Daily Bread
Ephesians 1:23 - "Who is His body the fullness of Him that fills all in all."
The mystery of how the church is the body of Christ is revealed in part in Ephesians 5:31-32. Because the church has been joined unto the Lord even as a man is joined unto his wife, the church is one flesh with Jesus even as a man is with his wife, bone of bone and flesh of flesh (Genesis 2:23).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Thursday, August 17, 2006
Wednesday, August 16, 2006
Daily Bread
Acts 10:4 - "And he stared at him in fear and said, What is it Lord? And he said, your prayer and your alms have ascended as a memorial before God."
These prayers and offerings of Cornelius were viewed as the ascent offering (whole burnt offering) and memorial portions of the Old Testament that were turned into smoke for a sweet-smelling aroma to the Lord (Leviticus 2:2,9,16; 5:12; 6:15). Paul also likens the offering in which the saints sow into the ministry as an ascent offering that the Lord receives as a sweet smelling aroma because it is holy and acceptable to Him (Philippians 4:18). The response of God's favor toward those who offer such offerings is underscored here. Because of the prayers and offerings that Cornelius gave continually he was chosen to be the first gentile to receive the riches of heaven, the gift of the Holy Spirit.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Acts 10:4 - "And he stared at him in fear and said, What is it Lord? And he said, your prayer and your alms have ascended as a memorial before God."
These prayers and offerings of Cornelius were viewed as the ascent offering (whole burnt offering) and memorial portions of the Old Testament that were turned into smoke for a sweet-smelling aroma to the Lord (Leviticus 2:2,9,16; 5:12; 6:15). Paul also likens the offering in which the saints sow into the ministry as an ascent offering that the Lord receives as a sweet smelling aroma because it is holy and acceptable to Him (Philippians 4:18). The response of God's favor toward those who offer such offerings is underscored here. Because of the prayers and offerings that Cornelius gave continually he was chosen to be the first gentile to receive the riches of heaven, the gift of the Holy Spirit.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Monday, August 14, 2006
Revised Daily Bread
Acts 17:31 - "Because He has set a day in which He is going to judge the inhabitants in righteousness by a Man whom He has appointed having provided everyone with faith by His resurrection from death."
There are three very important facts that are established here:
1- There is an appointed time for judgment.
2- Everyone will be judged by God's standard of righteousness.
3- Jesus is the Man that has been appointed by God to be the Judge. This judgment refers to the judgment seat of Christ and also the Great White Throne of judgment. The Judgment Seat of Christ will take place before the one-thousand-year reign of Christ, and at that time all of God's saints will be judged. Paul states emphatically that we must all stand before the judgment seat of Christ to give an account for the deeds done in our body whether they are good or bad (2 Corinthians 5:10; Romans 2:16; 2 Timothy 4:1). Jesus said that all judgment was given to Him in heaven and in earth, and it would be by the word which He spoke that every man would be judged. We may then understand that the measure of righteousness which God will use is described in His word (John 12:48). Jesus also gave us an understanding of God's expectation for our lives when He demanded that we overcome as He overcame. In fact, in His address to the seven churches of Revelation chapters 2 and 3, He makes the standard of righteousness very clear. God's expectation is that we walk in His righteousness and purity; otherwise, our names will be blotted out of the Lamb's book of life. The manner of Jesus' life and conduct is the standard of righteousness, and we are to follow in His example (1 Peter 2: 21-24). John said, "Let no one deceive you; he that does righteousness is righteous even as He (Jesus) is righteous" (1 John 3:7; 2:29). God's judgment is not subjective; He has plainly made known His will to all men and has provided us with the ability to fulfill His will. We should all take heed to the warning that Jesus gave when He said, "Not everyone that says 'Lord, Lord' will enter in but they that do the will of my Father." There can be no doubt concerning the will of the Father; for He has made it painfully clear (Matthew 7:21-27; 1 John 2:15-17).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Acts 17:31 - "Because He has set a day in which He is going to judge the inhabitants in righteousness by a Man whom He has appointed having provided everyone with faith by His resurrection from death."
There are three very important facts that are established here:
1- There is an appointed time for judgment.
2- Everyone will be judged by God's standard of righteousness.
3- Jesus is the Man that has been appointed by God to be the Judge. This judgment refers to the judgment seat of Christ and also the Great White Throne of judgment. The Judgment Seat of Christ will take place before the one-thousand-year reign of Christ, and at that time all of God's saints will be judged. Paul states emphatically that we must all stand before the judgment seat of Christ to give an account for the deeds done in our body whether they are good or bad (2 Corinthians 5:10; Romans 2:16; 2 Timothy 4:1). Jesus said that all judgment was given to Him in heaven and in earth, and it would be by the word which He spoke that every man would be judged. We may then understand that the measure of righteousness which God will use is described in His word (John 12:48). Jesus also gave us an understanding of God's expectation for our lives when He demanded that we overcome as He overcame. In fact, in His address to the seven churches of Revelation chapters 2 and 3, He makes the standard of righteousness very clear. God's expectation is that we walk in His righteousness and purity; otherwise, our names will be blotted out of the Lamb's book of life. The manner of Jesus' life and conduct is the standard of righteousness, and we are to follow in His example (1 Peter 2: 21-24). John said, "Let no one deceive you; he that does righteousness is righteous even as He (Jesus) is righteous" (1 John 3:7; 2:29). God's judgment is not subjective; He has plainly made known His will to all men and has provided us with the ability to fulfill His will. We should all take heed to the warning that Jesus gave when He said, "Not everyone that says 'Lord, Lord' will enter in but they that do the will of my Father." There can be no doubt concerning the will of the Father; for He has made it painfully clear (Matthew 7:21-27; 1 John 2:15-17).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Saturday, August 12, 2006
Daily Bread
Acts 2: 26 - "Therefore, did my heart rejoice and my tongue rejoiced greatly; moreover also my flesh shall rest in expectation".
In the Hebrew Text of the Old Testament the word used for "tongue" is 'kavod' which means "glory." Yet in the Septuagint 'kavod' is translated by the word 'glossa' which means "tongue." Peter's declaration leads us to believe that the usage of tongue for glory purposefully brings to the front the utterance of the Spirit that was poured out through the Baptism of the Holy Spirit. Certainly the Baptism of the Holy Spirit and fire is the manifestation of the glory of God and, therefore, the divine utterances are a manifestation of the glory of God. If fact, the manifestation of tongues is a proclamation of the glory and true riches of God that we have received from Him. This may also reveal that those who translated the Septuagint understood that divine utterance is the result of the glory of God being poured out upon both the Messiah and His people.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Acts 2: 26 - "Therefore, did my heart rejoice and my tongue rejoiced greatly; moreover also my flesh shall rest in expectation".
