Spiritual Baptism
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The One True Church And How To Join It
by Pastor Cornelius R. Stam
Many people have been saved and have truly come to know Christ after having been sincere, religious “church members” for years. Though faithful supporters of some earthly church organization they had never experienced the truth of II Cor. 5:17: “If any man [be] in Christ there is a new creation.”It is possible to be a member in good standing of a church organization, yet be outside the one true Church of which the Bible speaks.
This is because the true Bible Church is not an organization, much less a political state. It is a living organism, a spiritual body, with a living Head and living members. Again and again St. Paul, by divine inspiration, calls the Church, the Body of Christ (Rom. 12:5; I Cor. 12:27; Eph. 5:30).
It should be observed too, that the true Bible Church has one Head — not a man on earth, but the glorified Christ in heaven (Eph. 1:22; 4:4,5; 5:23; Col. 1:18). Nowhere in Scripture do we read that any man is to act as His earthly representative as Head of the Body.
How, then, do we become members of this one true Bible Church, the Body of Christ? First, we must acknowledge ourselves to be sinners in God’s sight, for Ephesians 2:16 relates how Christ died for sinful men “that He might RECONCILE both [Jew and Gentile] to God in one Body by the cross, having slain the enmity thereby.” Thus, when believing sinners are RECONCILED to God by faith in Christ, they are REGENERATED, given a new life, by the Spirit, and by the Spirit are BAPTIZED into the Church, the Body of Christ.
Titus 3:5: “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of REGENERATION, and renewing of the Holy Ghost;”
I Corinthians 12:13: “For BY ONE SPIRIT ARE WE ALL BAPTIZED INTO ONE BODY”.
Every one of us should ask himself: “Have I been baptized by the Spirit into the Body of Christ?” Those who have not, do not belong to the one Church which God recognizes. But membership in the true Church is still open. Simply, but sincerely, trust Christ as your Savior. He is the Head of the Church. “Believe on the Lord Jesus Christ and thou shalt be saved” (Acts 16:31). Then associate yourself with some local assembly where Christ is honored and the Bible taught, rightly divided. We will be glad to suggest such a place of worship.
Shalom
J.
by Pastor Cornelius R. Stam
Many people have been saved and have truly come to know Christ after having been sincere, religious “church members” for years. Though faithful supporters of some earthly church organization they had never experienced the truth of II Cor. 5:17: “If any man [be] in Christ there is a new creation.”It is possible to be a member in good standing of a church organization, yet be outside the one true Church of which the Bible speaks.
This is because the true Bible Church is not an organization, much less a political state. It is a living organism, a spiritual body, with a living Head and living members. Again and again St. Paul, by divine inspiration, calls the Church, the Body of Christ (Rom. 12:5; I Cor. 12:27; Eph. 5:30).
It should be observed too, that the true Bible Church has one Head — not a man on earth, but the glorified Christ in heaven (Eph. 1:22; 4:4,5; 5:23; Col. 1:18). Nowhere in Scripture do we read that any man is to act as His earthly representative as Head of the Body.
How, then, do we become members of this one true Bible Church, the Body of Christ? First, we must acknowledge ourselves to be sinners in God’s sight, for Ephesians 2:16 relates how Christ died for sinful men “that He might RECONCILE both [Jew and Gentile] to God in one Body by the cross, having slain the enmity thereby.” Thus, when believing sinners are RECONCILED to God by faith in Christ, they are REGENERATED, given a new life, by the Spirit, and by the Spirit are BAPTIZED into the Church, the Body of Christ.
Titus 3:5: “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of REGENERATION, and renewing of the Holy Ghost;”
I Corinthians 12:13: “For BY ONE SPIRIT ARE WE ALL BAPTIZED INTO ONE BODY”.
Every one of us should ask himself: “Have I been baptized by the Spirit into the Body of Christ?” Those who have not, do not belong to the one Church which God recognizes. But membership in the true Church is still open. Simply, but sincerely, trust Christ as your Savior. He is the Head of the Church. “Believe on the Lord Jesus Christ and thou shalt be saved” (Acts 16:31). Then associate yourself with some local assembly where Christ is honored and the Bible taught, rightly divided. We will be glad to suggest such a place of worship.
Shalom
J.
loutrón; gen. loutroú, neut. noun from loúō (G3068), to bathe. A basin or laver for washing, the washing itself. For its possible relativity to baptism in Eph_5:26, see báptisma (G908), baptism.
It is used metaphorically of the Word of God as the instrument of spiritual cleansing. In Tit_3:5, "the washing [bath] of regeneration" brings to mind the close connection between cleansing from sin and regeneration (cf. Joh_3:8; Rom_6:4; 2Co_5:17).
Although these two passages are often, and with valid exegetical support, classified as relating to baptism, the language of the texts is not so unequivocal that such a claim can be made with dogmatic certitude. The weakest case is Tit_3:5. The washing mentioned can easily be understood metaphorically.
