Mysteries of the Bible Explained!

We have all watched shows from time to time purporting to explain certain “mysteries” within the Bible. Usually in these programs, the writers set forth an allegedly “unexplained” phenomenon discussed in the scriptures and then seek the professional opinions of scholars and educators from different institutions of higher learning. The result of these programs is often a conclusion to which most believers in the Bible are shocked and dismayed. Additionally, many who have trusted the Bible on its own merits, after watching such programs, are left with a sense of doubt and generally have more unanswered questions than answered.

There are several types of these programs aired. There are the programs that explain the miracles within the Bible in terms of nature. I watched one program that explained the crossing of the Red sea by the Israelites in terms of a big wind blowing the sea apart at a shallow place. Such naturalistic explanations of the miraculous are common in such programs. Other, similar, programs try to explain the authorship of the Bible in human terms; some question the purity of the life of Jesus; and still others level charges of misogyny against Paul. In these programs, the possibility of God’s existence and intervention in such things is usually ignored and/or relegated to the beliefs of right-wing fundamentalists. How should the Christian respond to such programs?

The Christian should recognize that the people who create such programs base their beliefs upon modern day philosophies more than they do the Bible (if they have any respect for the Bible at all; many do not), and postmodernism is the philosophy of the day. While there are many facets to postmodernism, one of its basic tenets is the belief that there really is no objective truth. Rather, “truth” is the explanation (theory) of something that holds up best against what is called “deconstruction,” a process of providing criticism that tests the explanation (theory). Postmodernism never uses the word “truth” per se, but the word theory (or explanation), in place of truth. The theory or set of theories that is the most falsifiable (that is, has the ability to be falsified by empirical data), but has the least evidence to prove that the theory is false becomes the accepted explanation for what is correct. What that means is that one can never prove the theory or set of theories to be true, it is just that there is no (or little) evidence to contradict the theory (i.e. it can’t easily be deconstructed). So the standard for truth becomes the theory that has the greatest potential to be falsified, but has the least evidence to contradict it. This leads to theories of the “unexplained” that are very naturalistic, because natural processes are more subject to falsification than supernatural theories.

The fact of the matter is that the fundamental assumption of postmodernism is false; truth exists. The statement “there is no truth” would be self contradictory if true, so it must be false. From the conclusion that there is objective truth, we can eventually come to the understanding that God exists and that the Bible is God’s word. Once that is established, we can easily recognize that the Bible contains all of God’s truth and we must believe it. Unfortunately, many people have bought into the philosophy of postmodernism, including many “Christians.” One, however, cannot be a true Christian and hold to the philosophy of postmodernism. It is simply contradictory to many of the plain statements of the Bible. Jesus said, “Ye shall know the truth and the truth shall make you free” (John 8:32). Jesus believed in truth. The Bible teaches that we can know God’s truth and that it is God’s truth for all mankind today. Jesus said, “I am the way, the truth, and the life�” (John 14:6).

What ought a Christian to do about such programs? The Christian ought to keep in mind, that such programs are going to try to explain the supernatural in naturalistic ways. They are not going to assume God is the explanation of the Bible. That means that the miracles of the Bible are going to be explained in ways that would conform to scientific phenomenon. The writing of the Bible is going to be explained in terms of human collaboration and authorship. The personality of Jesus and his relationship to his apostles are going to be explained in terms of modern day psychology. The “hard” doctrines of the Bible are going to be explained in terms of cultural prejudice. Just about anything that would be objectionable to the “modern,” and “scientific” mind, is going to be explained in a naturalistic and unbiblical way. I read a book not too long ago that suggested that Jesus had narcissistic personality disorder.

The Christian knows, however, that God exists; that God, through the Holy Spirit, wrote the Bible by inspiring the apostles and prophets to write His words; that Jesus was raised from the dead; and that there are very supernatural explanations to the “unexplained mysteries” within the Bible. Certainly if God can raise Jesus from the dead, then He can do all of the other miracles in the Bible, as well as inspire men to write His words. The Christian need not bow to the philosophy of postmodernism, nor allow his faith to be shaken based upon the speculations of men who hold their mutable philosophy dear. Tomorrow, the world will be influenced by a different philosophy and when it is all said and done, there is nothing upon which such men can hang their proverbial hat at the end of the day. The Christian, however, puts his faith in God and his word, the unchanging, unbending, and unbreaking standard of truth.

