School of Jesus Disciples … Eph 4:2-3

School of Jesus Disciples    …             Eph 4:2-3

743 S. Grandview St. L.A. CA 90057     Tel. (213)484-2795 begin_of_the_skype_highlighting              Pastor P.K.

Every Sunday 3:30 pm         JD-class       Email: peterkim123@sbcglobal.net



“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라”

But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.                                                                       II Tim 4:5

  

  

Devotional to JDs,

거룩에 관한 가르침-(Part-III)

HOLINESS TEACHINGS - III

Rev. Benjamin T. Roberts, A. M.

Benson H. Roberts – Editor & compiler
Benson Howard Roberts was the son of Rev. Benjamin Titus Roberts. From 1860 to his death in 1893 Benjamin Roberts edited and published The Earnest Christian, an independent family magazine similar in character but, some would say, journalistically superior to the more widely known Guide to Holiness.

Following the death of the Benjamin in 1893, Benson compiled from his father's editorial writings, which had extended across a third of a century, a book with the title Holiness Teachings.
  

  

Guide to Holiness - III

                                                        거룩으로 인도

The words sanctification and holiness, as used in the Bible, mean the same thing. The same Greek word, hagiasmos, is translated in our Bible, sometimes by the word, holiness, and sometimes by the word, sanctification. The same is true of the word translated sometimes holy, and sometimes saint. The original is one and the same word.

  

             “Whosoever is born of God doth not commit sin.”—1 John 3:9

                “Because it is written, Be ye holy; for I am holy.”—I Peter 1:16.

  

“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”—I Thess. 5:23.

  

"Sanctify them through thy truth, thy word is truth."-John 17:17

“Put on the new man which after God is created in righteousness and true holiness.”—Eph. 4:24.

   3 하나님의 뜻은 이것이니 너희의 거룩함이라 – I Thess 4:3

  

Ch6.  Attributes of Holiness --Unselfishness.

거룩의 속성 – 이기주의로부터 탈피

When the angel announced the coming of the Saviour, he said,

“Thou shalt call his name JESUS: for he shall save his people from their sins.”—Matt. 1:21

This, then, is the grand peculiarity of the disciples of Christ, they are a saved people. By nature they are no better than others. Grace makes them to differ. And the grand distinction is found in what they are saved from. There are dispositions and appetites which in themselves are sinful. They answer no good purpose. They were not a part of man’s nature at the beginning. They result from the fall. No one is sanctified wholly till he is saved from these depraved dispositions and appetites.

Holiness implies deliverance from selfishness. A selfish person cannot, at the same time, be a holy person. Selfishness is that disposition which prompts us to seek our own interests or our own gratification without due regard to the rights or happiness of others. The second great commandment is,

  

“Thou shalt love thy neighbor as thyself.”—Matt. 19:19

  

This certainly supposes that we are, within proper limits, to love ourselves. The Scriptures not only allow, but command us, to have a due regard for our own happiness. Every promise of the Bible is based upon the principle that it is right for us, within proper limitations, to pursue our own welfare. Abraham, in going out from his father’s house,

  

“Looked for a city which hath foundations, whose builder and maker is God.”—Heb. 11:10  

Moses, in giving up the treasures and honors of Egypt, “had respect to the recompense of reward.”—Heb. 11:26

But this principle so proper in itself must be carefully regulated and kept within the bounds which God has prescribed or it becomes sinful and pernicious. Self-love takes into account the whole of our existence for time and for eternity. Selfishness looks at present interest and present gratification. Self-love has due respect for the happiness of others; selfishness inclines us to seek our own gratification without regard to the duties which we owe, either to God or to our neighbor. Self-love is a principle which God gave man for his own preservation: selfishness is the sinful substitute which man at the fall adopted. The one is the alcohol which maddens: the other is the corn that gives strength and the delicious grape that gives health to man.

There is scarcely a crime which man commits, or a sin of which he is guilty, which does not originate in selfishness. It is the bitter fountain in which every corrupt stream has its source. It is the evil tree which bears every manner of pernicious fruit. It is a vice that is never satisfied; it grows by what it feeds upon. The more it is gratified, the more inordinate are its cravings. It becomes most intense when there is least apology for its existence. It has the utmost tenacity of life, and never dies a natural death. It can be slain, only by the Sword of the Spirit—it can be destroyed only by the fire of the Holy Ghost. It can wear out the strongest constitution, but it is never worn out itself. It exists under a thousand different forms, and in every state of society. The most refined, and the most highly educated, are as much under its influence as the most ignorant and uncultivated.