In the Hebrew Text of the Old Testament the word used for "tongue" is 'kavod' which means "glory." Yet in the Septuagint 'kavod' is translated by the word 'glossa' which means "tongue." Peter's declaration leads us to believe that the usage of tongue for glory purposefully brings to the front the utterance of the Spirit that was poured out through the Baptism of the Holy Spirit. Certainly the Baptism of the Holy Spirit and fire is the manifestation of the glory of God and, therefore, the divine utterances are a manifestation of the glory of God. If fact, the manifestation of tongues is a proclamation of the glory and true riches of God that we have received from Him. This may also reveal that those who translated the Septuagint understood that divine utterance is the result of the glory of God being poured out upon both the Messiah and His people.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Friday, August 11, 2006
Daily Bread
Genesis 3:15 - "And I place enmity between you and the woman, and between your seed and her seed; He shall crush your head, and you shall crush His Heel."
The same Hebrew word is used in this verse to describe both the crushing of the serpent's head and the crushing of the heel of the woman's seed. The concept of the "seed of the woman" is the key to understanding this verse. Normally when the Bible refers to subsequent generations of man it is in terms of the seed of man. In that such a phrase is never again used in the Bible, we must realize that it has a special meaning. The only bridge that we have to understand this verse is that the Savior was born of a woman without the help of man. There is an event described in Revelation chapter 12 that uses the same concept of the seed of a woman (Revelation 12:17). We discover that the dragon, who is Satan, makes war with the remnant of the woman's seed. We may argue for the terminology of seed being applied to Jesus Christ our Savior and the Messiah many times, but we are certain from the writings of Paul that it is definitely applied twice (Galatians 3:16,19). Satan is called a serpent four times (Revelation 12:9,14,15; 20:2). Paul uses this allegory with respect to the church and Satan in Romans 16:20 - which is further proof that he understood this passage to relate to the authority of Christ Jesus in His conflict against Satan, the enemy of man, "And the God of peace shall bruise Satan under your feet shortly." Jesus also used a similar allegory concerning the authority of the believer when he said, "Behold, I give unto you power to tread on serpents and scorpions and over all the power of the enemy, and nothing shall by any means hurt you" (Luke 10:19). We know that Jesus destroyed Satan when He died at Calvary and that the death of Jesus was only temporary, lasting for three days.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Genesis 3:15 - "And I place enmity between you and the woman, and between your seed and her seed; He shall crush your head, and you shall crush His Heel."
The same Hebrew word is used in this verse to describe both the crushing of the serpent's head and the crushing of the heel of the woman's seed. The concept of the "seed of the woman" is the key to understanding this verse. Normally when the Bible refers to subsequent generations of man it is in terms of the seed of man. In that such a phrase is never again used in the Bible, we must realize that it has a special meaning. The only bridge that we have to understand this verse is that the Savior was born of a woman without the help of man. There is an event described in Revelation chapter 12 that uses the same concept of the seed of a woman (Revelation 12:17). We discover that the dragon, who is Satan, makes war with the remnant of the woman's seed. We may argue for the terminology of seed being applied to Jesus Christ our Savior and the Messiah many times, but we are certain from the writings of Paul that it is definitely applied twice (Galatians 3:16,19). Satan is called a serpent four times (Revelation 12:9,14,15; 20:2). Paul uses this allegory with respect to the church and Satan in Romans 16:20 - which is further proof that he understood this passage to relate to the authority of Christ Jesus in His conflict against Satan, the enemy of man, "And the God of peace shall bruise Satan under your feet shortly." Jesus also used a similar allegory concerning the authority of the believer when he said, "Behold, I give unto you power to tread on serpents and scorpions and over all the power of the enemy, and nothing shall by any means hurt you" (Luke 10:19). We know that Jesus destroyed Satan when He died at Calvary and that the death of Jesus was only temporary, lasting for three days.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Thursday, August 10, 2006
Daily Bread
John 1:45 - "Philip found Nathaniel and said to him, We have found the one who Moses wrote about in the law and in the prophets, Jesus the son of Joseph who is from Nazareth."
The message of the coming Redeemer and the Messiah is found from Genesis to Malachi. The redeemer is first promised in Genesis 3:15 as the "Seed of the woman that will crush the head of the serpent" and in Malachi as the "Messenger of the Covenant who will suddenly come to His temple" (Malachi 3:1). It was Jesus Christ, the Redeemer, who was being revealed in every sacrifice and offering. It was through Jesus Christ, the Messiah, upon whom every promise and blessing would be established and fulfilled to Israel and all of mankind.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.0rg
John 1:45 - "Philip found Nathaniel and said to him, We have found the one who Moses wrote about in the law and in the prophets, Jesus the son of Joseph who is from Nazareth."
The message of the coming Redeemer and the Messiah is found from Genesis to Malachi. The redeemer is first promised in Genesis 3:15 as the "Seed of the woman that will crush the head of the serpent" and in Malachi as the "Messenger of the Covenant who will suddenly come to His temple" (Malachi 3:1). It was Jesus Christ, the Redeemer, who was being revealed in every sacrifice and offering. It was through Jesus Christ, the Messiah, upon whom every promise and blessing would be established and fulfilled to Israel and all of mankind.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.0rg
Wednesday, August 09, 2006
Daily Bread
1 John 5:6 - "This is the one who came through water and blood, Jesus the Christ. Not with the water only but with the water and with the blood and the Spirit is the witness because the Spirit is the truth."
