Exodus, chapter fifteen, and verse eleven.
Who is like unto thee, O Lord, among
the gods?
Who is like thee, glorious in holiness, cheerful
in praises, doing wonders?
Fifteenth chapter of the book of Exodus was
written to record one of the greatest events
in the history of God's people as well.
We read in the previous chapter the narrative
of the miraculous defeat and overthrow of the
armies of Pharaoh, and this fifteenth chapter, which
you need to follow, is a memorial to
the praise of God for that event.
You will recall that prior to these things,
the children of Israel had been for many
years the enslave of the Egyptians, and then
the time of God came when Moses was
sent to Pharaoh's court with the command that
Israel should be let go.
After many judgments, Pharaoh, at length, gave his
leave for the departure of the Israelites, but
hardly had he made this decision when we
read how he gathered all the chariots of
Egypt and pursued after the children of Israel.
We have that tremendous description of the position
of the Israelites as they were approaching the
Red Sea.
They were hemmed in to the south and
west by the mountains of Sinaihiloth and Baal
Ziphon, how the armies of the Egyptians were
descending upon them from the north and to
the east was the water of the Red
Sea.
We read there how God sent a strong
east wind that blew all night, and it
opened up a passageway to the Red Sea
so that the water stood up as two
great walls, and in the midst of that
passageway, the children of Israel crossed to the
other side.
And, as Pharaoh and his hosts entered also
into that dry bed of the Red Sea,
we read how there, in verse 28, the
waters returned and covered the chariots and the
horsemen and all the hosts of Pharaohs that
remained not so much as one host.
Now, it is not difficult for us to
see some reason why this event was so
important to Israel.
It meant that they had been secured against
their enemies.
It meant that they were enabled to cross
the Red Sea, to cross the threshold into
a new era, that the way home to
Canaan was opened up to them.
It was a great turning point in their
history, and it secured their deliverance.
But, these are not the reasons which are
given to us in these chapters why this
event was so great and so momentous.
The true importance of this event, as it
is revealed to us here in these chapters,
is that it brought to men, both to
the Egyptians and to Israel, it brought to
them a new view of the character and
the glory of God.
You will recall that, before Moses had decided
to let the Israelites depart, when he first
heard the word of God through Moses, Pharaoh
had replied to Moses, "'Who is the Lord,
that I should obey his voice and let
Israel go?
I know not the Lord.' And it was
because Pharaoh knew not the Lord that he
did not listen to God's word, that he
persecuted God's people, that he pursued after them.
It was because he was ignorant of God
that he descended into the dry bed of
the Red Tree, and it was to bring
his ignorance to an end that the waters
and God's judgment descended simultaneously upon him."
We read twice in chapter 14 that God
said, verse 4, "'The Egyptians may know that
I am the Lord.' And, in verse 18,
"'And the Egyptians shall know that I am
the Lord.' And there, in verse 24, we
read that it came to pass in the
morning watch that the Lord looked unto the
host of the Egyptians, which is to say
that God manifested himself unto the Egyptians.
So, the Egyptians cried, let us flee, for
the Lord fighteth for them."
And, here, our unconverted man, coming to a
knowledge that it is too late, that the
character of the God with whom they had
to do, is the eyes of the Lord,
or, in every place, beholding the evil and
the good.
That is the word of God.
But, here, we read that the Lord looked,
which is to say that Pharaoh was given
a consciousness of the eyes of God, or,
in every place.
But, in this judgment period, we have men
being brought to a recognition of the infinite
majesty and justice and truth and holiness of
God.
The Egyptians said that it is true, for
the Lord fighteth for them.
And, just as this event brought a new
knowledge of God to the Egyptians, so it
also brought to Israel a greater manifestation of
God's being.
So, we read in the last verse of
chapter fourteen, that Israel saw that great work
which the Lord did upon the Egyptians, and
the people feared the Lord and believed the
Lord and his servants most.
