Daily Bread
1 John 3:9 - "Everyone who has been begotten of God does not sin because His seed abides in him, and he cannot sin because he is born of God."
The Greek word 'sperma' which is translated "seed" is used to represent the word of God. Another very familiar scripture that uses this Greek word is in the parable of the sower who "went forth to sow seed (sperma)," Matthew 13:24. Similarly, we read in James 1:18 and 1 Peter 1:23 that we were begotten by the word (spora) of God. Understanding the usage of this very potent word 'sperma' both here and in Matthew 13:24 causes us to see that the word of God is the life-giving reproducing power of God at work in us. If we remain in submission to the word of God and the Spirit of God (John 3:6) and walk in the divine nature (2 Peter 1:5, 2 Corinthians 5:17) that we received when we were born of God then we cannot sin. Why? Because in this state of surrender and submission to God we would only do His will. Both the Spirit of God and the word of God only lead us into truth and righteousness. However, this does not negate the fact that we can choose not to be submitted to God's Spirit and word. Because of God's unfailing mercy if we choose to be disobedient and sin then we have a means of forgiveness (1 John 1:9; 2:2).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Saturday, September 02, 2006
Friday, September 01, 2006
Daily Bread
1 John 3:17 - "But he who has this world's living and sees his brother in need and shuts off his inward parts from him, how does the love of God dwell in him."
The Greek word 'splanchna' which is translated "inward parts" here, translates Hebrew words in the Septuagint such as, 'beten', "belly" and 'rechem', "womb". This word is considered to be allegorical in describing the emotions. The KJV translated 'splanchna' as "inward affection" in 2 Co. 7:15. In Philippians 1:8 Paul said, "I long after you all in the splanchna of Jesus Christ". Another similar anatomical word was used in John 7:38 to describe the Holy Spirit flowing out of the belly is the word 'koilia' from which colon is derived. Its usage in classical Greek implies deep passion and emotions. Though some have attempted to distinguish between the allegorical meanings of splanchna (intestines), kolia (belly), and nefros (kidney), it is extremely doubtful whether this is really possible or practical. The semantic focus in the use of these terms is clearly the deeper and more intimate feelings and emotions. What is certain is the realms of God flows forth from the deepest regions of our feelings, living nothing superficial or fake about our actions. We no longer do things out of a legal obligation but are motivated and moved by the Holy Spirit in our deepest desires. In some languages one can use a term, which literally means "belly" or "bowels", but more often than not, these emotions are associated with some particular organ of the body such as heart, spleen, liver, etc. Rather, than attempting to employ a figurative expression which may or may not be fully equivalent, it is often preferable to refer to the emotional content by using terms such as "feelings", "intents", "desires", or "compassion", depending upon the context. (Greek-English Lexicon of the New Testament based on Semantic Domains, (New York: United Bible Societies) 1988, 1989.)
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
1 John 3:17 - "But he who has this world's living and sees his brother in need and shuts off his inward parts from him, how does the love of God dwell in him."
The Greek word 'splanchna' which is translated "inward parts" here, translates Hebrew words in the Septuagint such as, 'beten', "belly" and 'rechem', "womb". This word is considered to be allegorical in describing the emotions. The KJV translated 'splanchna' as "inward affection" in 2 Co. 7:15. In Philippians 1:8 Paul said, "I long after you all in the splanchna of Jesus Christ". Another similar anatomical word was used in John 7:38 to describe the Holy Spirit flowing out of the belly is the word 'koilia' from which colon is derived. Its usage in classical Greek implies deep passion and emotions. Though some have attempted to distinguish between the allegorical meanings of splanchna (intestines), kolia (belly), and nefros (kidney), it is extremely doubtful whether this is really possible or practical. The semantic focus in the use of these terms is clearly the deeper and more intimate feelings and emotions. What is certain is the realms of God flows forth from the deepest regions of our feelings, living nothing superficial or fake about our actions. We no longer do things out of a legal obligation but are motivated and moved by the Holy Spirit in our deepest desires. In some languages one can use a term, which literally means "belly" or "bowels", but more often than not, these emotions are associated with some particular organ of the body such as heart, spleen, liver, etc. Rather, than attempting to employ a figurative expression which may or may not be fully equivalent, it is often preferable to refer to the emotional content by using terms such as "feelings", "intents", "desires", or "compassion", depending upon the context. (Greek-English Lexicon of the New Testament based on Semantic Domains, (New York: United Bible Societies) 1988, 1989.)
