La Haine du Monde

Si le monde vous hait, sachez qu'il m'a haï avant vous. ¹⁹Si vous étiez du monde, le monde aimerait ce qui est à lui; mais parce que vous n'êtes pas du monde, et que je vous ai choisis du milieu du monde, à cause de cela le monde vous hait. ²⁰Souvenez-vous de la parole que je vous ai dite: Le serviteur n'est pas plus grand que son maître. S'ils m'ont persécuté, ils vous persécuteront aussi; s'ils ont gardé ma parole, ils garderont aussi la vôtre. ²¹Mais ils vous feront toutes ces choses à cause de mon nom, parce qu'ils ne connaissent pas celui qui m'a envoyé. ²²Si je n'étais pas venu et que je ne leur eusse point parlé, ils n'auraient pas de péché; mais maintenant ils n'ont aucune excuse de leur péché. ²³Celui qui me hait, hait aussi mon Père. ²⁴Si je n'avais pas fait parmi eux des œuvres que nul autre n'a faites, ils n'auraient pas de péché; mais maintenant ils les ont vues, et ils ont haï et moi et mon Père. ²⁵Mais cela est arrivé afin que s'accomplît la parole qui est écrite dans leur loi: Ils m'ont haï sans cause…

Jean 15 :18-24 LSG

 

Comment pouvons-nous continuer de nier que le péché existe, comment continuer de prétendre que nous sommes sous la grâce et que nous pouvons tous faire. Jésus explique ici que sa venue au contraire à enlever toute excuse ! Il a montré le chemin à prendre, il a enseigné les commandements de Dieu son Père et notre Père ! Ila montré par ses œuvres que Dieu lui agrée et que toutes choses lui obéissent. Il est le chemin et la vérité, tous ces enseignements sont pour nous un guide a la vie que Dieu nous appelle.

Cessons de vivre dans le mensonge, ouvrons nos cœurs et empruntons la vie que le Seigneur nous propose. Il ne peut nous forcer à la prendre, mais sachons qu'il Ya un jugement pour notre choix ! Il n'ya plus d'excuses car le Seigneur et venue établir sa loi et ses œuvres dans nos vie , dans nos cœurs et dans le monde !

Abraham exemplifies saving faith

 ^“Foolish man! Are you willing to learn that faith without works is useless? ²¹ Wasn’t Abraham our father justified by works when he offered Isaac his son on the altar? ²² You see that faith was active together with his works, and by works, faith was perfected. ^{w 23} So the Scripture was fulfilled that says, Abraham believed God, and it was credited to him for righteousness, ^{x y} and he was called God’s friend. ^{z 24} You see that a man is ^•justified by works and not by faith alone. ^“

 

What do we learn about saving faith from Abraham? Abraham’s obedience demonstrated that his faith was of a dynamic, active nature. It produced obedience and a trust so great he was willing to sacrifice his son Isaac (Gen. 22). This action pointed back to and demonstrated the validity of God’s earlier statement that Abraham’s faith was accepted in place of righteousness (15:6). Thus by its very nature Abraham’s faith produced righteous works, so that works were an expression of his faith. In that sense Abraham was justified by works: God’s claim that he was righteous and any claim Abraham might have made to having faith were indicated by Abraham’s acts.

Thus the kind of faith that justifies a person before God is a faith that expresses itself in works. Any “faith” which is not accompanied by works is not a saving kind of faith.

 

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^w 2:21–22 Gn 22:9; 1Th 1:3; Heb 11:17

^x 2:23 Gn 15:6; Rm 4:3; Gl 3:6

^y 2:23 Gn 15:6

^z 2:23 2Ch 20:7; Is 41:8

^• The act of God as judge that declares sinners (who were in the wrong) to be right or righteous in His sight. God is just in doing this because Jesus died on the cross to take away their sins and to give them His own righteousness (2Co 5:21). The sinner receives this justification by faith and by grace when he trusts Christ's work.

Meekness

In the NT meekness (prautēs and adjective praus) refers to an inward attitude, whereas *gentleness is expressed rather in outward action. It is part of the fruit of Christlike character produced only by the Spirit (Gal. 5:23, av). The meek do not resent adversity because they accept everything as being the effect of God's wise and loving purpose for them, so that they accept injuries from men also (as Moses above), knowing that these are permitted by God for their ultimate good (cf. 2 Sa. 16:11). 

The meekness and gentleness of Christ was the source of Paul's own plea to the disloyal Corinthians (2 Cor. 10:1). He enjoined meekness as the spirit in which to rebuke an erring brother (2 Tim. 2:25, av), and when bearing with one another (Eph. 4:2). Similarly, Peter exhorted that the inquiring or arguing heathen should be answered in meekness (1 Pet. 3:15, av). Supremely meekness is revealed in the character of Jesus (Mt. 11:29, av; 21:5, av), demonstrated in superlative degree when he stood before his unjust accusers without a word of retort or self-justification…

 

The Silent Servant

A servant is not permitted to talk back; he or she must submit to the will of the master or mistress. Jesus Christ was silent before those who accused Him as well as those who afflicted Him. He was silent before Caiaphas (Matt. 26:62–63), the chief priests and elders (27:12), Pilate (27:14; John 19:9) and Herod Antipas (Luke 23:9). He did not speak when the soldiers mocked Him and beat Him (1 Peter 2:21–23). This is what impressed the Ethiopian treasurer as he read this passage in Isaiah (Acts 8:26–40).

