Daily Bread - JAN/15/08
Romans 8:21 - Also because the creation herself shall be liberated from the bondage of the corruption into the glorious liberty of the children of God.
All of creation was subjugated to the reign of terror through Adam's transgression. In this verse, the redemption that is in Christ Jesus that has set us free from the dominion of sin and death is anticipated by all of creation. The redemption that we have received will ultimately be manifested in the glory of the first resurrection when our physical bodies will be raised up to be like His glorious body (Romans 8:19-23; Philippians 3:14-21). All of creation was subjected to corruption because of Adam's sin, but all of creation will eventually be liberated through Christ Jesus. This is also true of our physical bodies; for even though we who are the children of God have experienced the inward resurrection, we still wait in hope for the coming day of the resurrection of our bodies (Colossians 3:1-4; Romans 6:4-5; Ephesians 2:5-6). In the day of the first resurrection, the dead in Christ shall rise first and we which are alive and remain will be changed in a moment (1 Thessalonians 4:16-17; 1 Corinthians 15:51-52). In that day the corruptible body will put on incorruption and the mortal will put on immortality.
At the time when Christ comes with all of His resurrected saints, all of creation will be liberated. The lion will lay down with the lamb, and the viper and the adder will lose its venom (Isaiah 11:6; 65:25). Every consequence of sin named in Genesis 3:14-19 will ultimately be removed (Revelation 22:3; Isaiah 25:8). The creation that was a good creation when God finished His work in Genesis that is now a groaning creation will become a glorious creation filled with the ecstatic wonder of the glorious liberty of the children of God.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, January 15, 2008
Monday, January 14, 2008
Daily Bread - JAN/14/08
Revelation 2:27 - And he shall rule them with a rod of iron as vessels of pottery are broken in pieces just as I also have received from my Father.
There will be no way that anyone can resist the holy and divine rule that God grants to those who receive this power to rule along with Jesus. Every opposition and rebellion will be crushed with the same ease and effectiveness that a rod of iron can shatter a vessel of clay. This is a quote from Psalms 2:9, "You shall break them with a rod of iron; You shall shatter them in pieces like a potter's vessel." When this Psalm is quoted again in Revelation 19:15 the Greek word 'patasso,' which means to 'smite,' is included, "And out of His mouth goes a sharp sword, that with it He should smite (patasso) the nations: and He shall rule them with a rod of iron".
There are four verses of scripture that take up this message of the time in which Christ and the resurrected saints will rule the nations with a rod of iron (Psalm 2:9; Revelation 2:27; 12:5; 19:15). The absolute will of God will be done in the earth. The kings and the princes of the earth have attempted to tear off the bands and snap off the yoke of the Lord but they will never be successful (Psalms 2:2). The earth and all of its fullness belongs to the one who created it. Every power, authority, and rule will be subjugated to God. The governments of men that will not comply will be crushed to pieces as a potter's vessel is shattered. Every evil and wicked way that is an offense to life and the ways of God will be destroyed. Today there are many environmental protection agencies that work to pass laws to protect the rights of the smallest and most insignificant little creatures. God passed the laws that protect all of life and its glorious eternal existence, and these laws cannot be compromised. There are many who have a problem with the severity of God as though in some way His laws are unjust (Romans 11:22; 2 Corinthians 5:11). However, without the strict observance to His law of life there would be nothing but death and chaos. God desires to rule over us in His loving kindness and tender mercies, but, as the protector of life and the innocent, He will destroy the transgressors who through their sins and iniquity violate the sacredness of life. Even today in the ministry of Jesus His winnowing fork is in His hand and He will separate out the wicked from the righteous (Matthew 3:12; Luke 3:17). It does not end there; for the axe is also laid to the root, and every evil tree that does not bring for good fruit will be cut down (Matthew 3:10; 7:19; Luke 3:9; John 15:6). God's hatred burns hot against sin and iniquity and we must come to know His heart and mind on this matter that we may feel the same way He does so that none of these things find a place in our lives.
God's enemies must be our enemies. His righteous cause must become our cause. The redeemed have been appointed to also rule and reign with Christ Jesus (2 Timothy 2:12; Revelation 20:4-6; 1 Corinthians 6:2-3; Revelation 3:21; 5:10). At the same time, we must also recognize that it essential that we overcome every power, authority, and rule that is unlike God that would attempt to impose its will on us. We have been given authority as the sons of God to crush every power of darkness and every realm of rebellion and iniquity. As the priests and kings of God we cannot allow those things that God has condemned to exist in any way in our lives. If one day we are to rule others crushing every opposing thing to the word and the ways of God we must learn to rule ourselves in such a way today.