Popular churches sanction and foster this selfish spirit, in selling, or renting the seats in their houses of worship. The rich man, if saved from selfishness, would not want, on account of his riches, better accommodations in the house of God, than his poorer brother. The rich and the poor would meet together as brethren, feeling that the Lord is the Maker of us all.

Every effort to raise money for religious or benevolent purposes by means of fairs, festivals, or similar contrivances, is an appeal to selfishness. Thus the sanction of the Church is given to a corrupt principle which underlies all wickedness and saps the very foundation of the Christian character. It fosters that for the extirpation of which it should put forth its mightiest energies.

Years ago, when we were first brought into the experience of the blessing of holiness, and began to realize something of its importance, we saw clearly that the enjoyment of this grace could never become general in a church, so long as pews were rented, and fairs held for the benefit of the finances of the church. We took our stand firmly against all these appeals to selfishness, as standing in the way of the great work of the Church of Christ—the spreading of Scriptural holiness throughout the land.

  

Holiness and Selfishness cannot dwell together. When the Spirit was poured out, upon the opening of the Christian dispensation, the selfish spirit was utterly rooted out,

  

“And all that believed had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.” Acts 2:44, 45.

Whether this is, or is not, to be regarded as a model for Christians, in all ages, to follow, it is certainly a specimen of the spirit which Christian holiness is to produce. It is an extirpation of the selfish principle.

To this end are such precepts and declarations as these.

  

“Let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.”—Phil. 2:3, 4.

“For none of us liveth to himself, and no man dieth to himself.”—Rom. 14:7.

“But to do good and to communicate, forget not; for with such sacrifices God is well pleased.”—Heb. 13:1

  

“Bear ye one another’s burdens, and so fulfil the law of Christ.”—Gal. 6:2.

“Set your affection on things above, not on things on the earth.”—Col. 3:2

“This ye know, that no drunkard shall inherit the kingdom of God.”—I Cor. 10:6

  

“As many as are led by the Spirit of God, they are the sons of God.”—Rom. 8:14.

“Faithful is he that calleth you who also will do it.”—I Thess. 5:24.  

  

Ch 8. Attributes of Holiness — Love.

거룩의 속성 –사랑

Holiness implies deliverance from all hatred of any human being. Personal enmities—either open or avowed, or subtle and secret have a place, to a greater or less extent, in the hearts of men generally. Professing Christians scarcely form an exception. One interferes with our plans and purposes, and defeats our projects. As long as any selfishness remains in the soul, dislike is sure to follow. His actions are commented upon with severity, an unfavorable construction is put upon whatever he does and says, until he comes to be regarded with feelings of positive aversion. A truly sanctified soul has no sympathy with sin,—he abhors it; but he looks upon the sinner with sincere compassion.

In this respect, the supernatural character of Christianity is manifested. It is natural to return hatred for hatred. But holiness causes one to return good for evil, blessing for cursing, love for hatred. The teachings of Christ on this point are plain and unequivocal.—

  

“Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust. For if you love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others Do not even the publican so?

  

Be ye therefore perfect even as your Father which is in heaven is perfect.”—Matt. 5:43-48

This implies deliverance from all active hostility. It is deserving of notice that when the Apostle prays for the sanctification of believers, his prayer is addressed to the God of peace.

  

“And the very God of peace sanctify you wholly.”—I Thess. 5:23

The God of peace never gives the spirit of war. Whoever He sanctifies is made partaker of His peace. All animosities are buried.—Old enmities are forgotten. If you are thus made holy, you will forgive those who have wronged you. And what is still harder, you forgive those whom you have wronged. Instead of attempting to justify yourself by making them appear, both to yourself and others, as bad as possible, you take the blame to yourself, and confess it, and make everything right as far as it is in your power to do so. While you are by no means cowardly, you are no longer full of fight. You do not avail yourself of every opportunity to assail others when it can apparently be done to advantage. You do not strive for the mastery over others. If they assail you the assault is not returned. You do not return railing for railing, but contrariwise, blessing.

A holy person is saved from that modification of hatred usually denominated prejudice. It matters not whether it be individual, sectarian, or national, holiness removes it from the heart. At a camp-meeting which we attended, a young lady at the opening of the meeting, made a clear profession of holiness. She was active, but not forward. The light shone clearly, and she welcomed the light. In a short time she was among the most earnest seekers of a clean heart. She felt right in every particular but one. She had a prejudice against her stepmother, whom she had said she never would like.—But when the blessing came, it removed this feeling entirely. There was none of it left. She was willing to reciprocate the love which had been proffered her from one whom she ought to love.