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Thursday, August 31, 2006
Daily Bread
1 John 4:17 - "In this the love is perfected within us that we may have confidence in the day of judgment because as He is so are we in this world."
The most yielded state of the heart is being at rest knowing that you are loved. God wants us to know His love. In this state of confidence and faith we will receive everything that Jesus wants to transmit into our hearts by the Holy Spirit. When Father wanted to convince Abraham of the things that He promised He swore an oath to Him. Today, He has even done something greater for us. In order to convince us of His love and commitment to us He sent His only begotten Son to die for us at Calvary. We must respond to His love and accept the fact that He loves us and cares for us so intensely that He spared not His own Son for our sakes. In is essential that we continually recline in the love of God, that we may be "rooted and grounded in love in order to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ that passes knowledge that you might be filled with all of the fullness of God" (Ephesians 3:17-19).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
1 John 4:17 - "In this the love is perfected within us that we may have confidence in the day of judgment because as He is so are we in this world."
The most yielded state of the heart is being at rest knowing that you are loved. God wants us to know His love. In this state of confidence and faith we will receive everything that Jesus wants to transmit into our hearts by the Holy Spirit. When Father wanted to convince Abraham of the things that He promised He swore an oath to Him. Today, He has even done something greater for us. In order to convince us of His love and commitment to us He sent His only begotten Son to die for us at Calvary. We must respond to His love and accept the fact that He loves us and cares for us so intensely that He spared not His own Son for our sakes. In is essential that we continually recline in the love of God, that we may be "rooted and grounded in love in order to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ that passes knowledge that you might be filled with all of the fullness of God" (Ephesians 3:17-19).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Wednesday, August 30, 2006
Daily Bread
Acts 8:17 - "At that time they laid their hands upon them and they received the Holy Spirit."
Of the three times that the phrase "lambano pneuma agion" (received the Holy Spirit) is used in the New Testament two of them describe the fact that the recipients of the Holy Spirit received the language of the Spirit (Acts 10:47; 19:2,6). To conclude that the Samaritans were deprived of this same measure and blessing of the Holy Spirit is to step outside of revealed truth on the subject. The experience that the Samaritans had when they received the Holy Spirit was so impressive that Simon the Sorcerer was able to see the working of God's power to the extent that he was willing to pay to have it for himself (8:18). To conclude that what the Samaritans received and what Simon saw was different than the event of Acts 2:4 is to ignore the evidence of God's word. Similarly, the language of the Spirit is not expressly noted concerning Paul in Acts 9:17, yet we know for certain that he was not deprived of the full manifestation of the baptism of the Holy Spirit received by the disciples on the day of Pentecost (see footnote for Acts 9:17). Reception of the Holy Spirit became of such importance to the early church that Paul's first question to the men of Ephesus was "have you received the Holy Spirit since you believed" (Acts 19:2). To the early church the reception of the Holy Spirit was one of the primary testimonies of being a believer, Acts 2:38; 4:31; 6:3, 5; 7:55; 8:15-16, 19; 9:17; 10:44; 11:15-16; 13:9; 19:2. To subjectively alter the precedence set for the gift of the Holy Spirit given in Acts 2:4 is a violation of scripture.The gift of the Holy Spirit was emphasized by Jesus and his apostles and should also be emphasized by us as well: by Jesus - Matthew 3:11; 16:17; Acts 1:5,7,8; John 7:38, 39; Luke 24:49; John 14:16,17, 26; 15:26, 27; 16:13-15.by Apostles and brethren -Acts 2:33, 38; 5:32; 6:3, 5; 7:55; 8:15-16; 9:17; 10:38, 44-45, 47; 11:15-16, 24; 13:4, 9; 15:8; 19:2, 6; Romans 5:5; 14;17; 15: 13, 16, 19; 1 Corinthians 2:4; 12:7-11;14; 2 Corinthians 5:5; Galatians 3:2-5, 14; Ephesians 3:16; 5:18; 6:18; 1 Thessalonians 1:5; 4:8; Titus 3:5; 1 Peter 1:2; Jude 20).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Acts 8:17 - "At that time they laid their hands upon them and they received the Holy Spirit."
