Crises of Christ

Morgan, G.C. – Crises of Christ

In this book, Pastor Morgan deals with some of the great moments in the life of Christ: His Birth, His Baptism, the Temptation, the Transfiguration, the Crucifixion, the Resurrection, the Ascension, the answer of Christ (which is Man Redeemed).

In the Crises of Christ work, Pastor Morgan deals with some of the great moments or crises in the life of Christ: His Birth, His Baptism, the Temptation, the Transfiguration, the Crucifixion, the Resurrection, the Ascension, the answer of Christ (which is Man Redeemed). Things that would be considered a crises of Christ.

G. Campbell Morgan
G. Campbell Morgan

The Crises of Christ

By G. Campbell Morgan, D.D.

G. Campbell Morgan Landing Page (Biographical Notes and all Works in theWord)

More Biographical stuff on G. Campbell Morgan at Wikipedia.com

CONTENTS of Crises of Christ

Introductory.the Subject and the Scheme of the Crises of Christ
Preliminary .the Call For Christ—Man Fallen

1. Man Distanced from God by Sin
2. Man Ignorant of God Through Sin
3. Man Unlike God in Sin



Book I. The Birth

4. The Great Mystery . The God‑Man
5. The Meaning . God Was in Christ
6. Signs to the Sons of Men

Book 2. The Baptism

7. The Parting of the Ways
8. Light On the Hidden Years
9. The Vision of John

Book 3. The Temptation

10. Introductory
11. The First Temptation
12. The Second Temptation
13. The Third Temptation
14. Final



Book 4. The Transfiguration

15. Introductory
16. The Master Himself
17. The Celestial Visitors
18. The Dazed Disciples
19. The Things That Remained

Book 5. The Crucifixion

20. The Approach to the Cross
21. The Sufferings of Christ
22. Sin Unveiled, Grace Outshining
23. The Kingly Exodus
24. The Representative Crowds

Book 6. The Resurrection

25. Perfect Victory
26. The Divine Seal
27. Faith S Anchorage

Book 7. The Ascension

28. God’s Perfect Man
29. Man’s Wounded God
30. The New Union

Resultant. The Answer of Christ. Man Redeemed

31. Man Restored to God by Christ
32. Man Knowing God Through Christ
33. Man Like God in Christ

Author of “A First Century Message to Twentieth Century Christians,” “The Spirit of God,” “Life Problems,” “God’s Methods with Man,” “The Crises of Christ”, etc.
Second Edition
New York Chicago Toronto Fleming H. Revell Company London and Edinburgh

Copyright Statement – “Crises of the Christ” by G. Campbell Morgan was originally copyrighted in 1903 by the Fleming H. Revell Company. So the Crises of Christ is now in the public domain.



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Sample Chapter 1 INTRODUCTORY: THE SUBJECT AND THE SCHEME | Crises of Christ

“Christ has come, the Light of the world. Long ages may yet elapse before His beams have reduced the world to order and beauty, and clothed a purified humanity with light as with a garment. But He has come: the Revealer of the snares and chasms that lurk in darkness, the Rebuker of every evil thing that prowls by night, the Stiller of the storm-winds of passion; the Quickener of all that is wholesome, the Adorner of all that is beautiful, the Reconciler of contradictions, the Harmonizer of discords, the Healer of diseases, the Saviour from sin. He has come: the Torch of truth, the Anchor of hope, the Pillar of faith, the Rock for strength, the Refuge for security, the Fountain for refreshment, the Vine for gladness, the Rose for beauty, the Lamb for tenderness, the Friend for counsel, the Brother for love. Jesus Christ has trod the world. The trace of the Divine footsteps will never be obliterated. And the Divine footsteps were the foot steps of a Man. The example of Christ is such as men can follow. On 1 until mankind wears His image. On! towards yon summit on which stands, not an angel, not a disembodied spirit, not an abstract of ideal and unattainable virtues, but THE MAN JESUS CHRIST.”

“The Testimony of Christ to Christianity.”
PETER BAYNE, A.M.

