"BAPTISM"
What About Infant Baptism?
INTRODUCTION
1. In the previous studies we have seen that baptism...
a. Is essential to:
1) SALVATION - Mk 16:16; Ac 2:38; 22:16
2) BECOMING DISCIPLES OF CHRIST - Mt 28:19-20; Ga 3:27
b. Is immersion, for:
1) The Greek words can only mean immersion
2) Pouring and sprinkling do not fit with figures used to
describe baptism in the N.T.
3) Scholars are unanimous in pointing out that immersion was the
practice in the Bible and early church
2. Two more questions remain which are often in the minds of people:
a. Should infants be baptized?
b. Is there ever a need to be "re-baptized?"
[This study shall consider the question "What about infant baptism?"
My first point is to suggest that...]
I. "INFANT BAPTISM" IS NOT BIBLE BAPTISM
A. BIBLE BAPTISM REQUIRES IMMERSION...
1. We have seen that pouring or sprinkling is not baptism
2. Therefore "infant baptism" as commonly practiced is really a
misnomer
a. "Infant pouring" or "infant sprinkling" would be a more
accurate description
b. Only if the infant is immersed could it be called "infant
baptism"
-- Of course, immersion is not the only thing which constitutes
Bible baptism...
B. BIBLE BAPTISM REQUIRES CERTAIN PREREQUISITES...
1. Bible baptism requires FAITH - Ac 8:35-38
a. Notice the eunuch's question, and Philip's response
1) "See, here is water. What hinders me from being
baptized?"
2) "If you believe with all your heart, you may."
-- If one believes, they may be baptized - cf. Mk 16:16
b. Infants, however, are incapable of belief!
2. Bible baptism requires REPENTANCE - Ac 2:38
a. If one is a penitent believer, they may be baptized
b. But infants are incapable of repentance!
[The first thing to realize about "infant baptism" is that it is not
baptism in the strict sense of the word; nor is it the baptism spoken
of in the N.T., which was only for those who possessed faith and a
penitent heart.
Another point to consider is...]
II. "INFANT BAPTISM" IS NOT NECESSARY
A. THE RISE OF INFANT BAPTISM IN CHURCH HISTORY...
1. Even those who later approved of infant baptism admit that one
could not prove it from the Scriptures...
a. "It cannot be proved by the sacred Scriptures that infant
baptism was instituted by Christ, or begun by the first
Christians after the apostles." (MARTIN LUTHER, On
Rebaptism)
b. "Infant baptism was established neither by Christ nor the
apostles. In all places where we find the necessity of
baptism notified, either in a dogmatic or historical point
of view, it is evident that it was only meant for those who
were capable of comprehending the word preached, and of
being converted to Christ by an act of their own will."
(JACOBI, Article on Baptism in Kitto's Cyclopedia of
Biblical Literature, Vol. I, p. 287)
2. If this is true, when did the practice of "infant baptism"
begin?
a. The earliest mention of infant baptism is around 200 A.D.
b. The practice began only after the doctrine of "original
sin" had been developed
1) "The early theological development of the doctrine of
original sin contributed to the importance of infant
baptism." (Christianity Through The Centuries, p. 160)
2) The whole basis of "infant baptism", therefore, lies in
the assumption that infants are born in sin
B. ARE BABIES BORN IN SIN?
1. Of course, the doctrine of "original sin" means different
things to different people
a. Some understand it to refer only to inheriting the "fallen
nature" of Adam, and not any personal guilt of his
b. But the common conception includes the idea of inheriting
the guilt of Adam's sin as well, meaning that babies are
born in sin and guilty of sin
c. It is this latter understanding that led to the practice of
infant baptism
2. People are not held accountable for the guilt of their
forbears!
a. God has clearly said that He does not hold the child guilty
for the sins of the father - Ezek 18:20
b. Paul described a time in his life when we was alive before
he became a sinner - Ro 7:7-11
1) According to the common idea of original sin, this would
have been impossible!
2) But not if children are born free from the guilt of sin
and remain so until they reach an age of accountability
3. Consider also the nature of the NEW COVENANT - He 8:6-13
a. One of the notable features about the new covenant is:
1) "None of them shall teach his neighbor, and none his
brother, saying 'Know the Lord'..."
2) "For all shall know Me, from the least of them to the
greatest of them."
-- In other words, no one enters into this new covenant
without already knowing the Lord!
b. Unlike the OLD COVENANT...
1) Where people entered the covenant by virtue of birth
into the family (Israel)
2) Where males entered the covenant by virtue of
circumcision when eight days old
3) Where as they grew older they had to be taught to know
the Lord!
c. When "infant baptism" is practiced, this distinctive
feature of the new covenant is no longer present!