Regeneration itself is an operation portrayed in Scripture as effecting a spiritual cleansing (Eze_36:25-26; Joh_3:5; 1Co_6:11). In addition, since the expression "washing of regeneration" stands parallel to "renewal of the Holy Ghost", it is more natural to assume the force of the gen. is also parallel.
The gen. of latter phrase is certainly subjective. Hence, the words "washing of regeneration" refer to the washing produced by regeneration.
Any other gen. classification would not suit both constructions and to treat them differently would destroy the literary symmetry of the passage. The possible exception to this would be a descriptive gen., but this would seem to be an awkward way to treat the personal reference to the Holy Spirit. Not so easily disputed is its meaning in Eph_5:26 where it is said that the purpose of Christ's sacrifice is to sanctify the church "and cleanse it with the washing of water by the word."
Here tṓloutrṓ (dat. sing.) is modified by toú húdatos (húdōr [G5204], water), of the water. The def. art. points to a particular occasion or use of water, one with which the readers would have been readily familiar. It has been suggested that this is a reference to the custom practiced by Jews and Gentiles alike of brides taking preparatory baths prior to the marriage ceremony. While this may be the source of Paul's analogy, it does not settle the question of where and when such a cleansing is accomplished.
What is the corresponding reality to such a figure? Proponents of the baptismal interpretation say that either the washing is at once the figure and the reality, or that no figure is present.
In this latter argument, it is contended that the washing is a direct reference to baptism itself. This indeed may be the case. However, Paul is careful to finish his statement with the phrase en rhé̄́mati (en [G1722], in; rhḗma [G4487], word), by (the) word. Whatever cleansing is signified by the washing of water, it is accomplished by the word.
The anarthrous construction makes the expression adv. indicating the manner (or means) of the cleansing action, that it is in word form, through teaching or preaching, that the cleansing is effected.
The regenerative and cleansing powers of God's Word are attested to throughout Scripture (Joh_15:3; Jas_1:18; 1Pe_1:23). Therefore, it is plausible to understand Paul to be saying that the word of God is the cleansing agent in sanctification and it is the reality for which washing stands as a figure. In Class. Gr., the pl. loutrá denotes propitiatory offerings and offerings for purification.
Syn.: katharismós (G2512), cleansing.
Ant.: akatharsía (G167), uncleanness.
Tit 3:5 He saved us, not because of any works of righteousness that we have done, but because of His own compassion and mercy, by the cleansing of the new birth (spiritual transformation, regeneration) and renewing by the Holy Spirit,
Tit 3:6 whom He poured out richly upon us through Jesus Christ our Savior,
Tit 3:5 Not by tzidkateynu (our righteousness) in ma'asim tovim which is to our zchus (merit), but according to His rachamim, He granted us Yeshu'at Eloheynu through the mikveh mayim ruchani of rebirth and renewing of the Ruach Hakodesh [Yn 3:3],
he saved us. or, delivered us. He delivered translates esōsen, an aorist active indicative form of sōzō, meaning to save, deliver, rescue, to heal (Mat_1:21 from sins; Mat_14:30-31 from the billows; Luk_8:36 from demons; Luk_18:41-43 from blindness).
Sōzō is a radical deliverance from something. Here it is deliverance by a washing, by means of rebirth and renewal, all described as the work of the Holy Spirit.
He delivers us refers to full salvation. Note that salvation is viewed in Scripture as initial (Act_16:31), completely-entirely (1Th_5:23), progressive (Joh_3:16), and ultimate (1Co_15:53-54) [LNT, fn m]. Psa_119:146, Isa_33:22, **+Eze_33:16 note. Eze_37:24, Hos_1:7; Hos_13:9, *Act_2:47; Act_15:11; Act_18:27; Act_20:24, Rom_8:30, *Php_2:13 note. 1Th_1:4, 2Ti_1:9.
washing. or, laver (RVmg). Gr. loutron (S# G3067, only here and Eph_5:26). Washing by means of rebirth: This phrase describes by what means he delivers us. Washing is a picture of the cleansing work of the Holy Spirit, and has nothing to do with ritual, ceremony, or baptism by water (Rom_6:3 note).
This washing is real, transformational, and life-giving. It is the work of the Holy Spirit described as regenerative, not simply birth but a re-birth (Joh_3:3-6), or restoration to the former state—the image of God (Gen_1:26-27; *Gen_5:3; Eph_4:24; Col_3:9-10), further described as predestinated to similarities of the image of His Son (Rom_8:29) [LNT, fn n). Exo_29:4; *Exo_30:18; *Exo_30:19; Exo_38:8; Exo_40:7, Lev_11:32, Num_31:23, 2Ki_5:13, 2Ch_4:2, Psa_26:6; *Psa_73:1, Pro_21:8; Pro_30:12, *Isa_52:15, Zec_13:1, Mat_3:6, **Joh_3:3-5; Joh_13:5; Joh_13:8; Joh_19:34, Act_2:38 note. Act_8:36 note. Act_26:18, *+1Co_6:11, *Eph_5:26 note. Col_2:12 note. **Heb_10:22 note. +1Pe_3:21, 1Jn_5:6.