(Crises of Christ)

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THE authoritative literature concerning the history of the Lord Jesus Christ is contained within the New Testament. He is the supreme subject of the whole library. Every several book gathers its value from its testimony to His person, His teaching, or His work. The perfection of the whole is created by its unification in Him. The first four of its books chronicle His deeds, and His words, during the brief span of a lifetime, lasting for a generation. The rest of the book is occupied with the subject of His deeds and His words through all subsequent generations. The book of Acts is the first chapter in that history of the Church, which is the history of the deeds of Christ by the Holy Spirit through His people. The epistles contain the teaching of Christ by the Spirit, through chosen men, for the guidance of His Church until His second advent. The last book contains a prophetic vision of the final movements, which shall firmly establish His reign over the whole earth.

The Old Testament foretells His coming, and chronicles for these days the methods by which the hope of His advent was kept alive; and, indeed, burned ever more brightly through the processes of the past. The New is the history of that advent; and the new message of hope, under the inspiration of which men move through the confusion of conflict towards the certainty of ultimate victory.

The history of the New Testament is at once the story of the life of Jesus of Nazareth, and the account of the accomplishment of the mission of the Christ. These are phases forming the one perfect story. The life of Jesus was the carrying out of the mission of the Christ. The work of the Messiah was accomplished in the orderliness of the life of Jesus.

In this connection it is interesting to notice the opening and closing verses of the New Testament. Matthew, the evangelist, places Jesus in His relation to the race. “The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.” (Mat 1:1). The reference is not to the whole of the New Testament, nor even to the whole of the Gospel, but to the genealogy which immediately follows. The use here of the word “Christ” declares the appointment of this Man to definite service. It is rather a title than a name. By His name “Jesus” He is indicated as united to the race, coming through the chosen people. By the title “Christ” He is identified as the One who comes to fulfill the promises of the past, by the accomplishment of Divine purposes.

The last verse of the New Testament reads, “The grace of the Lord Jesus Christ be with the saints. Amen (Rev 22:21).” Here there is prefixed to the name “Jesus,” the title “Lord.” The Revised Versions, both English and American, have relegated the word “Christ” to the margin. Many ancient authorities, however, include it. The essential value of this comparison of verses is not interfered with, whichever view may be taken. The New Testament opens with a declaration, introducing the Man Jesus, and declaring His appointment to service. It closes with a benediction, which announces the crowning of Jesus as Lord, consequent upon His accomplishment of the purpose appointed; and the use of the word “grace” as the portion of the saints, revealing the glorious issue of that work.

He came for a purpose. The purpose is realized. He was anointed of God for the doing of work. The work is accomplished, and He is now the Lord through whom the grace of God is expressed towards, and becomes operative in, such as are subject to Him. Thus between the opening words of Matthew, and the closing statement of John there lies the story of His life and the account of His mission.

The literature of the Church has been enriched by many lives of Jesus. Some of these have emphasized the facts of His humanity, while others have emphasized the truth of His Deity. All have been of value. They have, however, been largely devoted to the contemplation of the Person of Jesus, rather than to a consideration of the accomplishment of a Divine work. It is to this particular aspect of the life of Jesus Christ that the present volume is devoted. Interest in Jesus Himself is of preeminent importance. The mystery of His Person, the graciousness of His teaching, the beauty of His character, the wonder of His deeds, all these are of such value that it is impossible to attend to them too closely or to write too much concerning them. It is, however, of equal importance that this wonderful life should be seen as that of the anointed Servant of God, the Christ, who in all the details of the passing days, was working a larger work, and towards a mightier issue than a mere contemplation of the human life might seem to suggest. Indeed, the beauty of life itself is only fully appreciated when it is seen as related in its every part to this mighty movement of God towards the redemption of man.

Here, therefore, attention is to be fixed, not so much upon the words of His lips, or His workings of wonders and signs, as upon His uttering of a Divine word, and His accomplishment of Divine work.

It is for this reason that the volume is entitled “The Crises of the Christ.” In all the works of God there is to be discovered an unvarying method of process and crisis. The process is slow, and difficult to watch in its progress. The crisis is sudden, and flames with a light that, flashing back upon the process, explains it, and forward, indicates a new line of action, which after all is the continuity of that which has preceded it. This might certainly be illustrated by reference to the observation of all-natural phenomena. The story of the earth, as read by scientists, is the story of slow movements, and of mighty upheavals. The history of the butterfly of many hues is that of the pupa, dormant to all appearance, which through crisis emerges into the flower of the air. The crisis is not an accident, not a catastrophe, in the sense of disaster, but a stage in an orderly method. This method, it may be said in passing, is also to be seen in God s revelation of Himself to men, the history of which is recorded in the Divine Library.