Of the three witnesses that are in the earth the water, the blood, and the Spirit, the water is the one most associated with the word of God. Although all three of these are very clearly identified as the agents by which we are both consecrated and begotten of God, the water is revealed to be that which flows out of the believer as rivers. These rivers of living water that pour out of the believer are the expressions of divine empowerment which enable us to be the witnesses of the gospel of Jesus Christ. In the Gospel of John, water is identified with the Spirit as essential to being begotten of God (John 3:5). It is again identified with eternal life springing out of those who drink of this spiritual water (John 4:11). In John 7:37-38, water is once again applied to the gift of eternal life and the outpouring of the Holy Spirit. Additionally, from a purely traditional Jewish perspective the drawing of the water on the last day of the Feast of Tabernacles symbolized the appearing of the Holy Spirit. Probably the easiest argument to make for the meaning of the "water" in the Gospel of John is that it represents the activity of the Holy Spirit flowing through the life of the believer. When Jesus ministered He only spoke the words that the Father gave Him to speak, and, therefore, these words could be viewed as the rivers of living water flowing out of His belly much the same as the 120 on the day of Pentecost. In fact, the argument can be made that every expression and attribute of God witnessed in the life of God's people is an expression of this living water. The water that Jesus desired to give to the woman at the well was simply received through the testimony of His words. The wellspring on the inside of this woman resulted in "many of the Samaritans out of that city believed on Him because of the woman testifying..." (John 4:39). The only other application of water is in baptism. John the Baptist compared water baptism to the baptism in the Holy Spirit, a baptism that produces an expression of the heavenly language and more (Luke 3:16, Acts 1:5, Acts 2:4). Paul takes up the message of baptism in association with the immersion into the life and identity of Christ, Rom 6:3-4, 1Cor. 12:13, Gal. 3:27, Co. 2:12. Finally, the water is symbolized as the Word of God (Eph. 5:26, Isaiah 55:10-11, Deut. 32:2). Furthermore, it is the Word of God that is declared to be the active agent of God by which men are saved and matured in Christ (Acts 20:32, Rom. 10:8, Col. 3:16, 1Th. 2:13, Titus 1:3, Heb 4:2,12, Heb 6:4, James 1:21, 1Peter 1:23, 1 John 2:14). Therefore, we conclude that the water symbolizes the word and the life of God which comes forth by the indwelling Holy Spirit.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
1 John 5:6 - "This is the one who came through water and blood, Jesus the Christ. Not with the water only but with the water and with the blood and the Spirit is the witness because the Spirit is the truth."
Of the three witnesses that are in the earth the water, the blood, and the Spirit, the water is the one most associated with the word of God. Although all three of these are very clearly identified as the agents by which we are both consecrated and begotten of God, the water is revealed to be that which flows out of the believer as rivers. These rivers of living water that pour out of the believer are the expressions of divine empowerment which enable us to be the witnesses of the gospel of Jesus Christ. In the Gospel of John, water is identified with the Spirit as essential to being begotten of God (John 3:5). It is again identified with eternal life springing out of those who drink of this spiritual water (John 4:11). In John 7:37-38, water is once again applied to the gift of eternal life and the outpouring of the Holy Spirit. Additionally, from a purely traditional Jewish perspective the drawing of the water on the last day of the Feast of Tabernacles symbolized the appearing of the Holy Spirit. Probably the easiest argument to make for the meaning of the "water" in the Gospel of John is that it represents the activity of the Holy Spirit flowing through the life of the believer. When Jesus ministered He only spoke the words that the Father gave Him to speak, and, therefore, these words could be viewed as the rivers of living water flowing out of His belly much the same as the 120 on the day of Pentecost. In fact, the argument can be made that every expression and attribute of God witnessed in the life of God's people is an expression of this living water. The water that Jesus desired to give to the woman at the well was simply received through the testimony of His words. The wellspring on the inside of this woman resulted in "many of the Samaritans out of that city believed on Him because of the woman testifying..." (John 4:39). The only other application of water is in baptism. John the Baptist compared water baptism to the baptism in the Holy Spirit, a baptism that produces an expression of the heavenly language and more (Luke 3:16, Acts 1:5, Acts 2:4). Paul takes up the message of baptism in association with the immersion into the life and identity of Christ, Rom 6:3-4, 1Cor. 12:13, Gal. 3:27, Co. 2:12. Finally, the water is symbolized as the Word of God (Eph. 5:26, Isaiah 55:10-11, Deut. 32:2). Furthermore, it is the Word of God that is declared to be the active agent of God by which men are saved and matured in Christ (Acts 20:32, Rom. 10:8, Col. 3:16, 1Th. 2:13, Titus 1:3, Heb 4:2,12, Heb 6:4, James 1:21, 1Peter 1:23, 1 John 2:14). Therefore, we conclude that the water symbolizes the word and the life of God which comes forth by the indwelling Holy Spirit.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Tuesday, August 08, 2006
Daily Bread
1 John 4:11 - "Beloved if God so loved us we ought to love one another."
This verse of scripture in John's First Epistle defines for us the true meaning of love. The kind of love that we are to have one for another is the love that was expressed in Jesus Christ when He gave His life for us so that we might live. God has empowered us to walk in His love which is the expression of His own nature. There is no justifiable reason to ever stop loving the people of God, even to the point of laying our lives down for them. Such love takes us far beyond the possibility of unforgivingness or hatred towards one another.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
1 John 4:11 - "Beloved if God so loved us we ought to love one another."
This verse of scripture in John's First Epistle defines for us the true meaning of love. The kind of love that we are to have one for another is the love that was expressed in Jesus Christ when He gave His life for us so that we might live. God has empowered us to walk in His love which is the expression of His own nature. There is no justifiable reason to ever stop loving the people of God, even to the point of laying our lives down for them. Such love takes us far beyond the possibility of unforgivingness or hatred towards one another.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Monday, August 07, 2006
Daily Bread
Revelation 1:12 - "And I turned to see the voice, which spoke with me, and having turned I saw seven golden menorahs."
The Greek word 'luchnia' is first found in the Septuagint in Exodus 25:31; it translates the Hebrew word 'menorah'. God instructed Moses to make a seven-branched Menorah, which was to be placed in the Tabernacle (Exodus 25:31-37). The Tabernacle on earth was a figure and representation of the Heavenly one which John saw in this vision. A new dimension of meaning was given to the lamps, the churches are the light of the world as Jesus said "a city set upon a hill that cannot be hide" (Matthew 5:14-16). The prophet Zachariah saw a similar vision in Zachariah 4:2. The seven-branched Menorah is associated with the Spirit and with the eyes of Yahoah (4:6,10). They are now represented with the seven churches, which are God's means of communicating His will and revealing His Spirit and Light to the world. When John turned to see Jesus he first encountered His church, which is His body, the fullness of Him who fills all things and His representative on the earth.
Blessings,
Pastor Mark Spitsbergen
Revelation 1:12 - "And I turned to see the voice, which spoke with me, and having turned I saw seven golden menorahs."