Now, when you look at this portion of
scripture in that light, it becomes full of
meaning and relevance to us today.
A great deal has happened since Pharaoh perished
in the Red Sea.
But, the scriptures tell us that the trouble
of Pharaoh is the trouble of the natural
man in every age.
It is ignorance of God.
It is to forget our nature, that the
fundamental evil which afflicts the human race, the
cause of all our misery and all our
destruction in the earth, and all the search
for happiness, all the unrest and all the
disasters that mark the course of human history,
that these, according to scripture, have one source
in man's ignorance of God.
The word of Pharaoh is the word of
the modern man.
Who is the Lord?
That I should have said, his voice.
The scripture says, there is none that understandeth,
there is none that speaketh after God.
The world, by wisdom, knew not God.
Here, then, we find the truth, that as
we behold this historical narrative, we will at
the same time see what is in all
our hearts by nature, that we are afflicted
with an ignorance of the Eternal One who
rules in the heavens.
And, therefore, as we come to scripture, it
is the primary purpose of scripture, whatever we
begin to read it, that we may be
still, and know, understand what it would say,
and know that I am God.
In short, the Catechism of the Westminster Divines,
right there at the beginning, says, What do
the scriptures principally teach?
The scriptures principally teach what man is to
believe concerning God, and what beauty God requires
of man.
Here is the summary of what the scriptures
teach, what we are to believe concerning God.
That is the foundation of all true and
saving knowledge and religion.
This is life eternal to God's order, that
they may know thee the only true God.
We come, then, to this verse in Exodus
15, and this chapter is, indeed, the first
great hymn of praise that is recorded in
the scripture.
It is spoken of as the song of
Moses.
It was given by inspiration to God's prophet,
so that in this form, in this hymn,
which the children of Israel sang, it might
pass on to prosperity the record of what
God had done, so that this knowledge of
God which has been given of the Red
Tree, that it might not be lost.
And, in the eleventh verse, which we read
at the beginning, we have the climax of
this hymn.
Who is like unto thee, O Lord among
the gods?
Who is like unto thee?
Glorious in holiness.
Now, it is that praise that I wanted
to look at this morning.
God is glorious in holiness, and the scripture
in this verse puts that attitude of God
first.
Moses speaks of the matter of incomparability of
the true God.
As he looks upon the gods of the
heathens, he says, Who is like unto thee,
O Lord, among the gods?
Now, there were many gods among in the
pagan world.
Gods of war, and gods of wrath, and
gods of power, and so on.
But, the distinguishing truth about the living God
was not present in any of these religions,
namely that he is glorious in holiness.
That is the distinguishing feature which the Holy
Spirit puts firstly before us in this verse.
Our knowledge of God that we have by
nature is not a knowledge which makes us
to hallow God's name.
We do not know, we do not believe
the holiness of God until it is revealed
to us, as it was revealed here in
Scripture.
This is the distinguishing character of the true
God as he comes to us in the
power of the Spirit.
We know him to be the Holy One,
the Eternal and the True God.
Now, when we speak, as Dick Burr speaks
of the holiness of God, holiness, holy, is
a word apparently which derives itself and originated
from a word which means to separate or
to cut.
And, there is the idea of God being
infinitely separated from his creation.
He is so exalted in his majesty that
he is the separated one.
But, of course, that very soon has the
additional meaning which lies in the fact that
God is separate from us because he is
infinitely pure, that he is perfect and, what
we would say, holy.
The word holy then comes to have the
idea of the matchless beauty and splendor of
God's perfection, his purity, that he is without
any trace of darkness or sin or defilement.
It is the infinite moral perfection of God.
God is a holy God.
But, this claim says that God is glorious
in holiness, and that means that God's glory
is bound up with his holiness, that he
is glorious because he is holy.
And, as the holiness of God is manifested
in the earth, we behold his glory, glorious
in holiness.
If God were not holy, he would not
be glorious.