Today God shepherds us with a pastoral rod which both protects and corrects us. The door has been opened to all mankind to come and voluntarily yield to the loving and merciful rule of our Savior, Christ the Lord. Yet one day in the future everything that does not yield will be smashed to pieces and cast out of the realms of life forever. One day in the future all sin and rebellion will be eradicated as it is the plague of death, and death - which is the final enemy - will also be destroyed (1 Corinthians 15:24-26). All of mankind rejoiced when we were able to eradicate small pox, but a far worse plague exists that most men are totally unaware of. If mankind's eyes were opened they would see that the plague of sin is the power behind all sickness, disease, and death. However, those of us who do see realize that Jesus received power and authority from the Father to wipe sin out forever (Acts 13:33; Psalms 2:7; Romans 1:4; Hebrews 1:2,5; 5:5; 7:28; Hebrews 2:14; 2 Timothy 1:10; 1 John 3:8). He has transferred this power to us as well through the sonship ministry that He has given (Luke 10:19; John 1:12; John 3:1; Revelation 1:5-6, 9; 2 Corinthians 2:15- 21). The authority that we have to exercise the rule of God over our own lives is so powerful that every opposing force is little more than a fragile clay pot that is easily smashed when struck by the iron rod of authority. Let us say with the Psalmist, The scepter of your kingdom is a right scepter (Psalms 45:6; Hebrews 1:8).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Revelation 2:27 - And he shall rule them with a rod of iron as vessels of pottery are broken in pieces just as I also have received from my Father.
There will be no way that anyone can resist the holy and divine rule that God grants to those who receive this power to rule along with Jesus. Every opposition and rebellion will be crushed with the same ease and effectiveness that a rod of iron can shatter a vessel of clay. This is a quote from Psalms 2:9, "You shall break them with a rod of iron; You shall shatter them in pieces like a potter's vessel." When this Psalm is quoted again in Revelation 19:15 the Greek word 'patasso,' which means to 'smite,' is included, "And out of His mouth goes a sharp sword, that with it He should smite (patasso) the nations: and He shall rule them with a rod of iron".
There are four verses of scripture that take up this message of the time in which Christ and the resurrected saints will rule the nations with a rod of iron (Psalm 2:9; Revelation 2:27; 12:5; 19:15). The absolute will of God will be done in the earth. The kings and the princes of the earth have attempted to tear off the bands and snap off the yoke of the Lord but they will never be successful (Psalms 2:2). The earth and all of its fullness belongs to the one who created it. Every power, authority, and rule will be subjugated to God. The governments of men that will not comply will be crushed to pieces as a potter's vessel is shattered. Every evil and wicked way that is an offense to life and the ways of God will be destroyed. Today there are many environmental protection agencies that work to pass laws to protect the rights of the smallest and most insignificant little creatures. God passed the laws that protect all of life and its glorious eternal existence, and these laws cannot be compromised. There are many who have a problem with the severity of God as though in some way His laws are unjust (Romans 11:22; 2 Corinthians 5:11). However, without the strict observance to His law of life there would be nothing but death and chaos. God desires to rule over us in His loving kindness and tender mercies, but, as the protector of life and the innocent, He will destroy the transgressors who through their sins and iniquity violate the sacredness of life. Even today in the ministry of Jesus His winnowing fork is in His hand and He will separate out the wicked from the righteous (Matthew 3:12; Luke 3:17). It does not end there; for the axe is also laid to the root, and every evil tree that does not bring for good fruit will be cut down (Matthew 3:10; 7:19; Luke 3:9; John 15:6). God's hatred burns hot against sin and iniquity and we must come to know His heart and mind on this matter that we may feel the same way He does so that none of these things find a place in our lives.
God's enemies must be our enemies. His righteous cause must become our cause. The redeemed have been appointed to also rule and reign with Christ Jesus (2 Timothy 2:12; Revelation 20:4-6; 1 Corinthians 6:2-3; Revelation 3:21; 5:10). At the same time, we must also recognize that it essential that we overcome every power, authority, and rule that is unlike God that would attempt to impose its will on us. We have been given authority as the sons of God to crush every power of darkness and every realm of rebellion and iniquity. As the priests and kings of God we cannot allow those things that God has condemned to exist in any way in our lives. If one day we are to rule others crushing every opposing thing to the word and the ways of God we must learn to rule ourselves in such a way today.
