Pare de Sufrir

El grupo “Pare de Sufrir” proviene de Brazil, y fue empezado en 1977 por Edir Macedo Bezerra (de Brazil y tiene 70 años de edad). Es un grupo que hace garantía que si tú le des dinero, bienes de valor, coche, casa, etc. a ellos, Dios va a bendecirte. Lo que no consta es como va las demandas en contra de ellos en tantos países que se hubican porque es un fraude, y no pasa la realidad como ellos la pintan para su presa (personas con problemas).

Este grupo es reconocido como “una maquina para recolectar dinero.” Mientras iglesias normales dan 5 a 10 minutos para tomar la ofrenda y media hora a una hora a tener un sermón de una pasaje de la Biblia, Pare de Sufrir da 5-10 minutos para una pláctica moral (no son muy pegados a la Biblia excepto cuando es a su ventaje en levantar dinero de la gente). Luego dan 1-2 horas en levantar la ofrenda.

Hoy en día esta iglesia ha expandido a muchos paises, aun que no hablan español, con mini-dictadores sobre cada uno que tienen la tarea de sacudir la gente de su dinero y regresar parte para Edir en Brazil.

Recomiendo altamente que ves mi artículo “Iglesia Pare de Sufrir (IURD)” aquí.

Continúa leyendo Pare de Sufrir

Adorando a Dios

Por David Cox

¿Qué es la adoración? ¿Por qué debemos adorar a Dios? Es la obligación de cada creyente de adorar a Dios. Esto es porque somos la creación de Dios, entonces porque nos hizo, es nuestro dueño. Es la respuesta justa y merecida por ser creado por Él.

Además de una respuesta por ser creado por Dios, debemos reconocer su carácter como el patrón de nuestra vida, y debemos modelar nuestro carácter según el carácter divino como lo vemos. De “adorarle” es actualmente de actuar en la misma forma, con el mismo carácter que Dios tiene en sí, pero nosotros llevando acabo este carácter en nuestras vidas personales.

Además de adorarle, debemos entender que cuando seguimos otras formas de carácter que no es en Dios mismo, esto es idolatría, porque toma el lugar de Dios.

Continúa leyendo Adorando a Dios

Dios Jehová Creador del mundo parte 1

Dios Jehová Creador del mundo

creacion1La Biblia en muchos lugares simplemente declara que “Dios” hizo o creyó el mundo, o el universo. Esto establece que Dios es Dios Jehová Creador del mundo. Lo que tenemos que insistir es que como la Biblia trata estas pasajes es que no hay ningún elemento en el contexto de estos versículos que habla de un ángel, sino simplemente “Dios”.

Efe 3:9 y de aclarar a todos cuál sea la dispensación del misterio escondido desde los siglos en Dios, que creó todas las cosas;

Dios hizo todas las cosas, y esto incluirá a los ángeles. Continúa leyendo Dios Jehová Creador del mundo parte 1

Bellett, J.G. – Pensamientos en 2 Corintios

STEM Publishing: J. G. Bellett: Thoughts on 2 Corinthians.
Thoughts on 2 Corinthians.
from Miscellaneous Papers
J. G. Bellett.
(R. L. Allan)
In the midst of the fears and warnings of the Spirit concerning the churches, we may observe that He is alarmed for them on several and different grounds, as expressed in different epistles and by different apostles.
1. He specially warns them respecting Judaizing, i. e., religiousness, or the observance of rites and ordinances. This fear is expressed in the letters to Galatia, Colosse, and Philippi.
2. He fears for them respecting the working of an infidel mind, the mind which, corrupted by reasoning, denies mysteries. This is seen in 1Jn. 4:1; 2Pe. 3:3-4.
3. He fears for them also on the ground of abusing grace, or licentiousness, the practical denial of godliness while boasting in grace and liberty. This is seen in 2 Peter 2 and in Jude.
4. He fears also worldliness.
It is this last feature of fear filling the mind of the Spirit about the saints or churches, and shaping apostolic ministry, which has just struck me in connection with 2 Corinthians.
This is a distinct character of fear. It is not an apprehension of religiousness, or infidelity, or licentiousness corrupting the churches; it is formally distinct from each of these. The Grecian style may have exposed the Corinthians specially to a simple worldly attraction, to the pretensions of a man of refinement and station and independence, — who had much in the flesh; that is, from nature and from circumstances, that was attractive and showy. This was worldliness.
The fear about Corinth was not respecting religious or Judaizing influence. Neither was it (at least in the second epistle) from the working of an infidel mind, or from the sports of an unclean and lustful nature, but “the god of this world ” was feared by the apostle.
A certain man appears to have gained attention, who had much more both from nature and from circumstances than the apostle; and the saints at Corinth were moved by this. He was, I believe, as modern language speaks, a gentleman. He had a fine person and an independent fortune. He had many advantages of that kind; and the Corinthians were under that evil influence — to some extent they had been beguiled. They were looking on things after the outward appearance. They were suffering a man vaunting of himself, and lording it over them, and taking occasion by some low and worldly advantages he possessed from nature and from circumstances to be somebody.
Such a bad condition the apostle has to contend with. Affection and confidence toward himself had been withdrawn in measure, because he had no such advantages to boast. And surely he was fully purposed not to affect such things at all. If is true, he would be independent as well as the other, but it should arise from his working with his own hand, not from advantages of fortune, as we say. And though he had certain things of which he might boast in the flesh, he would glory rather in his infirmities. He would be “weak in Christ,” i. e., in fellowship with Him who was “crucified in weakness,” that all his strength might be spiritual, or resurrection-strength.
The natural advantages which this man had he used, taking to himself the importance and value which attach to such things in the world. And some of the saints were corrupted. But against such association he protests in 2 Cor. 6, “Be ye not unequally yoked,” he says. And the manner of this man he exposes more fully, setting big own way forth as contrary to it, in 2 Cor. 10 – 12.
And in doing this, in offering himself as a practical witness of a way different from this man of the world, we may notice these particulars:
1. The apostle refuses to know himself, or to be known by the saints, save according to his measure in the Spirit, and not as he was by nature or in the flesh.
2. He glories only in either his infirmities or in such dignities as separated him from all worldly estimation, as his, rapture into paradise; for the world would not understand such honour.
Such an one does the apostle present himself in contradiction of the man who gloried in the flesh. We may know how hard it is to follow him in such a path, in a willingness to be weak — that we may be strong; in his decision to know Christ in the weakness of His cross, so that whatever strength he knew might be as of resurrection. (2Co. 13:4)
I dare say some were tempted to undervalue the office or apostleship of Paul, because he had not the advantage in the flesh of other apostles. He had not companied with the Lord in the days of His flesh; and in his own flesh he had a thorn. This may further have exposed him to observation by those who judged after the flesh. But the apostle was willing that his ministry or office should remain unrecommended by anything the world could appreciate. He valued only that power of God, that power in the Spirit which accompanied his ministry, and which was fitted to tell on hearts and consciences, power which linked him with the Lord in life or resurrection.*
*These features in Paul’s ministry show how the flesh is now excluded, and all its advantages, from the divine idea of ministry.
Every symptom of weakness in man’s account gathered round the blessed Lord in the day of His crucifixion: desertion and denial by those who should have stood with Him, the enmity of man in every form in which it could have expressed itself, the forsaking of God, all the malice and purpose of Satan. This was the full exhibition of all that was weak, miserable, and despised in the world’s account. None were for Jesus, all was against Him, and even nature seemed to join. But Paul was willing that his ministry should be in moral sympathy with His.
Generally, as to this epistle, I would say, it might distribute itself as follows:
2 Cor. 1 – 2:13. In this portion the apostle speaks of his trials in the gospel, and answers Objections made to him because of his not having visited Corinth a second time.
2Co. 2:14-7:4. This is a parenthesis. The apostle presents his ministry in several characteristics of it.
2Co. 7:5-16. Here the apostle resumes and pursues the point from which he had departed at chapter 2:13. He expresses his joy in the Corinthians, and in the grace that was in them.
2 Cor. 8, 9. This is quite incidental.
2 Cor. 10 – 13. The great and leading purpose of the epistle occupies these chapters. The apostle contemplates the way of a certain injurious teacher who had acquired influence at Corinth, and he intimates the fruit of that influence; largely, also, exhibiting his own way as a teacher in contradiction of him who was then corrupting the saints.
This may be read as a general analysis of the epistle, I believe.
I might observe, that the apostle’s commendation of the Corinthians in chapter 7, previous to his large and fervent rebuke of them in chapters 10 – 13, may remind us of the way of the Spirit in His addresses to the seven churches in the Revelation; for in each of them there is a beginning with a commendation, and then (when called for) an enlarging in the way of rebuke and condemnation.