Of the three times that the phrase "lambano pneuma agion" (received the Holy Spirit) is used in the New Testament two of them describe the fact that the recipients of the Holy Spirit received the language of the Spirit (Acts 10:47; 19:2,6). To conclude that the Samaritans were deprived of this same measure and blessing of the Holy Spirit is to step outside of revealed truth on the subject. The experience that the Samaritans had when they received the Holy Spirit was so impressive that Simon the Sorcerer was able to see the working of God's power to the extent that he was willing to pay to have it for himself (8:18). To conclude that what the Samaritans received and what Simon saw was different than the event of Acts 2:4 is to ignore the evidence of God's word. Similarly, the language of the Spirit is not expressly noted concerning Paul in Acts 9:17, yet we know for certain that he was not deprived of the full manifestation of the baptism of the Holy Spirit received by the disciples on the day of Pentecost (see footnote for Acts 9:17). Reception of the Holy Spirit became of such importance to the early church that Paul's first question to the men of Ephesus was "have you received the Holy Spirit since you believed" (Acts 19:2). To the early church the reception of the Holy Spirit was one of the primary testimonies of being a believer, Acts 2:38; 4:31; 6:3, 5; 7:55; 8:15-16, 19; 9:17; 10:44; 11:15-16; 13:9; 19:2. To subjectively alter the precedence set for the gift of the Holy Spirit given in Acts 2:4 is a violation of scripture.The gift of the Holy Spirit was emphasized by Jesus and his apostles and should also be emphasized by us as well: by Jesus - Matthew 3:11; 16:17; Acts 1:5,7,8; John 7:38, 39; Luke 24:49; John 14:16,17, 26; 15:26, 27; 16:13-15.by Apostles and brethren -Acts 2:33, 38; 5:32; 6:3, 5; 7:55; 8:15-16; 9:17; 10:38, 44-45, 47; 11:15-16, 24; 13:4, 9; 15:8; 19:2, 6; Romans 5:5; 14;17; 15: 13, 16, 19; 1 Corinthians 2:4; 12:7-11;14; 2 Corinthians 5:5; Galatians 3:2-5, 14; Ephesians 3:16; 5:18; 6:18; 1 Thessalonians 1:5; 4:8; Titus 3:5; 1 Peter 1:2; Jude 20).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Tuesday, August 29, 2006
Daily Bread
John 15:7 - "If you dwell in me and my words dwell in you then you may ask what you desire and it shall be done for you."
The Greek word 'menein' may be translated "remain, abide, dwell, or stay." We are to let Christ dwell in our hearts by faith and we are to dwell in Him by faith (Ephesians 3:17). Dwelling in Christ is an ongoing commitment to the fact that He is our redeemer who paid the price for our salvation. We, therefore, refuse to doubt in His love and commitment to us and we refuse to doubt our love and commitment to Him. Dwelling in Christ is, in fact, a relationship word. It is a relationship of the highest order because dwelling in Christ speaks of our identity in Him. Being in Christ means, "that as He is in this world so are we," and "for me to live is Christ" (1 John 4:17; Philippians 1:21). In the gospel of John we observe how that it was through the relationship that Jesus had with His Father that He did the mighty miracles (John 11:41; 6:11; 5:19-23). It is through our relationship with Jesus that we are able to "ask what we desire and it shall be done."