of. Genitive of Apposition. The "of" is equivalent to "that is to say," or, "consisting of." Joh_2:21, the temple of his body. Rom_4:11, the sign of circumcision. 2Co_5:1, The house of our tabernacle." 2Co_3:17-18, "The spirit of the Lord." 1Pe_1:1, "Sojourners of the Dispersion" or, sojourners, that is to say, the Dispersion (see CB, Appendix 17,4, page 23).
regeneration. Gr. palingenesia (S# G3824, only here and Mat_19:28), (spiritual) rebirth (the state or act), that is, (figuratively) spiritual renovation; specifically Messianic restoration (Strong). +*Mat_19:28 g. Joh_1:13; Joh_3:3; Joh_3:5-8, +*2Co_5:17, Gal_6:15, Eph_2:5; Eph_4:24, Col_2:13, +*1Pe_1:23, 1Jn_2:29; 1Jn_3:9; 1Jn_4:7; 1Jn_5:1; 1Jn_5:4; 1Jn_5:18.
and. FS93A, Gen_1:26, By the Figure Hendiadys. Two things mentioned (washing, renewing) but only one thing meant.
The reference is to the spiritual cleansing by the Holy Spirit in real baptism (Act_1:5 note) as opposed to ritual water baptism which has no such efficacy, the regeneration and renewing which the Holy Spirit accomplishes in creating in us the new nature in Christ.
renewing. Gr. anakainōsis (S# G342, only here and Rom_12:2, the verb in Col_3:10), renovation (Strong).
Renewal by the Holy Spirit: The work of the Holy Spirit is emphatically emphasized. Renewal translates anakainōseōs, essentially stating the washing by means of rebirth idea in another way. Further, anakainōseōs is another mighty declaration: compounded of ana = back, again + kainōsis = renewal: renew, complete change, i.e., it is a present transformation in which the renewed believer passes over into that former state of holiness before the Fall! What a mighty work of the Holy Spirit. Kainōsis means renew all by itself, the preposition ana added, making anakainōseōs emphatically state the transformation or the passage to the former state of holiness. Adding the preposition ana helps the noun kainōsis affirm more vividly and emphatically the newness or renewal to the former state (LNT, fn o). +*Psa_51:10; Psa_104:30, Isa_43:7, Joh_1:13, Act_2:17, *+Rom_12:2, *2Co_3:18; 2Co_4:16, Eph_4:22-23, *Col_3:10, Heb_6:6.
Shalom
J.
It is used metaphorically of the Word of God as the instrument of spiritual cleansing. In Tit_3:5, "the washing [bath] of regeneration" brings to mind the close connection between cleansing from sin and regeneration (cf. Joh_3:8; Rom_6:4; 2Co_5:17).
Although these two passages are often, and with valid exegetical support, classified as relating to baptism, the language of the texts is not so unequivocal that such a claim can be made with dogmatic certitude. The weakest case is Tit_3:5. The washing mentioned can easily be understood metaphorically.
Regeneration itself is an operation portrayed in Scripture as effecting a spiritual cleansing (Eze_36:25-26; Joh_3:5; 1Co_6:11). In addition, since the expression "washing of regeneration" stands parallel to "renewal of the Holy Ghost", it is more natural to assume the force of the gen. is also parallel.
The gen. of latter phrase is certainly subjective. Hence, the words "washing of regeneration" refer to the washing produced by regeneration.
Any other gen. classification would not suit both constructions and to treat them differently would destroy the literary symmetry of the passage. The possible exception to this would be a descriptive gen., but this would seem to be an awkward way to treat the personal reference to the Holy Spirit. Not so easily disputed is its meaning in Eph_5:26 where it is said that the purpose of Christ's sacrifice is to sanctify the church "and cleanse it with the washing of water by the word."
Here tṓloutrṓ (dat. sing.) is modified by toú húdatos (húdōr [G5204], water), of the water. The def. art. points to a particular occasion or use of water, one with which the readers would have been readily familiar. It has been suggested that this is a reference to the custom practiced by Jews and Gentiles alike of brides taking preparatory baths prior to the marriage ceremony. While this may be the source of Paul's analogy, it does not settle the question of where and when such a cleansing is accomplished.
What is the corresponding reality to such a figure? Proponents of the baptismal interpretation say that either the washing is at once the figure and the reality, or that no figure is present.
In this latter argument, it is contended that the washing is a direct reference to baptism itself. This indeed may be the case. However, Paul is careful to finish his statement with the phrase en rhé̄́mati (en [G1722], in; rhḗma [G4487], word), by (the) word. Whatever cleansing is signified by the washing of water, it is accomplished by the word.
The anarthrous construction makes the expression adv. indicating the manner (or means) of the cleansing action, that it is in word form, through teaching or preaching, that the cleansing is effected.