Today God shepherds us with a pastoral rod which both protects and corrects us. The door has been opened to all mankind to come and voluntarily yield to the loving and merciful rule of our Savior, Christ the Lord. Yet one day in the future everything that does not yield will be smashed to pieces and cast out of the realms of life forever. One day in the future all sin and rebellion will be eradicated as it is the plague of death, and death - which is the final enemy - will also be destroyed (1 Corinthians 15:24-26). All of mankind rejoiced when we were able to eradicate small pox, but a far worse plague exists that most men are totally unaware of. If mankind's eyes were opened they would see that the plague of sin is the power behind all sickness, disease, and death. However, those of us who do see realize that Jesus received power and authority from the Father to wipe sin out forever (Acts 13:33; Psalms 2:7; Romans 1:4; Hebrews 1:2,5; 5:5; 7:28; Hebrews 2:14; 2 Timothy 1:10; 1 John 3:8). He has transferred this power to us as well through the sonship ministry that He has given (Luke 10:19; John 1:12; John 3:1; Revelation 1:5-6, 9; 2 Corinthians 2:15- 21). The authority that we have to exercise the rule of God over our own lives is so powerful that every opposing force is little more than a fragile clay pot that is easily smashed when struck by the iron rod of authority. Let us say with the Psalmist, The scepter of your kingdom is a right scepter (Psalms 45:6; Hebrews 1:8).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - JAN/12/08
Ephesians 1:5 - He destined us to sonship unto Himself by Jesus Christ, according to the good pleasure of his will.
Father predestinated man to sonship (huiothesia) as predestination is about what God planned instead of the individuals in that plan. What Father did was to create mankind for His own good pleasure and give them a special place of rulership with Himself. Father predestinated us to the special rank of sonship. Although there are many mysteries surrounding the eternal past we know that God created man to be holy and without blame. Before Adam transgressed and opened the door of the world of man to the Satanic forces Father had placed him above all the works of His hands and had given him a special place of dominion and authority (Psalms 8:4-7; Genesis 1:26,28; 2:15). The overthrow of man was only temporary because as God had created man in Christ Jesus (the Word) He would also set forth to redeem us in Christ Jesus (the incarnate Son).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Ephesians 1:5 - He destined us to sonship unto Himself by Jesus Christ, according to the good pleasure of his will.
Father predestinated man to sonship (huiothesia) as predestination is about what God planned instead of the individuals in that plan. What Father did was to create mankind for His own good pleasure and give them a special place of rulership with Himself. Father predestinated us to the special rank of sonship. Although there are many mysteries surrounding the eternal past we know that God created man to be holy and without blame. Before Adam transgressed and opened the door of the world of man to the Satanic forces Father had placed him above all the works of His hands and had given him a special place of dominion and authority (Psalms 8:4-7; Genesis 1:26,28; 2:15). The overthrow of man was only temporary because as God had created man in Christ Jesus (the Word) He would also set forth to redeem us in Christ Jesus (the incarnate Son).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Friday, January 11, 2008
Romans 8:15 - You have not received back the spirit of bondage to fear but you have received the spirit of sonship in which you cry out Abba Father.
I believe that using the word adoption to translate "huiothesia" is incorrect. The context of the New Testament with respect to son-ship does not bear out the meaning of adoption. It would be better for us to make a literal translation of the compound word "huiothesia; which is huios "son" and tithemi "to place" thus meaning "to place as a son." Keeping in mind that this Greek word is used synonymously with "huioi tou Theou (sons of God). "The word "huiothesia" is not found in classical writers" (Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary). "In Greek there are no instances of adoption in the transfer sense. Even when the ruler cult made its way into the world the divinity of the ruler was viewed in terms of descent rather than adoption" (Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9). The only example that we have that gets us close to the meaning of the English word adoption in the New Testament is found in Acts 7:21. When the daughter of Pharaoh found Moses and took him unto herself she adopted him (anaireomai). The example that we have in the New Testament of adoption, clearly used a distinctive Greek word to describe it.
If "huiothesia" was used to describe placing someone who was not actually a natural born son "in place" as a son then in a New Testament sense of son-ship the word adoption is inappropriate. Adoption is to formally and legally declare that someone who is not one's own child is henceforth to be treated and cared for as one's own child. This is not the case with the New Testament saints because we were born of God and therefore God's own children. We are the offspring of the seed of the word of God. The English word adoption does not testify to this truth but rather leaves us with the status of having someone else but God as our father in a spiritual sense. If we are to believe this is true we cannot truly say that we have been born of God. To say that we have not been begotten of God is to deny the faith that is in Christ Jesus for the only way that we can come into this so great of salvation is to be born into it (John 3:3-8). We therefore are making a decision in the translation of this word as to whether the new birth has conferred sonship upon us, or if we were born into it. In that Paul is the only one that uses this word in the New Testament it is essential that we understand how he viewed the new birth. The evidence speaks for itself Paul believed that we were born of God and was made a new creature through the miracle birth and thus taught the message of sonship in this light (2 Corinthians 5:17; Ephesians 4:24; Galatians 6:15). Therefore when he uses the word huiothesia then he is doing so in light of the saints having been begotten of God. We may understand the usage of this word in light of the fact that the saints were at one time the children of the devil but now have been made the sons of God. Also there is a possibility that he was using it in a similar fashion to that described by Louw and Nida, "In a number of languages adoption is spoken of as making a child a son or causing a child to become a daughter" (Louw, J.P. & Nida, E.A. (1996, c1989) Greel -English Lexicom of the New Testament.
