senseless block, consider. Think where you are standing — upon the very brink of destruction. As the Lord liveth, and as your soul liveth, there is but a step between you and this. You do not know when you lie down, but you may be in hell before morning. You do not know when you rise up [in the morning], but you may drop [dead] before the night. Dare you make light of this? Divine wrath is a fierce, devouring, everlasting, unquenchable fire, and this must be your portion, unless you consider your ways, and speedily turn to the Lord by a sound conversion.

3. The gospel itself binds the sentence of eternal damnation upon you.

If you continue in your unconverted state, know that the Gospel denounces a much sorer condemnation than ever would have been for the transgression of the first covenant [the Old Testament]. Is it not a dreadful case to have the Gospel itself fill its mouth with threats against you? Hear the terror of [rejecting the gospel] of the Lord:

“He that believeth not shall be condemned.”

“Except ye repent, ye shall all perish.”

“This is the condemnation, that light is come into the world, and men loved darkness rather than light.”

“He that believeth not, the wrath of God abideth on him.”

“He that despised Moses’ law died without mercy: of how much sorer punishment shall he be thought worthy who hath trodden underfoot the Son of God?”

And is this true indeed? Is this your misery? Yea, it is as true as God is. Better open your eyes now while you may remedy it, than blind and harden yourself till, to your eternal sorrow, you feel what you would not believe. Oh why do you not consider where you will spend eternity? Death is at hand; the Judge is even at the door. Yet a little while and “time shall be no longer.”

The One Remedy

Awake! Awake! O sinner, arise and take your flight. There is but one door that you may flee by, and that is the narrow door of conversion and the new birth. Look again over the miseries of the unconverted. Is it nothing to have all the attributes of God engaged against you? Can you live without His favor? Can you escape His hands, or endure His vengeance? Do you laugh at hell and destruction, or can you drink the cup of the Almighty’s fury?

Oh, do not contend with God. Repent and be converted, so none of this shall come upon you. “Seek the Lord while he may be found; call upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.”

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Joseph Alliene |

An Instrument for Making Others Godly by Thomas Watson

January 2, 2010 by ADMIN

[One aspect of peacemaking is leading others to peace with God. The following excerpt provides just such a reminder for all who desire to experience the blessedness of being “peacemakers.”– editor]

[The godly man] is not content to go heaven alone but wants to take others there. Spiders work only for themselves, but bees work for others. A godly man is both a diamond and a lodestone — a diamond for the sparkling luster of grace and a lodestone for his attractiveness. He is always drawing others to embrace piety. Living things have a propagating virtue. Where religion lives in the heart, there will be an endeavor to propagate the life of grace in those we converse with: “My son, Onesimus, whom I have begotten in my bonds” (Philemon 10). Though God is the fountain of grace, yet the saints are pipes to transmit living streams to others. This great effort for the conversion of souls proceeds:

I. From the nature of godliness.

It is like fire which assimilates and turns everything into its own nature. Where there is the fire of grace in the heart, it will endeavor to inflame others. Grace is a holy leaven, which will be seasoning and leavening others with divine principles. Paul would gladly have converted Agrippa — how he courted him with rhetoric! “King Agrippa, believest thou the prophets? I know that thou believest” (Acts 26:27). His zeal and eloquence had almost captivated the king (v. 28). Then Agrippa said to Paul, “Almost thou persuadest me to be a Christian.”

2. From a spirit of compassion.

Grace makes the heart tender. A godly man cannot choose but pity those who are in he gull of bitterness. lie sees what a deadly cup is brewing for the wicked. They must, without repentance, be bound over to God’s wrath. The fire which rained on Sodom was but a painted fire in comparison with hell fire. Now when a godly man sees captive sinners ready to be damned, he strives to convert them from the error of their way: “Knowing the terror of the Lord, we persuade men” (2 Cor. 5:11).

3. From the holy zeal he has for Christ’s glory.

The glory of Christ is as dear to him as his own salvation. Therefore, that this may be promoted, he strives with the greatest effort to bring souls to Christ. It is a glory to Christ when multitudes are born to him. Every star adds a luster to the sky; every convert is a member added to Christ’s body and a jewel adorning his crown. The more there are saved, the more Christ is exalted. Why else should the angels rejoice at the conversion of a sinner, but because Christ’s glory now shines the more (Luke 15:10)?

Uses:

1. If men loved Christ, they would try to draw as many as they could to him. He who loves his captain will persuade others to come under his banner. This unmasks the hypocrite. Though a hypocrite may make a show of grace himself, yet he never bothers to procure grace in others. He is without compassion. I may allude to the verse: “that that dieth, let it die; and that that is to be cut off, let it be cut off” (Zech. 11:9). Let souls go to the devil, he cares not.

2. How far from being godly are those who, instead of striving for grace in others, work to destroy all hopeful beginnings of race in them! Instead of drawing them to Christ, they draw them from Christ. Their work is to poison and harm souls. This harming of souls occurs in three ways:

(i) By bad edicts. So Jeroboam made Israel sin (1 Kings 16:26). He forced them to idolatry.

(ii) By bad examples. Examples speak louder than precepts, but principally the examples of great men are influential. If great men move irregularly, others will follow them.

(iii) By bad company. The wicked are for ever setting snares and temptations before others, as the prophet speaks in another sense: “I set pots full of wine, and cups, and I said unto them, Drink” (Jer. 35:5). So the wicked set pots of wine before others and make them drink, till reason is stupefied and lust inflamed. These who make men proselytes to the devil are prodigiously wicked. How sad will be the doom of those who, besides their own sins, have the blood of others to answer for!