The Greek word 'luchnia' is first found in the Septuagint in Exodus 25:31; it translates the Hebrew word 'menorah'. God instructed Moses to make a seven-branched Menorah, which was to be placed in the Tabernacle (Exodus 25:31-37). The Tabernacle on earth was a figure and representation of the Heavenly one which John saw in this vision. A new dimension of meaning was given to the lamps, the churches are the light of the world as Jesus said "a city set upon a hill that cannot be hide" (Matthew 5:14-16). The prophet Zachariah saw a similar vision in Zachariah 4:2. The seven-branched Menorah is associated with the Spirit and with the eyes of Yahoah (4:6,10). They are now represented with the seven churches, which are God's means of communicating His will and revealing His Spirit and Light to the world. When John turned to see Jesus he first encountered His church, which is His body, the fullness of Him who fills all things and His representative on the earth.
Blessings,
Pastor Mark Spitsbergen
Daily Bread
Ephesians 1:19 - "And what is the exceeding greatness of His power to us who believe, according to the working power of His mighty power."
Our wonderful Lord and Savior Jesus Christ has really loaded us up with all of the divine power and ability that we will ever need for anything that we will ever face. The biggest challenge is on our part to believe Him and look to Him for help in time of need. If we are willing to look to Him for help then He will supply all of our needs according to His riches in glory. There are four 'power' words in this one verse of scripture: 1- dunamis; 2- energia; 3- kratos; 4- ischus. The Greek word 'dunamis' is defined by the virtue that went out of Jesus to heal the woman with the issue of blood and the power that the church would receive once the Holy Spirit came upon them. It has been said that 'dunamis' is the ability to accomplish the promise. 'Energeia' is brute or muscular power or working efficiency, by application "supernatural strength" (Philippians 3:21, Colossians 1:29). 'Kratos' is the power to overcome obstacles, have dominion or controlling, ruling power. And 'ischus' is the potential power, the power that will come to bear when needed (1 Peter 4:11). The word 'ischus' is first used in Genesis 4:12, "When you till the ground it will not yield her strength to you." This use of four synonyms for power in one verse is similar to Ephesians 6:10, which commands the saints to be 'endunamoo' (strong) in the Lord and in the 'kratos' of His 'ischus'. The Almighty wants us to have a strong assurance of the faith to know for certain that we can do all things through Christ who strengthens us. Father so wanted Abraham to be certain of the promise that He swore and oath to him; and in order to make us certain Jesus sent the promise of the Father to both endue us and seal us with His Spirit (Luke 24:49; Hebrews 6:13-19; Hebrews 10: 22-23).
Blessings,
Pastor Mark Spitsbergen
Ephesians 1:19 - "And what is the exceeding greatness of His power to us who believe, according to the working power of His mighty power."
Our wonderful Lord and Savior Jesus Christ has really loaded us up with all of the divine power and ability that we will ever need for anything that we will ever face. The biggest challenge is on our part to believe Him and look to Him for help in time of need. If we are willing to look to Him for help then He will supply all of our needs according to His riches in glory. There are four 'power' words in this one verse of scripture: 1- dunamis; 2- energia; 3- kratos; 4- ischus. The Greek word 'dunamis' is defined by the virtue that went out of Jesus to heal the woman with the issue of blood and the power that the church would receive once the Holy Spirit came upon them. It has been said that 'dunamis' is the ability to accomplish the promise. 'Energeia' is brute or muscular power or working efficiency, by application "supernatural strength" (Philippians 3:21, Colossians 1:29). 'Kratos' is the power to overcome obstacles, have dominion or controlling, ruling power. And 'ischus' is the potential power, the power that will come to bear when needed (1 Peter 4:11). The word 'ischus' is first used in Genesis 4:12, "When you till the ground it will not yield her strength to you." This use of four synonyms for power in one verse is similar to Ephesians 6:10, which commands the saints to be 'endunamoo' (strong) in the Lord and in the 'kratos' of His 'ischus'. The Almighty wants us to have a strong assurance of the faith to know for certain that we can do all things through Christ who strengthens us. Father so wanted Abraham to be certain of the promise that He swore and oath to him; and in order to make us certain Jesus sent the promise of the Father to both endue us and seal us with His Spirit (Luke 24:49; Hebrews 6:13-19; Hebrews 10: 22-23).
Blessings,
Pastor Mark Spitsbergen
Friday, August 04, 2006
Daily Bread
1 John 2:4 - "The one who says, I know Him but does not keep His commandments is a liar and the truth is not in him."
Jesus spoke a number of different times about the commandment that He received of the Father to lay down His life (John 10:18; 12:49, 50; 14:31; 15:10). Jesus also gave commandments to his disciples. These commandments were directed at their love one for another (John 13:34; 15:12; 14:15,21; 15:10; 1 John 2:7-8; 3:23; 4:21; 2 John 5-6). In fact, when we understand that God's commandments are focused on our loving one another and that this love is divine love then we also realize that such a love is only possible by yielding to the operation of the Holy Spirit. The key to walking in all the ways of God is to be ruled by divine love. The only way to be governed by divine love is to allow the Holy Spirit to rule our life and be our inspiration at every turn of our behavior. The love of God is the fulfillment of the whole Law because it works no wrong against anyone (Romans 13:10;8:4). To walk in love is to walk in the Light, which is the glory of God being revealed in His people (2 Peter 1:3-5). The commandments of Jesus are not a set of rules but rather this is God's commandment to a whole new way of life. The New Testament believer is called to a realm that goes far beyond the 10 commandments of the Old Testament. Through the divine nature that was given to us when we were born of God we are empowered to walk in all the ways of God, which are made know to us by His word (Romans 8:4). One may correctly view 'logos' (word) as interchangeable with 'entole' (commandment) in both the Old and New Testament (John 8:51; 8:55; 14:23, 24; 15:20; 1 John 2:5). The technical name for the Ten Commandments is "The Decalogue" which means "The Ten Words" (Exodus 20:1; 34:28; Deuteronomy 4:13; 10:4). In Deuteronomy for example the passage refers to the whole of the Law code as "all the words of this Law", translated by the Septuagint as "all these commandments". Also, to further drive home this point the opening statement of the following verse serves to further equate commandment with word, "But whoever keeps his words". Thus the commandments that Jesus refers to may be understood as all the Word of God.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