In the New Testament Jesus Christ is the first one called a son of God (Matthew 1:18; 4:3; Luke 1:32). It is in Christ Jesus that the precedence of this phrase is established. Of course the meaning is extended beyond what may be said of the saints as Jesus was not only begotten of God but was also God incarnate. The second mention of a son of God in the New Testament is of Adam (Luke 3:30). We must step back to the Old Testament in order to understand the meaning as applied to Adam. In the Old Testament the angels were called sons of God (Job 1:6; 2:1; 38:7; Daniel 3:25). The antithesis of sons of God is drawn out for us as well when the sons of God are contrasted to the daughters of men (Genesis 6:6). In this sense of the meaning of "sons of God" we must understand it not as those begotten of God but created by God in similar fashion to the way that He created Adam. Finally, the godly are referred to as sons of God in the Old Testament. They godly are called both "sons of God" and " the generation of your sons (Deuteronomy 14:1; 32:5; Exodus 4:22; Psalms 73:15; Proverbs 14:26; Hosea 1;10). We cannot say that Israel was the offspring of God but rather they were set into a place as the sons of God. Once again it would be difficult to use the word adoption to describe what God did for Abraham and his descendents because by the same token we would have to say that they were unadopted when they were rejected because of their disobedience. More descriptive of what God did is represented by the analogy used by Paul when he described Israel being cut off as a branch from the vine (Romans 11:16-24; Jon 15:1-6. True the nations were grafted in but they were grafted in through sonship unique from that received by Israel. One of the primary differences is that in the New Testament the individual is called a son of God and not a nation as a whole. Secondly and even more important, is the miracle of an actual change in nature through the new birth.
I believe that using the word adoption to translate "huiothesia" is incorrect. The context of the New Testament with respect to son-ship does not bear out the meaning of adoption. It would be better for us to make a literal translation of the compound word "huiothesia; which is huios "son" and tithemi "to place" thus meaning "to place as a son." Keeping in mind that this Greek word is used synonymously with "huioi tou Theou (sons of God). "The word "huiothesia" is not found in classical writers" (Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary). "In Greek there are no instances of adoption in the transfer sense. Even when the ruler cult made its way into the world the divinity of the ruler was viewed in terms of descent rather than adoption" (Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9). The only example that we have that gets us close to the meaning of the English word adoption in the New Testament is found in Acts 7:21. When the daughter of Pharaoh found Moses and took him unto herself she adopted him (anaireomai). The example that we have in the New Testament of adoption, clearly used a distinctive Greek word to describe it.
If "huiothesia" was used to describe placing someone who was not actually a natural born son "in place" as a son then in a New Testament sense of son-ship the word adoption is inappropriate. Adoption is to formally and legally declare that someone who is not one's own child is henceforth to be treated and cared for as one's own child. This is not the case with the New Testament saints because we were born of God and therefore God's own children. We are the offspring of the seed of the word of God. The English word adoption does not testify to this truth but rather leaves us with the status of having someone else but God as our father in a spiritual sense. If we are to believe this is true we cannot truly say that we have been born of God. To say that we have not been begotten of God is to deny the faith that is in Christ Jesus for the only way that we can come into this so great of salvation is to be born into it (John 3:3-8). We therefore are making a decision in the translation of this word as to whether the new birth has conferred sonship upon us, or if we were born into it. In that Paul is the only one that uses this word in the New Testament it is essential that we understand how he viewed the new birth. The evidence speaks for itself Paul believed that we were born of God and was made a new creature through the miracle birth and thus taught the message of sonship in this light (2 Corinthians 5:17; Ephesians 4:24; Galatians 6:15). Therefore when he uses the word huiothesia then he is doing so in light of the saints having been begotten of God. We may understand the usage of this word in light of the fact that the saints were at one time the children of the devil but now have been made the sons of God. Also there is a possibility that he was using it in a similar fashion to that described by Louw and Nida, "In a number of languages adoption is spoken of as making a child a son or causing a child to become a daughter" (Louw, J.P. & Nida, E.A. (1996, c1989) Greel -English Lexicom of the New Testament.
In the New Testament Jesus Christ is the first one called a son of God (Matthew 1:18; 4:3; Luke 1:32). It is in Christ Jesus that the precedence of this phrase is established. Of course the meaning is extended beyond what may be said of the saints as Jesus was not only begotten of God but was also God incarnate. The second mention of a son of God in the New Testament is of Adam (Luke 3:30). We must step back to the Old Testament in order to understand the meaning as applied to Adam. In the Old Testament the angels were called sons of God (Job 1:6; 2:1; 38:7; Daniel 3:25). The antithesis of sons of God is drawn out for us as well when the sons of God are contrasted to the daughters of men (Genesis 6:6). In this sense of the meaning of "sons of God" we must understand it not as those begotten of God but created by God in similar fashion to the way that He created Adam. Finally, the godly are referred to as sons of God in the Old Testament. They godly are called both "sons of God" and " the generation of your sons (Deuteronomy 14:1; 32:5; Exodus 4:22; Psalms 73:15; Proverbs 14:26; Hosea 1;10). We cannot say that Israel was the offspring of God but rather they were set into a place as the sons of God. Once again it would be difficult to use the word adoption to describe what God did for Abraham and his descendents because by the same token we would have to say that they were unadopted when they were rejected because of their disobedience. More descriptive of what God did is represented by the analogy used by Paul when he described Israel being cut off as a branch from the vine (Romans 11:16-24; Jon 15:1-6. True the nations were grafted in but they were grafted in through sonship unique from that received by Israel. One of the primary differences is that in the New Testament the individual is called a son of God and not a nation as a whole. Secondly and even more important, is the miracle of an actual change in nature through the new birth.
