TEXT ON THE IMAGE: THE DEVIL IS SO SUBTLE THAT HE DOMINATES MAN AND AT THE SAME TIME CONVINCES HIM THAT HE IS NOT BEING DOMINATED.

1. Galatians 5:19–21

Now the works of the flesh are known, and they are: fornication, impurity, lasciviousness, idolatry, sorcery, enmity, strife, jealousy, anger, discord, dissensions, factions, envy, drunkenness, revelry, and things like these, concerning which I declare to you, as I warned you in the past, that those who practice such things will not inherit the kingdom of God.

Paul lists serious sins that legalists would condemn (fornication, lewdness, witchcraft, etc.), but then he names the very sins (enmity, strife, jealousy, etc.) of which they were guilty (v. 15).

“They shall not inherit the kingdom of God” This is one of eight occurrences of the expression “kingdom of God” in Paul's epistles (also Rom 14:17; 1Co 4:20; 6:9, 10; 15:50; Col 4:11; 2Th 1:4; but cf. “kingdom of God”). Christ and of God" in Eph 5:5). Paul's teaching is that he who does not exhibit the graces of the Spirit (v. 22) in his life will have no part in the eternal kingdom of God.

2. James 1:13–15

No one, when tempted, say: I am tempted by God; because God cannot be tempted by evil and he himself tempts no one. On the contrary, each one is tempted by his own greed, when it attracts and seduces him. Then lust, after it has conceived, gives birth to sin; and sin, once consummated, brings forth death.

There is an important difference between the concepts of "proving" and "trying". God tests people, but He never tempts them to sin. In the wilderness, Jesus was tested by God and tempted by Satan. There is also a difference between temptations that arise from our own sinful inclinations (internal) and temptations that come from without (external). Jesus, being free from original sin, was tempted externally but not internally. The trial of our faith may be the occasion for temptations to arise, both internal and external, but temptations never have God as their author.

3. Genesis 3.6

And to the woman he said, I will greatly multiply your pain in childbearing; in pain thou shalt bring forth children; your desire will be for your husband, and he will rule over you.

Suffering is experienced even at a point of great satisfaction for the woman: the birth of her children. However, in her role of giving birth and raising up children of promise in Jesus Christ, women are privileged, as they participate in God's plan to create a people for him (v. 15; cf. 1Tim 2:15).

The phrase “he will rule over you” and the parallel utterance in 4.7 suggest that his desire is to dominate.

The ordinance of marriage continues, but it is thwarted by the battle of the sexes.

The harmony, intimacy, and complementary pre-Fall marriage relationship (2:21-24 and notes) are corrupted by sin and undermined by both domination and enforced submission. Restoration of that relationship takes place through new life in Christ (Eph. 5:22-33).

4. Romans 6:12–14

Therefore, let not sin reign in your mortal body, so that you obey its passions; neither offer each one of his body members to sin, as instruments of iniquity; but offer yourselves to God, as those raised from the dead, and your members to God, as instruments of righteousness. For sin shall not have dominion over you; for ye are not under law, but under grace.

Since the reign of sin has been destroyed, all attempts on the part of sin to regain dominion can and must be resisted. The body (v. 13), formerly ruled by sinful desires, must no longer be yielded to sin.

Paul sees that the secret of sanctification lies in surrendering the whole being to God, which results in offering the various parts of the body to him in devotion as priests (12:1) and in loyalty as warriors (the term "instruments" has military connotations, “weapons, armour”; 13:12; 2Co 6:7; 10:4; Eph 6:10-20).

All of this must be done with conscious awareness and as a deliberate expression of our new identity in Christ and our participation in his resurrection life through the Holy Spirit.

“Sin shall not have dominion over you” is an indicative statement—that is, a statement of what is already true of the genuine Christian—not an imperative or an exhortation.

When Paul says “you are not under the law, but under grace” he is not saying that the believer is free from obligation to keep the requirements of the law (13:8-10; 12:1-2). Rather, Paul says that since the believer's standing before God is based on the righteousness of Christ, not his keeping of the law, the controlling principle in the believer's life is the reign of grace, which sets him free from the reign of God. sin (5:21) and transforms him into the likeness of Christ.

5. Colossians 3:5–6

Put to death therefore your earthly nature: fornication, impurity, passion, evil desire, and covetousness, which is idolatry; For these things the wrath of God comes [upon the children of disobedience].