The regenerative and cleansing powers of God's Word are attested to throughout Scripture (Joh_15:3; Jas_1:18; 1Pe_1:23). Therefore, it is plausible to understand Paul to be saying that the word of God is the cleansing agent in sanctification and it is the reality for which washing stands as a figure. In Class. Gr., the pl. loutrá denotes propitiatory offerings and offerings for purification.
Syn.: katharismós (G2512), cleansing.
Ant.: akatharsía (G167), uncleanness.
Tit 3:5 He saved us, not because of any works of righteousness that we have done, but because of His own compassion and mercy, by the cleansing of the new birth (spiritual transformation, regeneration) and renewing by the Holy Spirit,
Tit 3:6 whom He poured out richly upon us through Jesus Christ our Savior,
Tit 3:5 Not by tzidkateynu (our righteousness) in ma'asim tovim which is to our zchus (merit), but according to His rachamim, He granted us Yeshu'at Eloheynu through the mikveh mayim ruchani of rebirth and renewing of the Ruach Hakodesh [Yn 3:3],
he saved us. or, delivered us. He delivered translates esōsen, an aorist active indicative form of sōzō, meaning to save, deliver, rescue, to heal (Mat_1:21 from sins; Mat_14:30-31 from the billows; Luk_8:36 from demons; Luk_18:41-43 from blindness).
Sōzō is a radical deliverance from something. Here it is deliverance by a washing, by means of rebirth and renewal, all described as the work of the Holy Spirit.
He delivers us refers to full salvation. Note that salvation is viewed in Scripture as initial (Act_16:31), completely-entirely (1Th_5:23), progressive (Joh_3:16), and ultimate (1Co_15:53-54) [LNT, fn m]. Psa_119:146, Isa_33:22, **+Eze_33:16 note. Eze_37:24, Hos_1:7; Hos_13:9, *Act_2:47; Act_15:11; Act_18:27; Act_20:24, Rom_8:30, *Php_2:13 note. 1Th_1:4, 2Ti_1:9.
washing. or, laver (RVmg). Gr. loutron (S# G3067, only here and Eph_5:26). Washing by means of rebirth: This phrase describes by what means he delivers us. Washing is a picture of the cleansing work of the Holy Spirit, and has nothing to do with ritual, ceremony, or baptism by water (Rom_6:3 note).
This washing is real, transformational, and life-giving. It is the work of the Holy Spirit described as regenerative, not simply birth but a re-birth (Joh_3:3-6), or restoration to the former state—the image of God (Gen_1:26-27; *Gen_5:3; Eph_4:24; Col_3:9-10), further described as predestinated to similarities of the image of His Son (Rom_8:29) [LNT, fn n). Exo_29:4; *Exo_30:18; *Exo_30:19; Exo_38:8; Exo_40:7, Lev_11:32, Num_31:23, 2Ki_5:13, 2Ch_4:2, Psa_26:6; *Psa_73:1, Pro_21:8; Pro_30:12, *Isa_52:15, Zec_13:1, Mat_3:6, **Joh_3:3-5; Joh_13:5; Joh_13:8; Joh_19:34, Act_2:38 note. Act_8:36 note. Act_26:18, *+1Co_6:11, *Eph_5:26 note. Col_2:12 note. **Heb_10:22 note. +1Pe_3:21, 1Jn_5:6.
of. Genitive of Apposition. The "of" is equivalent to "that is to say," or, "consisting of." Joh_2:21, the temple of his body. Rom_4:11, the sign of circumcision. 2Co_5:1, The house of our tabernacle." 2Co_3:17-18, "The spirit of the Lord." 1Pe_1:1, "Sojourners of the Dispersion" or, sojourners, that is to say, the Dispersion (see CB, Appendix 17,4, page 23).
regeneration. Gr. palingenesia (S# G3824, only here and Mat_19:28), (spiritual) rebirth (the state or act), that is, (figuratively) spiritual renovation; specifically Messianic restoration (Strong). +*Mat_19:28 g. Joh_1:13; Joh_3:3; Joh_3:5-8, +*2Co_5:17, Gal_6:15, Eph_2:5; Eph_4:24, Col_2:13, +*1Pe_1:23, 1Jn_2:29; 1Jn_3:9; 1Jn_4:7; 1Jn_5:1; 1Jn_5:4; 1Jn_5:18.
and. FS93A, Gen_1:26, By the Figure Hendiadys. Two things mentioned (washing, renewing) but only one thing meant.
The reference is to the spiritual cleansing by the Holy Spirit in real baptism (Act_1:5 note) as opposed to ritual water baptism which has no such efficacy, the regeneration and renewing which the Holy Spirit accomplishes in creating in us the new nature in Christ.
renewing. Gr. anakainōsis (S# G342, only here and Rom_12:2, the verb in Col_3:10), renovation (Strong).