Thursday, January 10, 2008
Daily Bread - JAN/10/08
Romans 9:8 - That is the children of God are not the children of the flesh but the children of the promise are counted for the seed.
A distinction must be made between the natural descendents of Abraham and the descendents that come as a result of the same faith that Abraham possessed. Those who come into the kingdom of God through the faith of Jesus Christ having been made the sons of God through the new birth are also descendants of Abraham. Yet they are more than just descendants of Abraham because, through the same promise that God gave to Abraham, they have been made the children of God. The natural descendants are not children of God until they are born of the Spirit through the same faith that is in Christ Jesus.
There are two very important messages that help us to simplify the message that is being presented here:
First, everything that God did in the first covenant was to point those who would hear to the coming redeemer, Jesus Christ (Galatians 3:16; Hebrews 10:1; 9:9, 11).
Secondly, in order for man to have a relationship with God he must be transformed by the power of God and made a new creation by the miracle birth of the Spirit (Philippians 3:3; Galatians 6:15). God called Abraham in order to separate a people unto Himself so that He might bring forth the redeemer, Christ Jesus. God also revealed to Abraham that He would ransom the world and bless all of the nations of the world through the redeemer that would come through his descendants. When God made Abraham this promise, He revealed Christ Jesus to him, and through Abraham's faith in the seed, Christ Jesus, he became the father of faith (John 8:56; Galatians 3:8,16; Romans 4:11,16; Genesis 22:17; Hosea 1:10; Romans 9:26).
It is through the act of redemption provided to us through the death and resurrection of Jesus that we are able to be born of the Spirit. Abraham had the natural ability to have Ishmael, but it took the intervention of God to work a miracle so that Isaac could be born (Galatians 4:22-31). So it is today; the natural descendants of Abraham are not God's choice but those who have been born of the Spirit (Galatians 3:14, 16, 29; 4:28). This does not in any way undermine the natural descendants of Abraham because it does not matter whether one is Jew or Gentile; all are given the opportunity to become a new creature in Christ Jesus (Galatians 6:16; 3:28; Colossians 3:11; Romans 3:29).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Romans 9:8 - That is the children of God are not the children of the flesh but the children of the promise are counted for the seed.
A distinction must be made between the natural descendents of Abraham and the descendents that come as a result of the same faith that Abraham possessed. Those who come into the kingdom of God through the faith of Jesus Christ having been made the sons of God through the new birth are also descendants of Abraham. Yet they are more than just descendants of Abraham because, through the same promise that God gave to Abraham, they have been made the children of God. The natural descendants are not children of God until they are born of the Spirit through the same faith that is in Christ Jesus.
There are two very important messages that help us to simplify the message that is being presented here:
First, everything that God did in the first covenant was to point those who would hear to the coming redeemer, Jesus Christ (Galatians 3:16; Hebrews 10:1; 9:9, 11).
Secondly, in order for man to have a relationship with God he must be transformed by the power of God and made a new creation by the miracle birth of the Spirit (Philippians 3:3; Galatians 6:15). God called Abraham in order to separate a people unto Himself so that He might bring forth the redeemer, Christ Jesus. God also revealed to Abraham that He would ransom the world and bless all of the nations of the world through the redeemer that would come through his descendants. When God made Abraham this promise, He revealed Christ Jesus to him, and through Abraham's faith in the seed, Christ Jesus, he became the father of faith (John 8:56; Galatians 3:8,16; Romans 4:11,16; Genesis 22:17; Hosea 1:10; Romans 9:26).
It is through the act of redemption provided to us through the death and resurrection of Jesus that we are able to be born of the Spirit. Abraham had the natural ability to have Ishmael, but it took the intervention of God to work a miracle so that Isaac could be born (Galatians 4:22-31). So it is today; the natural descendants of Abraham are not God's choice but those who have been born of the Spirit (Galatians 3:14, 16, 29; 4:28). This does not in any way undermine the natural descendants of Abraham because it does not matter whether one is Jew or Gentile; all are given the opportunity to become a new creature in Christ Jesus (Galatians 6:16; 3:28; Colossians 3:11; Romans 3:29).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - JAN/09/08
Romans 8:16 - It is the Spirit that bears witness with our spirit that we are children of God.