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
John 15:7 - "If you dwell in me and my words dwell in you then you may ask what you desire and it shall be done for you."
The Greek word 'menein' may be translated "remain, abide, dwell, or stay." We are to let Christ dwell in our hearts by faith and we are to dwell in Him by faith (Ephesians 3:17). Dwelling in Christ is an ongoing commitment to the fact that He is our redeemer who paid the price for our salvation. We, therefore, refuse to doubt in His love and commitment to us and we refuse to doubt our love and commitment to Him. Dwelling in Christ is, in fact, a relationship word. It is a relationship of the highest order because dwelling in Christ speaks of our identity in Him. Being in Christ means, "that as He is in this world so are we," and "for me to live is Christ" (1 John 4:17; Philippians 1:21). In the gospel of John we observe how that it was through the relationship that Jesus had with His Father that He did the mighty miracles (John 11:41; 6:11; 5:19-23). It is through our relationship with Jesus that we are able to "ask what we desire and it shall be done."
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Monday, August 28, 2006
Daily Bread
Ephesians 2:15 - "Abolishing the law of commandments in ordinances so that in Himself He created of the two one new man, making peace."
Paul calls this the "certificate of indebtedness" in Colossians 2:14 instead of the "the law of commandments in ordinances." In both cases, this was removed through the death of Jesus Christ at the cross. These ordinances were abolished and blotted out when Jesus spoiled principalities and powers. These powers refer to the domination of Satan and his evil effects over man. Now there remains no more sacrifice for sin because Jesus has paid for the sins of man in full with His own blood. To continue on making sacrifices and carrying out the cultic ritual for sin described in the Law is an offense to Christ and an obvious rejection of His redeeming blood. The need for the temple ritual of sacrifices and offerings was brought to an end by Christ Jesus when He died and arose again. The keeping of the law in any form is no longer to be for righteousness, but now all who will believe will possess the righteousness of God that comes by faith in the Lord Jesus Christ alone.
God has provided a new covenant in Christ Jesus so that both the uncircumcised and circumcised are given the same opportunity. Therefore, God has provided a level playing field where there is neither Jew nor Greek, circumcision nor uncircumcision, but a "new creation" (Galatians 6:15; 5:6; 1 Corinthians 7:19). The new covenant allows all to come boldly into the Holies of Holies which before was forbidden to anyone except the High Priest and that only once a year (Hebrew 10: 19). Both the Jew and the Gentile come to God the same way and there is no difference between them now or in the future. If they are going to walk with God then they must be born from above and made a new creature. When Adam sinned and was separated from God it was not the Law that God desired to restore to man; rather, it was fellowship. The fellowship that God wants to have with man could not come by the Law because the Law could not impart the life of God into man (Galatians 3:21). The Law was just, good, and holy but it could only point out to man his sin nature. Paul speaking of "one new man" certainly refers to the believer becoming partakers with Christ so that we become those who are "in Him" thus establishing in Himself perfect fellowship and union for us. The "one new man" may be understood as a 'single new man' made from both Jew and Gentile. Both are referred to as one new man because all must be in Christ Jesus in order to be saved and established in the new covenant. The one new man may also be understood as the church which is His body. The church has already been mentioned in Ephesians 1:23 and is being alluded to in view of the fact that Jesus is described as the cornerstone of the house that God has built. Therefore, Jesus is both the head from which the whole body (His Church) functions and the cornerstone that holds the whole building (His Church) in place. That which Jesus created in His person from both Jew and Gentile may be understood as the new covenant (2 Corinthians 3:6), the new creation (2 Corinthians 5:17), and the new man of Ephesians 4:24, all of which are the glorious newness given in Christ Jesus.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Ephesians 2:15 - "Abolishing the law of commandments in ordinances so that in Himself He created of the two one new man, making peace."