It is as his holiness is expressed to
sinful men that we begin to behold his
glory, glorious in holiness.
And, let us then remember, as we proceed,
that when we speak of the holiness of
God, we are not speaking simply of just
one attribute in the Godhead, but of all
his attributes.
That God's justice is a holy justice, that
his love is a holy love, that his
wisdom is a holy wisdom, God's promise, God's
truth is called his holy promise, God's power
is called his holy arm, God's name, which
is all the attributes of God computed together.
God's name is holy, the scripture says.
God is righteous in all his ways, and
holy in all his works.
But, in all God's attributes, there is holiest,
there is perfect, and absolute purest.
The holiness of God, today I haunt the
holiness of God, is not to be conceived
of as one attribute among others.
It is rather a general term representing the
conception of his countless perfections and total glory.
God, then, is glorious in holiness.
And, you may care to meditate, as you
look at the scripture, on how often these
two words are put side by side, glorious
and holiest.
All have sinned and come short of the
glory of God, that which is holiest.
We are being changed, says the Apostle Paul
to the Corinthian believers, we are being changed
from glory to glory, and by the spirit
of the Lord.
So, here the word glory continues interchangeably with
holiness.
We are not being changed into the likeness
of God's omnipotence, or into his omniscience, but
we are being changed into holiness from great
to great.
Holy, holy, holy is the prophet Isaiah, the
whole earth is full of his glory.
God's glory and his holiness are bound up
together.
Now, as we look at this statement, I
want us briefly to consider the holiness of
God as it is revealed in his works.
In the work of creation, and secondly in
the work of the law, and thirdly in
the work of the new creation, and finally,
briefly, in the work of the eternal state
in the revelation of God in the eternity
which is before us.
Let us think, then, firstly, for just a
moment, of the revelation of God's holiness in
creation.
Now, we know that the scripture says that
God has made all things for himself.
He made all things to glorify him, and
in order to glorify him, he has made
all things in a way that bears resemblance
to him.
Even this material world, the inanimate creation, displays
the power of God with wisdom.
The regularity of the world displays to us
the power of God.
As we read there in Romans chapter 1,
the invisible things of him from the beginning
of the world are clearly seen through the
creation.
Isaac Watts says in one of his hymns,
There is not a plant nor flower below
but makes the door of known.
Creation glorifies God.
Yes, but the very purpose of creation, the
very pinnacle of creation, was the making of
man in God's own image.
Let us make man in our own image.
And this, supremely, is the image of divine
holiness.
Man does not represent God as creation does,
that is, the material creation, but man is
the very highest form of created existence because
he's made in the image of divine holiness.
Scripture says, God made man upright.
God made man so that, in our minds
and hearts and in our lives, we may
be perfect even as our Father in heaven
is perfect.
Adam was made holy in his mind, in
his memory, in his imagination, in all that
he did.
He was the reflector of the glory of
divine holiness.
God made this world so that man could
represent his holiness, and it is only when
we begin to understand that, that we can
begin to appreciate the true nature of sin.
Sin is a violation of the purpose of
our existence.
God made us for his own glory, and
by sin man has lost the image of
God.
Man has lost the desire to represent God.
By sin we make ourselves God, and the
true and living God we no longer serve
nor represent.
We read in Genesis 6 that God beheld
the wickedness of man, that it was great
in the earth, and that every imagination of
the thoughts of man's heart was on the
evil continuous.
And then we read, and it repented the
Lord that he had made man, and it
grieved him at his heart.
And that word surely expresses to us the
enormity of sin.
Sin has so violated the purpose of our
existence that, when God saw the corruption of
man, it grieved him that he had made
man, and it repented him that he had
made man, and it grieved him at his
heart.
My friend, have you ever considered sin in
that light?
Have you considered your sin in that light,
in the light of the purpose for which
God made you?
Secondly, then, the work of God's holiness in
the giving of the law.