In the great song of Isaiah (Isa 9:6), which assuredly is Messianic in value, there is an indication of this method, and perhaps the key to the interpretation of the whole Scripture, as a Divine revelation. The first lessons concerning God that men had to learn were of Him as the “Wonderful Counsellor.” Then through long centuries there was unfolded the fact that He is “the Mighty God.” Then in the mission of Christ, in which is included the days of His earthly life, and these years of the application of His work, men are learning that God is “the Everlasting Father.” And yet again, in an age that has not yet dawned upon the world, but which must surely come, men will know Him as the “Prince of Peace.” In each case, the process has been slow, but the lesson once learned, the crisis has initiated a new movement and commenced a new process.

This same method obtains in the work of the Christ, and in that method, the crises rather than the processes form the subject of the present consideration. Of these, there are seven. The initial, that of the birth of Jesus; then secondly, the baptism; thirdly, the temptation; fourthly, the transfiguration; fifthly, the crucifixion; sixthly, the resurrection; and seventhly, the ascension. These are not at equal distances as to time, but they follow in orderly sequence, and in their entirety contain the whole story of that work by which redemption has been wrought for the race.

Each of them ushered in a new order of things in the work of Christ, crowning that of the past, and creating the force for that which was to come.

All these lie between two facts, which must be considered. The first is that of the ruin of the race, which created the necessity for the work of the Christ. The second is that of the redemption of the race, which issues from the work of the Christ. A preliminary section of this volume will be devoted to the ruin which called for Christ, and a final section to the statement of that redemption which constitutes His answer to the call. Thus with reverence, and a deep sense of its transcendent wonder, let the great subject be approached.

Taken from the Crises of Christ

Sample Chapter 18. THE DAZED DISCIPLES | Crises of Christ

HAVING considered the transfiguration of Jesus, and the presence and passing of Moses and Elijah, it now remains to turn the attention to the disciples, and this subject is of supreme interest. The principal purpose of the transfiguration is declared in the statement, “He was transfigured before them.” (Mat 17:2)

The experience of the holy mount had its place in the process of the work of the Master, in that it was the fitting consummation of a life innocent in Childhood, and holy through all the testing of growth into Manhood. Born without sin, triumphing over every attack made upon Him by the powers of evil, He at last passed, not by the way of death, but by that of transfiguration, into communion with the spirits of just men made perfect, into the very presence of God.

Moreover, the presence and passing of Moses and Elijah, representing as they did the great movements of the past, have been seen to be full of suggestiveness. The aspect of the transfiguration, however, which is of supreme value, is that the disciples were taken to the mount, were permitted to behold His glory, to listen to His converse with Moses and Elijah, themselves to speak in the light of the glory, and to hear the answer of God to that speech.

The consideration proceeds along three lines, First, a contemplation of the men; secondly, a consideration of their speech; and thirdly, attention to the answer of heaven to the suggestion of Peter.

I. The names of Peter, James, and John are associated on more than one occasion, and the fact certainly must have significance. Very many reasons have been suggested for the fact that the Master took these men to certain places to which the other disciples were not taken. Without discussing those theories, one reason may be considered. To discover this it will be helpful to call to mind the occasions upon which it happened. They are three in number. These men were taken to the house of Jairus, to the mount of transfiguration, to the garden of Gethsemane.

In each case they were brought into the presence of death, and in that fact lies a partial solution of the problem. Peter’s attitude towards death was revealed in the memorable conversation with his Lord chronicled in Matthew (Mat 16:14-19). While Jesus had spoken of a kingdom and keys, Peter had listened with calm complacency, but when He proceeded to speak of death upon a cross, Peter had been strangely moved, and had exclaimed, “Be it far from Thee, Lord (Mat 16:21-23).” Thus it will be seen that he had followed Jesus to the point of death, and then had halted. This distinctly proves that Peter had no true conception of his Master s attitude towards death.