Renewal by the Holy Spirit: The work of the Holy Spirit is emphatically emphasized. Renewal translates anakainōseōs, essentially stating the washing by means of rebirth idea in another way. Further, anakainōseōs is another mighty declaration: compounded of ana = back, again + kainōsis = renewal: renew, complete change, i.e., it is a present transformation in which the renewed believer passes over into that former state of holiness before the Fall! What a mighty work of the Holy Spirit. Kainōsis means renew all by itself, the preposition ana added, making anakainōseōs emphatically state the transformation or the passage to the former state of holiness. Adding the preposition ana helps the noun kainōsis affirm more vividly and emphatically the newness or renewal to the former state (LNT, fn o). +*Psa_51:10; Psa_104:30, Isa_43:7, Joh_1:13, Act_2:17, *+Rom_12:2, *2Co_3:18; 2Co_4:16, Eph_4:22-23, *Col_3:10, Heb_6:6.
Shalom
J.
When we receive the Holy Spirit then we are spiritually baptized to be compatible with God's Spirit to have a spiritual relationship with Him.
It is about being baptized by the Spirit that give us salvation, and repentance, and water baptism get us there.
We have to be water baptized which we identify with the death of Jesus, and then we rise to newness of life with Him.
The Bible says if we are planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
The Bible says water baptism does now save us not by the washing away of the filth of the flesh, but of a good conscious towards God.
We have to identify with the man Christ Jesus by repenting of our sins, dying to sins, being water baptized, and receiving the Spirit to help us live Christlike.
Jesus told Nicodemus that he must be born again by the water, and Spirit.
Joh 1:33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
Some people do ignore water baptism saying it means baptized by the Spirit, but we have to be water baptized for we must be born of water, and the Spirit.
They look at water baptism as a work, but the Bible says the work of faith, for faith is a work, for all that we do is a work, and repentance is a work, and confessing Christ is a work, so that does not make logical sense to say water baptism is a work so we do not have to do it.
It is the salvation plan of God to be water baptized, but they cut out the middle man and say repentance, and receive the Holy Spirit.
Rom 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Rom 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Rom 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
Rom 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
1Pe 3:20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
1Pe 3:21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.
were baptized. Here baptized into Christ Jesus and baptized into His death are the work of the Holy Spirit, not water.
This baptism is that newness (kaintēti) of life that never existed under the Law, neither does it exist under the punishment of legal atonement (see note at Jas_5:20). This new life is in Christ on the ground of the shed blood, by regenerative change through faith. In this dispensation of grace, mankind is restored from the image of Adam in which he was born, to the image of God—righteousness, holiness, and true knowledge—by the baptismal power of the Holy Spirit (cf. Gen_1:26-27; Gen_2:16-17; Gen_5:3; Eph_4:24; Col_3:9-10).
So, this restoration is spiritual/moral and is accomplished by the Holy Spirit.
Thus, Christ is the end of the Law for righteousness (Rom_10:4; cf. Heb_10:10-11). Accordingly, He is the end of all sin for those who are baptized into Him; for this is a baptism into His death, an induction into Jesus Christ, a walk in newness of life (LNT, fn j). Rom_6:4-5; Rom_6:8, Act_19:5; Act_22:16, *1Co_10:2; 1Co_15:29, Gal_2:20-21; Gal_3:27, Eph_4:5, +*Col_2:12 note. +*Heb_6:2.
into Jesus Christ. Mat_20:20-22; +Mat_28:19, Act_2:38, Gal_3:27.
into his death. Gal_2:20-21, Php_3:10, **Col_3:3, *1Pe_2:24.
were baptized into Jesus Christ, were baptized into his death: and therefore must be dead to sin, and consequently ought not to live, nor can they live in sin. This does not suppose, that some of this church were baptized persons, and others not; but that some might be baptized in water who were not baptized into Christ:
there is a difference between being baptized in water in the name of Christ, and being baptized into Christ, which believers in their baptism are; by which is meant, not a being brought by it into union with Christ, which is either secretly from eternity, or openly at conversion, and both before the baptism of true believers; nor a being brought by it into the mystical body of Christ the church, for this also is before it; but rather it designs a being baptized, or a being brought by baptism into more communion with Christ, into a participation of his grace and benefits; or into the doctrine of Christ, and a more distinct knowledge of it: the power of which they feel upon their hearts, and so have really believed in Christ,--
It will be useful for the student to have a complete and classified list of the various usages of these words in the N.T.; the following conspectus has been prepared, so that the reader may be in a position to draw his own conclusions.