“So put to death” is the first in a series of imperatives that continue up to 4.6. While rejecting legalistic asceticism, Paul exhorts believers to become, in practice, what they already are in theory: dead to sin and alive to God (Rm 6.1-14). There is a way of life that is incompatible with life in Christ, and Paul calls for a radical and rigorous departure from it.

of the old life. in v. 5, he lists five sinful actions, four of which have to do with sex, and the fifth is greed. in v. 8, he lists five more, and they all have to do with anger and abusive language.

6. Romans 3:9-12

What is concluded? Do we have any advantage? No, not at all; for we have already shown that all, both Jews and Greeks, are under sin; as it is written: There is none righteous, not even one, there is none who understands, there is none who seeks God; all went astray, at one became useless; there is no one who does good, not even one.

Despite the privilege of receiving God's oracles, the Jews ("have we any advantage") joined the Gentiles in rebellion against God and in responsibility for his condemnation (2:9; cf. 3:22, 23; Eph. 2:1-3).

"As it is written" is the common expression in the New Testament when appeals to

authority of Scripture (1:17; 3:3). Here Paul compiles a series of Old Testament passages (Ps 14:1-3; 5:9; 36:1; 140:3; 10:7; Prov 1:16; Is 59:7, 8) which, taken together, emphasize human sinfulness as well as depravity and condemnation of all mankind.

7. 1 John 3.4-6

Everyone who practices sin also transgresses the law, because sin is the transgression of the law. You also know that he was manifested to take away sins, and in him there is no sin. Everyone who remains in him does not sin; everyone who lives in sin has not seen him or known him.

The basic contrast between light and darkness, between children of God and the world, is now explained as a contrast between those who sin and those who do not. Jesus was sinless; moreover, he came to take away sin (v. 5; John 1:29). The new birth places a person irrevocably in opposition to sin, and since the seed of new life “remains” in that person (v. 9; cf. John 10:28, 29), the final defeat of corruption and death is inevitable for that person. (cf. Rom 6:8, 9). This is one of the senses in which no one who is in Christ “sinning”; because that final defeat is certain, sin does not define the believer's existence, even though, until his glorification, he has to deal with sin. John addresses this absolute aspect of being born again and speaks accordingly. He is not denying that sin and death have influence to the end (1 Cor. 15:26; Rev. 20:14). John clearly says that in this life no one can be without sin (1:8).

Although the Old Testament is not explicitly quoted in 1 John, its authority is assumed. Specifically, the moral law, summed up in the law of love, is still the norm for God's people (Rom. 13:8-10; cf. 19:18). “Transgression of the law” is disobedience to that law.

in “lives sinning,” the present tense of the Greek suggests behavior that is characteristic or habitual, i.e. persistent unrepentant sin.

In this way, John acknowledges, but does not excuse, the possibility of occasional sin.

in the life of the believer. Another possibility is that John has in mind the specific latter-day sin of apostasy mentioned in 2:19 (cf. also 5:16-18). If this is true, John means that the true believer will not wholly abandon his faith. See Introduction: Special Issues.

8. Romans 5:12–15

Therefore, just as sin entered the world through one man, and death through sin, and so death spread to all men, because all sinned. Because until the rule of law there was sin in the world, but sin is not taken into account when there is no law. However, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression, who prefigured him who was to come. However, the free gift is not like the offense; for if many died through the trespass of one man, much more did the grace of God and the gift by the grace of one man, Jesus Christ, abound upon many.

Paul's "therefore" (v. 12) indicates that the following statements connect, in his mind, with what precedes, so that the comparison and contrast he draws between Adam and Christ corresponds to his theological elaboration on the that has already been said. Paul's emphasis on "one man" throughout the passage (vv. 12, 15-17, 19) indicates that he understood both Adam and Christ as historical individuals who acted representatively as covenant leaders on behalf of many others. In Adam's case, the focus of attention is on “the one offense” (vv. 16, 18) by which all his natural descendants “became sinners” (v. 19). They had solidarity with Adam as their representative before God. Therefore, when Adam sinned, his sin was counted or imputed to them all. In this way they became sinners.

Here Paul begins his comparison, which is not completed until vv. 18-21. The comparison is interrupted by a meditation that extends to v. 17.