1) Children, who have supposedly entered a covenant
relationship with the Lord, still need to be taught as
they get older
2) They have to be taught to know the Lord!
d. This distinctive feature of the new covenant is true only
when:
1) Baptism (the means by which we enter a covenant
relationship with the Lord today) is administered to
penitent believers
2) Those who enter the covenant have already been taught
about the Lord (via the gospel of Christ)
CONCLUSION
1. Should infants be baptized? The answer is "yes" if we can show...
a. One example in the N.T. where infants were baptized
b. That they meet the prerequisites of faith and repentance required
of all those baptized in the N.T.
c. That they can know the Lord somehow before they enter into the
relationship baptism places them, and so do not need to be taught
to know the Lord
2. But the Biblical facts are...
a. There is not one case of "infant baptism" in the N.T.!
b. Only those who believe and have repented may be baptized!
c. To baptize infants would make the point of He 8:11 without
meaning!
3. The logical conclusion from the Biblical evidence is that babies...
a. Are born into this world without the personal guilt of their
ancestors
b. Are not lost and in need of salvation
c. Are "safe" (not "saved," for they were never "lost")
d. Remain safe until they reach an accountable age where they become
guilty of their sins, and in need of salvation
4. What if you were "baptized" as an infant?
a. Most likely you were not actually baptized (immersed), simply
"sprinkled"
b. Even if immersed, it was not "Bible baptism", which requires
faith and repentance
-- Thus you are still in need of obeying the Word of the Lord!
Don't place your faith in the traditions of men, or in the doctrines of
some church; place your faith in God's Word, and obey it accordingly!
February 12, 2015
From Mark Copeland... What About Infant Baptism?
From Mark Copeland... What About "Re-Baptism?
"BAPTISM"
What About "Re-Baptism?"
INTRODUCTION
1. In our study of baptism we have seen that it is...
a. Essential
1) To salvation - Mk 16:16; Ac 2:38; 22:16
2) To becoming disciples of Christ - Mt 28:19-20; Ga 3:27
b. Immersion, not pouring or sprinkling
1) The Greek words can only mean immersion
2) Pouring and sprinkling do not fit the FIGURES used to describe
baptism in the NT.
3) Scholars are unanimous that immersion was the practice in the
NT
c. For penitent believers
1) For sinners with faith in the Lord Jesus who have repented of
their sins
2) Not infants, who are incapable of faith and repentance
2. Another question that is often raised: "Is there ever a need to be
re-baptized?"
a. What about those who were sprinkled?
b. What about those baptized as infants?
c. What about those baptized believing they were already saved?
[This study examines the question of re-baptism, first by noticing...]
I. A CASE OF "RE-BAPTISM" IN THE NEW TESTAMENT
A. RECORDED IN ACTS 19:1-5...
1. Background information is found in Ac 18:24-28
a. Apollos had been teaching the baptism of John
b. But he himself was taught more accurately by Aquila and
Priscilla
2. Paul finds some "disciples" at Ephesus - Ac 19:1-3
3. Upon further examination he has them "re-baptized" - Ac 19:4-5
B. SOME OBSERVATIONS...
1. They had been previously "baptized"
2. But their baptism was lacking in some way
a. Even though it was immersion
b. Even though it was "for the remission of sins" - Mk 1:4
3. But their baptism was not in the name of Jesus, i.e., by His
authority - Ac 2:38; 10:48; 19:5
a. Which would have been a baptism into the name of the
Father, the Holy Spirit, and the Son - Mt 28:19
b. Which would have been a baptism into the death of Christ,
by which they would have been clothed with Christ - Ro 6:
3-7; Ga 3:27
-- Because their first "baptism" lacked an essential element,
"re-baptism" was necessary!
[May we not conclude that if an earlier "baptism" lacks some essential
element, then "re-baptism" is necessary? To determine whether
"re-baptism" is required of us, consider...]
II. WHEN "RE-BAPTISM" IS APPROPRIATE
A. FOUR "ELEMENTS" CONSTITUTE BIBLE BAPTISM...
1. The proper mode: a burial (immersion) - Ro 6:3; Col 2:12
2. The proper authority: in the name of Christ - Ac 19:5
3. The proper purpose: for the remission of sins - Ac 2:38;
22:16
4. The proper subject: a penitent believer - Ac 2:38; 8:37;
Mk 16:16
B. WHEN ONE ELEMENT WAS LACKING, "RE-BAPTISM" WAS COMMANDED...
1. In Ac 19:1-5, the proper authority was lacking
2. Even though their previous baptism had the right mode,
purpose, and subject, "re-baptism" was commanded!