Mark gives the account of the coming of James and John to Jesus, and their asking that when He should come into His kingdom they might sit one on His right hand and one on His left. In great pity and love the Master had looked at them and said: “Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with?” They answered, “We are able (Mar 10:35-40),” feeling that there was no cup that He should drink that they were not able to share with Him, and no baptism through which He should pass in which they were unable to have fellowship with Him. They were “sons of thunder,” and what could make them afraid? If He could pass through baptism, so also could they. If He were able to drink some strange cup, so also were they. James and John had followed Jesus to the point of death, and dared all results. Peter was afraid. James and John were blindly courageous. Both attitudes were wrong. None of these men understood the death towards which the Master moved, nor the triumph that awaited Him through death. They must be taught, and the teaching began before their speech revealed their attitude, and was continued after the experience of the holy mount. The sequence of the teaching is most clearly revealed in the Gospel of Mark.

First there is recorded the story of the visit to the house of Jairus. “He suffered no man to follow with Him, save Peter, and James, and John. . . . He, having put them all forth, taketh the father of the child and her mother and them that were with Him, and goeth in where the child was. And taking the child by the hand, He saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise (Mar 5:37-41).” She obeyed, and He handed her to her parents. That scene, proving Christ’s Lordship over death, was witnessed by Peter, James, and John.

Then follows the account of the transfiguration, and the fact that these same three men listened to the converse with Moses and Elijah concerning His own death. (Mar 9:2)

And finally the experience in Gethsemane, concerning which Mark says, “And He taketh with Him Peter and James and John, and began to be greatly amazed, and sore troubled. And He saith unto them, My soul is exceeding sorrowful even unto death: abide ye here, and watch.” (Mar 14:33-34) from the Crises of Christ

Thus it is at once seen that each time He took these men aside, He conducted them into the presence of death, and He revealed His threefold attitude towards death. In the house of Jairus He was Master of death. On the mount of transfiguration He stood superior to death, transfigured, and yet conversing of death to be accomplished. In Gethsemane He bowed and yielded Himself to death a strange progression. These men, of whom one was afraid, and the other two imagined there was nothing to fear, were led through this private and special ministry of infinite patience, that they might see the Master’s connection with death. In the house of Jairus He addressed the dead child, using the familiar speech of a living love, “Little lamb, I say unto thee, arise (Mar 5:41).” There was no thunder about His voice, no magnificence of majesty, suggesting the assertion of authority, but the sweet whisper of an infinite Love, in response to which the spirit of the little one came back from the spirit land to its clay tabernacle. He stood in the home evidently Master of death, with a strength and dignity that needed no outward pageantry.

Then upon the mount He was seen to be in His own Person absolutely superior to death, passing without its touch into the breadth and beauty of life in the places where death never comes, and yet there talking of it as an experience through which He would soon pass.

Then, strange and marvellous thing, in Gethsemane He came towards the hour of His dying, and as He approached that hour, said to those same men, “My soul is exceeding sorrowful even unto death (Mar 14:34).” To Peter and James and John were these visions granted.

Thus the presence of these men on the mount was part of a perfect scheme. These were experiences which the

Master was storing for them, which should have their explanation in days that were yet to come. Presently, when the work of the Cross was accomplished, and the Paraclete had been poured upon them, these men would begin to understand what happened in the house of Jairus, upon the holy mount, and most wonderful of all, how that when His soul was sorrowful unto death, they had beheld the Master of death bowing to death, in order that He might slay death. After that, Peter writing a letter, and speaking of his own death, did not so name it, but borrowing the word he heard upon the mount, wrote, “after my exodus (2Pe 1:15).” Thus death was transfigured for these men through the patient process of a special training which the Master gave them. from the Crises of Christ

II. In turning from this consideration of the men, to give attention to Peter’s words uttered in the glory of the mount, it is important to notice their condition at the time. Of Peter, Mark says, “He knew not what to answer; for they became sore afraid ((Mar 9:6),” and Luke affirms “not knowing what he said (Luk 9:33).” These statements confirm the opinion that the whole speech was a blunder.