Death is not natural to humanity; it is the direct result of sin (Gen. 2:17).

The universal reign of death is the consequence of sin. All mankind (except Christ) was involved with Adam in his act of sinning, by virtue of imputation. He represented us before the Lord in Eden, and the guilt Adam incurred was imputed to his descendants—declared or placed to our account—so that we are born guilty even before we commit any act of personal sin.

All have sinned in Adam's sin. See theological note “Human Depravity”, on p. 889.

Adam transgressed a specific prohibition in Eden, and at Sinai God gave

again many specific commandments through Moses. Between Eden and Sinai, all people were subject to death, even before the law of Moses was given, showing that their status as sinners and their susceptibility to the punishment of sin was based on Adam's transgression and its imputation. to them.

Adam, "who was a foreshadowing of him who was to come," the first man, was appointed by God as the head of all mankind (except Christ), and his sin forfeited justice in favor of

of all those he represented (“all men,” vv. 12, 18; and the “many,” vv. 15, 19). In the same way, God made Christ the representative head of a new humanity, so that his obedience unto death might gain justification.

from them. Inherent in this teaching is the thought that the restoration provided in salvation must pattern mankind's original constitution before God, but in such a way that Christ succeeds where Adam failed (1 Cor. 15:45-49; Heb 2.14-18).

“The free gift is not like the offense” Paul makes explicit the contrast between Christ and Adam in vv. 15-17. Not only are the acts of the two men contradictory, but the grace of Christ's work is understood to be greater than Adam's sin, judgment, and condemnation, in the way it brings justification, righteousness, and life to ruined souls (" much more,” vv. 15, 17).

9. 2 Corinthians 5.21

He who knew no sin he made to be sin for us; that we might be made the righteousness of God in him.

This verse, an important summary of the gospel message, explains how God imputed our sin to Christ. As judge, God placed the responsibility for our sin on Christ, making it possible for him to receive the just punishment we deserve for sin (Isa. 53:6; 1 Pet. 2:24). This verse shows that Christ was our substitute, accepting the penalty of sin in our place. See theological note “The Impeccability of Christ”, on p. 2203.

God not only imputed our sin to Christ (“that we might become the righteousness of God in him”). He also imputed the perfect righteousness of Christ to us (ie, he counted it as ours—Phil. 3:9). This imputation precedes the realization of God's righteousness in our moral character through sanctification. Every Christian legally possesses the perfect righteousness of Christ imputed by God and received by faith alone.

10. 1 John 1:7–9

But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

As Hebrews 9:22 indicates, "without the shedding of blood there is no forgiveness." The shedding of Christ's blood was a voluntary vicarious sacrifice of infinite value to the elect. He fully paid the penalty for sin (Heb. 9:27, 28). Those who truly walk “in the light” (who have received the light of God's true revelation of Christ and his work) are the ones who benefit from Christ's sacrifice.

God's forgiveness is given once we admit our need for it, not on the basis of any acts we've done to deserve it, but because of his grace alone. The free gift of forgiveness brings with it the cleansing of unrighteousness.

God accepts us as righteous because he imputes to us the righteousness of Christ. That is, Christ's own righteousness—his perfect fulfillment of all the Lord's requirements—is charged to our account when we rest in Jesus alone for salvation.

SOURCE: https://ministeriofiel.com.br/artigos/10-versiculos-chave-da-biblia-sobre-o-pecado/

 

LOVER WILL NEVER BE A GIFT FROM GOD!

 

Adultery is a sin. Those who practice this act are opposing the will of God. Tampering means breaking the vow that is made during marriage, unfaithfulness.

Whoever commits adultery is disobeying a commandment of God. When two people unite in marriage, they do so not only before men, but before God.

"Thou shalt not commit adultery.

Exodus 20:14

But the man who commits adultery

he has no sense;

everyone who does that

destroys itself.

Proverbs 6:32

"You have heard that it was said, 'You shall not commit adultery.' But I say to you, Everyone who looks at a woman and lusts after her has already committed adultery with her in his heart.

Matthew 5:27-28

Now, the works of the flesh are manifest: sexual immorality, impurity and licentiousness; idolatry and sorcery; hatred, discord, jealousy, anger, selfishness, dissensions, factions and envy; drunkenness, orgies and the like. I warn you, as I warned you before: Those who practice these things will not inherit the Kingdom of God.