C. APPLYING WHAT WE HAVE LEARNED...
1. If we were baptized by sprinkling or pouring:
a. As practiced by Catholics, Lutherans, Presbyterians,
Episcopalians, Methodists and others
b. Our baptism lacked the proper mode (immersion)
-- "Re-baptism" would be therefore be necessary
2. If we were baptized by the authority of anyone other than
Jesus:
a. Such as Ellen G. White (Seventh Day Adventists), The Watch
Tower Society (Jehovah Witnesses), Joseph Smith (Mormons),
and others
b. Our baptism was not by the right authority (Jesus Christ)
-- "Re-baptism" would be therefore be necessary
3. If we were baptized as a public confession of faith (thinking
we were already saved):
a. As practiced by most Baptists, Assemblies Of God and others
b. Our baptism was not for the right purpose (remission of
sins)
-- "Re-baptism" would be required to ensure we have been
scripturally baptized
4. Finally, if we were baptized but were not penitent believers:
a. As is the case when people are baptized...
1) When all their friends are doing it
2) Because their spouse, fianc‚, or parents are pressuring
them to do it (and they do it to please them, not God)
3) As infants incapable of faith or repentance
b. Our baptism was lacking the right subjects (penitent
believers)
-- Our need for "re-baptism" would be just as great as any
other!
CONCLUSION
1. In summarizing what has been said in this study:
a. If our baptism lack any of the four essential elements of Bible
baptism...
1) The proper mode - immersion
2) The proper authority - Jesus Christ
3) The proper purpose - for remission of sins
4) The proper subject - a penitent believer
b. Then "re-baptism" is both appropriate and necessary to ensure
that our sins have been washed away by the blood of Jesus!
2. But perhaps I should clarify:
a. When one is baptized because their "first" baptism lacked an
essential element...
1) It is not really "re-baptism"!
2) Technically speaking, the person is being baptized
scripturally for the first time!
b. When one has been scripturally baptized once...
1) There is never a need to be baptized again!
2) For once we have clothed ourselves with Christ in baptism:
a) The blood of Christ continually cleanses us of our sins
b) As we repent and confess our sins to God in prayer
- Ac 8:22; 1Jn 1:9
Have you been scripturally baptized? If you desire assistance, please
feel free to let me know! May God bless you in your efforts to do His
Will!
What's So Important about Jesus' Resurrection? by Eric Lyons, M.Min.
http://apologeticspress.org/APContent.aspx?category=10&article=1082
What's So Important about Jesus' Resurrection?
| by | Eric Lyons, M.Min. |
After the widow’s son of Zarephath died, Elijah prayed to God, “and the soul of the child came back to him, and he revived” (1 Kings 17:22). A few years later, the prophet Elisha raised the dead son of a Shunammite (2 Kings 4:32-35). Then, after Elisha’s death, a dead man, in the process of being buried in the tomb of Elisha, was restored to life after touching Elisha’s bones (2 Kings 13:20-21). When Jesus was on Earth, He raised the daughter of Jairus from the dead (Mark 8:21-24,35-43), as well as the widow of Nain’s son (Luke 7:11-16) and Lazarus, who had been buried for four days (John 11:1-45). After Jesus’ death and resurrection, Matthew recorded how “the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many” (27:52-53). Then later, during the early years of the church, Peter raised Tabitha from the dead (Acts 9:36-43), while Paul raised the young man Eutychus, who had died after falling out of a three-story window (Acts 20:7-12). All of these people died, and later rose to live again. Although some of the individuals arose very shortly after death, Lazarus and (most likely) the saints who were raised after the resurrection of Jesus, were entombed longer than was Jesus. In view of all of these resurrections, some have asked, “What is so important about Jesus’ resurrection?” If others in the past have died to live again, what makes His resurrection so special? Why is the resurrection of Jesus more significant than any other?
First, similar to how the miracles of Jesus were worked in order to set Him apart as the Son of God and the promised Messiah, even though all others who worked miracles during Bible times were not God in the flesh, the resurrection of Jesus is more significant than any other resurrection simply because the inspired apostles and prophets said that it was. Many people throughout the Bible worked miracles in order to confirm their divine message (cf. Mark 16:20; Hebrews 2:1-4), but only Jesus did them as proof of His divine nature. Once, during the Feast of Dedication in Jerusalem, a group of Jews surrounded Jesus and asked, “If You are the Christ, tell us plainly” (John 10:24)? Jesus responded to them saying, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me…. I and My Father are one” (John 10:25,30). These Jews understood that Jesus claimed to be the Son of God in the flesh (cf. 10:33,36), and Jesus wanted them to understand that this truth could be known as a result of the miracles that He worked. They testified of His deity (cf. John 20:30-31). Why? Because He said they did (10:25,35-38; cf. John 5:36). The miracles that Jesus performed bore witness of the fact that He was from the Father (John 5:36),because He said He was from the Father. A miracle in and of itself did not mean the person who worked it was deity. Moses, Elijah, Elisha, Peter, Paul, and a host of others worked miracles, with some even raising people from the dead, but not for the purpose of proving they were God in the flesh. The apostles and prophets of the New Testament worked miracles to confirm their message that Jesus was the Son of God, not to prove that they were God (cf. Acts 14:8-18). Jesus, on the other hand, performed miracles to bear witness that He was the Son of God, just as He claimed to be (cf. John 9:35-38).