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The Ancient Doctrine of Once Saved Always Saved

By Kevin Cauley

We all know people who believe the doctrine of “Once saved, always saved.” This is the idea that once a person becomes a child of God, there is no sin that they can commit to lose their salvation. Many people today find this doctrine to be of great comfort, because it in essence relieves them of all personal responsibility in their relationship with God. After all, if I am saved, and there is nothing that I can do to be lost, then it doesn’t really matter how I behave or act, so I need not worry that much about it. The truth is that this is a most dangerous doctrine when it comes to matters of religion, because it deceives people into thinking that their relationship with God is secure, when it really is not.

Interestingly enough, this false doctrine has been around for quite a long time. In fact, early Christians had to deal with it in the 1st and 2nd centuries. During that period of time, there was a false doctrine known as Gnosticism. Of the Gnostics, one sect taught the doctrine of once saved, always saved. A Christian named Irenaeus lived during the 2nd century A.D. (130-202). He wrote a book titled, “Against Heresies” in which he called attention to this particular fact. In this work (Book I Chapter 6) he said the following regarding Gnostic teaching:

But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.Wherefore also it comes to pass, that the “most perfect” among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that “they who do such things shall not inherit the kingdom of God.”

And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them.

Now, let’s compare what was stated regarding Gnosticism with some more recent quotes. Notice the following quotation from Billy Graham in answer to the question, “Will I lose my salvation if I sin?”

When we do sin, God does not reject us or disown us. Our fellowship with Him may be broken, but our relationship is not; we are still members of His family if we have truly committed our lives to Christ”(h**p://

In response to another question, “How big a sin do you have to commit before you lose your salvation?” Billy Graham said:

I am convinced that once a person sincerely and honestly trusts Christ for his or her salvation, they become a member of God’s family forever — and nothing can change that relationship.(h**p://

Edward Hiscox in “The Standard Manual for Baptist Churches” says it this way:

We believe that the scriptures teach that such as are truly regenerate, being born of the Spirit, will not utterly fall away and perish, but will endure unto the end; that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; that a special Providence watches over their welfare; and that they are kept by the power of God through faith unto salvation (Hiscox, pg. 67, 1939).

The Westminster Confession of Faith states regarding the perseverance of the saints:

I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.II. This perseverance of the saints depends, not upon their own free-will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.

III. Nevertheless they may, through the temptations of Satan and of the world, the prevelancy of corruption remaining in them, and the neglect of the means of their perseverance, fall into grievous sins; and for a time continue therein: whereby they incur God’s displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

The point of these quotations is not to prove that Calvinists teach this doctrine, because they freely admit it. The point is to show the similarities between what the Gnostics taught and what Calvinists teach. There are some differences, but the essence of the teaching is the same.

  • If a person is saved, it is not by means of his own conduct, but on account of his nature. While Gnostics and Calvinists differ in the origin of that nature, the doctrine is still the same. Gnostics say that it is due to a special spiritual nature. Calvinists say that they are infused by the nature of Christ.
  • One is saved on account of one’s election to be saved. The Gnostics said that they were of the “elect seed.” Calvinists say that they are elected by God. Both agree that being elected precludes their actions from affecting that election in a negative way.
  • While one may willfully sin in the flesh, that does not affect the relationship that one has to God and salvation. The third part of the Westminster Confession of Faith (as quoted above) makes it plain that Christians may even live in sinfulness, yet not affect their salvation. The Gnostics just went one step further and stated that it was their desire and practice to do so.
  • Grace overcomes all sins regardless of the individual’s attitude toward sin. Calvinists state that grace is irresistible and the Christian cannot help but fall under it. Gnostics say that regardless how much sin they willingly commit, grace flows upon them freely for every sin they commit.
  • Both agree that there is nothing that can cause the one who is saved to lose their salvation. Gnostics take this to the ultimate conclusion and pursue their own lusts and passions without constraint. Calvinists, however, take another approach. They say that the Christian who is saved generally won’t choose to live like that, even though if they did, they couldn’t lose their salvation. In essence giving mere lip service to practicing righteousness.

The parallels are striking. How many times have we heard the person who believes in this doctrine of “once saved, always saved” say that the child of God cannot fall from grace? How many times have we heard those who believe this doctrine say that the child of God cannot lose their spirituality? How many times have we heard them say that the child of God cannot sin in such a way so as to lose his salvation? The similarities between this form of Gnosticism and the doctrine of “Once saved, always saved” are too numerous to ignore.