Bellett, J.G. – Babilonia

STEM Publishing: J. G. Bellett: Babylon.
Rev. 17, 18.
from Musings on Scripture, Volume 1.
J. G. Bellett.
“Sanctify them through Thy truth: Thy word is truth.” This is a saying much to be remembered. It teaches us that we are not to make ourselves the judges of what sanctification or holiness is; Gods’ word is to determine this, because holiness is that character or mind which is formed by God’s word or truth.
We are apt to think that our own moral sense of things is the rule of holiness. But the word of God claims to be such a rule: “Sanctify them through Thy truth: Thy word is truth” (Joh. 17:17). An act may be unholy, though done with a good conscience, because “the truth,” and not the conscience, is the rule of holiness.
If that rule were applied to many a thing which the moral sense or the religious sense of man approves, how it would change its character! And the Lord cannot change His standard of holiness, though He may be infinitely gracious to the shortcomings of His saints.
Those other words, “For their sakes I sanctify my. self, that they also might be sanctified through the truth,” which stand in connection, have their own force and value also. Thus, in the whole of His utterance in John 17, the Lord strongly takes a place apart from the world, and puts His saints in the like place, praying that they may be kept there. In this sense, I believe, He speaks of sanctifying Himself. Through all this church-age He is apart from the world and the earth; and sanctification depends on our communion with Him in that separated place. “The truth,” testifying as it does of Him, links us with Him in that place; and sanctification is thus “through the truth,” leading us to fellowship with an unworldly Jesus.
We may see instances of such sanctification from the beginning.
When the ground was cursed for man’s sake, holiness was separation from it, as in the persons of the antediluvian saints; uncleanness was cleaving to it, as did the family of Cain.
When the earth again corrupted itself, and God judged it by the scattering of the nations, holiness was separation from it, as in Abraham; and apostasy was a clinging to it in spite of judgment; as Nimrod did.
When Canaan was judged, Achan’s sin savoured of the apostate mind; but Israel became a holy people by separating from it, and from all people of the earth, by the ordinances of God and the sword of Joshua.
But Israel revolts. The circumcision becomes uncircumcision, and with them all on the face of the earth or in the world becomes defiled, and holiness is separation from it in companionship with a rejected and heavenly Christ.
The whole system, the world, is the judged or cursed thing now. It is the Jericho. While the camp lingers in the wilderness, we may be at charges or in labours on a mission to draw out the Rahabs; but we cannot seek the improvement of Jericho, or display the resources and capabilities of the world. The world, as including other thoughts, is also any moral or religious system or undertaking which does not act in company with a rejected and heavenly Christ. Such doings would be unholy, not according to “the truth,” however morally conducted or benevolently intentioned.
To glory without going on to “perfection” in a crucified Christ will not, if alone, be the “perfection” in this age; there must be companionship with a rejected Christ also. Babylon, I believe, the mystic Babylon of the Revelation, may be brought to boast in a crucified Christ, and be Babylon still. For what is it as delineated by the Spirit? Is it not a thing worldly in character, as well as abominable and idolatrous in doctrine and practice? Revelation 18 gives us a sight of Babylon in its worldliness, as, Rev. 17 more in its idolatries. Babylon of old, as in the land of Chaldea, was full of idols, and guilty of the blood or of the sorrows of the righteous. But it had also this mark: it displayed greatness in the world in the time of Jerusalem’s depression. So with the mystic Babylon. She has her abominations in the midst of her, and the blood of the martyrs of Jesus stains her; but still more fully is she disclosed as great and splendid and joyous in the earth during the age of Christ’s rejection. She is important in the world in that day when the judgment of God is preparing for the world; she can glorify herself and live deliciously in a defiled place.
It is not that she outwardly ignores the cross of Christ. She is not heathen. She may publish Christ crucified, but she refuses to know Christ rejected. She does not continue with Him in His temptations, nor consider the poor and needy Jesus (Luke 22; Psalm 40). The kings of the earth and the merchants of the earth are her friends, and the inhabitants of the earth are her subjects.
Is not, then, the rejection of Christ the thing she practically scorns? Surely it is. And again, I say, the prevailing thought of the Spirit about her is this — she is that which is exalted in the world while God’s Witness is depressed, and in defiance of that depression, for she knows of it. Babylon of old well knew of the desolation of Jerusalem; Christendom externally knows and publishes the cross of Jesus.
Babylon of old was very bold in her defiance of the grief of Zion. She made the captives of Zion to contribute to her greatness and her enjoyments. Nebuchadnezzar had done this with the captive youths, and Belshazzar with the captive vessels.
This was Babylon, and in spirit this is Christendom. Christendom is the thing which glorifies herself and lives deliciously in the earth, trading in all that is desirable and costly in the world’s esteem, in the very face of the sorrow and rejection of that which is God’s. Christendom practically forgets Christ rejected on the earth.
The, Medo-Persian power is another creature. He removes Babylon, but exalts himself Dan. 6). And this is the action of “the beast” and his ten kings. The woman, mystically Babylon, is removed by the ten kings; but then they give their power to the beast, who exalts himself above all that is called God or that is worshipped, as Darius the Mede did.
This is the closing crowning feature in the picture of the world’s apostasy. But we have not reached it yet. Our conflict is with Babylon and not with the Mede, with that which lives deliciously and in honour during the age of Jerusalem’s ruins (i. e., of the rejection of Christ).