Likewise, one reason that Jesus’ miraculous resurrection is more significant than the resurrections of Lazarus, Tabitha, Eutychus, or anyone else who was raised from the dead, is simply because the inspired apostles and prophets in the early church said that it was more important. Like the miracles He worked during His earthly ministry that testified of His deity, His resurrection also bore witness of His divine nature. There is no record of anyone alleging that Lazarus was God’s Son based upon his resurrection, nor did the early church claim divinity for Eutychus or Tabitha because they died and came back to life. None of the above-mentioned individuals who were resurrected ever claimed that their resurrection was proof of deity, nor did any inspired prophet or apostle. On the other hand, Jesus was “declared to be the Son of God with power…by the resurrection from the dead” (Romans 1:4). His resurrection was different because of Who He was—the Son of God. Just as the miracles He worked during His earthly ministry testified of His divine message, and thus also of His divine nature, so did His resurrection.
Second, the significance of Jesus’ resurrection is seen in the fact that He was the first to rise from the dead never to die again. Since no one who has risen from the dead is still living on Earth, and since there is no evidence in the Bible that God ever took someone who had risen from the dead into heaven without dying again, it is reasonable to conclude that all who have ever arisen from the dead, died in later years. Jesus, however, “having been raised from the dead, dies no more. Death no longer has dominion over Him” (Romans 6:9). Jesus said of Himself: “I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore” (Revelation 1:17-18). All others who previously were raised at one time, died again, and are among those who “sleep” and continue to wait for the bodily resurrection. Only Jesus has truly conquered death. Only His bodily resurrection was followed by eternal life, rather than another physical death. Although it has been argued by skeptics that “it’s the Resurrection, per se, that matters, not the fact that Jesus never died again” (see McKinsey, 1983, p. 1), Paul actually linked the two together, saying, God “raised Him from the dead,no more to return to corruption” (Acts 13:34, emp. added). Furthermore, the writer of Hebrews argued for a better life through Jesus on the basis of His termination of death. One reason for the inadequacy of the old priesthood was because “they were prevented by death.” Jesus, however, because He rose never to die again, “continues forever” in “an unchangeable priesthood,” and lives to make intercession for His people (Hebrews 7:23-25).
A third reason why Jesus’ resurrection stands out above all others is because it alone was foretold in the Old Testament. In his sermon on the Day of Pentecost, Peter affirmed that God had raised Jesus from the dead because it was not possible for the grave to hold Him. As proof, he quoted Psalm 16:8-11 in the following words:
I foresaw the Lord always before my face, for He is at my right hand, that I may not be shaken. Therefore my heart rejoiced, and my tongue was glad; moreover my flesh also will rest in hope. For You will not leave my soul in Hades, nor will You allow Your Holy One to see corruption. You have made known to me the ways of life; You will make me full of joy in Your presence (Acts 2:25-28).
Peter then explained this quote from Psalms by saying:
Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. This Jesus God has raised up, of which we are all witnesses (Acts 2:29-32).
The apostle Paul also believed that the psalmist bore witness to Christ, and spoke of His resurrection. In his address at Antioch of Pisidia, he said:
And we declare to you glad tidings—that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: “You are My Son, today I have begotten You.” And that He raised Him from the dead, no more to return to corruption, He has spoken thus: “I will give you the sure mercies of David.” Therefore He also says in another Psalm: “You will not allow Your Holy One to see corruption.” “For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption. Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses (Acts 13:32-39).
Where is the prophecy for the resurrection of Jairus’ daughter? When did the prophets ever foretell of Eutychus or Tabitha’s resurrection? They are not there. No resurrected person other than Jesus had his or her resurrection foretold by an Old Testament prophet. This certainly makes Jesus’ resurrection unique.