Galatians 5:19-21

"Do not lie with your neighbor's wife and defile yourself with her.

Leviticus 18:20

Marriage must be honored by all; the conjugal bed, kept pure; for God will judge the immoral and adulterers.

Hebrews 13:4

For the lips of the immoral woman

distill honey,

her voice is smoother than oil; but in the end it is bitter as gall,

sharp as a two-edged sword. Her feet descend to death;

her steps lead straight

to the grave. She doesn't even notice that she walks

by crooked ways

and she does not see the path of life. Now then, my son, listen to me;

he does not deviate from my words. Stay away from this woman;

do not approach the door of your house, lest you give it to others

your vigor

nor your life to some cruel man,

Proverbs 5:3-9

But I say that whoever divorces his wife, except for sexual immorality, causes her to become an adulteress, and whoever marries the divorced woman commits adultery.

Matthew 5:32

He replied, "Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery."

Mark 10:11-12

"If a man commits adultery with another man's wife, with his neighbor's wife, both the adulterer and the adulteress must be put to death.

Leviticus 20:10

Loving gazelle, graceful doe;

that your wife's breasts

always fill you with pleasure,

and always intoxicate him with her caresses. Why, my son, be misled

by the immoral woman?

Why embrace the bosom of a frivolous woman?

Proverbs 5:19-20

"Whoever divorces his wife and marries another woman commits adultery, and whoever marries a divorced woman commits adultery.

Luke 16:18

and they said to Jesus, "Teacher, this woman was caught in the act of adultery. In the Law, Moses commands us to stone such women. And what do you say?" They were using this question as a trap in order to have a basis for accusing him.

But Jesus bent down and began writing on the ground with his finger. As they continued to question him, he got up and said to them, "If any of you is without sin, be the first to throw a stone at her." He bent down again and continued writing on the floor. Those who heard him left, one at a time, starting with the oldest. Jesus was left alone, with the woman standing before him. Then Jesus stood up and asked her, "Woman, where are they? Has no one condemned you?" "No one, Sir," she said.

She declared to Jesus, "Neither do I condemn you. Now go and turn from your life of sin."

John 8:4-11

Adulterers, do you not know that friendship with the world is enmity with God? Anyone who wants to be a friend of the world makes himself an enemy of God.

James 4:4

For out of the heart come evil thoughts, murders, adulteries, sexual immoralities, thefts, false witness and slander.

Matthew 15:19

Therefore I say: Live by the Spirit, and you will by no means gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit; the Spirit, which is contrary to the flesh. They are in conflict with each other, so you don't do what you want.

Galatians 5:16-17

I've given her time to repent of her sexual immorality, but she doesn't want to. Therefore, I will make her sick and bring great suffering to those who commit adultery with her, unless they repent of the works she does.

Revelation 2:21-22

Flee from sexual immorality. All other sins that someone commits, outside the body he commits them; but whoever sins sexually sins against his own body.

1 Corinthians 6:18

PLEASE SHARE THIS MESSAGE WITH EVERYONE YOU KNOW. THANKS.

PHRASE IN THE PICTURE: AS MUCH AS YOU WANT OR CAN DISRUPTION THE LIFE OF SOMEONE WITH YOUR THOUGHTS, THE RESIDUE AND SWEAT ALWAYS STAY IN YOU!

One day, a boy came into his house, stamping his feet on the floor and screaming in annoyance.

His father called him, the boy continued to say, irritated:

"DAD! I SWEAR I'M VERY ANGRY! Pedro shouldn't have done this to me, so I hope everything goes wrong for him! I HATE him!"

His father, a very wise man, calmly listened to his son, who continued saying:

"Imagine he humiliated me in front of my friends. I DON'T ACCEPT THAT!

I hope he gets sick so he doesn't go to school anymore."

The father continued to listen; He went to a corner of the house's garage, where he took a bag full of coal that he took to the bottom of the garden and proposed the following to his son:

- "Do you see that white shirt on the clothesline?"

You get the idea that it's Pedro and every piece of coal in this bag is a bad thought of yours directed at him.

THROW ALL THE COAL IN THE BAG, UP TO THE LAST PIECE.

I'll come back later to see how it turned out."