Bellett, J.G. – Aflicciones y Consolaciones

STEM Publishing: J. G. Bellett: Afflictions and Consolations.
Afflictions and Consolations.
Notes of an Address on the First Epistle of Peter
By J. G. B. Aug., 1851.
(extracted from The Northern Witness 1880)
There are three things in this epistle:1st, the apostle contemplates the saint in times of various troubles; 2ndly, the mind with which the trouble should be passed through; and 3rdly, the consolations which God provides for such a time. There is nothing very remarkable in the bearing of it; but so much the more needed by the soul very often; — it is homely, practical. Godly power marks the whole of the epistle.
Observe he addresses it to “strangers scattered throughout Pontus,” etc. (1Pe. 1:1.) Now the very salutation intimates that things are not right with them here — “scattered strangers!” as though they had no certain dwelling-place, like their Master. It is not said, “an embodied church,” with all its ceremonies and ordinances; but he addresses himself to “scattered strangers.” This alone puts the saint into a place of suffering — they had no rest for the sole of their foot — they are “strangers,” scattered to and fro.
Now the first trial that he contemplates in the first chapter, is the trial of faith (1Pe. 1:5-13). The form of trial here is that dealing of God’s hand with you, which has its direct business with your faith — whose office and property it is to exercise the soul in the principles of faith. He does not define what it may be — it may be a circumstance or disappointment; but something, the direct character of which is, to link the heart with the objects of faith. And it is very beautiful, in the wisdom of the Spirit, to leave it undefined, the only thing that marks it being this — it is the trial of faith. And we all know it. If you meet with a disappointment or loss, what is the support under it? Why, this “looking forward.” It may cause present heaviness; but the support which God provides for this trial of faith is, “the looking forward;” that in the day of the appearing of Christ, this faith, which has been burnished by the fire, shall be found unto praise, and honour, and glory.
Now just look at those three things — here is the trial of faith — the exercise of heart, fitted to link it with eternity and heaven — the Lord comforting the heart under such a trial by directing it onward to the appearing of Jesus, and the Lord counselling the heart how to behave itself under the trial — “Gird up the loins” — don’t be faint-hearted — don’t yield — “be ye sober,” and hope — hope still!
How simple is this! The character of the trial is undefined; and whatever cross or accident meets you in your path, you may put it down — happily put it down to the account of this — it is designed by your heavenly Father to try your faith. No matter how it may happen. The Spirit of God does not tell you to reason about it; but tells you to submit under it, and rejoice in the hope to which it is all leading.
In the 1 Peter 2, you find a very well defined trial. There is comfort provided, and duty prescribed in the midst of it. Now read with me from 1Pe. 1:18 to 1Pe. 1:21 — “Servants be subject,” etc. Now here there is a very well defined suffering or trial. It is not left unexpressed as in the previous chapter, but here is a suffering that is commonly known in human life, and the more we ought to value it. Here is a suffering brought from the ill usage and treatment of others — a servant suffering under the hand of a froward master. Well, it may be a neighbour suffering under the hand of an evil-minded neighbour or relative. You may put it in various forms — (the Spirit need not illustrate every case). But here we have a servant enduring the frowardness of an evil-minded master. Now here is a well-understood, and oft-experienced sorrow in this life. It is but the trial of faith — Oh, how one admires this! There is comfort in showing this, that the Spirit of God knows your little secret frettings, and that there are none of them, however small or ordinary, outside His sympathy. Well, how does He tell them to behave themselves? Beautifully. In the first place, for their great comfort, He says — “All this secret fretting foes on under the eye of God with deep acceptableness.” Oh, what a comfort this is! Suppose a poor, silent, suffering servant, meeting the ill nature of his master, why there he is in such a condition; but all day long the eye of God is resting on his behaviour with delight and complacency. That is the ingredient in the scene which faith apprehends. Nature will feel the suffering; but faith apprehends the unseen eye of God waiting upon the patient endurance of the servant with complacency.
A servant, suffering all the day long from the frowardness of an evil master, was the life of Jesus. He was reviled, and ill-treated by an apostate world, yet He threatened not, but committed Himself to Him who judgeth righteously. Now does not the apostle speak very sweetly to us there? He comes, and looks at them in the most common scene of human life, and he dignifies it; the most common material in human life he dignifies with the sympathies of Christ, and hen dignifies with the complacency of God Himself. Can anything be more precious than that? Again, I say, nothing more common-place, and that is what makes it so delightful.
Now look at the 3rd chapter. You get another suffering, but in a different form. In the 14th verse — “If ye suffer for righteousness sake, happy are ye,” etc. (1Pe. 3:14-22). Now here is a new kind of suffering — “for righteousness sake;” that is, you go on in a path of integrity — a path of uprightness — maintaining that at all cost; you are faithful to the Lord, and this brings you into suffering. Now this is another kind of trial. And how does the Spirit of God comfort us under that? Why He tells us, beloved, to “sanctify the Lord God in our hearts” — to remember Christ just in the same condition; and He points us to the days of Noah. Noah for a long period (120 years) — what was he doing then? He was preparing the ark. He looked to be the fool of his generation — the very object of scorn — that he should occupy morning and evening, day after day, and year after year preparing an ark — preparing a ship for dry ground! It was utter folly. Well, it was the path that God had laid out for him, and, whatever it might have cost him, he had God with him. He “sanctified the Lord God in his heart;” and not only that, beloved; not only had he communion, but he had this, the answer of a good conscience towards God; not only was he upright, but he was making that ark which was every moment to him the witness of his eternal safety. He knew it — he knew that the waters were coming — that a day of judgment was before him; but every stroke of his hammer went as a blessed witness to his soul, that he should be safe in that day of trial. Well, so the Spirit of God tells us, we are to pass through the trial, having “the answer of a good conscience towards God, by the resurrection of Jesus Christ.”
There is a beautiful link between Noah preparing the ark, and what ought to be the condition of your soul. You should have a good conscience — not a good moral conscience, but a freed conscience. The resurrection of Jesus Christ gives you a good conscience towards God — it discharges your conscience from all guilt, and delivers it from all fear of a coming judgment. Just as Noah, every stroke of his hammer told him he would be safe in the day of judgment; so you ought to go on in the trials of righteousness which the maintenance of a good conscience may bring, in the support of a good conscience towards God. You must not give up a good moral conscience; let the exercise of righteousness in the world cost you what suffering it may, you must not give up righteousness; but your support in this path is this, that between you and God, all is settled for eternity — the resurrection of Jesus Christ has sealed upon your conscience eternal peace.
Now what a beautiful picture is this of the suffering saint! If it be, as we have seen, the trial of his faith — if it be a servant, enduring all the day long the ill-treatment of a froward master — or here, if, at the cost of everything, he maintains the righteousness and uprightness of his walk, and thus maintains a good conscience — his comfort is this, that which poor Noah enjoyed — whenever judgment might come, he was as safe as if he were in heaven.
Well now in 1 Peter 4 you get another kind of sorrow, and that is in the very opening of it. You must count upon the trial, not of righteousness, but of holiness. The former was given in the 3rd chapter; the trial of holiness in given in the opening of the 4th. What is the difference? Righteousness is uprightness of conduct outside, in the world; holiness is the pure and chaste behaviour, in your own members within. Well that is put to trial in this world too — one without, and the other within. As you have to fight the battle of holiness within, so you have to fight the battle of righteousness without. You are to fight the fight of holiness in your own members, as you are to fight the fight of righteousness in the course of the world. And what is your comfort? Why this, that you shall soon give an account to Him that is ready to judge quick and dead; and remember, that while you are fighting this fight of holiness, you are living your time, not to the lusts of men, but to the will of God. There is your comfort. If we had any bit of heart at all, it would be a great support to us to know that God is with us.
In the progress of the 4th chapter, you find another form of suffering, and that is what we call “martyr suffering.” Not suffering from the trial of faith, or from the frowardness of an evil master, from a relation, or nearest of kin, nor the suffering for righteousness, nor the trial of holiness in the members, but more characteristically what we call martyr-suffering. Well, how does he speak to us under that? “Beloved, think it not strange concerning the fiery trial. . . . . But rejoice, inasmuch as ye are partakers of Christ’s sufferings,” etc. (1Pe. 4:12, 13).
Oh, with what a cheerful mind the Spirit of God speaks! Supposing we were this moment dragged off to the prison — to meet the stake, like hundreds before us — see with what a cheerful spirit the Holy Ghost would put us on the journey! “Think it not strange,” says He; for when you are taking the journey to the prison or the stake, you are only on the journey with the Saviour to Calvary. You and I may not be prepared for it, but we must not measure the Spirit’s thoughts by our attainments. It is but a little pain for a while, when His glory shall appear. “Ye may be glad,” etc., 1Pe. 4:13-14. Now mark the current of the cheerful spirit here, “If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you,” etc. 1Pe. 4:13-14. Happy thing it is, that when the martyr is on his way to death, you should see the Spirit of glory resting upon his head. His persecutions for Christ’s sake are the very plattings of the crown upon his brow! It is the blessed Saviour coming and fitting the crown upon his brow. “The Spirit of glory and of God resteth upon you.” And again I say, in this, which to nature is the gloomiest we have looked at yet — in the trial of faith, in enduring the ill-treatment of others, we may have human relief; but here, shut up to Christ, with nothing but the gloom of a prison around us, nothing but the fiery stake before the eye — here the glad spirit, the oil of gladness, comes to anoint the spirit richly. And, O beloved! To know that, while even in the dungeon, the hand of God is fitting a crown of glory to the brow! “The Spirit of glory and of God resteth upon you: on their part He is evil spoken of, but on your part He is glorified.” We know not what a day may bring forth, but Jesus knows, and He will provide.
Well then, in the last chapter, you find here, at the 6th verse, “Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time.” (1Pe. 5:6). And here I believe we return very much to the first chapter. We can’t tell in what form that “mighty hand” may humble. It may be by removing prop after prop, disappointing one expectation of the heart after another. It may be by terrible ways God may humble you; and what is worst of all, He may appear in the very act to be against you. He may seem to carry Himself so wilfully against your circumstances and your present joys, that the heart will begin to fear lest God should be against us. It is a “mighty hand;” but let that comfort you instead of frightening you. There is a great comfort in this word “mighty.” It is not a “soothing hand;” it is a “mighty hand,” that seems set on bruising. Well, what says the Spirit of God? “Humble yourselves” under it, for “He will exalt you.” Oh how beautiful! See how roughly Joseph spoke to his brethren. He put them in prison — told the keepers to take charge of them — but in secret he wept; and, in due time, he “exalted” them.
“Casting all your care upon Him,” etc. (1Pe. 5:7). Oh, what comfort there is here! I don’t believe that Joseph’s tears in secret have a stronger voice in our ears than this, because it tells us, that while the hand is dealing roughly outside, the heart is feeling inside. Well, there it is; and as to the devil’s temptation, resist him. Don’t “humble yourselves” under that hand — “resist” him, just as did Jesus of old — “Get thee behind me, Satan” — and “the God of all grace, who hath called us,” etc., “perfect, stablish, strengthen, settle you,” (1Pe. 5:10). Thus the mighty energy of the Holy Ghost carries the apostle Peter, and you, and me, as well as those “strangers,” in the hearing of all saints, through every variety of human trial. Whether it is the undefined exercise and trial of faith; whether it is enduring suffering from the frowardness and ill-nature of those that are around us, or from the maintenance of righteousness and a good conscience, or from the struggles between flesh and Spirit, or martyr-suffering; or enduring under the hand of God, or the devil himself — the mighty energy of the Spirit of God carries Peter through them all, to provide strength and consolation. The Lord help our unbelief — take our hearts, and keep them in company with these eternal realities; and then, if it be the stake itself, let us meet it with a cheerful heart; deeply assured of this, that the hand of God is weaving a crown for the brows of His faithful people!