We read there in Exodus, further on, how
God delivered unto man that perfect revelation of
his will with regard to our moral character.
The law, which is the Scripture, is holy,
and the commandment holy, just, and good.
And the purpose of the law was, and
is, that man who has fallen into ignorance
about God, that we might see in the
law as in a mirror, that we might
see in the law the character of the
living God.
The law reveals, above everything else, the character
of God and the nature of his holiness.
Now, how does it do that?
Well, it does it in two ways.
It does it by its precepts, by those
commandments which are given.
Thou shalt not steal, thou shalt not covet,
thou shalt not commit adultery, honor thy father
and thy mother, remember the Sabbath day to
keep it holy, and then the great first
table of the law.
Thou shalt love the Lord thy God with
all thy heart and all thy soul and
all thy strength.
These are precepts which are disclosing to us
the absolute perfection of God.
I am the Lord thy God.
Thou shalt not, it is because of what
God is, that we shall not do this,
and that we shall be like him.
So, the law, in its precepts, by its
great extent, in demanding the holiness of man,
if it deals to us the character of
God, if it commands that we shall obey
God in our deeds and in our work,
it forbids sins not only of commission, but
sins of omniscience.
It forbids sins not only of the hand,
but of the eye and of the heart
and of the will.
The law comes to us in its perfection,
and it shows us the incomparable standards of
a holy God which he demands from us.
The law tells us, he that offendeth in
one point is guilty of all.
That when we break one part of God's
law, we are guilty not only of a
breach of that commandment, but of an act
of contempt against the author of God's law.
Joseph in Egypt attempted to break the seventh
commandment.
He said, how shall I do this thing
and sin against God?
The law tells us that a breach of
any commandment is to despise God.
He that offendeth in one point is guilty
of all.
Now, my friends, it is as the law
comes to us in its spirituality that we
begin to realize our true condition.
Paul of Tartus was a religious, a righteous
man in the eyes of the world, serving
God as he thought best.
But, Paul said as a converted man, I
was alive without the law once.
But, when the law came, he lived.
And, I died.
But, under the power of God's law, Paul
died to his own hopes of heaven.
He died to his own righteousness.
He became, through the knowledge of the law,
a lost and a ruined sinner.
I was alive without the law, but when
the law came, he lived.
That is, he saw sin, and I died.
The precepts of God's law condemn our self
-righteousness and lead us to a knowledge of
divine holiness.
But, not only the precepts of the law
show God's holiness, so also do the penalties
of God's law.
God is not only the law-giver, but
he is the judge.
And, he will judge all men in terms
of that law which is good.
We may think that Balthasar, as he takes
a cup from God's temple in Jerusalem, and
as he begins to carouse and to enjoy
the wits of his wives and concubines and
princes and babblers, we may think that here
is a man who is secure against Jehovah,
that he has overcome God's poor people who
lie in ruins.
But, here is the living God coming into
the very temple and the very palace of
Balthasar and writing there upon the wall, "...the
God in whose hand thy brethren is thou
not glorified."
Here is the penalty of God's law.
"...thou shalt love the Lord thy God, thou
shalt honor the Lord thy God."
Now, is this not the first commandment if
he has been broken?
Or, if you read in the Biblical chapter
10, you will see Nadab and Abihu, two
priests going to worship Jehovah, and they come
into the tabernacle with carnal faith and spirit.
They are coming to bring their own strange
fire to God's altar, and we read there
God's justice before the altar.
"...thou shalt not take the name of the
Lord thy God in vain."
Or, as God says there in the Biblical
10, I will be sanctified, I will be
regarded as holy in all them that come
nigh unto me.
As we go through the Old Testament history
and the history of the New Testament, are
we not seeing that God is a God
who executes his law?
"...be sure thy sin will find thee out."
But no one sins against God's law, and
finally, possibly, as we read our history, we
are reading the evidence that God judges men
according to his law.