The boy took it as a game and started throwing coal, but as the clothesline was far away, few coals reached the shirt.

When the father returned, he asked:

- Son, HOW ARE YOU FEELING?

- Tired, but better dad! Look, I hit some pieces of charcoal on the shirt.

The father took the boy by the hand and said:

- Come with me, I want to show you something.

He placed him in front of a mirror in which he could see his whole body.

WHAT A FRIGHT! He was all stained and only his teeth and eyes were visible.

At that moment the father said:

- "son, as you can see, the shirt is a little dirty, but it is NOT comparable to how dirty you are."

The evil we wish on others comes back to us and multiplies in us.

As much as you want or can disrupt someone else's life with your thoughts, the residue and dirt always stays with you.

- TAKE CARE OF YOUR THOUGHTS, because they become words.

- Be carefull whith your words, because they turn into actions.

- TAKE CARE OF YOUR ACTIONS, for they become habits.

- TAKE CARE OF YOUR HABITS, for they shape your character.

- AND TAKE CARE OF YOUR CHARACTER, BECAUSE YOUR DESTINY WILL DEPEND ON IT.

A.D.

 

 IT WAS LOST AND WAS FOUND. REJOICE WITH ME!

The Parable of the Lost Sheep

The Parable of the Lost Sheep is one of Jesus' parables that talks about God's amazing love. This parable is recorded in the Gospels of Matthew and Luke (Matthew 18:12-14; Luke 15:4-7). A study of the Parable of the Lost Sheep shows how God himself actively seeks out the sinner and rejoices when he rescues him.

In the Parable of the Lost Sheep Jesus talks about a shepherd who has a hundred sheep. But one of those sheep ends up getting lost. So he leaves the ninety-nine sheep in the wilderness and goes in search of the one lost sheep. He doesn't stop, he doesn't give up until he finds her.

When the shepherd finds the lost sheep he lays it on his shoulders with great joy. Upon arriving home, the shepherd summons his friends and neighbors and tells them to rejoice with him for having found the lost sheep. Jesus ends the parable by saying, “I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who need no repentance.”

(Luke 15:4-7).

Context and Explanation of the Parable of the Lost Sheep

As already stated, the Parable of the Lost Sheep can be found in the Gospels of Matthew and Luke. Basically the two accounts are identical, although it is possible to classify Matthew's text as being an abbreviated parallel compared to Luke's text.

But analyzing the texts of Matthew and Luke, the historical context clearly seems to indicate that Jesus told this parable twice. This means that he used this parable on two different occasions and for different purposes in his earthly ministry. Despite this, the main message of the parable remains the same. Let's take a closer look at the explanation of the Parable of the Lost Sheep in each of the two Gospels.

The Parable of the Lost Sheep in the Gospel of Matthew

In the Gospel of Matthew the context that prepares the introduction of the Parable of the Lost Sheep is Jesus' teaching that God is a loving Father. He takes care of his flock; He places his angels and uses all means necessary to bring about his purposes.

Then in Matthew 18:1 the disciples ask Jesus the following question: “Who is the greatest in the kingdom of heaven?”. To answer that question, Jesus placed a boy in their midst and said, “Truly I say to you, unless you turn and become like children, you will by no means enter the kingdom of heaven” (Matthew 18:3).

Then Jesus warned the disciples about the danger of causing one of the little ones to stumble or even despise them in any way. It is in this sense that Jesus told the Parable of the Lost Sheep. His point was to emphasize that it is not the Father's will that “one of these little ones should perish” (Matthew 18:14).

Although Jesus literally used a child in this context, it served as an illustration of a very important spiritual truth. This means that by using a boy, Jesus was referring to those whose faith maintains the simplicity of children. In view of this purpose, the Parable of the Lost Sheep in Matthew teaches us that God, like a shepherd who takes care of his sheep, also seeks and takes care of those who are his. He will not let any of those who belong to him be lost.

The Parable of the Lost Sheep in the Gospel of Luke

In the Gospel of Luke the context of the Parable of the Lost Sheep shows a situation in which Jesus had been surrounded by publicans and sinners who gathered around him to listen to him. Publicans were Jews who worked for the Roman Empire as tax collectors.