It was indeed the teaching and practice of the apostles to reject the doctrines of Gnosticism, including this doctrine. The book of Colossians was written by Paul in rejection of Gnosticism. John’s account of the gospel of Christ and his epistle of 1 John were also written as a response to the doctrines of Gnosticism, and particularly, 1 John was written to refute the idea of once saved, always saved. One cannot honestly read through this book and ignore that conclusion. In addition, the following passages in the New Testament clearly indicate that Christians may sin so as to fall from grace: Galatians 5:4; Hebrews 6:4-6; Hebrews 10:26; 2 Peter 2:20-22.

If you know of someone who believes this doctrine, then I urge you to take this article to them, invite them to study it with you and help them to come to understand that believing this doctrine is not in harmony with God’s word. If one truly believes this doctrine they will be eternally lost, because they will not regard sin as the awful and terrible thing that it truly is. A Christian may be forgiven after having committed sin based upon repentance and confession, but one will not be forgiven while actively pursuing a life of sin. Yes, friends, the Christian can so sin as to fall from grace.

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Pattern Theology

The plea of churches of Christ today is to restore New Testament Christianity into the lives of as many as will receive the gospel message. It is not sufficient to merely preach the gospel, without expecting those who claim to believe it to restore to their lives the truth that is contained within that gospel. To this end, the churches of Christ preach and teach that the gospel contains all of the information that we need to do this (2 Peter 1:3; 2 Timothy 3:17). This revealed information constitutes a pattern whereby those that conform to it and abide by it restore New Testament Christianity into their life. It is with this pattern that we are concerned in this particular study.

There are those today who say that the New Testament contains no such pattern and in so affirming, also must affirm the impossibility of restoration. If there is no pattern, then certainly one cannot restore New Testament Christianity. However, if the New Testament does contain such a pattern, then not only is restoration of New Testament Christianity possible, we must restore it to be pleasing to God. Hence, the plea of the churches of Christ today rests upon this one pivotal question; namely, does the New Testament contain a pattern of information, whereby when we conform to that pattern we have restored New Testament Christianity?

Jesus tells us that there is a pattern. In explaining the Parable Of The Sower, Jesus says, “The seed is the word of God” (Luke 8:11). From examining this parable we take Jesus to mean that the proverbial seed refers to God’s word, and that the word of God, as illustrated within the parable, has the properties of a seed. Just what are the properties of a seed? We recognize that a seed contains everything within it to restore the plant from which it came. There is a pattern within a seed which nature follows to restore from that seed a living and breathing organism. We don’t expect that a seed with the pattern of an apple tree would restore an orange tree, and vice versa. We expect a seed that contains the pattern of an apple tree, when that pattern is followed by nature, to restore an apple tree. So is the word of God. When individuals follow God’s word, restoring to life out of that word what God put into it, they will find themselves conforming to a pattern that will create what God desires it to create, namely, a Christian. In so doing, they will find that they have restored what God placed into His word. With such, God will be pleased.

The opposite of this is that when we neglect the word of God in such a way so as to remove part of God’s pattern or even to add other things to God’s pattern, we will not get what God desires and God will not be pleased. One of the lessons that we learn in this regard comes from Cain and Abel. We remember the story. Cain was a tiller of the ground and Abel was a shepherd. Cain offered in worship to God from the fruit of the ground, but Abel brought of the firstlings of his flock. God had respect toward Abel’s worship, but God was not pleased with the worship of Cain (Genesis 4:1-5). Why was it that God was pleased with Abel’s worship, but not with Cain’s? The book of Hebrews helps us to understand the answer. Hebrews 11:4 states, “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” 1 John 3:12 also helps us to understand; this passage says that Cain’s works were evil, but Abel’s were righteous. How could Abel’s works be righteous? Had not Abel sinned and fallen from God? How could Abel present a work of righteousness before God? We must conclude that God instructed Abel in how to please Him. Abel heard God’s word and presented that offering by faith, for faith comes by hearing God’s word (Romans 10:17). It was thus that Abel had a pattern from God. No doubt, Cain had been told of this same pattern; Cain simply did not follow it. By not following it, Cain offered worship that was according to his own righteousness and not pleasing to God. We learn from this not only that Abel followed a pattern, but also that fallen man needs a pattern so as not to present to God a righteousness of his own.

To illustrate this further, we turn to Adam and Eve. Prior to Adam and Eve’s fall, man was in about as patternless a state as man could ever be. There was but one law by which to abide, and as long as man abode by that law, he could do any other thing he wanted to do and live forever and never be displeasing to God. Once, however, man fell, man no longer could please God with just any behavior. It became necessary for God to tell man what to do in order for man to please God. This necessitated God’s creation and delivery of a pattern to man. This is illustrated for us in Adam’s attempt to clothe himself after the fall. Standing naked before God he attempted to cover himself and woefully failed. God, however, made coats out of animal skins and thus covered man’s nakedness and established the divine pattern for so doing. In this pattern we see man’s dependence upon God for righteousness. When we follow God’s pattern for that righteousness, man is covered. Without it, man stand’s naked.