And, of course, the greatest evidence of that
is the fact of physical death.
Death is not a natural thing.
Death has come in by sin.
Death, as Paul speaks of it there in
1 Corinthians chapter 15, the strength of
sin is the law.
The sting of death is sin.
Death would have no sting.
Death, we need not fear if it wasn't
for sin, and what has given power to
sin is the law.
The strength of sin is the law.
So that Paul is teaching us there that
death is the outcropping of God's law.
Death reigns from Adam to Moses for that
all have sinned.
Death reigns over us because we belong to
a sinful foreign race.
And, as we look at death around us,
we have to realize this.
Some of us went on Friday to see
the site of the Battle of Gettysburg, and
what a moving thing that is, to see
those places where so many men lie their
earthly remains, their immortal souls, now in eternity.
Ten thousand men, some dying with Bibles in
their pockets, some dying with a knowledge of
Christ, some with no knowledge of God, but
all of them immortal beings.
And there we behold death.
Whether we die on a battlefield, or die
in a hospital, or die in our beds,
we are under the reign of death.
The only difference is that for the Christian,
the sting of death has been taken away
because we have one who is the fulfiller
of the law for us.
That leads us then, thirdly, to speak briefly
of the work of God's holiness in the
new creation.
When God designed the work of salvation, He
did it, we read, before all time began.
He has chosen us in Christ before the
foundation of the world that we should be
whole and without grace before Him in love.
The purpose of God's new destination, the purpose
of the whole planet again, is that men
and women should be created and redeemed that
would lead to the praise of the glory
of God.
And, in that truth, we have the complete
rejection of any idea that the doctrines of
grace can make men carnal or careless.
If we believe in the election of God,
we believe that God who has predestinated us
has predestinated us to be holy, to sanctify
us.
But, this is the very purpose of our
election.
The design of God in redemption is the
glory of His own holiness.
Not worth our need, not worth our happiness,
but above all things that He has designed
for His own praise.
Think for a moment of the appellate, the
cross of our Lord Jesus Christ.
What is it above all else which is
revealed to us of the cross?
When we see our Lord rejected of men,
when we see the heavens darkened, when we
see the contempt and the shame and the
suffering which He bore, what is it that
we are to realize?
Surely, that He has borne our grief and
carried our sorrow, that He was smitten of
God and afflicted, and that here is divine
judgment, defending on God's own holy Son.
And, how can we explain that?
But, our Lord Himself cried in the twenty
-second cross, which He received from the cross,
My God, my God, why hast thou forsaken
me?
But, He gives us the answer you felt
in that second cross.
The sorrow of holiness, how that He coveted
the praises of Israel.
It was the holiness of God that demanded
that, in order that sinners might be saved,
God's own holiness should be vindicated.
That God would not redeem them, except in
a way which exhibited the fullness of His
righteousness.
So, Paul says, in Romans three, whom God
has sent forth to be of appreciation to
faith in His blood, to declare His righteousness
for the remission of sins of a time.
To declare, I say at this time, His
righteousness, that He might be just, and the
justifier of sins, that believeth on Him.
This is the glory of the cross.
We cannot appreciate the cross of Jesus Christ
until we see the problem.
How God can be holy and forgive us
our sins?
Isn't this the burden of the convicted sinner?
It is no comfort to tell a convicted
sinner that God can pass over his sins
and not look upon his sins.
The convicted sinner wants to know how a
holy God can do that.
My friend, if you have ever been truly
convicted of sin, you are not going to
rest in just the general idea that God
can forgive, because the sense of your sin
will have taught you that God is a
holy God.
But, your carelessness about God, which you are
now convicted of, will not allow you to
rest in the general idea that God will
forgive you.
You want to know how God can be
just, and justify you?
That is not the cross, fellas.
There in the cross, we behold divine justice
upon the head of Jesus Christ.
God, who is a sin-shaking God, has
so loved us as to put us in
His hands to punish your sins in Christ,
so that in Christ you may be reconciled,
and so it is God looks upon the
believer.