3. If it is the sign of a godly man to promote grace in others, then how much more ought he to promote it in his near relations.

A godly man will be careful that his children should know God. He would be sorry that any of his flesh should burn in hell. He labors to see Christ formed in those who are himself in another edition. Augustine says that his mother Monica travailed with greater care and pain for his spiritual than for his natural birth. The time of childhood is the fittest time to be sowing seed of religion in our children. “Whom shall he make to understand doctrine? Them that are weaned from the milk, and drawn from the breasts” (Isa. 28:9). The wax, while it is soft and tender, will take any impression. Children, while they are young, will fear a reproof; when they are old, they will hate it.

Use 2: Let all who have God’s name placed on them do what in them lies to advance piety in others. A knife touched with a lodestone will attract the needle. He whose heart is divinely touched with the lodestone of God’s Spirit will endeavor to attract those who are near him to Christ. The heathen could say, “We are not born for ourselves only.” A Christian must not move altogether within his own circle, but seek the welfare of others. To be diffusely good makes us resemble God, whose sacred influence is universal. And surely it will be no grief of heart when conscience can witness for us that we have brought glory to God in this matter by working to fill heaven.

Not that this is in any way meritorious, or has any causal influence on our salvation. Christ’s blood is the cause, but our promoting God’s glory in the conversion of others is a signal evidence of our salvation.

From The Godly Man’s Picture

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Thomas Watson |

Blessed are the Peacemakers by Jim Ehrhard

January 2, 2010 by ADMIN

When we come to the seventh beatitude, we may be tempted to think that this beatitude is one that we would all find easy to applaud. After all, everyone loves the peacemaker, don’t they?

Not necessarily. The peace that Jesus offers is not a peace that the world will easily accept. In fact, it is one that the world hates. In John 14:27, Jesus contrasted His peace with that of the world: “My peace I give to you; not as the world gives do I give unto you.” In the following chapter, He explains: “If the world hates you, you know that it is because it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you.” Indeed, He notes: “If they persecuted Me, they will also persecute you.”

Being a peacemaker does not mean that the world will like us. On the contrary, being a peacemaker means that it will usually hates us. Perhaps this is why Jesus follows this beatitude with: “Blessed are those who are persecuted for righteousness sake.” The kind of peacemaking He was speaking about would not draw applause from the world; it would invite its criticism and persecution.

Why? Because the peace that Jesus commissions us to make is not a simple peace between two people. The peace about which He is supremely concerned is that of bringing rebellious men and women into peace with God. Being a peacemaker is not focused on the issue of war. It is focused on the problem of man’s sinfulness and his strife with God. “For the carnal mind is at enmity with God” (Romans 8:7). The peace we offer can only come as we tell men about their sinful condition, their rebellion against God, and their need to lay down their weapons and come to Christ alone for peace with God. It is no wonder that peacemakers will experience strife in this world of men who do not want to end their rebellion against the Sovereign of the Universe.

Perhaps the best way to understand what it means to be a peacemaker is to see what it is not. Peace is accomplished in the world through many tactics. None of them is acceptable to God. Let’s consider a few:

1. Peacemaking does not mean being easy-going. Many today make peace by avoiding the issues. James 3:17 tells us that “the wisdom from above is first pure, then peaceable.” We cannot be peacemakers for God if we do not deal with the central issue that divides God and man: man’s sin. Many today have set aside purity “in order to reach more people.” They purport to share the good news without ever helping men to see the bad news. Spurgeon bemoaned such “conversions” in his day, questioning those who supposedly received the grace of God without feeling sorrow for their sin. In our peacemaking, we must never set aside God’s holy standards to reach more people.

2. Peacemaking does not mean compromise. Compromise is the world’s way of making peace. Outside of an absolute surrender, international treaties are usually arrived at on the basis of compromise. Many religious organizations engage in compromise to provide religious unity. They set aside doctrine and truth in the quest for ecumenism. Proverbs 23:23 says that we are to “buy the truth and not sell it.” Truth is too precious to be compromised at any price. Luther said: “Better the heavens fall than one crumb of truth perish.” Those who would make peace never do so at the cost of truth.

3. Peacemaking does not mean an absence of conflict. Indeed, being a peacemaker means that many will actually hate you for your efforts. They like their present condition, and your efforts at peacemaking are, to them, little more than meddling. Jesus warned: “Beware when all men speak well of you.” Such a position in life may make you likable, but it may indicate that you are not doing your job of confronting men with the truth about their spiritual condition.

What Peacemaking Requires

Being Peaceable. To be a peacemaker, one must be sure that his motives are pure. Too often our motives in relationships are mixed. We are more concerned that people like us than we are that they come to Christ. In Galatians 1:10, Paul warns: “For do I now persuade men or God? Or do I seek to please men? For if I pleased men, I would not be a bondservant of Christ.” Pure motives are essential. To bring men to Christ, we must seek to be pure in heart, humble before God and man, and truly concerned for the salvation of others.

Being Active. In 2 Corinthians 5:18-20, Paul reminds us of our task: “[God] has given us the ministry of reconciliation” and now “we are ambassadors for Christ, as though God were pleading through us, we implore you on Christ’s behalf, be reconciled to God.” This is our task: to be peacemakers for the sake of His kingdom.

“Blessed are the peacemakers, for they shall be called the sons of God.”

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Jim Ehrhard |

« Newer Posts - Older Posts »