The Jews of the time considered publicans as traitors who extorted their own brothers. The so-called “sinners” were all other morally marginalized and disreputable people. These people did not live up to the norms set by the rabbis; for this reason they ended up excluded from Jewish society by the religious leaders. The Jewish people were advised not to have any contact with these people, let alone eat with them.

However, Jesus was often accompanied by these people; he even sat at table with them (Luke 5:27-29). Jesus even chose Matthew, a tax collector, to be one of his twelve apostles. Such things caused the Pharisees and scribes to be scandalized and to murmur.

They failed to see the true purpose for which the Son of God came into the world, namely, to seek and save the lost. So in order to expose the reproachable and unjust behavior of religionists, and at the same time once again offer them the opportunity to convert from such perversity, Jesus told three parables. They were: the Parable of the Lost Sheep, the Parable of the Lost Drachma and the Parable of the Prodigal Son.

The explanation of the Parable of the Lost Sheep

Watching shepherds grazing sheep was commonplace and familiar at that time. This means that in the Parable of the Lost Sheep Jesus once again used a very common practice to compose his story and convey his teaching.

So Jesus' listeners were very familiar with the scene described by him. Furthermore, all of them, especially the Pharisees and scribes, knew very well the Old Testament passages that show God as the Shepherd of his sheep (cf. Psalms 23:1; Isaiah 40:11; Ezekiel 34:15,16).

Jesus began the Parable of the Lost Sheep by asking, “Which of you, if he has a hundred sheep and loses one of them, does not go in search of the lost sheep?” (Luke 15:4). In this question Jesus teaches that every good and zealous shepherd will necessarily look for the lost sheep. He will do this even if it means leaving the other ninety-nine sheep while he searches for a single stray sheep.

Following the parable, Jesus makes a point of describing the shepherd's joy in finding his lost sheep (Luke 15:5,6). He gathers his friends and neighbors to celebrate together. This scene is what sets up the main lesson of the parable that there is a great feast in heaven when a lost sinner is found (Luke 15:7). This joy is the result of the search and providential care of the Good Shepherd.

About this, Jesus himself with his words and his work revealed the size of this care. In the Gospel of John we read the following declaration of the Lord Jesus: I am the good Shepherd; the good Shepherd lays down his life for the sheep” (John 10:11).

Who are the ninety-nine sheep?

In Luke 15:7 the Lord Jesus says, "I tell you that in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who need no repentance." Scholars find this statement difficult to interpret.

Notice that in Jesus' words the ninety-nine sheep represent righteous people who do not need to repent. So who would these people be? There are different interpretations that try to answer this question. We will mention the two main ones here:

The first interpretation considers that the ninety-nine righteous are those people who truly do God's will and follow His commandments. There is also joy in heaven for the conduct of these people's lives. However, when a sinner repents, then the joy is even greater. It is like a stray sheep that has been recovered, a lost coin that has been found, and a lost child that has returned to its father's house.

The second interpretation considers that the ninety-nine righteous are people who only have the appearance of righteousness. In other words, they are righteous people in their own eyes and therefore they think they don't need to repent. That's because someone who thinks he's righteous obviously shouldn't have anything to regret.

While both interpretations are good and demonstrate truths confirmed by Scripture, the second interpretation is the one that best fits the context of the Parable of the Lost Sheep in the Gospel of Luke. When Jesus told this parable he was with the miserable sinners who surrounded him to hear his words. Meanwhile, there were also some representatives of the religious, who prided themselves on fulfilling the Law. These people considered themselves righteous and murmured in the face of Jesus' attitude.

In this respect it seems clear that Jesus was speaking of the Pharisees and the scribes, along with those who followed them. Therefore, the ninety-nine righteous probably represent the murmurers who trusted in their own works.

Here it is worth remembering that before that Jesus had already been censured by the Pharisees for getting together with reproachable people. But the Lord Jesus always made it clear that He did not come to call the righteous to repentance, but sinners (Luke 5:30-32). Through a parable, on another occasion Jesus also rebuked some people who thought they were righteous, trusted in themselves and despised others (Luke 18:9).

But regardless of the adopted interpretation, the important thing is to understand that the emphasis of the Parable of the Lost Sheep is precisely on the lost sheep, which was sought, found and celebrated. This means that Jesus' message in this parable demonstrates that if a human shepherd leaves the ninety-nine sheep to look for one that was lost, what can be expected then of the Good Shepherd, who gives his life for the sheep? He will certainly seek and rescue the lost sinner.