Paul calls this the "certificate of indebtedness" in Colossians 2:14 instead of the "the law of commandments in ordinances." In both cases, this was removed through the death of Jesus Christ at the cross. These ordinances were abolished and blotted out when Jesus spoiled principalities and powers. These powers refer to the domination of Satan and his evil effects over man. Now there remains no more sacrifice for sin because Jesus has paid for the sins of man in full with His own blood. To continue on making sacrifices and carrying out the cultic ritual for sin described in the Law is an offense to Christ and an obvious rejection of His redeeming blood. The need for the temple ritual of sacrifices and offerings was brought to an end by Christ Jesus when He died and arose again. The keeping of the law in any form is no longer to be for righteousness, but now all who will believe will possess the righteousness of God that comes by faith in the Lord Jesus Christ alone.
God has provided a new covenant in Christ Jesus so that both the uncircumcised and circumcised are given the same opportunity. Therefore, God has provided a level playing field where there is neither Jew nor Greek, circumcision nor uncircumcision, but a "new creation" (Galatians 6:15; 5:6; 1 Corinthians 7:19). The new covenant allows all to come boldly into the Holies of Holies which before was forbidden to anyone except the High Priest and that only once a year (Hebrew 10: 19). Both the Jew and the Gentile come to God the same way and there is no difference between them now or in the future. If they are going to walk with God then they must be born from above and made a new creature. When Adam sinned and was separated from God it was not the Law that God desired to restore to man; rather, it was fellowship. The fellowship that God wants to have with man could not come by the Law because the Law could not impart the life of God into man (Galatians 3:21). The Law was just, good, and holy but it could only point out to man his sin nature. Paul speaking of "one new man" certainly refers to the believer becoming partakers with Christ so that we become those who are "in Him" thus establishing in Himself perfect fellowship and union for us. The "one new man" may be understood as a 'single new man' made from both Jew and Gentile. Both are referred to as one new man because all must be in Christ Jesus in order to be saved and established in the new covenant. The one new man may also be understood as the church which is His body. The church has already been mentioned in Ephesians 1:23 and is being alluded to in view of the fact that Jesus is described as the cornerstone of the house that God has built. Therefore, Jesus is both the head from which the whole body (His Church) functions and the cornerstone that holds the whole building (His Church) in place. That which Jesus created in His person from both Jew and Gentile may be understood as the new covenant (2 Corinthians 3:6), the new creation (2 Corinthians 5:17), and the new man of Ephesians 4:24, all of which are the glorious newness given in Christ Jesus.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Sunday, August 27, 2006
Daily Bread
Ephesians 4:1- "I call to you myself as the prisoner of the Lord; walk worthy of the calling to which you are called."
There is no other book in the Bible where the calling of God is spelled out in loftier words. Beginning in chapter 1 with the statement "Blessed with all spiritual blessings in the heavenlies" to "being filled with all of the fullness of God" in Ephesians 3:19. However, what the believer must learn is that this realm of greatness and glory in Christ Jesus functions through humility and servitude. The fact is that the greatest in the Kingdom is the servant of all. If we are to walk in the heights of God then we must be willing to allow this same mind that was in Christ Jesus to also be in us (Philippians 2:5).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Ephesians 4:1- "I call to you myself as the prisoner of the Lord; walk worthy of the calling to which you are called."
There is no other book in the Bible where the calling of God is spelled out in loftier words. Beginning in chapter 1 with the statement "Blessed with all spiritual blessings in the heavenlies" to "being filled with all of the fullness of God" in Ephesians 3:19. However, what the believer must learn is that this realm of greatness and glory in Christ Jesus functions through humility and servitude. The fact is that the greatest in the Kingdom is the servant of all. If we are to walk in the heights of God then we must be willing to allow this same mind that was in Christ Jesus to also be in us (Philippians 2:5).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
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