Bellett, J.G. – Fiesta de Belshazzar

STEM Publishing: J. G. Bellett: Belshazzar’s Feast in its Application to the Great Exhibition.
Belshazzar’s Feast in its Application to the Great Exhibition.
from Musings on Scripture, Volume 2.
J. G. Bellett.
[Only articles not found elsewhere are shown here. ]
While Jeremiah was left at Jerusalem to witness the course of moral corruption there, and to warn of coming judgment, and while Ezekiel was among the remnant in the place of discipline or of righteousness on the river Chebar, Daniel is set among the Gentiles, even at Babylon, to learn the history and the ways of the Gentiles, or the world.
We may see this in his first six chapters, which constitute the first part of the book. In Daniel 1 we see the Gentiles, or the world, set up. Then in Daniel 2 we get the same system, the world, in its political career onward to the kingdom, figured in the great image, seen in all its parts, from its head of gold to its toes of iron-clay; and judged, in the appointed hour, by the stone which becomes a mountain, to occupy the scene of power all the world over, with an untransferable kingdom. Then in the four following chapters, the stories of Nebuchadnezzar, Belshazzar, and Darius give us the moral course of the world. In Nebuchadnezzar we get a persecuting power, connected with human religion or idolatry. The king sets up an image and demands the worship of it on pain of the fiery furnace. The righteous refuse and suffer. In Belshazzar we get the easy, worldly, self-indulgent thing, with contempt of religion. The king makes a feast, worshipping all that which ministered to his pleasures. The righteous are utter strangers to it all. In Darius we get a persecuting power again, but it is in connection with self-exaltation. The king makes an interdict that none are to be treated as God but himself, for so many days on pain of the lion’s den. The righteous again refuse and suffer.
These are plain and sure distinctions in the progress of Gentile iniquity. And it may strike us, I judge, very clearly, that we are present rather in the day of Belshazzar. Persecution and idol-service gave character to the preceding day, and persecution and deification of man to the day which followed; but all was easy indifference, with thorough satisfaction in the present things of the world, in the day of Belshazzar. Refusal and consequent suffering form the path or history of the righteous in the times of the idolatrous, persecuting Nebuchadnezzar, and of the self-exalting, persecuting Darius; but in the times of Belshazzar, perfect and thorough separation is the place of the saints of God.
There is a voice for us in all this. Daniel is not seen at the feast. And there is one, though not in his strength yet much in his spirit, who is absent also — the queen, the king’s mother. The king is ignorant of the man of God who was then in his dominions. He is also unmindful of the doings of God which had been in the same dominions in the days of his father. But the queen has recollections and knowledge of these things, and she is a stranger to his feast.
Is not the question then with us to be this: Who is the separated one now? Who is going to the king’s feast, or who, in the light of the Lord, is separated from it? The present is in easy, self-indulgent, worldly moment. The gods of gold and of silver, of brass, of wood and of iron, are praised. All the capabilities in the world to make a feast are produced, and displayed, and gloried in. Social accommodation and social delights are the great object. Man’s works, the fruit of his skill and the resources of his country, adorn and furnish the scene. and are the host of the feast, that which gathers and entertains. Man is providing the joy of this awful hour in the world’s history — awful indeed, not in the judgments or sorrows which are upon it, but in the moral principles which are quickening it. The captivity of Zion was heedlessly forgotten by Belshazzar, and the vessels of God’s temple were profaned. The operations of His hands were not considered, but the wine and the tabret were in his feast. So now; the rejection of Christ is by common consent forgotten, that man may meet his fellow, greet him with a common joy and with a common welcome, because they are all of one earth, of the same world, of kindred flesh and blood; and all God’s claims on His elect and testimony against the world are thrown together as what for a season must be passed by, till the feast-day is kept.
Where then, again I ask, is the separated one? Where is Daniel? Where is the king’s mother? The feast does not attract either of them, though they may be in different measures of strength. Daniel knew the character of it before the judgment of it was pronounced. He does not wait for the fingers of the man’s hand to put him into his place in relation to it. He is not moved by the mysterious writing on the wall. Sudden destruction, as a thief in the night, does not come upon him. He and his companion, though “a weaker vessel,” are, in the spirit of their minds, in the place from whence these fingers were sent — they were “children of light as children of the day.” The judgment upon the feast had no terror for them, for they were not at the feast. They had judged it already. Their separation was not sleep. “They that sleep sleep in the night, and they that are drunken are drunken in the night.” But they were no more indifferent to it than taking their pleasure at it. Their separation therefore, as I said, was not sleep. In a divine sense they watched and were sober (1Th. 5:3). In the separated place Daniel knew the judgment of God about it all, long before the writing on the wall announced it to the world. All this is full of meaning for us.
I am not going to say that the form of evil which Belshazzar’s day presents is the worst. Nebuchadnezzar set up an idol before that day, and Darius set up himself after it. The fiery furnace was heated for the saints in the former reign, and the lion’s den was open for them in the latter. The day of Belshazzar witnessed nothing of this. The abomination in the plain of Dura did not demand worship then, neither did the royal statute forbid worship toward Jerusalem then. But still there is something in Belshazzar himself, if not in his day, which especially provoked the Spirit of the Lord. Daniel can feel for Nebuchadnezzar, and Nebuchadnezzar is brought to a right repentant mind, and the judgment of God is reversed. Daniel too, can feel for Darius, and Darius is seen in humbled gracious meltings of soul, and we can all pity him — pity him when we see him unwittingly involved in results which a moment’s vanity and easiness of nature had led to. But from us Belshazzar gets no kindly movement of heart, from the Spirit of God in Daniel nothing but stern rebuke, and from the hand of God nothing but swift destruction, the fingers on the wall announcing it, and the sword of the Median executing it; “In that night was Belshazzar the king of the Chaldeans slain.”
He was the easy man of the world. He despised all religious fear. What he worshipped was his pleasures, the gods of silver, of brass, and of gold, the vessels which could fill out his entertainments and make provision for his lusts. He did not summon the world to either his idol or himself, but to his board and to his holyday. Nebuchadnezzar makes an image, Darius a royal decree, Belshazzar a feast. But Jerusalem and her sorrows are forgotten, the temple and its furniture despised. The wonders which the God of Jerusalem and of the temple had freshly wrought in the land were all a dream or a fiction with him, and the very spoils of His house he can use in making merry with his friends.
This was easy worldliness — the heartless way of man who can forget God’s wonders, and the rejection and humiliation of Christ. And all this is terrible. The harp, and the pipe, and the tabret are in such feasts; but the operation of God’s hands are forgotten. Till now the vessels of God’s house had been held in some fear and honour. But now they are profaned and made to serve the lusts of the king. God had ordained them to witness the separation of His priestly nation, and His own worship in the midst of His people; but the king makes them the instruments of his sport.
And what, I ask, is the effect to deck out the world, to enjoy it, and to boast of it, while Jesus is rejected by its citizens? Is it not a thing in kindred spirit with this? The rejection of Christ is forgotten yea, despised; for that is gloried in and displayed which continues the word, “We will not have this man to reign over us.” Is not this somewhat of taking of the choice vessels of God’s house, in the very day of their captivity, to make merry with them?
The present moment may surely thus remind us of Belshazzar’s feast. God’s of gold and of silver, of brass, of iron, and of wood are praised; the resources and capabilities of the world are displayed, thoughtless of its rejection of Christ. And are any of the captivity at the king’s feast? Israel was captive together with the vessels of the temple. Would any of them be so thoughtless as to make merry with the king who was despising the spoils of that house? Would any of the servants of the rejected nobleman take part with the citizens in setting forth the wonders of their blood-stained land? (See Luke 19)
The mind turns with these thoughts to the present moment. It cannot refuse to give itself, in some sort and in some measure, to the subject of “The Great Exhibition.” It would not be fit that it should be indifferent to it; for it is no common sign of the time and ought to be morally judged.
It will be pleaded for; no doubt of it. It will be said, that it is designed to encourage brotherhood among the nations, and to promote the great business of social comfort and happiness as wide as the human family. But, I ask, are these God’s objects? God has scattered the nations, and never proposes to gather them till He gathers them to Shiloh. God would have us strangers here, “content with such things as we have,” without making it our business to increase or improve them. God would have us testify against the world in its present condition, and therefore neither flatter it, nor reconcile it to itself, nor glory in its capabilities. The Exhibition is therefore in full collision with the mind of God. Christ exposes the world; the Exhibition displays it. Christ would alarm it, and call it to a sense of judgment; the Exhibition makes it on better terms with itself than ever.