Fourth, the significance of Jesus’ resurrection is seen in the fact that His resurrection was preceded by numerous instances in which He prophesied that He would defeat death, even foretelling the exact day on which it would occur. Jesus told some scribes and Pharisees on one occasion, “For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40, emp. added). Matthew, Mark, and Luke all recorded how Jesus “began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day” (Matthew 16:21, emp. added; cf. Mark 8:31-32; Luke 9:22). While Jesus and His disciples were in Galilee, Jesus reminded them, saying, “The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up” (Matthew 17:22-23, emp. added). Just before His triumphal entry into Jerusalem, Jesus again reminded His disciples, saying, “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again” (Matthew 20:18-19, emp. added). Jesus’ prophecies concerning His resurrection and the specific day on which it would occur were so widely known that, after Jesus’ death, His enemies requested that Pilate place a guard at the tomb, saying, “Sir, we remember, while He was still alive, how that deceiver said, ‘After three days I will rise.’ Therefore command that the tomb be made secure until the third day…” (Matthew 27:63-64, emp. added). They knew exactly what Jesus had said He would do, and they did everything in their power to stop it.
Where are the prophecies from the widow’s son of Zarephath? Had he prophesied of his resurrection prior to his death? Or what about the son of the Shunammite woman that Elisha raised from the dead? Where are his personal prophecies? Truly, no one mentioned in the Bible who rose from the dead prophesied about his or her resurrection beforehand, other than Jesus. And certainly no one ever prophesied about the exact day on which he or she would arise from the dead, save Jesus. This prior knowledge and prophecy makes His resurrection a significant event. He overcame death, just as He predicted. He did exactly what he said He was going to do, on the exact day He said He was going to do it.
Finally, the uniqueness of Jesus’ resurrection is seen in the fact that He is the only resurrected person ever to have lived and died without having committed one sin during His lifetime. He was “pure” and “righteous” (1 John 3:3; 2:1), “Who committed no sin, nor was deceit found in His mouth” (1 Peter 2:22). He was “a lamb without blemish and without spot” (1 Peter 1:19), “Who knew no sin” (2 Corinthians 5:21). No one else who has risen from the dead ever lived a perfect life, and then died prior to his or her resurrection for the purpose of taking away the sins of the world (cf. John 1:29). Because Jesus lived a sinless life, died, and then overcame death in His resurrection, He alone has the honor of being called “the Lamb of God” and the “great High Priest” (Hebrews 4:14). “Christ was offered once to bear the sins of many,” and because of His resurrection “those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Hebrews 9:28).
Whether or not Eutychus, Tabitha, Lazarus, etc., rose from the grave, our relationship with God is not affected. Without Jesus’ resurrection, however, there would be no “Prince and Savior, to give repentance to Israel and forgiveness of sins” (Acts 5:31). Without Jesus’ resurrection, He would not be able to make intercession for us (Hebrews 7:25). Without Jesus’ resurrection, we would have no assurance of His coming and subsequent judgment (Acts 17:31).
Most certainly, Jesus’ resurrection is significant—more so than any other resurrection ever to have taken place. Only Jesus’ resurrection was verbalized by inspired men as proof of His deity. Only Jesus rose never to die again. Only Jesus’ resurrection was prophesied in the Old Testament. Only Jesus prophesied of the precise day in which He would arise from the grave, and then fulfilled that prediction. Only Jesus’ resurrection was preceded by a perfect life—a life lived, given up, and restored in the resurrection for the purpose of becoming man’s Prince, Savior, and Mediator.
REFERENCES
McKinsey, C. Dennis (1983), “Commentary,” Biblical Errancy, pp. 1-4, February.
From Jim McGuiggan... Pray in the Spirit
Pray in the Spirit
What does it mean to "pray in the Spirit"? Christians are called to do various things "in" the Spirit. The Greek preposition en usually means either "in" or "by" and it’s only by looking closely at the context we can determine which rendering is best. But our grasp of the context doesn’t always help us sufficiently so serious students of scripture remind us that a given text could equally be translated "in the Spirit" or "by the Spirit". While the meaning of these two prepositions can overlap they can and sometimes do send us in two distinct directions. Then, again, there are times when there is no preposition, just a simple dative case (as in pneumati) but the question remains whether we should render it "in" or "by".
Occasionally there is a dispute whether the Greek word pneuma in such a context is the human spirit or the Holy Spirit but most of the time there’s agreement that the Holy Spirit is in view. Certainly it appears to be the Holy Spirit that Paul has in mind in Ephesians 6:18. Paul speaks of people "beginning" their life with God in Christ in/by the Spirit (Galatians 3:3) "walking" (living, says NIV) in/by the Spirit (Galatians 5:16) and "living" in/by the Spirit in 5:25. Christians, Jews and Gentiles in context, access the Father in/by the Spirit (Ephesians 2:18) are made into God’s dwelling place in/by the Spirit (2:22). The Colossians "love" in/by the Spirit (1:8) and so forth.