 

Isaiah 53:7 speaks of His silence under suffering and verse 8 of His silence when illegally tried and condemned to death. In today’s courts, a person can be found guilty of terrible crimes; but if it can be proved that something in the trial was illegal, the case must be tried again. Everything about His trials was illegal, yet Jesus did not appeal for another trial. “The cup which My Father hath given Me, shall I not drink it?” (John 18:11)

 

The Believer’s Triumph

The Believer's Triumph

³¹ What then are we to say about these things? ^r

If God is for us, who is against us? ^s

³² He did not even spare His own Son ^t

but offered Him up for us all; ^u

how will He not also with Him grant us everything?

³³ Who can bring an accusation against God's elect? ^v

God is the One who justifies. ^w

³⁴ Who is the one who condemns? ^x

Christ Jesus is the One who died, ^y

but even more, has been raised; ^z

He also is at the right hand of God ^a

and intercedes for us. ^b

³⁵ Who can separate us from the love of Christ?

Can affliction ^c or anguish or persecution ^d

or famine or nakedness or danger or sword?

³⁶ As it is written:

Because of You

we are being put to death all day long; ^e

we are counted as sheep to be slaughtered. ^{f g}

³⁷ No, in all these things we are more than victorious ^h

through Him who loved us. ⁱ

³⁸ For I am persuaded that not even death or life, ^j

angels or rulers, ^k

things present or things to come, ^l _⌊hostile_⌋ powers,

³⁹ height or depth, or any other created thing

will have the power to separate us

from the love of God ^m that is in Christ Jesus our Lord! ^n[1]

 

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^r 8:31 Rm 3:5; 4:1

^s 8:31 Ps 118:6; Mt 1:23

^t 8:32 Jn 3:16; Rm 5:8

^u 8:32 Rm 4:25

^v 8:33 Lk 18:7

^w 8:33 Is 50:8–9

^x 8:34 Rm 8:1

^y 8:34 Rm 5:6–8

^z 8:34 Ac 2:24

^a 8:34 Mk 16:19

^b 8:34 Heb 7:25; 9:24; 1Jn 2:1

^c 8:35 Rm 2:9; 2Co 4:8

^d 8:35 1Co 4:11; 2Co 11:26–27

^e 8:36 Ac 20:24; 1Co 4:9; 15:30–31; 2Co 1:9; 6:9; 11:23

^f 8:36 Is 53:7; Zch 11:4,7

^g 8:36 Ps 44:22

^h 8:37 Jn 16:33; 1Co 15:57

ⁱ 8:37 Gl 2:20; Eph 5:2; Rv 1:5

^j 8:38 1Co 3:22

^k 8:38 1Co 15:24; Eph 1:21; 1Pt 3:22

^l 8:38 1Co 3:22

^m 8:39 Rm 5:8

ⁿ 8:39 Rm 8:1

^[1] The Holy Bible : Holman Christian standard version. 2009 (Ro 8:31–39). Holman Bible Publishers: Nashville

“Waiting for the adoption.”

      
         — Romans 8:23

Even in this world saints are God’s children, but men cannot discover them to be so, except by certain moral characteristics. The adoption is not manifested, the children are not yet openly declared. Among the Romans a man might adopt a child, and keep it private for a long time: but there was a second adoption in public; when the child was brought before the constituted authorities its former garments were taken off, and the father who took it to be his child gave it raiment suitable to its new condition of life. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be.” We are not yet arrayed in the apparel which befits the royal family of heaven; we are wearing in this flesh and blood just what we wore as the sons of Adam; but we know that “when he shall appear” who is the “first-born among many brethren,” we shall be like him, we shall see him as he is. 

Cannot you imagine that a child taken from the lowest ranks of society, and adopted by a Roman senator, would say to himself, “I long for the day when I shall be publicly adopted. Then I shall leave off these plebeian garments, and be robed as becomes my senatorial rank”? Happy in what he has received, for that very reason he groans to get the fulness of what is promised him. So it is with us today. We are waiting till we shall put on our proper garments, and shall be manifested as the children of God. We are young nobles, and have not yet worn our coronets. We are young brides, and the marriage day is not yet come, and by the love our Spouse bears us, we are led to long and sigh for the bridal morning. Our very happiness makes us groan after more; our joy, like a swollen spring, longs to well up like an Iceland geyser, leaping to the skies, and it heaves and groans within our spirit for want of space and room by which to manifest itself to men.