Lessons from the Parable of the Lost Sheep

The Parable of the Lost Sheep teaches many lessons of extreme importance for the Christian life. First, the parable teaches that one person is needed. We are often used to situations in which we fatally think that one more or one less makes no difference.

This happens because humanly we are prone to look much more at the ninety-nine sheep than at a single sheep that has gone astray. But fortunately the Good Shepherd does not act that way. For Him, a single sheep is already needed, for none of His sheep can be permanently lost (John 10:28).

Second, the Parable of the Lost Sheep teaches that the shepherd seeks out his sheep. Anyone who has ever seen a flock of sheep and paid attention to their behavior knows how limited they are in every way. Sheep are completely dependent on the shepherd who feeds them. That is why the shepherd is always on the lookout for any problem that may occur with his flock. He undertakes to protect the herd from any unforeseen events.

So Christ, as a Shepherd, goes after the man who is utterly unable to do anything for himself. It is the shepherd that goes after the sheep, not the sheep that goes after the shepherd. Salvation is the work of divine sovereign grace! God is the one who goes in search of man, not man who goes in search of God.

Man alone, even though he thinks he has many skills and capabilities, does not have any condition to find the way to the fold of salvation. Alone the lost sheep would never have been found! Likewise, God finds the sinner who is lost in sin and who alone can never escape falling into the abyss.

Men spend their lives taking comfort in many things. Some look to religions; others in material goods; and others on status and fame or anything else that might satisfy them. However, when the sinner is rescued from his perdition and feels welcomed in the arms of the Good Shepherd, there is nothing left for him but to admit that it was not he who found Christ, but Christ who found him.

Third, the Parable of the Lost Sheep teaches that we should learn from the Good Shepherd's attitude. In front of the lost, we can adopt different attitudes. We can hate them, we can be indifferent to them, we can welcome them if they come to us, or, finally, we can seek them out.

Consequently, the Parable of the Lost Sheep also warns us about the danger of being like the Pharisees and scribes. We must donate ourselves to the task of announcing the Gospel that finds and restores the lost. Christ did not hate publicans and sinners, nor was he indifferent to them. On the contrary, Jesus did even more than just welcome them. Indeed, it is often He Himself who went in search of the lost and despised (Luke 19:10; Matthew 14:14; 18:12-14; John 10:16).

The message of the Parable of the Lost Sheep invites us to an important reflection. We must constantly ask ourselves: What has been our attitude toward the lost?

Source: https://estiloadoracao.com/parabola-da-ovelha-perdida/

IT IS SAD THAT WE ARE CHRISTIANS AT SUPPER, PAGNS IN OUR JOBS, AND DEMONS IN OUR HOMES. STEPHEN CHARNOCK.

Hypocrisy is pretense. God wants his followers to be honest and just, without hypocrisy. The hypocrite hides his faults to appear "very holy." This is wrong. We need to acknowledge our mistakes in order to receive forgiveness and mend our lives.

Hypocrisy is injustice. The hypocrite judges the mistakes of others but ignores his own. In so doing, the hypocrite judges and condemns himself! His own words pick him up.

Hypocrisy is also saying that you follow God but not obeying his commandments. We often say that we have surrendered everything to God when in fact there is still much that we have not submitted to him. But God always forgives those who repent of their hypocrisy.

how happy is that

to whom the Lord does not lay blame

and in whom there is no hypocrisy! While I kept my sins hidden,

my body was wasting away from so much moaning. For day and night

your hand was heavy on me;

my strength was running out

like in dry weather. So I acknowledged before you my sin

and I did not cover up my faults.

I said, "I will confess my transgressions,"

to the Lord,

and you forgave the guilt of my sin.

Psalms 32:2-5

Therefore, you who judge others are inexcusable; for you are condemning yourself in what you judge, since you who judge practice the same things.

Romans 2:1

Therefore, get rid of all malice and all deceit, hypocrisy, envy and all kinds of backbiting.

1 Peter 2:1

“Woe to you, scribes and Pharisees, hypocrites! You are like whitewashed tombs: beautiful on the outside, but inside you are full of bones and all kinds of filth. inside are full of hypocrisy and evil.