It is indeed a mighty advance in all the apostate reprobate principles of man. Efforts of a like kind we may be familiar with; but they are commonplace in comparison with this. As prophets speak, touching advance in the ways of evil, this is indeed “adding drunkenness to thirst.”
I regard all admiration of it as a step in the way to “wonder after the beast.” That will be but a further expression of the same mind; and how serious, if evangelical religion be sending its contributions to it or becoming one of the Exhibitors at it! Deep must be the infatuation. To tell the world one day what it is in God’s esteem, and the next day to become one of the wonderers after its resources and capacities! Admiration like this savours of worship.
Like the old prophet at Bethel, when a saint is in a place or a position unwarranted by the call of God, the enemy will find easy occasion to use him. Still I own, when I think of it, it is to me wonderful that a Christian should find satisfaction in this thing. That it is an awful advance in the development of those evil principles which are to mark the day of Christendom’s ripened iniquity, I have not the feast doubt.
The Lord of old scattered the nations. (See Gen. 11) This was judgment on a bold attempt of theirs, when they were of one speech and one language, to make themselves independent of God. And has He reversed that judgment? There is indeed an appointed time when it shall be reversed. Jerusalem shall be a centre, and Shiloh a gathering object. The nations will flock to Zion, there to see the King in His beauty. And none of them there, we may say, shall appear before the Lord empty. The tributes of all the lands shall beautify the place of God’s sanctuary. The fruits of Midian and of Ephah shall be there, — gold and incense from Sheba, the flock of Kedar and the rams of Nebaioth, the glory of Lebanon, the forces of all the Gentiles. All shall flock there, like doves to their windows and kings shall minister there. Gold too shall be for brass, silver for iron, brass for wood, and iron for stones. All shall be for glory and beauty in the earth then. But this is still future. This is for “the world to come,” after the Redeemer has come out of Zion, and turned away ungodliness from Jacob. See Isaiah 59 and Romans 11.
The reversing of the judgment of scattering at Babel is left for the kingdom of God at Jerusalem. He that scattered must gather. He is Lord of the nations. “The powers that be are ordained of God.” It is His pleasure that they should be scattered nations still; for one universal monarchy is appointed of God for Jesus only — as it is written, “every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.” “His dominion shall be from sea to sea, and from the river to the ends of the earth.”
The name of Jesus was, indeed, proposed as a gathering object in the day of Pentecost. Tongues were then cloven as they had been at Babel. But it was to reunite what had been already severed. But this proposal, like every other on God’s part to man, was disappointed. The hard unbelieving heart did this. And what is man now proposing? He who refused God’s proposal to gather to Jesus, in the power and presence of the Holy Ghost, is proposing to gather to himself. He will exalt himself as at Babel. He will be independent of God. He will be like the Most High. The beast will issue his decree on pain of death, his mark will be received on the forehead, and all the world will wonder after him. (Rev. 13) This is in the prospect of the world’s history. He who will not let Christ be exalted will surely seek to exalt himself. And such an one is man.
Isaiah, anticipating in the Spirit the last days, warns the people of God against saying “a confederacy,” in common with the world around them. (Isa. 8) And I ask myself and others, do we in deed and in faith receive these notices from the prophets? Do we judge that man will thus exalt himself and confederate — thus gather round himself? And if we treat these warnings of the character of the last days as divine, can we doubt from all we see and hear, that man has already begun to practise his hand in kindred attempts, in efforts which shall issue in all this?
The facilities and the speed in linking the nations one with another is now well known. It is used and gloried in. And what is this “Great Exhibition” but another trying of his skill in forwarding the main leading purpose of man’s heart? No doubt it suits the spirit which is moving all this, to have it under the sanction of religion. When he can use for his own ends, nothing suits the devil better. He would fain have had Christ exalt Himself under the sanction of Psalm 91. And again, and again, he would have acknowledged Christ, had He allowed it — as the spirit of divination would have witnessed to Christ’s servant, had he received it. (Acts 16) But this could not be. The beast, however, will have his false prophet. He will use religion for his own ends. But divine religions takes us only into God’s ends. And it teaches us this (with the authority of the real intrinsic holiness of such a principle): we can have no fellowship with that against which we are called to testify. (Eph. 5:11)
Nor can we say that the judgment we form on this matter is a small or an indifferent thing. It is not so. The subject is well fitted to exercise the judgment of a saint of God. It is eminently so, I believe. His mind generally will be much affected by his sense of this thing and his decision respecting it. The mind can become dull. The eye gets dim betimes. And if such a process as that be going on, the next attempt of the enemy finds us less prepared. And I ask, Is not all that dangerous, when delusions are multiplying as they are and as they will?
We are counselled to buy eye-salve of Christ, that we may see. That is something beyond or beside faith and confession of the gospel. Laodicea had the common faith, and in a sense boasted of it, but Laodicea wanted eye-salve. And sure I am that let this great shop of the world’s ware expose what it may, that eye-salve is the very thing which will not, cannot be had there. It is the article which would detect the whole character of the place, and it could not therefore be bad there. It is a palace. Man is not enthroned there as God, it is true. Things among the children of men are not quite ripe for that yet. It is not a temple where man sits, showing himself as God. (2 Thess. 2) But man’s works are displayed there. Man’s art is enthroned there, and man expects to be admired and wondered at there, and thousands enter it (as another has observed) in the spirit of doing homage to man. It is a mirror in which the world is reflected in a thousand attractive forms, and the unworldly humbled, earth-rejected Jesus is forgotten. Jesus may be named there, it is true, but an unworldly Jesus is practically forgotten there.
It is indeed as I surely judge, solemnly, awfully significant. It is full of the spirit of the last days. This palace for man’s productions to be gazed at, is but a stage before the temple for man himself to sit in — and admiration of it is getting a generation ready, morally ready, to “wonder after the beast.” One is amazed that any Christian can find the least satisfaction in it.
This Exhibition (for it calls itself by that significant name) in its way shows all the kingdoms of the world in a moment of time. It does not hide this. It professes to do this. Like John Bunyan’s Vanity Fair, there is the Italian row, and the German row, and the English row. It has human skill and resources in all variety and from all lands. It presents the kingdoms of the world, and “the glory of them.” And who, I ask, was it that did this before? The Spirit led the Son of God into “the wilderness,” a place of strangership and pilgrimage — but the devil showed him all the kingdoms of the world, and the glory of them.
The world, according to the scriptures of God, is a lost and a judged thing, it is incapable of recovery. The word of God does not, in a single passage of it, warrant the thought that it can be advanced or cultivated for God. He has judged it — though in grace the judgment tarries, and the long-suffering of God is salvation. But the world is a system past all hope of recovery, till the judgment be executed. But confederacy is an attempt to fix the world in its present condition, to settle it, though it be in departure from God and enmity against Christ. This was the thought at Babel of old.
Separation of His own out of the world is God’s way now. And this separation is the deepest and most thorough judgment that could be passed upon the world. This is a more complete judgment of it than by the waters of the flood, or by the plagues of Egypt, or by the sword of Joshua. The withdrawal or separation of all that God owns bespeaks final thoughts about the world, and not merely a purifying of it from present corruptions, as by the waters of Noah, in order to put it on a fresh trial. The trial of it is over, the judgment of it is pronounced, and the delay is but for the salvation of the elect. The attitude of the Church, that is, separation from the earth, and heavenly calling, tells us of the full moral condemnation of the course of things here. And thus the Church judges the world. Her position and calling does so.
The “servants” of the departed “nobleman” very well know that the country of the “citizens” has very great resources, and very great capabilities; and they know that in due season such will be both used and displayed. But they cannot allow this thought while that country is as it is now — stained with the blood of their rejected master. The cry, “We will not have this man to reign over us,” is ever in their ears. And with that cry from the land, can they, in company with the “citizens ” who raised it and still keep it up (for the character of the world, as we have said from scripture, is unalterably fixed), be occupied in investigating and producing the treasures of their country and the skill of its people, and glory in the thought of the common advancement?