Man’s failures at his own coverings transfer to his attempts at worship as well. We have already illustrated this in the story of Cain and Abel. Because man could not approach God with a righteousness of his own, this necessitated God delivering a pattern for worship. Fallen man cannot present worship to God without some kind of God given pattern of worship. Since that time it has been universally true that when man by faith presents the pattern of worship that God has given, man lives within God’s righteousness. However, should man step outside of that pattern and act on his own in worship to God, man creates a righteousness after his own pattern and not after God’s pattern. In so creating his own pattern, man can never truly restore God’s order of things. However, if man humbles himself, goes back to the pattern of God, and follows that pattern, beautiful restoration occurs. This is true in matters concerning worship, salvation, the organization of the church, the behavior of Christians, and many other things whereby we, as man, must approach God.

Today, the blood of Christ has dedicated the pattern of things which God has given us to approach Him (Hebrews 9:23, 24). This means that the pattern is pure and holy and that when one follows it in faith, one can approach God in purity and holiness with boldness (Hebrews 10:19-22). When we so follow the pattern we will restore the things God wishes for us to restore in our lives. When we fail to follow that pattern, we do err and like Cain, do that which is evil. Let us not be about the business of approaching God based upon a righteousness of our own, but let us hold the pattern of sound words (2 Timothy 1:13) and thereby approach God in His righteousness.

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The Significance of the Sufferings of Christ

By now, no doubt, you have heard of the movie, “The Passion of the Christ” directed by Mel Gibson. The subject of the movie is, more or less, the last twelve hours of the life of Jesus. I saw the movie this past week and it accurately, vividly, and gruesomely portrays what the physical experiences of Christ were like when He was delivered up by the Jews to the Romans for crucifixion. I have heard in the media, and even from some professing Christians, some negative reactions to the consideration of the sufferings of Jesus. In this regard, one is prompted to ask the question, why should we, as Christians, consider the sufferings of the Christ?

First, we should consider the sufferings of the Christ because Jesus was God in the flesh. Without the doctrine of the deity of Christ, the sufferings of Christ would be loveless. When we consider that Jesus was God Himself and took on the form of man to redeem sinful man from the clutches of Satan, we recognize the true love of God. Through sin, man became God’s enemy, but through Christ, man can be God’s friend once again. Jesus said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:14-16). Paul wrote, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). It was on account of God’s love for His creation that Jesus died on the cross. The sufferings of the Christ cause us to consider God’s love for us.

Second, we should consider the sufferings of the Christ because Jesus was the Son of God. Without the doctrine of the sonship of Jesus, the sufferings of the Christ would be unnecessary. When we consider that Jesus was the Son of God, we think that He came from the Father Himself. And when we think that the Father sent Jesus into this world, we must understand that the sufferings of Christ were necessary to accomplish what God, the Father, wanted to accomplish for the salvation of man. We read in John 8:28, 29, “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.” Jesus loved His Father and so He obeyed and suffered. The sufferings cause us to consider Jesus, the obedient Son of God.

Third, we should consider the sufferings of the Christ because Jesus lived a sinless life and did not deserve what He went through. Without the doctrine of the purity of Christ, the sufferings of Christ would be worthless. When we consider the sinlessness of Christ, we recognize that the sufferings of Christ had true value. Counterfactually, if Jesus had sinned, then He may have merited what He received. However, since He was indeed sinless, we know that those sufferings are worth far more than the most precious of substances on this earth. They were made valuable by His sinless life. Peter writes, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18, 19). The sinless life of Jesus makes His blood precious. The sufferings of the Christ cause us to consider His innocence and worth.

Fourth, we should consider the sufferings of the Christ because it was our sins for which Jesus suffered. Without the doctrine of the atonement of Christ, the sufferings of Christ would be purposeless. When we consider that Jesus died for our sins, we recognize that His death was on our behalf. We are the ones who merited, on account of our sins, that suffering and death. But Jesus took our place and atoned for our sins so that we could be reconciled to God. In 2 Corinthians 5:21 we read, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” We read further in Romans 5:10, 11 “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.” The sufferings of the Christ cause us to consider our worthlessness, guilt, and need for redemption.