Paul uses the word for sons (huios) and the word for children (tekna) interchangeably. In Romans chapter eight, for example, Paul will first say sons in verse 14 and then children in verse 16; he then goes back to sons in verse 19 then back to children again in verse 21 and ends with sons in verse 26. On the other hand, John only uses the word children (tekna) in all of his writings. What we can safely say is that both words in this context mean the same thing. We might liken it to the description of man in Genesis whom God made both male and female (Genesis 1:27; 5:2) "And God made man both male and female." Thus, we may rightfully say that God made us, His sons, both male and female. The following verses of scripture are all those passages in the New Testament which refer to us as either the "sons of God" or the "children of God" - "sons of God": Matthew 5:9; Romans 8:14,19; 9:26; Galations 3:26; 4:6; Hebrews 2:10; 12:7 - uses the Greek word for sons (huios). And, "children of God": John 1:12; Romans 8:16, 21; 9:8; Ephesians 5:1; Philippians 2:15; 1 John 3:1,10; 5:2 uses the Greek for children (tekna). All of these verses were examined in both the Byzantine Text (majority text) and the NA27 (eclectic text). There was complete agreement in the wording for all the text types represented.
The testimony of our sonship is further extended by a word that means "sonship" (huiothesias). This particular Greek word is translated by most translators as "adoption of children" based upon a theological understanding of the word (Romans 8:15,23; 9:4; Galatians 4:5; Ephesians 1:5). However, the literal definition of the word more accurately concurs with the miracle new birth and transformation of nature that took place when we were born of the Spirit and entered into sonship. This Greek word is a compound word of 'hios' and 'tithemi' a prolonged form of 'theo' (God) which means, "to set in place." By virtue of its construction it would then mean a "sons set in place" or "sonship" or perhaps even "son of God." This word is used only by Paul in the New Testament and does not occur in classical Greek writings (Zodhiates, S. (2000, c1992, c1993) - The complete word study dictionary: New Testament). The only link that we have with this word and those things written in the Old Testament is found in Romans 9:4, "They are Israelites to them belong the son-ship (hiothesia) the glory the covenants the giving of the law the worship and the promises. In Deuteronomy 14:1 God calls Israel at that time the "sons of Yahweh your God" (baniym atem la-yhvah eloheychem). Finally, the concept of sonship is extended beyond Israel in Hosea when the prophet says, "Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured nor numbered; and it shall come to pass that in the place where it was said unto them, You are not my people, there it shall be said unto them, You are the sons of the living God" (Hosea 1:10; Romans 9:26).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Romans 8:16 - It is the Spirit that bears witness with our spirit that we are children of God.
Paul uses the word for sons (huios) and the word for children (tekna) interchangeably. In Romans chapter eight, for example, Paul will first say sons in verse 14 and then children in verse 16; he then goes back to sons in verse 19 then back to children again in verse 21 and ends with sons in verse 26. On the other hand, John only uses the word children (tekna) in all of his writings. What we can safely say is that both words in this context mean the same thing. We might liken it to the description of man in Genesis whom God made both male and female (Genesis 1:27; 5:2) "And God made man both male and female." Thus, we may rightfully say that God made us, His sons, both male and female. The following verses of scripture are all those passages in the New Testament which refer to us as either the "sons of God" or the "children of God" - "sons of God": Matthew 5:9; Romans 8:14,19; 9:26; Galations 3:26; 4:6; Hebrews 2:10; 12:7 - uses the Greek word for sons (huios). And, "children of God": John 1:12; Romans 8:16, 21; 9:8; Ephesians 5:1; Philippians 2:15; 1 John 3:1,10; 5:2 uses the Greek for children (tekna). All of these verses were examined in both the Byzantine Text (majority text) and the NA27 (eclectic text). There was complete agreement in the wording for all the text types represented.
The testimony of our sonship is further extended by a word that means "sonship" (huiothesias). This particular Greek word is translated by most translators as "adoption of children" based upon a theological understanding of the word (Romans 8:15,23; 9:4; Galatians 4:5; Ephesians 1:5). However, the literal definition of the word more accurately concurs with the miracle new birth and transformation of nature that took place when we were born of the Spirit and entered into sonship. This Greek word is a compound word of 'hios' and 'tithemi' a prolonged form of 'theo' (God) which means, "to set in place." By virtue of its construction it would then mean a "sons set in place" or "sonship" or perhaps even "son of God." This word is used only by Paul in the New Testament and does not occur in classical Greek writings (Zodhiates, S. (2000, c1992, c1993) - The complete word study dictionary: New Testament). The only link that we have with this word and those things written in the Old Testament is found in Romans 9:4, "They are Israelites to them belong the son-ship (hiothesia) the glory the covenants the giving of the law the worship and the promises. In Deuteronomy 14:1 God calls Israel at that time the "sons of Yahweh your God" (baniym atem la-yhvah eloheychem). Finally, the concept of sonship is extended beyond Israel in Hosea when the prophet says, "Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured nor numbered; and it shall come to pass that in the place where it was said unto them, You are not my people, there it shall be said unto them, You are the sons of the living God" (Hosea 1:10; Romans 9:26).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, January 08, 2008
Daily Bread - JAN/08/08
1 John 3:1 - Look at what amazing love the Father has given to us that we should be called the children of God. The world does not know us because it did not know Him.