They cannot, when alive to the character of the place where they are, and awake, as they should ever be, to the cry which followed the rejected Jesus as He left it — they cannot. The cup of the Lord’s indignation is to go round the nations, and they must drink it. An awful reverse this will be from Belshazzar passing the wine among his courtiers and concubines in the cups of the Lord’s house. And solemn it is in those nations feasting and praising the gods of gold, and of silver, of iron, of brass, and of wood while such an handwriting as that, is on the wall against them. If not on the walls of the palace, it is in the books of the prophets.. (Psalm 75; Jer. 25)
Incorruption, I can say, cannot inherit corruption, The spotless Jesus cannot hold an unpurged dominion. The woman of Revelation 17 glorifies herself, and lives deliciously in the earth during that very time in which the judgment of God is awaiting it; but the bride of Revelation 21 does not become manifested in the earth till it has been cleansed and is ready, not for the judgment of the Lord but for the presence of the glory.
There is infinite moral distance there. The world must be judged ere it can be adopted of God. The earth must be purified before it can be furnished and adorned for Him. This has been again and again transacted in the progress of the divine government. Noah, God’s saint and representative, took the earth to rule and to enjoy it, but it had previously passed through the purifying of the flood. Israel, God’s people and witnesses, took the land of Canaan to possess and enjoy it, but it had been judged by the sword of Joshua. And according to these types the earth is to be cleansed; out of the kingdom is to be taken all that offends and does iniquity ere Jesus will take the power.
Ornament and furniture well becomes it, for it is the Lord’s footstool. Eden had not only its plants, and trees, and fruits, and flowers; but its gold, its bdellium, and its onyx stones. Solomon, in typical days of glory, trafficked in all desirable riches. And the millennial Jerusalem will receive all the treasures of the provinces. (Isaiah 60) But the present age is not millennial, the earth is not yet an extended Eden. Corruption is not judged; the things that offend and do iniquity are not taken away, nor is there any divine commission to that end. The field of tares is not to be cleansed now — it waits for the angels and the time of harvest. The saint submits to “the powers that be,” knowing that “God” will stand in the congregation of them for judgment in due season (compare Rom. 13:1 with Psa. 82:1).
It is despite of the holiness of God, we may therefore say, to be presenting this evil world in its ornaments and furniture, in its resources and capabilities, as this Exhibition is doing. And it is also despite of the wrongs and sorrows of Christ. The citizens who have cast outside their city and country the blessed Son of God, are exhibiting what their country can produce, and what their hands can skilfully weave and fashion. I ask, could a servant of such a rejected Master, aid and encourage such things? Could he be a servant a moment beyond the time that he thus practically forgot his Lord’s rejection here? He could not. He might, indeed, be a useful member of society, and serve his generation in their generation well; but a servant of Christ (properly speaking) he could not be if once he forgot the world’s rejection of Christ; and acceptance of the invitation of the citizens (19) to come and seek to rejoice with them in the resources of their country and the skill of their people would at once be such forgetfulness.
The sorrow and the humbling of a saint is that he remembers the rejection of his Master so coldly and acts on that great fact so poorly. But to have it estranged from the soul so as to consent to take part with the citizens from one end of the world to the other, in a great confederated effort to display the world as a wealthy and desirable place — to do this in full and hearty fellowship with all, on the ground of the common humanity, is confounding light and darkness, Christ and Belial. The language of the whole thing is this — We will forget, at least for a season, the claims and the sorrows of Jesus, and have a holyday with the world that has rejected Him.
Has so little “eye-salve” been bought of Christ as to leave the saints in such a blinded condition of soul as this? “If thine eye be single, thy whole body shall be full of light.” When Daniel and his companions entered the place of the Gentiles, they carried one purpose of heart with them, that they would not defile themselves with the king’s meat (Dan. 1:8). He knew not what this might cost him, but this was his purpose. He had bought this eye-salve of Christ, ere he stood among the uncircumcised. And in the strength of the Lord, he and his dear companions stood. The fiery furnace and the lion’s den witness the victory of men strengthened by Christ. “Nay, in all these things we are more than conquerors, through him that loved us.” And so at Belshazzar’s feast. Daniel entered it is a conqueror, as afterwards he entered the lion’s den. He had no affinity with the feast — not a bit. He was, in the day of it, as we have seen, a separated man. But he was called to it, and he entered the banqueting hall as a conqueror. The king who was there promised to make him “the third ruler in the kingdom.” “Let thy gifts be to thyself, and give thy rewards to another,” said the servant of Christ. He was as much a conqueror in the day of the feast, as he was in the day of the lion’s den.
Noble attitude of a saint of God! Could such a man have accepted an invitation to the feast? Morally impossible. And “the eye-salve” which Christ had supplied him with, disclosed its further virtues, as he stood in that palace of the world’s enjoyments. There was nothing in the language of the writing on the wall beyond the astrologers of Babylon more than beyond Daniel. Not so much, I might say. At least the words were as familiar to a Chaldean as to a Hebrew. But the wise men of Babylon, the scribes of Belshazzar’s court and kingdom were not equal to interpret them. They were morally incapacitated. A single eye to Christ alone can do so to this day — the “eye-salve.” If we test a thing by any test but Christ, we shall misinterpret it. It will appear fair, and good, and desirable, if we try it by its relationship to the welfare of society, or to the advancement of man and the world; but if we look at it in the light of a rejected Jesus, its bloom will be found to be corruption. Standing in the festive hall, Daniel traces the whole scene in Babylon at that hour in relation to God. He rehearses before Belshazzar God’s way with Nebuchadnezzar, and Nebuchadnezzar’s way with God, and then Belshazzar’s own hardness and infidel pride in defiance of Him who had wrought the wonders. This was Daniel’s key to the writing — of course, I know, under the inspiration of the Holy Ghost. But still this was the prophet’s moral apprehension of the king’s feast. He judged it in reference to God — and what could the end be, but awful and sudden destruction? The writing must speak of judgment, and though the lords and the captains, the wives and the concubines, sport themselves in the king’s hall.
“Anoint thine eyes with eye-salve, that thou mayest see.” It is blessed so to do, but it is hard. We judge of things in reference to ourselves, and not in reference to Christ. We think rather of the world’s improvement than of His rejection. We talk of human capabilities rather than of human and incurable apostasy. We want the eye-salve, without which we cannot see — we cannot discover the feast, or read the writing on the wall.
The disciples wanted it on the Mount of Olives, as they looked on the Temple. They saw the building but not with the eye of Christ, not as anointed with the eye-salve. He had seen it, and all that surrounded it, with the eye of God; and costly as it was and beautiful beyond comparison, He had written the judgment of it; yea, on the very wall He had written the judgment of “that beautiful house.” “O Jerusalem, Jerusalem — your house is left unto you desolate.” This was writing with the same divine authority which had sentenced Belshazzar and his feast. But the disciples still eyed the beauty of the stones, and Jesus, in patient grace, but because of their demand, and unanointed eye, had to re-write the doom of that place: “Verily I say unto you, there shall not be left one stone upon another, which shall not be thrown down.”
Sad to tell of it then, sad to see it now, sad to know, in our own worldly hearts, the secret of all this darkness. We may be sorry to find it thus among disciples, though prepared to get it plentifully among the children of men. The kings of the earth, the merchants, and the mariners bewail the fall of Babylon, and we wonder not. They judged Babylon in reference to themselves — they had lived deliciouslywith her. How could they have eye-salve to know her, and to see her with the mind of heaven? God “remembered her iniquities,” but they remembered her as one “wherein were made rich all that had ships in the sea by reason of her costliness.” They therefore bewail, when heaven rejoices. The lords at the feast tremble, when heaven traces its doom. But sad it is that saints should be admiring the “costliness” which the mind of heaven has already judged.
What words in our ears, beloved, are all these — what writings under our eyes! O for the anointing which Christ has for His saints! O for power in our souls to judge the king’s feast, the Gentiles’ greatness, the world’s advancement, the jubilee of Babylon, in the light of the rejection of the Son of God, in the hearing of that cry, “We will not have this man to reign over us. Then let us ask ourselves, if we have a pulse of affection or allegiance to Jesus, can we glory in this present moment with all its costliness and pleasures?