I. The VERB baptizo occurs eighty (*1) times, as follows :
i. In its absolute form, or followed by a noun in the accusative case. See Mat_3:16; Mat_20:22; Mat_20:23. Mar_6:14; Mar_10:38; Mar_10:39; Mar_16:16. Luk_3:12; Luk_3:21; Luk_7:29; Luk_12:50. Joh_1:25; Joh_1:28; Joh_3:22; Joh_3:23; Joh_3:26; Joh_4:1; Joh_4:2; Joh_10:40. Act_2:41; Act_8:12; Act_8:13; Act_8:36; Act_8:38; Act_9:18; Act_10:47; Act_16:15; Act_16:33; Act_18:8; Act_19:4; Act_22:16. 1Co_1:14; 1Co_1:16; 1Co_1:17.
ii. With the Dative case (implying element) : Luk_3:16. Act_1:5; Act_11:16.
iii. With en (Ap. 104. viii), denoting
1. The element, described as being
a. Water. Mat_3:11. Mar_1:8. Joh_1:26; Joh_1:31; Joh_1:33.
b. Pneuma hagion . (see Ap. 101. II. 14) Mat_3:11. Mar_1:8.
Luk_3:16. Joh_1:33. Act_1:5; Act_11:16. 1Co_12:13 (*) .
c. The name of the Lord. Act_10:48.
d. The cloud and sea. 1Co_10:2 (*).
2. The locality. Mat_3:6 (*). Mar_1:4; Mar_1:5 (*). Joh_3:23.
iv. With eis (Ap. 104. vi). Mat_28:19. Mar_1:9 (*). Act_8:16; Act_19:3; Act_19:5.
Rom_6:3. 1Co_1:13; 1Co_1:15; 1Co_10:2 (*); 1Co_12:13 (*). Gal_3:27.
v. With epi (Ap. 104. ix). Act_2:38 (with Dative)
vi. With huper (Ap. 104. xvii). 1Co_15:29.
vii. With hupo (Ap. 104. xviii). Mat_3:6 (*), Mat_3:13; Mat_3:14. Mar_1:5; Mar_1:9 (*). Luk_3:7; Luk_7:30.
viii. Translated "wash". Mar_7:4. Luk_11:38.
II. The NOUNS.
i. Baptisma . Occurs twenty-two times, as follows:
1. General. Mat_20:22; Mat_20:23. Mar_10:38; Mar_10:39. Luk_12:50. Rom_6:4; Eph_4:5. Col_2:12. 1Pe_3:21.
2. John's baptism. Mat_3:7; Mat_21:25. Mar_1:4; Mar_11:30. Luk_3:3; Luk_7:29; Luk_20:4; Act_1:22; Act_10:37; Act_13:24; Act_18:25; Act_19:3; Act_19:4.
ii. Baptismos . Occurs four times :
1. Translated "washing". Mat_7:4; Mat_7:8. Heb_9:10
2. Translated "baptisms". Heb_6:2.
(*) In the five passages thus marked, the verb is followed by two phrases, and therefore appears under two heads. They are : Mat_3:6. Mar_1:5; Mar_1:9. 1Co_10:2; 1Co_12:13.
Please show me in the Pauline epistles that "baptismal regeneration" is an Imperative.
Shalom
J.
That is what i am waiting for I can describe all of this I often imagine recieving it but I never doand when I describe it I feel it in me but almost stale not the real thimg but I feel it I knpw it is true have you ever held your breath amd upon breathing in after holding your breath for so long you feel the life retrun to youJesus may well have left his life in the water too, waiting for you to be baptised in the water.
it is like that we have believed we have studied but look at the results I am not ok with this we don't see Gods power nowadays it is always based on ourselves on our measure of faith but the cooling feeling of his waters the serenity the never having to be good enough the rest that is just so peacful your body caves in your soul doesn't worry about what sin or flaws or weakness you have just peace rest love his warmth
I only got a taste but it was enough for me to go as far as I have my intention was always to show and bring others to this place what I say sound insane but I am sorry for anyone I offend who desn't believe but I have tasted the real thing he came into my room I adore him for who he is not what he has done and I cannot wait until he allows me full access to his heart and believe me I will boast of it all I am after the truth the kingdom and I intend to bring it here I have no reasin to do so how many have prayed for me how many time I had faith and believed but the results always end the same I wont lie as far as faith belief and prayer I have given up on it clearly doesn't matter or change anythiing so many years I have been patient I believed
i trusted but my only connection to him right now is the bond
I adore him my heart and soul so desperately long to know and have him but faith prayer trust this is gone and honestly I don't blame myself for this contrary to my nature where I always question myself first I am so quick to blame and attack myself but this doesn't feel the same way
i
Emotion? that is not where I am coming from I have tasted and seen the real thing truth is based on peoples understanding their interpretastion what I described was from experience not emotion I gave been in these waters and spoke of what I felt and ecperienced the river of life is real
Truth what is truth? many claim it is the scripture yet look at how divided we are all the denominations the diverse interpretations how casually everyone cherry picks and uses his word the devil knows better than anyone that to win a war you confuse divide and conquer if there is only one truth then why all the divsion
this is not good enough for me I am not ok with this so called truth that only creates division if you hold his word as you say you do then do you not see the seeds opf enemy in the system of Christianinty? is the divsion itslef not enough to make you question if what we call truth is really the truth?
. Hi blain. Nice to see you.
I
But I've decided I'm not giving my pearls to pigs anymore, I feel physically sick. Reading nothing but trash from trolls.