A young man who had warmly espoused the Southern cause, and served in the Southern army, became convicted for the blessing of holiness from reading some numbers of THE EARNEST CHRISTIAN, which providentially fell into his hands. He sought and found full salvation through the blood of the Lamb. At a large, outdoor meeting, where hundreds were assembled, he felt called to confess what God had done for him. Among other things he said that holiness took away all prejudice against the Yankees. This was said, not only a the risk of his personal popularity, but at the risk of his life. But he had to make and stand by the declaration.

  

Another modification of hatred is envy. 거룩은 – 시기-질투심을 떠난다

This is a malignant feeling toward others because of their prosperity. It manifests itself in little things—such as detracting from the merits of others; making efforts to impair their reputation; attributing their success to anything that looks plausible, rather than to their own good conduct. This spirit is often manifested among professed Christians, ministers not excepted. They cannot bear to hear their rival well spoken of. But holiness takes this feeling away. We can rejoice with those that do rejoice.

Many are not saved from their enmities, because they do not want to be. They hold on to their prejudices as they would to life itself. Yet they profess holiness. Such persons are evidently deceived. There can be no mistake in the matter. They need to have the Lord circumcise their hearts. They are holding on to that which will work their ruin. “A little leaven leaveneth the whole lump.” If grace does not root out malice, malice will kill out grace. The two cannot live together.

  

“But now ye also put off all these, anger, wrath, malice, filthy communication out of your mouth.”—Col. 3:8

  

  

  

Ch 9. Attributes of Holiness—Hatred of Sin.

거룩의 속성 – 죄를 미워함

Holiness is not indifference. One who is truly holy does not feel that he has done his duty by simply abstaining from sin. True Holiness is not that easy, good-natured disposition that smiles at sin, and gives it ample toleration, especially if it is fashionable or popular, or capable of being turned to account in “building up the church,” that is, adding to its numbers or influence.

The same kind of short of holiness is popular today. It valorously kicks the dead lion, but is very careful not to excite the anger of the living jackal. It hardly gives a passing notice to some of the greatest obstacles to the work of holiness in this country. If it mentions them, it is done so faintly as scarcely to attract attention. If it objects to them, it is in such weak tones as not to displease their most ardent votaries. We have attended a holiness camp-meeting without hearing one word said in condemnation of the practice now so common among professed Christians, of adorning themselves “in gold and pearls and costly array.” Everything was said in commendation of the beauty of holiness and of its exalting influence upon human character, but nothing to show the incongruity with it, of that pride which the Bible so strongly condemns. It is no uncommon thing to see even advocates of holiness adorned in a style that would, fifty years ago, have excluded them from the Church whose interests they are now laboring so zealously to promote.

  

True holiness is not blind. It has eyes to see, and ears to hear. While not obtrusive, it is observing. If it does not act the part of a detective: it does not assume the ignorance of an accessory. While not skeptical, it is not credulous. It does not call every thing gold that glitters. It tries those who say they are apostles, and readily consents to be tried in turn. It does not accept professions merely because the manners are pleasing, and the words are faultless.

Scriptural holiness implies hatred of sin. This is one of the points in which it differs from mere natural amiability. It is not that easy, good nature that smiles at vices it would not itself commit. It offers a stern resistance to sin in all its guises. It stands like a rock against the popular waves of iniquity. It does not give place to the devil. Satan cannot have his way undisputed in the presence of holiness. It maintains its ground against all odds and under all circumstances.      

거룩의 임재앞에는 마귀의 송사가 효력없다.

  

“The fear of the Lord is to hate evil.”—Prov. 8:13

“Ye that love the Lord hate evil.”—Ps. 97:10

  

One who is truly holy hates the first appearance of sin in himself. His conscience is as quick as the apple of the eye. A sinful thought, even when suggested by Satan and instantly repelled by the mind, gives him more uneasiness than a sinful action did before his conscience was purged from dead works. The one evil which he dreads above all others is sin. He shuns it as he would the open pit to which it leads. He cries out with the Psalmist:

  

“I hate every false way.”—Ps. 119:104.

And again,

“I hate vain thoughts, but thy law do I love.—Ps. 119:113

So Bunyan truly says, “Where the grace of God is in the heart it shows itself by inclining the soul to abhor sin.”