When Paul says we live or love or walk (behave or conduct ourselves) in/by the Spirit what does he mean? Would it be the same if he said we live or love or walk in/by the Father? Would it be the same if he said we live or love or walk in/by the Lord Jesus Christ? Well, yes and no. We’re certainly told that it’s in/by Christ that we live and have access to God; but while the same work is accomplished by the triune God working in concert it’s clear that there are specific roles maintained by the Father, Son and Spirit (the "economic" Trinity as it’s sometimes called).
Yes, but what does it mean to do something "in/by" the Spirit? For us the word "by" is clear enough. We’d immediately think of the Spirit enabling or empowering us so that if Paul says, "we live by the Spirit" we can easily understand him to mean that the Spirit empowers us; that it’s because of what the Spirit does that we are able to live. We could just as easily understand him to mean we live by (the teaching, guidance or in accordance with) the Spirit. We might think of God's statement to Israel that humans live "by every word that comes from God". If Paul says we live "in" the Spirit we find that a little harder to grasp but the dative of sphere is common enough to us. There are people who live "in" fear and there are those who live "in" faith. This locates them in a particular realm or setting. Obviously they aren’t physically located "in" faith or fear the way people sleep "in" a room; faith or fear is the boundary within which they live. So it is with those who live or walk or pray "in (the) Spirit". The Spirit, so to speak, is the realm in which they move, the atmosphere in which they breathe, the parameter within which they think or shape their prayers or behaviour.
So what does it mean to "pray in the Spirit"? It means to allow the Spirit to be the shaper of our prayers, the guide and teacher on the things for which we should pray and the purifier of our motives in praying such prayers. It means we won't pray for something that is contrary to what the Holy Spirit aims for or nurtures.
But what does that mean? Does he mean we are to say nothing until the Spirit puts the specific words and subjects into our minds; as if he literally whispered into or minds something like, "Here’s what you are to pray for, here is how you will word the prayer and here is the motive from which you should pray it"?
I’m sure that’s not what Paul has in mind. He seems to think the Christians have more personal input into the matter than that. He isn’t asking the Holy Spirit to do the praying he calls on the Christians to do the praying. Yes, but if the Spirit shapes and enables us to pray what do we have to do with it? Look, we need to work with scripture and life and stop thinking as if lives were like already played chess games and that we’re mindless pawns or a limp rag flopping in the wind. This section in Ephesians is a call to war! Certainly it is God that enables, protects and sustains us but we are up to our necks in the battle, we are supposed to exert ourselves, we are to engage the enemy. Paul says "pray!" He tells them to pray not in terms of "the flesh" (in selfishness, self-reliance or with personal agendas) but in terms of the Spirit. We are to think of who and what he is, who and what he stands for, what his agenda and ultimate purposes are and within those parameters—pray!
He calls them to pray for him and he calls them to pray all the time for all the saints. And how, by the grace of the Spirit, are we to get to know the Spirit? Well, whatever else we are to do we must in community with the saints wield the Spirit’s sword, wear the gospel on our feet and carry the shield of faith and pay attention to the armor he speaks of. Experience of the Spirit as we know him in and through Jesus Christ (for he is the Spirit of Christ!) will purify our conceptions of him and more and more we’ll pray "in the Spirit". This section is martial and prayer is part of the equipment of our warfare!
©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.
Many thanks to brother Ed Healy, for allowing me to post from his website, theabidingword.com.
February 10, 2015
From Gary... In the year of freedom
As I sat here thinking, of thoughts that came to me,
I wondered what things would be like in two thousand ninety three.
Will humans still work at meaningless things or will they work at all?
I cannot say, I dare not say for humanity is in for a fall!
Will brother still hate brother and kill or maim or steal?
Will men still burn others in a cage for the sake of some ideal?
And what of freedom, hope and love, will they still exist?
Or, will the state prohibit them and banish them from our midst?
How bleak would this existence be, how devoid of all humanity,
but then a came once again and filled this heart with glee
For in the future, whatever the year may be,
Jesus, the Christ has paid the price and I am eternally free.
Psalm, 118 (WEB)
Yah answered me with freedom.
From Gary... Bible Reading February 10
Bible Reading
February 10
The World English Bible
Feb. 10
Genesis 41
Gen 41:1 It happened at the end of two full years, that Pharaoh dreamed: and behold, he stood by the river.
Gen 41:2 Behold, there came up out of the river seven cattle, sleek and fat, and they fed in the marsh grass.
Gen 41:3 Behold, seven other cattle came up after them out of the river, ugly and thin, and stood by the other cattle on the brink of the river.
Gen 41:4 The ugly and thin cattle ate up the seven sleek and fat cattle. So Pharaoh awoke.