1 John 2:4 - "The one who says, I know Him but does not keep His commandments is a liar and the truth is not in him."
Jesus spoke a number of different times about the commandment that He received of the Father to lay down His life (John 10:18; 12:49, 50; 14:31; 15:10). Jesus also gave commandments to his disciples. These commandments were directed at their love one for another (John 13:34; 15:12; 14:15,21; 15:10; 1 John 2:7-8; 3:23; 4:21; 2 John 5-6). In fact, when we understand that God's commandments are focused on our loving one another and that this love is divine love then we also realize that such a love is only possible by yielding to the operation of the Holy Spirit. The key to walking in all the ways of God is to be ruled by divine love. The only way to be governed by divine love is to allow the Holy Spirit to rule our life and be our inspiration at every turn of our behavior. The love of God is the fulfillment of the whole Law because it works no wrong against anyone (Romans 13:10;8:4). To walk in love is to walk in the Light, which is the glory of God being revealed in His people (2 Peter 1:3-5). The commandments of Jesus are not a set of rules but rather this is God's commandment to a whole new way of life. The New Testament believer is called to a realm that goes far beyond the 10 commandments of the Old Testament. Through the divine nature that was given to us when we were born of God we are empowered to walk in all the ways of God, which are made know to us by His word (Romans 8:4). One may correctly view 'logos' (word) as interchangeable with 'entole' (commandment) in both the Old and New Testament (John 8:51; 8:55; 14:23, 24; 15:20; 1 John 2:5). The technical name for the Ten Commandments is "The Decalogue" which means "The Ten Words" (Exodus 20:1; 34:28; Deuteronomy 4:13; 10:4). In Deuteronomy for example the passage refers to the whole of the Law code as "all the words of this Law", translated by the Septuagint as "all these commandments". Also, to further drive home this point the opening statement of the following verse serves to further equate commandment with word, "But whoever keeps his words". Thus the commandments that Jesus refers to may be understood as all the Word of God.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Daily Bread
1 John 2:5 - "But whoever keeps His word truly in him is the love of God perfected. This is how we know that we are in Him."
The word 'agape,' 'love,' is defined by its New Testament application as divine love or the love that God loves with, thus, "the love of God." The usage of 'agape' in classic Greek is rare. When it is found it is neither dramatic nor colorful. It was usually translated, "to like, prefer, be content." However, when it appears in the New Testament Greek it defines the kind of Love that the Father has for the Son and the kind of Love that the Christian has since the Paraclete has come to dwell in them, John 13:34; 14:15; 14:21; 14:31; 15:10; 15:12; 15:17; 17:23. This kind of love does not have a human origin but is purely divine flowing into and out of us by the presence of the Holy Spirit. Raymond Brown writes "Agape is not a love originating in the human heart and reaching out to possess noble goods needed for perfection; it is spontaneous, unmerited, creative love flowing from God to the Christian, and from the Christian to a fellow Christian." (The Epistles of John, pages 254-255) The Hebrew word for love is 'ahav' and is translated in the Septuagint exclusively by 'agapan.' Jeremiah writes, that love comes through a circumcised heart, Jeremiah 31:33. Proverbs says that God loves us as a Father loves his son, Proverbs 3:12. Perhaps the closest example to the New Testament usage of 'agape' is found in the Hebrew 'chesed' in Exodus 34:6. The Hebrew word 'chesed' means 'covenant love' or loyal unfailing love.
Blessings,
Pastor Mark Spitsbergen
1 John 2:5 - "But whoever keeps His word truly in him is the love of God perfected. This is how we know that we are in Him."
The word 'agape,' 'love,' is defined by its New Testament application as divine love or the love that God loves with, thus, "the love of God." The usage of 'agape' in classic Greek is rare. When it is found it is neither dramatic nor colorful. It was usually translated, "to like, prefer, be content." However, when it appears in the New Testament Greek it defines the kind of Love that the Father has for the Son and the kind of Love that the Christian has since the Paraclete has come to dwell in them, John 13:34; 14:15; 14:21; 14:31; 15:10; 15:12; 15:17; 17:23. This kind of love does not have a human origin but is purely divine flowing into and out of us by the presence of the Holy Spirit. Raymond Brown writes "Agape is not a love originating in the human heart and reaching out to possess noble goods needed for perfection; it is spontaneous, unmerited, creative love flowing from God to the Christian, and from the Christian to a fellow Christian." (The Epistles of John, pages 254-255) The Hebrew word for love is 'ahav' and is translated in the Septuagint exclusively by 'agapan.' Jeremiah writes, that love comes through a circumcised heart, Jeremiah 31:33. Proverbs says that God loves us as a Father loves his son, Proverbs 3:12. Perhaps the closest example to the New Testament usage of 'agape' is found in the Hebrew 'chesed' in Exodus 34:6. The Hebrew word 'chesed' means 'covenant love' or loyal unfailing love.
Blessings,
Pastor Mark Spitsbergen
Wednesday, August 02, 2006
Daily Bread
Colossians 1:9 - "Because of this also from the day we heard ceased not to pray for you also asking that you might be filled with the knowledge of His will in all wisdom and spiritual understanding."
The knowledge of God's will is something that an individual is filled with just as a person is filled with the Spirit. The knowledge of God does not come to man through his own works and efforts. It is not attained through natural means of intellect and reason but rather by the gift of God. The knowledge of God's will gives wisdom and revelation and spiritual understanding (Ephesians 1:17). Paul prayed that the Ephesians would have this spiritual knowledge so that their spiritual eyes would be opened to know: 1- The confidence of the calling.2- The riches of the glory.3- The greatness of His power according to the working of His mighty power.Spiritual understanding is that which eyes have never seen nor ears have ever heard nor hearts have ever understood but is revealed by the Spirit (1 Corinthians 2:9-10). Spiritual understanding is the way that God thinks about things, it is the "mind of Christ" and the "mind of the Spirit" (Romans 8:27; Philippians 2:5).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Colossians 1:9 - "Because of this also from the day we heard ceased not to pray for you also asking that you might be filled with the knowledge of His will in all wisdom and spiritual understanding."
The knowledge of God's will is something that an individual is filled with just as a person is filled with the Spirit. The knowledge of God does not come to man through his own works and efforts. It is not attained through natural means of intellect and reason but rather by the gift of God. The knowledge of God's will gives wisdom and revelation and spiritual understanding (Ephesians 1:17). Paul prayed that the Ephesians would have this spiritual knowledge so that their spiritual eyes would be opened to know: 1- The confidence of the calling.2- The riches of the glory.3- The greatness of His power according to the working of His mighty power.Spiritual understanding is that which eyes have never seen nor ears have ever heard nor hearts have ever understood but is revealed by the Spirit (1 Corinthians 2:9-10). Spiritual understanding is the way that God thinks about things, it is the "mind of Christ" and the "mind of the Spirit" (Romans 8:27; Philippians 2:5).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Monday, July 31, 2006
Daily Bread
Colossians 1:13 - "Who has delivered us from the authority of darkness and translated us to the Kingdom of His beloved Son."