What is truth-said Pilate to Jesus-and not waiting for an answer he promptly turn his back on the Living Truth.
Joh 18:38 Pilate said to Him [scornfully], "What is truth?" And when he had said this, he went out to the Jews again and told them, "I find no guilt in Him [no crime, no cause for an accusation].
(38) Pilate saith unto him, What is truth?—“‘What is truth?’ said jesting Pilate, and would not stay for an answer.”
The Bible is peculiarly God’s Book. It is God’s revelation to the human race. Note this plain and important statement in the Bible concerning the Bible.
II Timothy 3:16 and 17
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.”
The Greek word translated “given by inspiration of God” is “theopneustos”. This means “God-breathed”. This is somewhat explained in:
II Peter 1:20 and 21
“Knowing this first, that no prophecy of the Scripture is of any private interpretation. “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.,”
The Holy Spirit is infallible. Men who wrote the Books of the Bible did not write their own ideas or doctrines. They were moved or “carried along” by the infallible Holy Spirit. Hence these statements concerning God’s Word.
I Peter 1:24 and 25
“For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth and the flower thereof fadeth away: But the Word of the Lord endureth forever. And this is the Word which by the gospel is preached unto you.”
Psalms 119:89
“For ever, O Lord, Thy Word is settled in heaven.”
Psalms 138:2
“I will worship toward Thy holy temple, and praise Thy name for Thy loving kindness and for Thy truth; for Thou hast magnified Thy Word above all Thy name.”
Hebrews 4:12
“For the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
Now let us note what Jesus Christ said about the Scriptures and Himself.
John 5:39
“Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of Me.”
Luke 24:25 to 27
“Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.”
Luke 24:45 and 46
“Then opened He their understanding that they might understand the Scriptures. And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day.”
Then note several other Scriptures, spoken or written after Christ went back to heaven.
Acts 4:27 and 28
“For of a truth against Thy holy Child Jesus, Whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together for to do whatsoever Thy hand and Thy counsel determined before to be done.”
Acts 26:22 to 24
“Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that He should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. And as he thus spake for himself, Festus said with a loud voice, ‘Paul thou art beside thyself: much learning doth make thee mad.’”
I Corinthians 15:3 and 4
“For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; “And that He was buried, and that He rose again the third day according to the Scriptures.”
The Lord Jesus Christ is mentioned in the 27 Books, from Matthew to Revelation, by noun and pronoun, more than 6900 times.
The very heart of the Bible is the fact that the Lord Jesus Christ, Who was in the Godhead in creation, came down from heaven to die for sin; that is, He appeared once in the end of the ages to put away sin by the sacrifice of Himself. Hebrews 9:26. But note the fact also of His resurrection and ascension; for He went back to heaven where He now lives at God’s right hand: “This Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God.” Hebrews 10:12.
This was all in fulfillment of God’s infallible Scriptures, according to God’s infallible Word. God’s free gift is eternal life through Jesus Christ our Lord. Romans 6:23.
There is NO truth outside of Scriptures.
Shalom
J.
Yet you say there is no turth aside from scripture but with all division akk the demomiations all the interpretations of the scripture in the end the truch is a word that is decideded on we consider to be truth
Again iis the division the demonination the personal interpretation and understanding not clear how the art of war works? scripture is so easiliy used but without understanding that this is the word of God himself the very same voice who spoke exinstance into being imagine being in front of him take the scriptures and take what you understandind them to be I have been before him the fear of the Lord makes you really understand how powerful he is your body trembles your soul itself says to jim I am under your feet you dare not even look at him yet your pouring tears in such awe you tremble but somehow in glee you speak of the scriptures yet I speak him himself
you want the truth? go after the living word of God Jesus himself if everything I have spoken is still so unbeliebable then you are not listeningg are you so unware how easily scripture can be used or manuplated to fit your own beliefs what you consider to be truth?
Jow many people have claimed to go by the scriptures never understanding them so casually using them as if it is not a holy and sacred thing? And all you see is this division the constant debut the cpnstant this is what meant which always causes division confusion the scriptures are based on interpretation he is not he is the living waters the soothin sensation to your body and soul the living waters the fire that gives life and if you cannot understand this much if I am so open and honest about this then it is your loss
Does nothing I sat resonate with you at all? are really willing to seek the truth are you willing to give up what ypu thought was truth?
Work on your grammar-very difficult to follow your train of thought.
I said there is NO Aleithia to be found OUTSIDE of Scriptures-if you have a problem with Scriptures and Denominations and sensational emotions-take it to the Lord in prayer-no huios of YHVH can be swayed by the Nachash since believers IN Christ has been already translated INTO the basileia of God-we are foreigners, sojourners here.
Shalom
J.
What you are saying is-follow Christ-leave the Scriptures, when they are indissolubly Echad-and no mention of the Ruach in your post to me.
Pentecostalism.
Shalom
J.