There is no condemnation to them that are
in Christ Jesus, because Christ has borne my
condemnation.
Christ has borne my sin in His own
Body on the tree.
The whole doctrine of the atonement is bound
up in the character and in the holiness
of God.
And, if we had time to look at
every part of the doctrine, we would see
how it also glorifies the holiness of God.
I was reading recently a statement which stuck
me so much of the time.
This writer would say that the characteristic of
self-Christianity in all ages has been the
preaching of salvation without repentance, which, in other
words, is saying the preaching of salvation without
teaching men to abhor sin and to turn
from sin to a holy God.
I believe that's true.
How much we have of it today.
The preaching of salvation without repentance.
Let us then, in the last place, think
of the revelation of God's holiness in the
eternal state.
We know that multitudes will not be convinced
in this life that God is a holy
God.
That multitudes will be in the same condition
of terror and of the Egyptian.
That, when judgment overtakes them, and when they
come to a true knowledge of God, it
will be a God whom before they did
not know, and a God from whom, therefore,
they will flee.
If we ask ourselves what is the purpose
of God's healing with men who are sinners
in the eternal state, if we ask ourselves
why there isn't a day of judgment, if
we press these questions as we ought to
press them, we shall find that the answer
is not that God takes any pleasure in
the death of the wicked.
God will be.
It is not that there is any blind
necessity.
It is not that there is any possibility
of God looking with complacency upon the suffering
of the lost.
It is not for these reasons that God
will deal with sinners in eternity.
It is because he is a holy God,
and because he loves righteousness, and the scripture
teaches about the eternal state, is that, upon
the witness, God will pour fire and brimstone
on a horrible tempest.
For the righteous Lord, love of righteousness, it
is the character of God that commands that
sins will not be unpunished.
There is no greater delusion in the earth
today than the delusion of those who believe
that, though they die unconverted, the character of
God will shield them against eternal judgment.
They say that they cannot believe that God
will judge them eternally and punish them in
hell.
They say that it is because they believe
that God is too good that they cannot
accept such a teaching.
Oh, my friends, your estimation of God's holiness
is very different to God's own.
God so loves his holiness, and justice and
truth, that he is going to vindicate before
the whole universe his justice in the condemnation
of sin.
That is the purpose of the day of
judgment.
The day of judgment will not be to
determine our destiny, for our destinies are determined
in this life, but the day of judgment
will be in order to manifest the justice
of God in his dealings with men, and
all who have a list, and all our
deeds.
As Paul says in Romans 2, when even
the secret of man shall be judged according
to my God, this is in order that
God may be free to be what he
is, a holiness and a righteous God.
Robert Murray McCain wrote, When this passing world
is done, when has come beyond glowing sun,
when I stand with Christ in glory, looking
on like sin's joy, then, Lord, shall I
fully know, not till then, how much I
owe.
When I hear the wicked crawl on the
rocks from hill to fall, when I see
them start to spring from the deluge, how
I grieve, then, Lord, shall I fully know,
not till then, how much I owe.
There is to be, you see, a revelation
of knowledge of that day, when we shall
stand in awe of God, the one who
has redeemed us, the one who has loved
us, when we shall stand in awe of
him, when we shall sing, as we read
in Revelation 15, the song of Moses and
of the Lamb, when men will say, as
they once sang by the Red Sea, Who
would not fear thee, O Lord, for thou
only art host.
Let us remember that.
What God did at the Red Sea, he
is going to do again to all the
nations of the earth, when there comes a
new heaven and a new earth.
God is going to manifest to all eternity
in the church the glory of his holiness.
We shall delight in him, or we shall
treat him as he is.
The purpose of heaven is that, in his
new creation, we may manifest the holiness of
God to eternally, when we shall perfectly, in
measure, resemble God's own Son.
As I close, my friends, let me just
ask you one or two questions.