It is one thing to be called the sons of God by man; it is altogether a different thing to be called a son of God by God Himself. Our relationship with God cannot be better expressed than that which was spoken by Jesus when He said, "but go to my brethren and say to them I ascend to my Father and your Father and to my God and your God" (John 20:17). Although the word for children (tekna) is used here instead of sons (uioi) as in Galatians 4:6, the same meaning is implied. Above all others, Jesus Christ is the Son of God first, and without Him no man or woman can become a son of God. It is because of the miracle provision of the Spirit that we can be born again and made brethren to Christ Jesus (Romans 8:29; Hebrews 2:12-14). Using the word children is more inclusive of all the women of the kingdom of God. Yet using the word sons is preferred only because whether we are male or female we find our place in God through Christ Jesus, the Son of God.
We are not children of God because we were born into the world, but we are children of God because we were born into the Kingdom of God. The new birth did not come through the sexual union of man but through the power of the Holy Spirit. It is essential to the New Testament doctrine and faith in Christ Jesus that we recognize that we have been born of God (John 3:5-8; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18; 1 Peter 1:23; 1:3). More than anything else, God has purposed that we take on the identity of His Son and that of His family (Ephesians 3:15; 2 Corinthians 6:18). As the children of God, we are privileged to be heirs and coinheritors with Jesus Christ our Lord who is the firstborn among many brethren (Romans 8:17).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
1 John 3:1 - Look at what amazing love the Father has given to us that we should be called the children of God. The world does not know us because it did not know Him.
It is one thing to be called the sons of God by man; it is altogether a different thing to be called a son of God by God Himself. Our relationship with God cannot be better expressed than that which was spoken by Jesus when He said, "but go to my brethren and say to them I ascend to my Father and your Father and to my God and your God" (John 20:17). Although the word for children (tekna) is used here instead of sons (uioi) as in Galatians 4:6, the same meaning is implied. Above all others, Jesus Christ is the Son of God first, and without Him no man or woman can become a son of God. It is because of the miracle provision of the Spirit that we can be born again and made brethren to Christ Jesus (Romans 8:29; Hebrews 2:12-14). Using the word children is more inclusive of all the women of the kingdom of God. Yet using the word sons is preferred only because whether we are male or female we find our place in God through Christ Jesus, the Son of God.
We are not children of God because we were born into the world, but we are children of God because we were born into the Kingdom of God. The new birth did not come through the sexual union of man but through the power of the Holy Spirit. It is essential to the New Testament doctrine and faith in Christ Jesus that we recognize that we have been born of God (John 3:5-8; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18; 1 Peter 1:23; 1:3). More than anything else, God has purposed that we take on the identity of His Son and that of His family (Ephesians 3:15; 2 Corinthians 6:18). As the children of God, we are privileged to be heirs and coinheritors with Jesus Christ our Lord who is the firstborn among many brethren (Romans 8:17).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Monday, January 07, 2008
Daily Bread - JAN/07/08
1 John 2:27 - And the anointing that you have received from Him abides in you and you do not need that anyone teach you but just as the anointing teaches you about.
We have received an amazing anointing (chrisma not to be confused with charisma) from God. We have been anointed to be sons of God (John 1:12; 1 John 3:1; Romans 8:14; Galatians 4:6-7; Philippians 2:15). When God gave an anointing He imparted the divine ability to accomplish the task and meet the demands of the office to which one had been anointed whether it was priest, prophet, or king (Exodus 28:41; 29:7; Leviticus 8:12; Psalms 133:2; 1 Samuel 10:1;16:13; 2 Samuel 2:4; 5:3; 1 Samuel 26:11; Psalms 2:2; 1 Kings 19:16). Fundamental to the New Testament is the essential need for us to believe that when we were born of God the very Spirit and nature of Christ was born in us (Colossians 1:27; 1 John 3:24; 1 John 4:4,15; Ephesians 4:24; 1 Peter 1:23; John 3:5). In that we know that it is the Holy Spirit who has come to teach us and that His Spirit is on the inside of us to give us the divine ability to live the life of Christ then we must also recognize that the anointing also refers to the Holy Spirit as well.