The whole notion and concept of redemption is revealed to us in the deliverance of Israel from Egypt. As certain as Israel was delivered from the rule and authority of Pharaoh, we have been delivered form the rule and authority of Satan. Concerning the absolute defeat of Satan and his power over us Jesus said, "Now is the judgment of this world, now shall the prince of this world be cast out" (John 12:31). Paul spoke with such finality in 2 Timothy 1:10 when he said that Jesus had "abolished death and has brought life and immortality to light through the gospel." The death of Jesus on the cross was the means by which Satan's power was destroyed, "through death He destroyed him that had the power of death that is the devil" (Hebrews 2:14).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Colossians 1:13 - "Who has delivered us from the authority of darkness and translated us to the Kingdom of His beloved Son."
The whole notion and concept of redemption is revealed to us in the deliverance of Israel from Egypt. As certain as Israel was delivered from the rule and authority of Pharaoh, we have been delivered form the rule and authority of Satan. Concerning the absolute defeat of Satan and his power over us Jesus said, "Now is the judgment of this world, now shall the prince of this world be cast out" (John 12:31). Paul spoke with such finality in 2 Timothy 1:10 when he said that Jesus had "abolished death and has brought life and immortality to light through the gospel." The death of Jesus on the cross was the means by which Satan's power was destroyed, "through death He destroyed him that had the power of death that is the devil" (Hebrews 2:14).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Daily Bread
1 John 2 17 - "They went out from us but they were not of us. If they had been of us they would have remained with us. Nevertheless it is revealed that none of them are of us."
Betrayal and broken communion were evidence enough of the spiritual state of these people. One of the primary themes of the first Epistle of John is the love of the brethren and the communion that results. Those who refused to remain in fellowship with the apostles and their company were not in the Light (1 John 1:7), and were revealed to be of the devil. The fellowship that we have with the Father, the Son, and the Holy Spirit is equated to the fellowship that we have with those who are begotten of God. If an individual does not have fellowship with God then he cannot have fellowship with those who are begotten of God and conversely if there is no fellowship with the brethren there is no fellowship with God. The epistle of 1 John provides the proofs of fellowship to distinguish between those who are of God and those who are deceivers. Beloved let us love one another.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
1 John 2 17 - "They went out from us but they were not of us. If they had been of us they would have remained with us. Nevertheless it is revealed that none of them are of us."
Betrayal and broken communion were evidence enough of the spiritual state of these people. One of the primary themes of the first Epistle of John is the love of the brethren and the communion that results. Those who refused to remain in fellowship with the apostles and their company were not in the Light (1 John 1:7), and were revealed to be of the devil. The fellowship that we have with the Father, the Son, and the Holy Spirit is equated to the fellowship that we have with those who are begotten of God. If an individual does not have fellowship with God then he cannot have fellowship with those who are begotten of God and conversely if there is no fellowship with the brethren there is no fellowship with God. The epistle of 1 John provides the proofs of fellowship to distinguish between those who are of God and those who are deceivers. Beloved let us love one another.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Friday, July 28, 2006
Daily Bread
2 Peter 2:1 - "Now there were also false prophets among the people just as also false teachers shall be among you who shall sneak in destructive opinions also denying the Master who bought them, bringing upon themselves swift destruction."
In order to grasp the identity of these false teachers that will be among us we must understand the false prophets that they are compared to. The Greek word 'pseudoprophetai' is found 10 times in the Septuagint. Although there is no actual Hebrew word conveying the meaning of "false prophet" it is implied by the context. Of the 10 times that 'pseudoprophetai' is found in the Septuagint it occurs 9 times in Jeremiah. It is in this context then that we can further understand the impact of false prophets and the impact that they can have. Unfortunately, we discover that the false prophets were accepted while Jeremiah was rejected. The popular opinion of the people refused to accept that they were wrong and needed to repent and conform to the sanctity of and obedience to God's word. The issue of God's controversy against His people has always been over purity and obedience rather than minor issues or details associated with style and ritual. Jesus warned us to beware of false prophets that look like sheep but are actually wolves (Matthew 7:15). Jesus also identifies these false prophets as those who His rebellious people spoke well of warning His disciples to beware of such expectations (Luke 6:26). Jesus credits these false prophets with the ability to do great signs and wonders thereby increasing their ability to deceive (Matthew 24:24; Mark 13:22). John associates false prophets with the antichrist power that was already at work among the churches in his day (1 John 4:1). Although the Greek word for false teacher is only found here, Paul describes false teachers in his Epistles to Timothy. The description of false teachers is as follows: 1- They do not consent to the sound word of God. 2- They do not consent to the doctrines of godliness. 3- They create strife, envy, evil speaking, and suspicion of others. 4- They suppose gain to be godliness (1 Timothy 6:3-5; 2 Timothy 3:6-7; Titus 1:11).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
2 Peter 2:1 - "Now there were also false prophets among the people just as also false teachers shall be among you who shall sneak in destructive opinions also denying the Master who bought them, bringing upon themselves swift destruction."
In order to grasp the identity of these false teachers that will be among us we must understand the false prophets that they are compared to. The Greek word 'pseudoprophetai' is found 10 times in the Septuagint. Although there is no actual Hebrew word conveying the meaning of "false prophet" it is implied by the context. Of the 10 times that 'pseudoprophetai' is found in the Septuagint it occurs 9 times in Jeremiah. It is in this context then that we can further understand the impact of false prophets and the impact that they can have. Unfortunately, we discover that the false prophets were accepted while Jeremiah was rejected. The popular opinion of the people refused to accept that they were wrong and needed to repent and conform to the sanctity of and obedience to God's word. The issue of God's controversy against His people has always been over purity and obedience rather than minor issues or details associated with style and ritual. Jesus warned us to beware of false prophets that look like sheep but are actually wolves (Matthew 7:15). Jesus also identifies these false prophets as those who His rebellious people spoke well of warning His disciples to beware of such expectations (Luke 6:26). Jesus credits these false prophets with the ability to do great signs and wonders thereby increasing their ability to deceive (Matthew 24:24; Mark 13:22). John associates false prophets with the antichrist power that was already at work among the churches in his day (1 John 4:1). Although the Greek word for false teacher is only found here, Paul describes false teachers in his Epistles to Timothy. The description of false teachers is as follows: 1- They do not consent to the sound word of God. 2- They do not consent to the doctrines of godliness. 3- They create strife, envy, evil speaking, and suspicion of others. 4- They suppose gain to be godliness (1 Timothy 6:3-5; 2 Timothy 3:6-7; Titus 1:11).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Thursday, July 27, 2006
Daily Bread
2 Peter 2:1 - "Now there were also false prophets among the people just as also false teachers shall be among you who shall sneak in destructive opinions also denying the Master who bought them, bringing upon themselves swift destruction."