Pink – Peligrosas Delicias

por Arturo Pink.

Pro 23:1 Cuando te sientes a comer con algún señor, Considera bien lo que está delante de ti,

Suponemos que este versículo tiene poco vigencia por muchos, porque es poco probable que serán invitados a comer con el Presidente de los Estados Unidos o el Rey de Inglaterra. Pero que lastima que tal pensamiento debe entrar en la mente de cualquier cristiano. Lastima que la tendencia de hacer carnal la Palabra de Dios es tan común. Lastima que nuestros interpretes espirituales de los Oráculos Vivientes casi han desaparecidos de la tierra. Aun que no hay tal ungido maestro disponible para abrir las Escrituras, debe ser obvio que el Espíritu Santo nunca iba a poner tal versículo como este en la Palabra si no tuvo aplicación al pueblo de Dios en general. ¿No debemos meditar para encontrar su sentido y valor?

Cuando te sientes a comer con algún señor, Considera bien lo que está delante de ti,” Hay otros gobernadores mencionados en las Escrituras aparte de los civiles. ¿No leemos de “príncipes de la congregación” (Éxo 16:22), “principal de la singoga” (Luc 8:41), tanto que “gobernadores de las tinieblas de este siglo” (Efe 6:12)? Ahora, no todos los gobernadores religiosos del cristianismo han sido llamados por Dios. No, muy lejos de esto. ¡Personalmente el autor duda que dos de cada mil predicadores, ministros, y misioneros, sobre todo el mundo, han sido llamado por Dios! Muchos son auto instalados, unos enviados por otra gente, y la mayoría son levantados por Satanás. El lector atento del Antiguo y Nuevo Testamentos encontrarán que los falsos profetas han, en cada sigo, numerado más, en gran número, que los verdaderos. Es por esta razón que Dios nos manda de no creer “cada espíritu, sino probad los espíritus para ver si son de Dios; porque muchos falsos profetas han salido en el mundo” (1Jn 4:1). Entonces la exhortación dado en Proverbios 23:1 ha sido siempre buena para el pueblo de Dios de seguir, y tal vez nunca fue más necesario que en el tiempo de degenerados y apostatas  como nuestro tiempo.

La predicación que oímos, y de una medida, absorbemos, tiene precisamente el mismo efecto sobre nuestros almas, como la comida que comimos: si es saludable, es para nuestra nutrición, y si es injuriosa, nos hace mal. Cuando te sientes a comer con algún señor, Considera bien lo que está delante de ti. La cosa trágica es que muchos de los hijos de Dios hoy carecen tanto de la espiritualidad, y entonces son ignorantes espiritualmente hablando, que no sabe como “considerar diligentemente” lo que es “puesto delante de ellos.” No saben que pruebas a aplicar, ni como examinar lo que escuchar. Mientras que el predicador es “ortodoxo” y aprobado por los que ellos consideran “sano en la fe”, ellos piensan que su mensaje está bien. Mientras que el predicador se adscribe a los fundamentos de la fe, suponen que él es un verdadero siervo de Dios. Mientras que el predicador queda cerca a la letra de las Escrituras, se imaginan que sus almas son alimentados con la sincera leche de la Palabra. Pero que lastima que estas almas sin discernimiento tienen tanta fe en creer cualquiera.