The word Christ (Christos) comes from the word anoint (chiro) from whence anointing (chrisma) is derived. Thus, when we use the word Christ we are talking about the Anointed One. In the book of Daniel (Daniel 9:26) it is this word that is used in the Septuagint to translate Messiah (meshiyach), "And after threescore and two weeks shall Messiah (chrisma) be cut off, but not for himself" (Cambridge Paragraph Bible). Today those who have been transformed by the power of God through the faith that is in Christ Jesus have received the anointing of the Anointed One. We have not received the anointing of a priest or king or prophet but the anointing of the Son. When the anointing was imparted to Saul by the Holy Spirit his heart was changed and he became another man with new skills and abilities. When we received the anointing of sonship the Spirit of God came upon us and made us a new creation giving us a new heart and a new spirit of God's own divine nature (Ezekiel 36:26-27; 2 Peter 1:4). He gave us a heart and a spirit that is joined unto the Lord and made one heart and one spirit with Him (1 Corinthians 6:17; John 17:21- 22; 1 Corinthians 12:13). The anointing that we have received from Him has empowered us to be conformed to the image of the Son (Romans 8:29; 2 Corinthians 3:18). It has empowered us to walk even as He walks and to represent Christ Jesus in every way.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
1 John 2:27 - And the anointing that you have received from Him abides in you and you do not need that anyone teach you but just as the anointing teaches you about.
We have received an amazing anointing (chrisma not to be confused with charisma) from God. We have been anointed to be sons of God (John 1:12; 1 John 3:1; Romans 8:14; Galatians 4:6-7; Philippians 2:15). When God gave an anointing He imparted the divine ability to accomplish the task and meet the demands of the office to which one had been anointed whether it was priest, prophet, or king (Exodus 28:41; 29:7; Leviticus 8:12; Psalms 133:2; 1 Samuel 10:1;16:13; 2 Samuel 2:4; 5:3; 1 Samuel 26:11; Psalms 2:2; 1 Kings 19:16). Fundamental to the New Testament is the essential need for us to believe that when we were born of God the very Spirit and nature of Christ was born in us (Colossians 1:27; 1 John 3:24; 1 John 4:4,15; Ephesians 4:24; 1 Peter 1:23; John 3:5). In that we know that it is the Holy Spirit who has come to teach us and that His Spirit is on the inside of us to give us the divine ability to live the life of Christ then we must also recognize that the anointing also refers to the Holy Spirit as well.
The word Christ (Christos) comes from the word anoint (chiro) from whence anointing (chrisma) is derived. Thus, when we use the word Christ we are talking about the Anointed One. In the book of Daniel (Daniel 9:26) it is this word that is used in the Septuagint to translate Messiah (meshiyach), "And after threescore and two weeks shall Messiah (chrisma) be cut off, but not for himself" (Cambridge Paragraph Bible). Today those who have been transformed by the power of God through the faith that is in Christ Jesus have received the anointing of the Anointed One. We have not received the anointing of a priest or king or prophet but the anointing of the Son. When the anointing was imparted to Saul by the Holy Spirit his heart was changed and he became another man with new skills and abilities. When we received the anointing of sonship the Spirit of God came upon us and made us a new creation giving us a new heart and a new spirit of God's own divine nature (Ezekiel 36:26-27; 2 Peter 1:4). He gave us a heart and a spirit that is joined unto the Lord and made one heart and one spirit with Him (1 Corinthians 6:17; John 17:21- 22; 1 Corinthians 12:13). The anointing that we have received from Him has empowered us to be conformed to the image of the Son (Romans 8:29; 2 Corinthians 3:18). It has empowered us to walk even as He walks and to represent Christ Jesus in every way.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Saturday, January 05, 2008
Daily Bread - JAN/05/08
Acts 13:52 - And the disciples were filled with joy and the Holy Spirit.
When the gospel was preached in the days of the apostles the fruit of the Holy Spirit was always present being manifested in joy unspeakable (Acts 8:8; Romans 14:16; Galatians 5:22; John 15:11; 16:24; 1 John 1:4; 2 John 12; 1 Thessalonians 1:6; Acts 2:28; 1 Peter 1:8). The joy that the Holy Spirit desires to produce in our lives is an ecstatic joy, an overwhelming pleasure of pure happiness produced by being in the presence of the Almighty God (Psalms 16:11; 36:8; 21:5-6).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Acts 13:52 - And the disciples were filled with joy and the Holy Spirit.
When the gospel was preached in the days of the apostles the fruit of the Holy Spirit was always present being manifested in joy unspeakable (Acts 8:8; Romans 14:16; Galatians 5:22; John 15:11; 16:24; 1 John 1:4; 2 John 12; 1 Thessalonians 1:6; Acts 2:28; 1 Peter 1:8). The joy that the Holy Spirit desires to produce in our lives is an ecstatic joy, an overwhelming pleasure of pure happiness produced by being in the presence of the Almighty God (Psalms 16:11; 36:8; 21:5-6).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
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