He hates sin in others. No matter with what talents, or accomplishments, or position it may be joined, he abhors it utterly. The popularity of the sinner does not mitigate the repugnance which he feels on account of his sins. There is no malice in his hatred, but the holy soul feels an instinctive aversion to sin, no matter how polished may be its appearance.

  

  

“Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies.”—Ps. 139:21, 22

This does not imply angry, malevolent feelings, but a settled aversion of soul toward the haters of God. As to his chosen companions, the Psalmist says,

  

“I am a companion of all them that fear thee, and of them that keep thy precepts.”—Ps. 119:63  

Hatred of sin is essential to the aggressiveness that belongs to the Christian character. No disciple of Christ can settle down, and enjoy himself, without making any effort to do good to others. He that has found Christ will proclaim Christ.

  

“Let him that heareth say, Come.”—Rev. 22:17

“He that is not with me is against me; and he that gathereth not with me scattereth abroad.”—Matt. 12:30  

It was when Paul saw that the city was wholly given, to idolatry that his spirit was stirred within him, and he preached to them the true and living God. Luther would never have been a reformer, had not his indignation been aroused against the sinful practices of the Church. He made war upon the sale of indulgences because he hated the sins that were thus encouraged. One who sees little or no harm in pride will not insist upon humility. He who thinks that a conspiracy of the strong against the weak, the union of believers with unbelievers, cemented by the most awful oaths and penalties, is a matter of so little importance as not to be worthy to be looked into, will not oppose secret societies with any earnestness.

  

So of sin in all its manifestations; until it is seen to be “exceeding sinful,” and hateful, no vigorous effort will be made for its overthrow. Revivals will dwindle down into periodical efforts to promote the interests of each particular sect, and the converts, instead of being made happy in God, will become at best only the zealous proselytes of the favorite opinion.

Hatred of sin will necessarily expose a person to persecution. It cannot be otherwise. Satan will never surrender without a struggle. If he is attacked he will attack in turn. He will return blow for blow. He has no scruples and feels no pity. No lie, if only it is clothed with probability, will be too great or glaring for him to employ. No character can be too well established for him to assail. When he cannot use violence he will make the most of defamation; of all the arts of which he is a most  master. Satan is ever the relentless enemy of all good. Hence the Apostle declares,

  

“Yea, and all that will live godly in Christ Jesus shall suffer persecution.” II Tim. 3:12

This is a general declaration. It applies to all time and all places. It must hold good as long as holiness is opposed to sin. No degree of wisdom or prudence can enable one to escape this consequence of a godly life. If you have met with no persecution it is an alarming symptom. It shows that there is an essential element wanting in your religious experience. You do not hate sin.

  

Hatred to sin secures the comfort of the Holy Ghost. There is no joy like that which He imparts.  철저히 죄를 떠날 때 성령의 위로와 기쁨의 충만

“A peace to sensual minds unknown, A joy unspeakable.” 육신의 생각에는 기쁨 부재

With this in the heart one can go through any thing that in the Providence of God he is called upon to suffer or endure. “The joy of the Lord is your strength.” Yet many professed Christians know nothing about this joy. They have never felt it themselves and when they witness it in others it looks to them like fanaticism or wild-fire. The reason they have never felt it is, they have never been sufficiently given up to God to obey Him in every thing, to secure the comfort of the Holy Ghost.

  

“Thou lovest righteousness, and hatest wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.”—Ps. 45:7

Heb. 1:9. To be “anointed with the oil of gladness” it is not enough to love righteousness. If you stop there you will not receive it. You must go a step farther and become a partaker of so much of the divine holiness as will make you hate wickedness. Then, when you take your stand against it; when you meet, unmovable as a rock, the billows of wickedness, God will pour up on you the oil of gladness to that degree that you will not heed the sufferings you will endure for your fidelity to Christ. You will have the martyr spirit.

Hatred to sin will enable you to stand true to God under all circumstances. You will not backslide. As long as sin looks odious you will not embrace it. While you fight sin in real earnest, because it is sin against God, you will not become its friend. It is the half-hearted renunciation of sin which causes so many to fall away. Lot, in Sodom, maintained his integrity because

  

“in seeing and hearing, he vexed his righteous soul from day to day with their unlawful deeds.”—II Pet. 2:8

  

  

Ch10. Attributes of Holiness—Honesty

거룩의 속성 –정직성

Honesty is that disposition which prompts us to give to every one his due. It makes us thoughtful of the rights of others. Its influence is felt in all the relations of life. It makes us more anxious to give to others their rights, than we are to insist upon our own. We would infinitely prefer to be the victims of injustice, than to be unjust. A holy person would a thousand times rather suffer wrong, than do wrong. He watches carefully lest others be the losers through his fault. He never takes advantage of the ignorance of another. In buying he does not decry an article in order to obtain it for less than it is worth in selling, he does not conceal defects in order to obtain more for a thing than its real value.