Si el lector está listo para preguntar, “¿Pero qué pruebas debemos aplicar? Dejanos ayudarte a contestar tu pregunta por preguntarte otra. ¿Qué criterio aplicas a la materia que comes? ¿Estás satisfecho si ha sido preparado y cocinado según los mejores métodos de los mejores chefs en el mundo? No. Lo principal es ¿qué efecto tu comida tiene sobre ti? ¿Te hace mal a tu estomago? ¿Te produce buen salud o te enferma? ¿Verdad? Bien, ahora aplica el mismo principio al espiritual — ¿o debemos decir mejor, a la comida “espiritual” que consumes. ¿Qué efecto tiene sobre tu carácter y conducta? ¿Qué está produciendo en tu corazón y vida? Pero no debemos pararnos allí nada más con una generalización. Si somos para ayudar a las almas hoy, el siervo de Dios tiene que ser preciso, y entrar a los detalles. Reflejarte sobre estas preguntas.

Does the preaching you listen to come home to your heart in the power of the Holy Spirit? If not, what is the use of hearing it? Does the preaching you hear pierce you, search your conscience, condemn you, and make you cry, “O wretched man that I am”? Or does it add to your store of intellectual knowledge, minister to your delight, and make you feel self-satisfied? Do not treat these questions lightly, we beg you, or you are very likely to prove your own worst enemy. Face them fairly and squarely, as in the presence of God. “Consider diligently” what is set before you from the pulpit, for it must do one of two things: help or harm you. It either promotes humility, or feeds pride. It either stimulates to work out your own salvation “with fear and trembling,” or it fosters carnal security and self-confidence. It either drives you to your knees, or it more and more lulls your spiritual sensibilities. It either makes you more conscientious and careful about all the details of your daily life, or more careless and callous. It either causes you to cry unto God day and night for Him to work in your heart a deeper and more constant hatred of evil, or (probably unconsciously) leads you to think more lightly of sin—excusing “little” failures, and consoling yourself with the thought that none of us reach perfection in this life; whereas God says, “Be holy in all manner of behavior” (1 Peter 1:15).
“And put a knife to your throat, if you be a man given to appetite” (Proverbs 23:2). This is strong language, is it not? Yes, and the subject calls for it. So very few realize the fearful consequences which follow from a disregard of that command of Christ’s, “Take heed what you hear” (Mark 4:24). False doctrine has the same effect upon the soul as poison does upon the body. But Satan appeals to the pride of so many, and succeeds in making them believe they are immune, that they are so “well established in the Truth” that listening to error cannot injure them. Therefore does the Holy Spirit say, “Be not deceived: evil communications corrupt good manners” (1 Cor. 15:33): not they may, but DO! Yes, even though you are quite unaware of it. “And put a knife to your throat, if you be a man given to appetite.” This is plainly a word of warning for those who are consumed with curiosity to hear every new “evangelist” or “Bible-teacher” who comes to town; those who have an insatiable appetite to sample every religious “feast” that is spread in their community. That is what is meant by “a man given to appetite”: one who craves to hear the latest pulpit or platform sensationalist.
To all such God says, Take yourself in hand, and use no half measures to check this dangerous tendency. It is at your imminent peril you disregard this Divine admonition. If you disobey, Satan will either slay you, or else drug and put you soundly to sleep. “Be not desirous of his dainties: for they are deceitful food” (Proverbs 23:3). Yes, he has “dainties” to offer you: that is why so many are attracted to his table. These “dainties” are skillfully varied to meet different tastes. For “prophetic students” they are spicy items from the newspapers, served under the name of “signs of the times.” But these are “deceitful food,” for they leave the soul starved and barren: there is no spiritual nutriment in them! For the energetic young people, there is a pleasing presentation of “Christian service,” calling upon them to engage in “work for the Lord”: these too are “deceitful food,” for they neither edify (build up) nor lead to a closer walking with Christ; instead, they take the eye off Christ, unto the “perishing multitudes”: as though God were unable to save His own elect without our assistance! “Keep your heart with all diligence; for out of it are the issues of life” (Proverbs 4:23) is God’s word unto you.
For others there is a regular exposition of “our doctrines” which are indeed “dainties” unto those of a theological turn of mind. “Yes, but ‘our doctrines’ are Scripture doctrines, and surely they cannot be ‘deceitful food’!” Ah dear friend, Satan frequently transforms himself into “an angel of light”; he knows full well that no harm will be done unto his cause while doctrinal dissertations are addressed to the intellect, and the conscience is not searched. Unless there be a practical application made of each Scripture doctrine, the heart is not touched nor the soul humbled; instead, pride is fed and the head is merely stuffed with a theoretical knowledge of the Truth. Mark this well: doctrine divorced from experimental and practical preaching is highly injurious!
What the writer and reader most need is not “dainties,” but “bitter herbs” (Exo. 12:8) to purge us of pride, independency, self-love! We need to be fed “with the bread of tears” (Psalm 80:5) and “the water of affliction” (Isaiah 30:20). Only that ministry truly helps which causes us to mourn before God, which brings us into the dust, which makes us loathe ourselves. Perhaps some will reply, “I want a ministry where Christ is exalted.” Good; but do you relish a ministry which gives you to see how un-Christlike you are in your ways, how little you are following the example which He has left us? A faithful and well-balanced ministry of “Christ” includes His teaching upon Discipleship, His claims and demands upon us, His precepts and warnings. Beware of flesh-pleasing “dainties,” dear reader.
We pass over the intervening ones and come to verse 8 of Proverbs 23, “The morsel which you have eaten shall you vomit up, and lose your sweet words.” Yes, if you are really a child of God, this is what the Spirit will, sooner or later, work in you. He will yet make your heart nauseated with those flesh-pleasing “dainties” which you now so much relish; He will yet cause you to turn with disgust from that which the empty professors feed upon with such avidity. We speak from painful experience. Sheep cannot thrive on that which goats eat! If your preacher is admired and eulogized by white-washed worldlings, you may be certain that his ministry cannot help you. If large crowds enthusiastically hear him, it is a sure sign that he is not ministering the Word in the power of the Spirit!
In closing, let us point out that all we have said above about “considering diligently” what preaching you attend, applies with equal force to listening on to the radio! “Take heed what you hear”: if it does not make your conscience more tender, it will make it more callous. The same applies to your reading. The great majority of the “orthodox” and “sound” magazines being printed today, can only harm you, for they contain nothing to make you weep before God, nothing to increase the “fear of the Lord” in your soul, nothing that will lead to an increasing mortifying of your members which are upon the earth. If you have proven this to be the case, then from now on shun them as you would a plague. “Cease from man!” (Isaiah 2:22) and feed upon the Word.

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Libros Cristianos Gratuito

Estos libros cristianos son en varios formatos, pdf, MS doc, RTF, e-Sword, theWord, mySword. Son libros cristianos para edificación y para el ministro profesional. Puede ser que hay unos libros que son comerciales (que tienes que comprar), pero los comerciales son muy pocos entre tantos. Como siempre, quien que lee un libro, debe compararlo con la Biblia para ver si es bíblico o no. No consto que todos son libre de problemas doctrinales o errores de lógica, o que viene de personas que no tienen buen testimonio. Tomo lo bueno, y deja lo no bueno. Mi propósito es de proveer una biblioteca cristiana para cristianos y ministros.

Frecuencia: Normalmente voy a tratar de enviar un noticiero cada sábado, pero puedo brincar uno u otro dependiendo si hay libros nuevos que he encontrado o no.

Nota: Estoy ofreciendo libros por medio del noticiero que 1) no voy a ofrecer en ninguno de mis sitios, estos son especiales y muy buenos, 2) si los ofrezco en mis sitios, las personas que reciben el noticiero van a recibirlos semanas o meses antes de que aparecen en mis sitios.

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Rectitud, Rectos de Corazón

Sermón por David Cox
I. Definición de la rectitud.
II. Observaciones sobre la rectitud
III. A donde se aplica la rectitud
IV. Ejemplos de y ejemplos de falta de Rectitud
V. La recompensa de tener la rectitud