Luke’s account alone makes reference to the fact that the disciples had slept. It is probable that here, as in the garden, they fell asleep while the Master was at prayer. Awakening, and while yet in a half-dazed condition, they looked upon the marvellous scene before them; remembering, as people waking suddenly so often first remember matters but recently impressed upon the mind, the six days of estrangement which had followed upon their shunning of the Cross. How changed the scene and the Master! Jesus, Whose face had borne the marks of an infinite sorrow during those days of silence, now stood in the midst of splendour such as they had never beheld. His face shone with the brightness of the sun, and the seamless robe, which, perchance, love had woven for Him, was white and glistering, beyond the glories of the snows of Hermon. How everything would rush back upon the minds of the men! Peter would remember the rebuke that had fallen from his Master’s lips, “Get thee behind me, Satan (Mat 16:23),” and then the cause of that rebuke, the fact that he had desired for his Master not a Cross, but a kingdom. And now behold that loved One, just as Peter would fain see Him, and desired to keep Him. In the mind of the waking man there would be the contrast between this and that; between the splendour of the glory, and the fact of converse with heaven’s own inhabitants; and that strange announcement of a week ago, concerning Jerusalem, and the chief priests hatred, and the culminating death. The outcome of this contrast was the speech of the man: “Lord, it is good for us to be here” not there, but here. Talk no more of the Cross, but stay here upon the mount in glory. “If Thou wilt, I will make here three tabernacles; one for Thee, and one for Moses, and one for Elijah.” (Mat 17:4)

How strangely confused the mind of the man was, is evident by this suggestion. Imagine making tabernacles for Moses and Elijah, to say nothing of the Master. Had he said, Let us stay here and make three tabernacles, one for Thee, and one for me, and one for James and John, it would have had more of reason in it. What did Moses and Elijah want with tabernacles? The word tabernacle simply means a booth, or boughs made into a shelter for present use. Peter’s suggestion was that he should go to the trees and bear back boughs with which to construct three temporary resting-places. Think of Moses sojourning in a tabernacle, or Elijah sitting down to rest in a booth. The whole suggestion is grotesque. “He knew not what to answer,” and for him, as for all men in like circumstances, it were infinitely better to say nothing. He had lost the sense of the spiritual, and his mind, moving wholly within the realm of material things, imagined that the spirits of the just made perfect could find shelter in tabernacles constructed of boughs.

There was, however, a darker side to the mistake of Peter. When he suggested building three tabernacles, one for the Master, one for Moses and one for Elijah, he seems to have been forgetful of his own confession made but eight days before. Jesus had asked, “Whom do men say that the Son of Man is?” and had received the reply, “Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets.” Then, in answer to His second question, “Who say ye that I am?” Peter had placed his Lord in a position far higher than that of Elijah, “Thou art the Christ, the Son of the living God (Mat 16:13-16).” Yet now he suggests making a tabernacle for Jesus, and one for Moses, and one for Elijah, thus putting his Master upon the same level with these men of the past.

The mistake is by no means an obsolete one. Men are still attempting to make tabernacles, one for Christ, one for Confucius, one for Budda. Beware of such blasphemy. More harm was done in 1893 in the world’s parliament of religions at Chicago than has yet been undone. Men from the East, who then heard arguments to show the comparison between the religion of Jesus and that of others, while perhaps to-day thinking no less of Christ than before, yet cling more tenaciously than ever to the system in which they have been brought up. It is ever dangerous to allow that it is possible for a moment to put the best of religious teachers in comparison with the Christ. One for Jesus, one for Moses, and one for Elijah is utterly and hopelessly wrong. The man who suggests it has lost the sense of the absolute and sovereign supremacy of Jesus Christ over all teachers. from the Crises of Christ

III. Matthew describes the cloud which overshadowed the mount as a bright cloud. Darkness glorified, shadow illuminated! Wherever there is a bright cloud, the brightness is proof of the light behind. Who has not seen the clouds piled mountain high on the horizon, lit with gorgeous splendour? Only the clouds are seen, but the lights upon them speak of the sun shining in power behind them. A bright cloud overshadowed them, a symbolic cloud. The transfiguration is passing, the outshining of the splendour of His presence is to cease, and the clouds are gathering over the green hill far away, but they are smitten through and through with light. It is impossible to hide the glory again from these men. They will never again wholly forget the radiant vision. James will pass to his martyr baptism with that glory still upon his mind, and that holy mount will abide with Peter until, his work ended, he, too, shall enter the cloud, and beyond it find the never-fading light.