He freely gives all the information necessary to form a correct judgment in the matter. Even the heathen standard of honesty did not allow one man to take advantage of the ignorance of another. Cicero proposes a case as follows. He says, “Antisthenes brings a ship-load of grain to Rhode at a time of great scarcity. The Rhodians flock about him to buy. He knows that five other ships, laden with grain, will be there tomorrow. Ought he to tell the Rhodians this, before he sells his own grain? Undoubtedly he ought, otherwise he makes a gain of their ignorance, and so is no better than a thief or a robber.”

You may say, “Business is business, and religion is religion,” but that does not relieve the matter. The Bible demands honesty in business. A holy man regulates and controls his business according to the principles of justice. Yet many who profess the holy religion of Jesus purposely take advantage of the ignorance of others, and so “are no better than thieves and robbers.”

One takes advantage of the necessities of others. Some labor must be done or service performed. The want is urgent. Yet he who takes advantage of this necessity and extorts an unreasonable price for the service rendered, acts precisely upon the principle of the highwayman who takes advantage of the traveler’s helpless condition and demands his money or his life. When we undertake to assist another, though there be no stipulation as to the compensation to be received, our obligations to God will not allow us to be unreasonable in our requirements. We must do as we would be done by.

Holiness implies honesty between employers and the employed. If I sell my time and skill to another; to fail in rendering him the service for which I am paid, is, as really an act of dishonesty as to rob his till, or steal his goods. So the apostle commands those who are working for others to do it

  

“in singleness of your heart, as unto Christ; not with eye-service, as menpleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord.”—Eph. 6:6

The employers are to give servants their due, of taking advantage of their wants and getting their service for less than its value; nor paying them in that which they do not want. An eminent minister hired a young man to work for him through the season. When they settled the minister gave him his note. This was satisfactory at the time. But circumstances soon after rendered it necessary for the young man to return to his friends quite a distance away. The minister, as the expression is, “shaved his own note.” As far as honesty is concerned he might as well have stolen from him that amount.

In the family relations, in the every day occurrences of life, there is need for the constant exercise of this principle. We must “follow holiness, without which no man shall see the Lord,” not only in the Church, but in the family, in the treatment of companion, and children, and dependents, in the workshop and on the farm, behind the counter and in the office, in meeting obligations and in making bargains, on the streets and in the cars, and in all our intercourse with our fellowmen.

  

(14)모든 사람으로 더불어 화평함과 거룩함을 좇으라 이것이 없이는 아무도 주를 보지 못하리라  

(14)pursue peace with all men, and holiness, without which no man shall see the Lord:  Heb 12:14

(14) Seguid la paz con todos, y la santidad, sin la cual nadie ver~ al Se=or:

  

  

Ch11. Attributes of Holiness-Impartiality.

거룩의 속성 – 공평성

God is no respecter of persons. This does not mean that He regards the righteous and the wicked with the same degree of favor. But it does mean that He loves a poor man who is truly pious, just as much as He does a millionaire or a king who serves Him no better. In the ranks of an army, in time of war, are men from every position in life; but there are for all the same duties and the same dangers. The road to preferment is open to all alike. What is true, in theory at least, in the army, is true in fact in the Church of Jesus Christ. The same spirit of obedience and self-renunciation is required of all.

“So whosoever of you he be, that forsaketh not all that he hath, he cannot be my disciple”—Luke 14:3

was not spoken to those only who have not much to forsake. It applies with equal force to the prince as to the pauper.

In proportion as we become holy we become partakers of the mind that was in Christ. A holy person will not claim, and accept any privilege in the house of God which is conceded to him on account of his wealth, but is denied to his poor but equally deserving brother, To him there is a depth of meaning in the words of our Saviour;

  

“How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?”—John 5:44

He is “a companion”—an equal—“of all them that fear God,”  (Ps. 119: 6), and he does not accept any honor bestowed upon him on account of the superior worldly advantages he may enjoy.

Consequently a holy person should not buy or rent a seat in a house of worship. To do this would be to give his sanction to a practice which shuts the poor out of the house of God, and which introduces into the Church an aristocracy based on money.