The Greek word that is used here (translated 'sneak') is very descriptive of how destructive heresies find their way into the community of the church; they come along side of true doctrines and less harmful opinions. Although there may be opinions about the scripture that are not destructive, one falsehood is the foundation on which more destructive falsehoods are built. The word used here is a compound Greek word 'paraeisago' which literally means to "bring in along with" or to "lead in along with others". Thus we catch a glimpse of the way that false doctrines begin. These opinions are grouped along with Bible facts and become the subtleties by which wrong conclusions are derived and thus destructive opinions are precipitated.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
2 Peter 2:1 - "Now there were also false prophets among the people just as also false teachers shall be among you who shall sneak in destructive opinions also denying the Master who bought them, bringing upon themselves swift destruction."
The Greek word that is used here (translated 'sneak') is very descriptive of how destructive heresies find their way into the community of the church; they come along side of true doctrines and less harmful opinions. Although there may be opinions about the scripture that are not destructive, one falsehood is the foundation on which more destructive falsehoods are built. The word used here is a compound Greek word 'paraeisago' which literally means to "bring in along with" or to "lead in along with others". Thus we catch a glimpse of the way that false doctrines begin. These opinions are grouped along with Bible facts and become the subtleties by which wrong conclusions are derived and thus destructive opinions are precipitated.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Wednesday, July 26, 2006
Daily Bread
John 14:3 - "And if I go away and prepare a place for you I will come again and receive you to myself that where I am you may also be."
The Greek word translated "come again" is 'parousia.' This word is used elsewhere in association with the return of Jesus and thus became a theological word used to describe His return. The parousia of Christ Jesus took place in part when the Holy Spirit, the Paraclete, came. The Paraclete came to bring to us the abiding presence of Jesus and, in turn, we are seated with Jesus in the heavenlies (Ephesians 1:3). However, the bigger meaning is the return of Jesus which will result in our being with Him in heaven. The church will then return with Him to fight against the armies of the antichrist and Satan and afterward we will rule for 1000 years with Christ Jesus upon the earth (Revelation 19:14; 20:6; Jude 1:14).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
John 14:3 - "And if I go away and prepare a place for you I will come again and receive you to myself that where I am you may also be."
The Greek word translated "come again" is 'parousia.' This word is used elsewhere in association with the return of Jesus and thus became a theological word used to describe His return. The parousia of Christ Jesus took place in part when the Holy Spirit, the Paraclete, came. The Paraclete came to bring to us the abiding presence of Jesus and, in turn, we are seated with Jesus in the heavenlies (Ephesians 1:3). However, the bigger meaning is the return of Jesus which will result in our being with Him in heaven. The church will then return with Him to fight against the armies of the antichrist and Satan and afterward we will rule for 1000 years with Christ Jesus upon the earth (Revelation 19:14; 20:6; Jude 1:14).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Tuesday, July 25, 2006
Daily Bread
Acts 1:11 - "And they said, 'Men of Galilee why do you stand looking into the heavens this same Jesus who was taken up from you into heaven shall certainly come in the same way as you watched Him go into heaven.' "
The Greek 'theomai' denotes careful observation. The announcement given by these two angels about the 'parousia' or coming of Jesus should be given special attention. Perhaps the posture of watching or carefully observing His return is as important as how He will return. Paul reveals that Jesus will appear to those who look for Him in Hebrews 9:28, Philippians 3:20, and Titus 2:13. We also know that Jesus emphasized the importance of our watching for His return: "Remember then what you have received and heard and keep it and repent. However, if you do not watch I will come like a thief and you will not know at what hour I will come upon you" (Revelation 3:3; Matthew 24:42; 25:13; Mark 13:33-37; Luke 21:36). Let us all say: "even so come Lord Jesus" (Revelation 22:20).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Acts 1:11 - "And they said, 'Men of Galilee why do you stand looking into the heavens this same Jesus who was taken up from you into heaven shall certainly come in the same way as you watched Him go into heaven.' "
The Greek 'theomai' denotes careful observation. The announcement given by these two angels about the 'parousia' or coming of Jesus should be given special attention. Perhaps the posture of watching or carefully observing His return is as important as how He will return. Paul reveals that Jesus will appear to those who look for Him in Hebrews 9:28, Philippians 3:20, and Titus 2:13. We also know that Jesus emphasized the importance of our watching for His return: "Remember then what you have received and heard and keep it and repent. However, if you do not watch I will come like a thief and you will not know at what hour I will come upon you" (Revelation 3:3; Matthew 24:42; 25:13; Mark 13:33-37; Luke 21:36). Let us all say: "even so come Lord Jesus" (Revelation 22:20).
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Monday, July 24, 2006
Daily Bread
Revelation 4:1 - "After these things I looked and saw a door open in heaven and the first voice like a trumpet which I heard spoke to me saying come up here and I will show you what must happen after these things."