Fifth, we should consider the sufferings of the Christ because that will lead us to His resurrection. Without the resurrection of the Christ, the sufferings of the Christ would be powerless. When we consider that Jesus, after having suffered and died, was resurrected from the tomb, we recognize that this is where God’s power truly lies. This is God’s power of salvation for man today, the message of the cross, the gospel (Romans 1:16). Paul writes in Philippians 3:10, 11 “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead.” We also read in 1 Corinthians 1:18 “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” The sufferings of the Christ cause us to consider the power of His gospel.

Finally, we should consider the sufferings of the Christ because that will motivate us to live more faithfully to God and Christ. Without the doctrine of the perseverance of the Christ through His sufferings, then we would have no foothold upon which to place our faith. When we consider the fact that Jesus endured the cross, it motivates us to endure the pressures under which we come in this life as well. It motivates us to live a better life. It motivates us to study God’s word more. It motivates us to worship God, as God wants us to worship Him. It motivates us to help the poor. Jesus endured this life and the death that is associated with this life. Through Him, we can endure too! The writer of the book of Hebrews exhorts us to look “�unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.” The sufferings of Christ cause us to consider our own faithfulness to Him.

As Christians, we don’t consider the sufferings of Christ merely to gape at a tragic and gruesome spectacle. Paul wrote in 2 Corinthians 5:16, “Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.” For the Christian, the sufferings of Christ mean so much more than merely the physical travesties that He endured. We consider the sufferings of Christ today in light of the doctrines that were taught by the Christ. Jesus himself said, “Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you” (John 6:53). His flesh is the bread of life. That bread is His teaching. “It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me” (John 6:45). Ultimately, it is the belief of Christ’s doctrine in association with His sufferings that will bring one to salvation and move those who are saved toward greater service in the kingdom of Christ today.

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Who is Precious to You?

In ladies Bible class, we have been studying the epistle of First Peter. Peter writes in this epistle to those who have been scattered abroad by persecution, particularly, those who have been born again through the redemption of the blood of Christ and struggling to be faithful to the Christ. He encourages them to stand steadfast and remain faithful even in adverse situations.

In chapter two of this great book, Peter calls attention to the fact that these Christians, through their new birth, have left behind the things of the world, malice, guile, hypocrisy, envying, and evil speaking. He then encourages these Christians to drink the honest milk of the word so that they can grow in their faith. If they continue to grow, they will be part of the spiritual house of God as living stones. Their edification, however, is based upon the foundation of Christ, and their acknowledgement of His preciousness.

When we think of the word “precious” we think of something which has inherent value, worth, is highly prized and rarely obtained. In the movie and book series, “Lord of the Rings,” those who are taken with the “one ring” often refer to it as “precious.” The devotion that these characters display to the ring reflects their servitude and misguided zeal toward it. When speaking the word “precious” (in regard to the ring) they reveal love, devotion, zeal, and jealousy in their desire for it. While the ring represents something which is evil, do we have the same love, devotion, and zeal toward that which we know is good? The Bible says that Jesus is indeed precious to us who are born again to righteousness, edification, and sanctification.

In 1 Peter 2:7 we have this statement, “Unto you therefore which believe He is precious.” Is Jesus precious to you? Do you value Him like you would value your most prized possession?

Jesus is precious to me because His blood is precious. 1 Peter 1:19 says that we were not redeemed with corruptible things “But with the precious blood of Christ, as of a lamb without blemish and without spot.” This is the blood that paid the price for my sins and bought me back from perdition (1 Cor.6:20). This is the blood that purchased the church (Acts 20:28). This is the blood that speaks greater things than that of Abel (Heb.12:24). The blood of Jesus ought to be precious in the sight of every Christian.

Jesus is precious to me because His faith is precious to me. 2 Peter 1:1 reads, “Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.” This is faith that comes from the one true faith, the gospel (Col.1:23). This is the faith that was once for all delivered to the saints (Jude 3). This is the faith that comes by hearing the word of God (Rom.10:17). The faith of Jesus ought to be precious in the sight of every Christian.

Jesus is precious to me because His people are precious. 1 Peter 2:9 reads, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.” Does this not say that God considers those who are born again, who believe in His Son, and who hold Jesus as precious, are precious people themselves? The people of God are certainly precious to God. They are precious because they are His children (Gal.4:6,7). They are precious because they are His friends (John 15:15). They are precious because they are Jesus’ bride (Eph.5:25). Jesus considers his people precious and because of that every Christian ought to praise God day and night for His great love.

Is Jesus your precious?

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