Gen 41:5 He slept and dreamed a second time: and behold, seven heads of grain came up on one stalk, healthy and good.
Gen 41:6 Behold, seven heads of grain, thin and blasted with the east wind, sprung up after them.
Gen 41:7 The thin heads of grain swallowed up the seven healthy and full ears. Pharaoh awoke, and behold, it was a dream.
Gen 41:8 It happened in the morning that his spirit was troubled, and he sent and called for all of Egypt's magicians and wise men. Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.
Gen 41:9 Then the chief cupbearer spoke to Pharaoh, saying, "I remember my faults today.
Gen 41:10 Pharaoh was angry with his servants, and put me in custody in the house of the captain of the guard, me and the chief baker.
Gen 41:11 We dreamed a dream in one night, I and he. We dreamed each man according to the interpretation of his dream.
Gen 41:12 There was with us there a young man, a Hebrew, servant to the captain of the guard, and we told him, and he interpreted to us our dreams. To each man according to his dream he interpreted.
Gen 41:13 It happened, as he interpreted to us, so it was: he restored me to my office, and he hanged him."
Gen 41:14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. He shaved himself, changed his clothing, and came in to Pharaoh.
Gen 41:15 Pharaoh said to Joseph, "I have dreamed a dream, and there is no one who can interpret it. I have heard it said of you, that when you hear a dream you can interpret it."
Gen 41:16 Joseph answered Pharaoh, saying, "It isn't in me. God will give Pharaoh an answer of peace."
Gen 41:17 Pharaoh spoke to Joseph, "In my dream, behold, I stood on the brink of the river:
Gen 41:18 and behold, there came up out of the river seven cattle, fat and sleek. They fed in the marsh grass,
Gen 41:19 and behold, seven other cattle came up after them, poor and very ugly and thin, such as I never saw in all the land of Egypt for ugliness.
Gen 41:20 The thin and ugly cattle ate up the first seven fat cattle,
Gen 41:21 and when they had eaten them up, it couldn't be known that they had eaten them, but they were still ugly, as at the beginning. So I awoke.
Gen 41:22 I saw in my dream, and behold, seven heads of grain came up on one stalk, full and good:
Gen 41:23 and behold, seven heads of grain, withered, thin, and blasted with the east wind, sprung up after them.
Gen 41:24 The thin heads of grain swallowed up the seven good heads of grain. I told it to the magicians, but there was no one who could explain it to me."
Gen 41:25 Joseph said to Pharaoh, "The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh.
Gen 41:26 The seven good cattle are seven years; and the seven good heads of grain are seven years. The dream is one.
Gen 41:27 The seven thin and ugly cattle that came up after them are seven years, and also the seven empty heads of grain blasted with the east wind; they will be seven years of famine.
Gen 41:28 That is the thing which I spoke to Pharaoh. What God is about to do he has shown to Pharaoh.
Gen 41:29 Behold, there come seven years of great plenty throughout all the land of Egypt.
Gen 41:30 There will arise after them seven years of famine, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land,
Gen 41:31 and the plenty will not be known in the land by reason of that famine which follows; for it will be very grievous.
Gen 41:32 The dream was doubled to Pharaoh, because the thing is established by God, and God will shortly bring it to pass.
Gen 41:33 "Now therefore let Pharaoh look for a discreet and wise man, and set him over the land of Egypt.
Gen 41:34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt's produce in the seven plenteous years.
Gen 41:35 Let them gather all the food of these good years that come, and lay up grain under the hand of Pharaoh for food in the cities, and let them keep it.
Gen 41:36 The food will be for a store to the land against the seven years of famine, which will be in the land of Egypt; that the land not perish through the famine."
Gen 41:37 The thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
Gen 41:38 Pharaoh said to his servants, "Can we find such a one as this, a man in whom is the Spirit of God?"
Gen 41:39 Pharaoh said to Joseph, "Because God has shown you all of this, there is none so discreet and wise as you.
Gen 41:40 You shall be over my house, and according to your word will all my people be ruled. Only in the throne I will be greater than you."
Gen 41:41 Pharaoh said to Joseph, "Behold, I have set you over all the land of Egypt."
Gen 41:42 Pharaoh took off his signet ring from his hand, and put it on Joseph's hand, and arrayed him in robes of fine linen, and put a gold chain about his neck,
Gen 41:43 and he made him to ride in the second chariot which he had. They cried before him, "Bow the knee!" He set him over all the land of Egypt.
Gen 41:44 Pharaoh said to Joseph, "I am Pharaoh, and without you shall no man lift up his hand or his foot in all the land of Egypt."