The Greek phrase 'meta tauta,' after these things, signifies a shift in events. This phrase 'meta tauta' which on its own may be considered a chronological marker is definitely a chronological marker in Revelation. This chronological marker is emphasized in this verse by the fact that it both begins and ends this verse. In Revelation 1:19, God gave John the instructions of how he was to lay out the book of Revelation, "Write therefore what you have seen, and the things which are, and the things which are about to take place after these things". At this point, the events of the church have come to an end and the church will not be addressed again in the book of Revelation except in the final exhortation in 22:16. What John has seen up to this point concerning the churches he was able to view from an earthly position, but now God must call him up into heaven in order to show him the "things which shall be hereafter." The first time the Greek phrase 'meta tauta' is used in the book of Revelation is in 1:19 where it is identified as the marker for the last section of the book of Revelation. John wrote about the "things that he saw" in chapter 1, and the "things which are" in chapters 2 and 3, and finally, the "things which shall take place hereafter" beginning in chapter 4. The Greek phrase 'meta tauta' was first shown to be a chronological marker in John 3:22, designating the event that followed Jesus' visit to Jerusalem. It is also used as a chronological marker in John 5:1; 5:24; 6:1; 7:1; 13:7 and 21:1. The first time that 'meta tauta' is found in the New Testament is in Luke 5:27 where, once again, it serves as a chronological marker. If 'meta tauta' of Revelation 1:19 refers to the 'meta tauta' of 4:1, then the church must be removed before the tribulation of the book of Revelation begins. The first time that these catastrophic events of Revelation 4 through 19 are mentioned in the New Testament is in Matthew 24:15, Mark 13:14, and Luke 21:20 which refer to the events of Daniel 11:31; 12:11; Revelation 13:5 and 2 Thessalonians 2:4. Revelation chapter 4 begins the series of events that will take place over the course of seven years. The first in these series of events in Revelation focuses on the revealing of the Man of Lawlessness (2 Thessalonians 2:3 and Revelation 6:1). Now there is only one primary event that must take place before the revelation of the man of sin spoken by the prophet Daniel, the "one who now withholds" must come (2 Thessalonians 2:6-7). This verse may also imply the removal of something. There are only three powers that may be viewed as hindering lawlessness: Human Government, The Holy Spirit, and The Church. We know for certain that through Revelation 4 through 19 we see the working of both Human Government and the Holy Spirit. Human Government is represented as the nations warring against each other, the Ten Kings which are also represented by Daniel's vision as the Ten Toes of the Great image (Daniel 2:34, 44; Rev 16:12; 17:12; 18:9). These governmental powers will ultimately be destroyed when Jesus returns with His saints and fights against the kings of the earth who are led by the Man of Lawlessness or the Antichrist (Dan 2:34, 44; Rev 19:15). The Holy Spirit will still be present because there will be many who will turn to Jesus and there will be the working of miracles all of which are the function of the Holy Spirit. The only power that remains to be taken out of the way is the Church. In Luke 21:36 Jesus tells his disciples to pray that they may be worthy to escape all of the catastrophic events of Revelation 4 through 19 and stand before the Son of Man (Jesus). Of course we know where Jesus is standing before these disasters begin to take place; for this is primarily what chapters 4 and 5 are devoted to; He is in heaven (Rev 4:3; 5:9). The point of convergence for all of these passages of scripture is the revealing of the Man of Lawlessness, or the Antichrist, who will commit the abomination that makes the temple of God desolate by proclaiming himself to be God. We know that when Paul spoke of these final days of the church on earth it was revealed to him that not everyone would die because there would be an event for those who were alive which would cause them to be caught up into heaven (1 Corinthians 15:51; 1 Thessalonians 4:15-17). There are no reasons to believe that this catching away takes place at any other juncture in the book of Revelation than here.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
Revelation 4:1 - "After these things I looked and saw a door open in heaven and the first voice like a trumpet which I heard spoke to me saying come up here and I will show you what must happen after these things."
The Greek phrase 'meta tauta,' after these things, signifies a shift in events. This phrase 'meta tauta' which on its own may be considered a chronological marker is definitely a chronological marker in Revelation. This chronological marker is emphasized in this verse by the fact that it both begins and ends this verse. In Revelation 1:19, God gave John the instructions of how he was to lay out the book of Revelation, "Write therefore what you have seen, and the things which are, and the things which are about to take place after these things". At this point, the events of the church have come to an end and the church will not be addressed again in the book of Revelation except in the final exhortation in 22:16. What John has seen up to this point concerning the churches he was able to view from an earthly position, but now God must call him up into heaven in order to show him the "things which shall be hereafter." The first time the Greek phrase 'meta tauta' is used in the book of Revelation is in 1:19 where it is identified as the marker for the last section of the book of Revelation. John wrote about the "things that he saw" in chapter 1, and the "things which are" in chapters 2 and 3, and finally, the "things which shall take place hereafter" beginning in chapter 4. The Greek phrase 'meta tauta' was first shown to be a chronological marker in John 3:22, designating the event that followed Jesus' visit to Jerusalem. It is also used as a chronological marker in John 5:1; 5:24; 6:1; 7:1; 13:7 and 21:1. The first time that 'meta tauta' is found in the New Testament is in Luke 5:27 where, once again, it serves as a chronological marker. If 'meta tauta' of Revelation 1:19 refers to the 'meta tauta' of 4:1, then the church must be removed before the tribulation of the book of Revelation begins. The first time that these catastrophic events of Revelation 4 through 19 are mentioned in the New Testament is in Matthew 24:15, Mark 13:14, and Luke 21:20 which refer to the events of Daniel 11:31; 12:11; Revelation 13:5 and 2 Thessalonians 2:4. Revelation chapter 4 begins the series of events that will take place over the course of seven years. The first in these series of events in Revelation focuses on the revealing of the Man of Lawlessness (2 Thessalonians 2:3 and Revelation 6:1). Now there is only one primary event that must take place before the revelation of the man of sin spoken by the prophet Daniel, the "one who now withholds" must come (2 Thessalonians 2:6-7). This verse may also imply the removal of something. There are only three powers that may be viewed as hindering lawlessness: Human Government, The Holy Spirit, and The Church. We know for certain that through Revelation 4 through 19 we see the working of both Human Government and the Holy Spirit. Human Government is represented as the nations warring against each other, the Ten Kings which are also represented by Daniel's vision as the Ten Toes of the Great image (Daniel 2:34, 44; Rev 16:12; 17:12; 18:9). These governmental powers will ultimately be destroyed when Jesus returns with His saints and fights against the kings of the earth who are led by the Man of Lawlessness or the Antichrist (Dan 2:34, 44; Rev 19:15). The Holy Spirit will still be present because there will be many who will turn to Jesus and there will be the working of miracles all of which are the function of the Holy Spirit. The only power that remains to be taken out of the way is the Church. In Luke 21:36 Jesus tells his disciples to pray that they may be worthy to escape all of the catastrophic events of Revelation 4 through 19 and stand before the Son of Man (Jesus). Of course we know where Jesus is standing before these disasters begin to take place; for this is primarily what chapters 4 and 5 are devoted to; He is in heaven (Rev 4:3; 5:9). The point of convergence for all of these passages of scripture is the revealing of the Man of Lawlessness, or the Antichrist, who will commit the abomination that makes the temple of God desolate by proclaiming himself to be God. We know that when Paul spoke of these final days of the church on earth it was revealed to him that not everyone would die because there would be an event for those who were alive which would cause them to be caught up into heaven (1 Corinthians 15:51; 1 Thessalonians 4:15-17). There are no reasons to believe that this catching away takes place at any other juncture in the book of Revelation than here.
Blessings,
Pastor Mark Spitsbergen
www.abidingplace.org
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