It was indeed a bright cloud, but it overshadowed them while yet Peter was speaking. It interrupted and silenced the speech of earth, that the speech of heaven might be heard. What Peter would have said had he been allowed to proceed, none can tell. While he was yet speaking the cloud came. This blundering speech of men must be interrupted, this gross misunderstanding of the Divine must be corrected, this incoherent prayer of a disciple but half awake, must be hushed.

Out of the bright cloud came the heavenly voice, and there are three matters of importance to notice in the words spoken. First, the identification of this Man Who has been seen in resplendent glory-“This is My beloved Son”; secondly, the announcement of the Divine satisfaction-“In Whom I am well pleased”; and thirdly, the injunction laid upon these men, and upon the Church and all the ages through them “Hear ye Him.” (Mat 17:5) from the Crises of Christ

First, identification-“This is My beloved Son.” Moses and Elijah were servants, this is the Son. The messages of the economies of the past were for the unfolding of the law, He and His message constitute the epiphany of grace.

Then the statement of Divine satisfaction “In Whom I am well pleased.” God had said this before at the baptism in Jordan, when the private life of Christ drew to a close, and His public life was beginning. And now that the second stage had come to an end, when the public life was closing, and the sacrificial and atoning work beginning, as He was about to pass from the culminating glory to take His way into the shadows and into death, again God said, “I am well pleased.” Satisfied with the private life in Nazareth, with the honest toil of the carpenter’s shop, with the years of public ministry, with the deeds of love that had been scattered over all the pathway, the whole life of Jesus from beginning to end had given satisfaction to the heart of God.

Then the injunction “Hear ye Him.” Moses and Elijah have passed. Let there be no tabernacle built for Moses; his mission is ended. “This is My Son.” Let there be no attempt to retain the fiery reformer; Elijah’s work is over. “This is My Son.” “God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in His Son (Heb 1:1-2).” “Hear Him.” No other voice is needed. Let them be hushed in silence. Let Moses and Elijah pass back to the upper spaces. The dwellers upon earth have the speech of the Son, and nothing else is needed “Hear Him.” from the Crises of Christ

It was a word of rebuke silencing the blunder of Peter. It was a word of comfort by which God attested the value and virtue of Christ. It was a word of encouragement, for if the speech of Moses and Elijah were over, and their presence had passed within the veil, the Son is to abide, and through all the exigencies and intricacies of the coming days His voice, sweet as the music of heaven, clear as the voice of a brother man, shall lead through the mists to the dawn of the eternal light.

What wonderful effect was produced upon these men by this scene! James died sealing his testimony with his blood, a martyr. Nothing more is recorded of him. John takes his way to long life, and in his writing, says, “The Word became flesh, and dwelt among us … full of grace and truth (Joh 1:14).” The parenthesis follows as a flash of glory from his pen; as he remembered the mount, he wrote, “We beheld His glory, glory as of the only begotten from the Father.” John can never forget. Peter in his last epistle wrote, “We did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eye-witnesses of His majesty. For He received from God the Father honour and glory, when there was borne such a voice to Him by the Majestic glory, This is My beloved Son, in Whom I am well pleased: and this voice we ourselves heard borne out of heaven, when we were with Him in the holy mount.” (2Pe 1:16-18).

Thus Peter and John to the end of their ministry were influenced by the vision of that wonderful night, and influenced supremely by the speech of heaven and the bright cloud that overshadowed them. from the Crises of Christ

To many there comes no mount of transfiguration, but there is for all the speech of the Son. If the majority are not called to some mount of vision where they may behold the glory as these three men beheld it, yet to every soul amid the multitudes of the redeemed He speaks in every passing day. God forbid that the babel of earth’s voices shall drown the accents of His still small voice. To His children He speaks softly and sweetly in the innermost recesses of the heart day by day, saying ever, “This is the way, walk ye in it (Isa 30:21),” and out of God’s heaven God’s message ever speaks, “This is My Son, hear ye Him.” (Mat 17:5)

Taken from the Crises of Christ

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