Christ says,

“The poor have the Gospel preached to them.”—Matt. 11:5

This is the standing miracle of the Gospel. False religions seek their votaries among the rich and powerful. The Gospel was made for the poor. It is adapted to their capacities and their wants. If the rich receive it they must come down to a level with the poor. They must lay aside their “gold and pearls and costly array” and be clothed upon with humility. In all ages the greatest triumphs of the Gospel have been won among the poor. Paul, writing to the saints at Corinth, one of the proudest cities of his times, said,

  

“Ye see your calling; brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised hath God chosen, yea, and things which are not, to bring to nought things that are.”—I Cor. 1:26-28.  

John Wesley commenced his wonderful career among the poor, and his followers were mainly of this class. True holiness would correct all this. It honors those whom God honors. It would make trouble, for those professing holiness:—to refuse to give their sanction to the selling of the right to hear the Gospel. But this is the nature of holiness—to make trouble wherever it comes in contact with sin. Light has no communion with darkness, and where one prevails it is to the exclusion of the other.

God has nowhere promised that holy men should enjoy exemption from troubles. But they are promised a final and glorious deliverance.

If you steadfastly refuse to show respect of persons in judgment, you may bring upon yourself persecution; but in no other way can you keep clear in your soul. There is a sterling integrity about holiness, which refuses to be swerved from righteous judgment by any apprehension of danger or expectation of reward. It chooses to

  

“suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.”—Heb. 11:25

Job says, “The cause which I knew not I searched out.” He did not accept the popular voice as his verdict. He examined carefully, weighed impartially the evidence, and gave a just decision.

“Thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor.”—Lev. 19:15

(5)저는 만군의 하나님 여호와시라 여호와는 그의 기념 칭호니라    (6)그런즉 너의 하나님께로 돌아와서 인애와 공의를 지키며 항상 너의 하나님을 바라볼지니라 (5)Even the LORD God of hosts; the LORD is his memorial.   (6)Therefore turn thou to thy God: keep mercy and justice, and wait on thy God continually.  Hosea 12:5-6

  

JD-Class/Pastor P.K.                    Teaching on Holiness – Part-III

I NEED THEE EVERY HOUR

Words: An­nie S. Hawks, 1872., Music: Ro­bert Low­ry

I need Thee every hour, most gracious Lord;
No tender voice like Thine can peace afford.          Refrain

I need Thee, O I need Thee;
Every hour I need Thee;
O bless me now, my Savior,
I come to Thee.

2. I need Thee every hour, stay Thou nearby;
Temptations lose their power when Thou art nigh.   Refrain

3. I need Thee every hour, in joy or pain;
Come quickly and abide, or life is in vain.             Refrain

4. I need Thee every hour; teach me Thy will;
And Thy rich promises in me fulfill.                 Refrain

5. I need Thee every hour, most Holy One;
O make me Thine indeed, Thou blessèd Son.    Refrain
Ты—помощь мне, Господь,
На всякий час;
И мир дарует мне
Твой нежный глас   Припев

К Тебе мое стремленье
Во всякий час с нуждой,
В Тебе мое спасенье,
В Тебе покой!

2. Ты-помощь мне, Господь,
Пребудь вблизи
И искушенья власть
Сам отрази.        Припев

3. Ты-помощь мне, Господь,
Среди скорбей!
Приди, вселись и Сам
Твой свет пролей   Припев

4. Ты—помощь мне, Господь,
Мной управляй
И, как Ты обещал,
Не оставляй.        Припев

5. Ты—помощь мне, Господь,
Мой Царь, мой Бог,
Чтоб силой я Твоей

Все превозмог.      Припев


  

El Shaddai, El Shaddai

  

God the Almighty

El Shaddai, El Shaddai,
El-Elyon na Adonia,
Age to age You're still the same,
By the power of the name.
El Shaddai, El Shaddai,
Erkamka na Adonai,
We will praise and lift You high,
El Shaddai.

  

Through the years You've made it clear,
That the time of Christ was near,
Though the people couldn't see
What Messiah ought to be.
Though Your Word contained the plan,
They just could not understand
Your most awesome work was done
Through the frailty of Your Son.

  

El Shaddai, El Shaddai,
El-Elyon na Adonai,
Age to age You're still the same,
By the power of the name.
El Shaddai, El Shaddai,
Erkamka na Adonai,
I will praise and lift You high,
El Shaddai.

N.B.> **

El Shaddai – God the Almighty,  El Elyon –God the Most High

Erkamka na Adonai –I’ll love you,    Na Adonai! –O Lord!  

  

  






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