Matthew 23:27-28

In the meantime, when a crowd of thousands had gathered, to the point where they were trampling one another, Jesus began to speak first to his disciples, saying, "Beware of the leaven of the Pharisees, which is hypocrisy. nothing hidden that will not be discovered, or hidden that will not be known.

Luke 12:1-2

"Why do you notice the speck that is in your brother's eye and not notice the beam that is in your own eye? How can you say to your brother, 'Let me take the speck out of your eye,' when there is a beam in yours? Hypocrite, first take the beam out of your own eye, and then you will see clearly to take the speck out of your brother's eye.

Matthew 7:3-5

Hypocrites! Well did Isaiah prophesy of you, saying, "'This people honors me

with the lips,

but your heart is far from me. In vain they adore me;

your teachings

nothing but rules

taught by men'".

Matthew 15:7-9

If we claim to have fellowship with him but walk in darkness, we lie and do not practice the truth.

1 John 1:6

They claim they know God, but by their actions they deny him; they are detestable, disobedient, and unfit for any good work.

Titus 1:16

If a brother or sister is in need of clothes and daily food and one of you says to them, "Go in peace, keep warm and be fed," but you don't give them anything, what's the use of that? ?

James 2:15-16

Like a bad tooth or a dislocated foot

is confidence in the hypocrite

in time of difficulty.

Proverbs 25:19

"Beware of false prophets. They come to you in sheep's clothing, but inwardly they are ravening wolves.

Matthew 7:15

Like a layer of nail polish

on an earthen vessel,

the friendly lips

can hide an evil heart. Who hates disguises his intentions

with the lips,

but in his heart he harbors falsehood. Though your talk is smooth,

don't believe him,

for their heart is full of evil. He can pretend and hide his hate,

but his wickedness will be exposed in public.

Proverbs 26:23-26

But Jesus, realizing their evil intention, asked: "Hypocrites! Why are you putting me to the test?

Matthew 22:18

Breed of vipers, how can you who are evil say good things? For the mouth speaks what the heart is full of.

Matthew 12:34

The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and doctrines of demons. Such teachings come from hypocritical men and liars, whose consciences are seared

1 Timothy 4:1-2

“Therefore, when you give alms, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, in order to be honored by others. your left hand does not know what your right hand is doing, so that you may help in secret, and your Father, who sees what is done in secret, will reward you.

Matthew 6:2-4

"And when you pray, do not be like the hypocrites. They like to stand praying in the synagogues and on the street corners, in order to be seen by others. I assure you, they have already received their full reward. But when you pray, go to your room, close the door and pray to your Father who is in secret, then your Father who sees in secret will reward you.

Matthew 6:5-6

"When you fast, do not look sad like the hypocrites, for they change the appearance of their faces so that others may see that they are fasting. I truly say that they have already received their full reward. When fasting, fix your hair and wash your face, so that it will not appear to others that you are fasting, but only to your Father who sees in secret, and your Father who sees in secret will reward you.

Matthew 6:16-18

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We live in an age where the truth is overlooked. People do not believe in the absolute truth, each one builds their own version of the truth, which fits their way of life.

The Bible doesn't say Jesus is just a truth, it says He is The Truth. This means that He is the embodiment of truth and there is no truth outside of Him.

God wants to change our lives with his truth and only Jesus can remove the blinders and ties of lies that prevent us from living happily and with dignity.

Jesus answered, "I am the way, the truth and the life. No one comes to the Father except through me.

John 14:6

And they will know the truth, and the truth will set them free."

John 8:32

Truth is the essence of your word,

and all your righteous ordinances are eternal.

Psalm 119:160

Sanctify them in the truth; your word is truth.

John 17:17

guide me with your truth and teach me,

for you are God, my Savior,

and my hope is in you all the time.

Psalm 25:5

Send your light and your truth;

they will guide me

and they will bring me to your holy mountain,

to the place where you live.

Psalm 43:3

For the Law was given through Moses; grace and truth came through Jesus Christ.

John 1:17

By his decision he brought us forth by the word of truth, that we might be like the first fruits of all that he created.

James 1:18

He who is the Word became flesh and lived among us. We have seen his glory, glory as of the only begotten from the Father, full of grace and truth.

John 1:14

So stand firm, having the belt of truth around your waist, putting on the breastplate of righteousness

Ephesians 6:14

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KEYS TO YOUR LIFE!!!