Gen 41:45 Pharaoh called Joseph's name Zaphenath-Paneah; and he gave him Asenath, the daughter of Potiphera priest of On as a wife. Joseph went out over the land of Egypt.
Gen 41:46 Joseph was thirty years old when he stood before Pharaoh king of Egypt. Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.
Gen 41:47 In the seven plenteous years the earth brought forth abundantly.
Gen 41:48 He gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was around every city, he laid up in the same.
Gen 41:49 Joseph laid up grain as the sand of the sea, very much, until he stopped counting, for it was without number.
Gen 41:50 To Joseph were born two sons before the year of famine came, whom Asenath, the daughter of Potiphera priest of On, bore to him.
Gen 41:51 Joseph called the name of the firstborn Manasseh, "For," he said, "God has made me forget all my toil, and all my father's house."
Gen 41:52 The name of the second, he called Ephraim: "For God has made me fruitful in the land of my affliction."
Gen 41:53 The seven years of plenty, that were in the land of Egypt, came to an end.
Gen 41:54 The seven years of famine began to come, just as Joseph had said. There was famine in all lands, but in all the land of Egypt there was bread.
Gen 41:55 When all the land of Egypt was famished, the people cried to Pharaoh for bread, and Pharaoh said to all the Egyptians, "Go to Joseph. What he says to you, do."
Gen 41:56 The famine was over all the surface of the earth. Joseph opened all the store houses, and sold to the Egyptians. The famine was severe in the land of Egypt.
Gen 41:57 All countries came into Egypt, to Joseph, to buy grain, because the famine was severe in all the earth.
Feb. 10, 11
Matthew 21
Mat 21:1 When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples,
Mat 21:2 saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me.
Mat 21:3 If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them."
Mat 21:4 All this was done, that it might be fulfilled which was spoken through the prophet, saying,
Mat 21:5 "Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey."
Mat 21:6 The disciples went, and did just as Jesus commanded them,
Mat 21:7 and brought the donkey and the colt, and laid their clothes on them; and he sat on them.
Mat 21:8 A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road.
Mat 21:9 The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!"
Mat 21:10 When he had come into Jerusalem, all the city was stirred up, saying, "Who is this?"
Mat 21:11 The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee."
Mat 21:12 Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money changers' tables and the seats of those who sold the doves.
Mat 21:13 He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!"
Mat 21:14 The blind and the lame came to him in the temple, and he healed them.
Mat 21:15 But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indignant,
Mat 21:16 and said to him, "Do you hear what these are saying?" Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?' "
Mat 21:17 He left them, and went out of the city to Bethany, and lodged there.
Mat 21:18 Now in the morning, as he returned to the city, he was hungry.
Mat 21:19 Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!" Immediately the fig tree withered away.
Mat 21:20 When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away?"
Mat 21:21 Jesus answered them, "Most certainly I tell you, if you have faith, and don't doubt, you will not only do what was done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done.
Mat 21:22 All things, whatever you ask in prayer, believing, you will receive."
Mat 21:23 When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority?"
Mat 21:24 Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things.
Mat 21:25 The baptism of John, where was it from? From heaven or from men?" They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?'
Mat 21:26 But if we say, 'From men,' we fear the multitude, for all hold John as a prophet."
Mat 21:27 They answered Jesus, and said, "We don't know." He also said to them, "Neither will I tell you by what authority I do these things.
Mat 21:28 But what do you think? A man had two sons, and he came to the first, and said, 'Son, go work today in my vineyard.'
Mat 21:29 He answered, 'I will not,' but afterward he changed his mind, and went.
Mat 21:30 He came to the second, and said the same thing. He answered, 'I go, sir,' but he didn't go.
Mat 21:31 Which of the two did the will of his father?" They said to him, "The first." Jesus said to them, "Most certainly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you.
Mat 21:32 For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him.
Mat 21:33 "Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country.
Mat 21:34 When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit.
Mat 21:35 The farmers took his servants, beat one, killed another, and stoned another.
Mat 21:36 Again, he sent other servants more than the first: and they treated them the same way.
Mat 21:37 But afterward he sent to them his son, saying, 'They will respect my son.'
Mat 21:38 But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.'
Mat 21:39 So they took him, and threw him out of the vineyard, and killed him.
Mat 21:40 When therefore the lord of the vineyard comes, what will he do to those farmers?"
Mat 21:41 They told him, "He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season."
Mat 21:42 Jesus said to them, "Did you never read in the Scriptures, 'The stone which the builders rejected, the same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?'
Mat 21:43 "Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruit.
Mat 21:44 He who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust."
Mat 21:45 When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them.
Mat 21:46 When they sought to seize him, they feared the multitudes, because they considered him to be a prophet.
Subscribe to:
Posts (Atom)