I believe they are questions which divide the
human race.
My first question is, do you love God
because he is host?
I do not ask you whether you love
God.
There are many who profess to love God.
They believe that God will do them good.
They believe that they receive good things from
God.
They profess that they love him.
But, you know, the mark of the regenerate
man is that the holiness of God attracts
him.
That the believer loves God not only for
what gives God his name, but loves God
because of what God is.
He loves God because God is holy, because
God hates his sin, because God is going
to sanctify him.
The believer would rather be a doorkeeper in
the house of the Lord than dwell in
the tent of wickedness.
But, my friends, if you are not converted,
you will dislike the holiness of God.
You may like all the things about the
Bible.
You may like to hear of the love
of God.
You may like to hear of the goodness
of God.
But when you hear that God is a
holy God that punishes sin, I say you
will not like that because you will not
reject it.
You reject, you resist.
This is the truth about God from which
you hide yourself.
Because you are still covering yourself in your
own righteousness, you are not prepared to stand
before a God who is so infinitely perfect.
You realize that if God is what the
scripture says he is, then all your righteousness
is a silky rash, and that you need
to be redeemed by another, and not by
your own character or work.
My friend, is that your position?
Do you love the holiness of God?
Or do you resent that it is still?
Do you wish that the sermon were done,
and that you heard less of these things?
I say that is not the model of
belief.
The believer longs after the likeness and the
purity and the holiness of God.
The unbeliever turns from such a God with
dislike.
I ask you another question.
Does the company of the world grieve you?
Of course we mix with our fellow men
we work with them.
But is it a burden to you to
live amongst carnality where sin is joked off,
where God's name is defied?
Does this grieve you?
Do you feel that this world is not
your true resting place?
Do you feel that you really belong to
God's people?
That you're a spartan or a pilgrim in
the earth?
That is one of the results of knowing
the holiness of God.
The believer cannot rest here.
He is going forth.
One last question.
How much does your lack of holiness grieve
you?
Can you say in any measure at all,
O wretched man that I am, who shall
deliver me from the body of this death?
That is the mark of a true Christian.
The true Christian grieves for his lack of
holiness.
If you are not a Christian, it will
never give you any trouble that you're not
more holy.
You may occasionally have a twinge of conscience,
but it will be no burden to you.
But the regenerate man, realizing the greatness of
God's holiness, he grieves for his unbelief and
for all that is unworthy of his savior.
O wretched man that I am.
This is the language of the Christian.
My friends, I beseech you to know God
as a God with glorious impotence.
That you come to Him as such a
God.
That come to Him not in your own
name, but come in the name of Him
who is smitten and wounded for the transgressions
of sins.
That under the covering of the blood of
Christ, you may come to such a God,
and that you may call Him your Father,
and that you may know Him as one
who is going to mortify your sins and
make you like Him.
Come to Jesus Christ.
Come to Him to be made whole, to
be cleansed, to be washed, to be finally
glorified, to the praise of His name.
Let us pray.
Our gracious God and Heavenly Father, we thank
Thee that there is none other name under
heaven given whereby men must be saved, but
the name of Thy Son.
We thank Thee that this morning in every
land and nation, the gospel of Thy Son,
Jesus Christ, is being preached to men.
And we pray Thee, Lord, that here in
this church, Thou wilt bless Thy people through
this nation, through all the nations of the
earth.
Revive Thy works, O Lord.
Pour out Thy Spirit upon us in power,
that we may truly glorify Thee in the
earth and through all eternity.
Have mercy upon us, we pray.
Cleanse us from all the deceit and the
hardness of our hearts through Jesus Christ, our
Lord and Savior.
Amen.
This message was recorded by the Mount Olive
Presbyterian Church Tape Library.
Permission to reproduce this tape for the purpose
of distribution should be obtained from the Mount
Olive Tape Library, P.O. Box 142, Bassfield,
Mississippi, 39421.