Precious friend, some of us are just "doing the best we can with what we've got,"
so if we have dyslexia or autism, things "just don't work quite right" with our
brains, so we just need patience from others who are "very-well-versed" in
grammar, and, from God, we could be Encouraged And Edified with His:
Grace Word for our infirmities!
Amen.
Difficult when they want to divorce Scriptures from the Christ-my son is cerebral palsied-severely and in need of constant daily care-and yet he types with his one thumb and listen to anointed preachers-and yet he cannot speak.
Faith comes by hearing, rightly cutting straight the word of God-right?
J.
Healing and Infirmities
Justin Johnson
In Matthew 8:17 Jesus fulfills a prophecy which said, “Himself took our infirmities, and bare our sicknesses.” This was fulfilled by his healing the sick in the previous verse (Matt 8:16).
Healing miracles during Christ’s ministry to Israel were signs of their promised kingdom come. Jesus explained this in Luke 10:9:
“And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.”
Last week’s ministry update mentioned that the “Lord took on our infirmities” in a note about the coronavirus. It was pointed out to me this sounded very much like Matthew 8:17 as if Christ is removing our sicknesses today. This is a mistake. Here’s why.
Israel’s covenanted kingdom is not being signaled in this dispensation. We are not living in the times of Israel’s kingdom signs.
Sick and Weak Under Grace
While Jesus was made in the likeness of sinful flesh (Rom 8:3), touched with the feeling of our infirmities (Heb 4:15), and died for our sins (1 Cor 15:3), Christians today under grace are not spared from sickness or death.
Our apostle Paul suffered infirmities for Christ’s sake and the Lord did not remove them. This was so the power of Christ by his grace might rest on him in his weakness (2 Cor 12:9-10). Paul traveled with a beloved physician that helped with his ailments (Col 4:14). Timothy suffered infirmities often as did other companions in Paul’s ministry (Phi 2:26; 1 Tim 5:23).
God’s message today is not that the saved are immune to sickness, pain, death, or would physically overcome their enemies. This is the message of Israel’s kingdom.
God’s message today is that his grace is sufficient to save the weakest sinner in their infirmity (Rom 5:8).
Though we still get sick and weak in the flesh, he provides spiritual strength to the inner man by his grace through faith. When we are weakest in the flesh we die, and it is then that his grace is magnified most for it is then that we are glorified with Christ.
Bearing Infirmities
Why would the Lord want a bunch of weak and sickly servants? Wouldn’t it magnify the miraculous power of God to remove all sickness? Yes it would, and it will do that when his future kingdom removes the curse from the earth.
But we do not live in the kingdom where God will have perfect healing and no more sickness, death, or pain. We live in a broken and presently evil world (Gal 1:4).
Instead of abolishing infirmities, God wants us to minister the bearing of infirmities in our weakness through his strength.
“We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” – Romans 15:1
“Bear ye one another’s burdens, and so fulfil the law of Christ.” – Galatians 6:2
If God’s ministers were all spared from sickness then our bodies would never point to the power of Christ in us, but only the power of God to cure disease. It requires greater power to live through hardship than to be spared from it. This is the power of God’s grace (2 Cor 4:7-8).
How to Get Help
As we have taught many times, we have a greater hope than healing, because His grace is sufficiently strong in our sickness.
How do we get help with our infirmity?
Physically, acknowledge that we all are weak and will eventually die. Until that day, remember that our body is the Lord’s (1 Cor 6:19-20). See a doctor, eat well, get rest and exercise. Take care of yourself. After all, we live for Christ’s sake.
Positionally, we are already dead waiting for the hope of glory. Until that day, your inner man needs strengthened to bear infirmities for Christ’s sake. Whether you are alive, dead, or sick Christ can be magnified, because hope is not found in your flesh but in the Lord (Phi 1:20). His strength is made perfect in weakness (2 Cor 12:9).
Remember, that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in the saints (Rom 8:18).
Rejoice in the Lord, pray without ceasing, in every thing give thanks (1 Th 5:16-18). Continue doing the will of God for today, to live by grace walking by faith, because his grace is where you find the power of Christ.
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Article IndexPublished: March 21, 2020
Last Modified: April 30, 2020
Related Posts:
- A Better Hope than Healing
- Don’t Believe Everything You Hear… About Healing
- When Grace Fails in Bad Times
- Witness a Healing
- Greater Healings
- Are You the Weaker Brother?
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Shalom.
J.
Well it's just so turns out I've spent more time with @Blain on pm more than anyone here, and I know he's kind genuine and sincere.
Infact he's the only person on this website who has my personal phone number.
And I hold him in the highest regard.
He has grammar issues because he's partially blind.
He's also very bright.
So no your just another loud mouth
-who don't care what you are saying but what stands written-Perfect Tense.
J.
Birds of a feather flock together-from my quick observation we have a few loose apples here-unhinged-with cognitive dissonance, maybe?
You are not my judge-praise our Lord Christ Jesus for that.
Keep on "thundering-mentally" past me-I will eventually catch up.
J.