Daily Bread - DEC/24/07
Luke 2:14 - Glory to God in the highest and Peace on earth good will towards men.
There have been many modern scholars who argue that the text should read, "Glory to God in the highest Peace on earth to men of good will (Douay); "among men with whom he is pleased (RSV)." However I would argue that since the choice comes down to the genitive or the nominative case then I am in favor of the Koine text tradition as DOXAN/ EIRENE/ENDOKIA, (Glory/Peace/Good Will) are all in the nominative case. Some may argue that it only makes sense to go with the GNT text that have the genitive case because after all those who will benefit form God's grace are those who are favorably disposed towards God. However, the Peace that was brought to us by the Lord Jesus Christ extends, according to Paul, to those who are near and to those who are far off (Ephesians 2:17; Colossians 1:20). Especially in light of the fact that His blood was shed not only for our sins but for the sins of the whole world (1 John 2:2; Titus 2:11; John 12:32). Jesus provided a kipper for all of mankind when He went into the Holies of Holies with His own blood (Leviticus 16:16; Hebrews 9:24, 26). Thus He extended Peace to all mankind not to just those who were favorably disposed toward Him but even those who were His enemies (Romans 5:10; Colossians 1:21).
Merry Christmas,
Pastor Mark Spitsbergen
Wednesday, December 26, 2007
Daily Bread - DEC/22/07
1 John 4:10 - In this is love, not that we loved God but that He loved us and sent His Son to be the means of forgiveness for our sins.
The Greek word 'hilasmos' is roughly equivalent to the Hebrew word 'kipper' translated atonement in most English translations of the Bible. The Greek word hilasmos is translated propitiation or expiation by many of the English translations but this is not entirely accurate. The Greeks used the word 'hilasmos' to refer to the means by which men would appease the gods and thus the word 'propitiation' is derived. However, this verse of scripture in which we find this word reveals that God was already favorably disposed towards us before He gave His Son for our sins, for He loved us (John 3:16; Romans 5:8; Ephesians 2:4- 5). Therefore, the whole Greek notion of propitiation or expiation simply does not work. The redemption that is in Christ Jesus has nothing to do with the offerings or actions of men much less their attempts to gain Gods favor. Redemption does not have anything to do with the offerings of men rather it is all about God offering up the sacrifice of Jesus for us. The secular world does not know of such a concept for the message of salvation reaches far beyond the imagination and ideologies of man. We must use great caution in attempting to narrowly confine these Greek words to the meanings given in the secular and profane world.
Once again, although 'hilasmos' is common to Greek literature it is important to be on guard with respect to the meanings that may be derived from a purely secular application. Equally, we must also recognize that a perfect equivalent of the Hebrew word may not have been available in the Greek vocabulary. For this reason we must always look deeper into the context. Keeping in mind that even in the secular usage of 'hilasmos' it could also mean cleansing or forgiveness. Thus when we choose to translate a word we must make sure that the vocabulary is consistent with the meaning that is implied by the context. What we can be certain that John meant by saying Jesus was our hilasmos is that through Him:
1- Our sins would be destroyed, 1 John 3:5.
2- The works of the devil in our lives would be destroyed, 1 John 3:8.
3- We would receive cleansing from all of our sins, 1 John 1:7,9.
4- Christ Jesus would dwell in us even as God dwelt in the Holies of Holies after it was purified, 1 John 3:24; 4:4, 12, 15.
5- We would be born of God, 1 John 3:9, 4:7.
6- It would result in eternal life that we now possess thus referring to the quality of life that we received by the indwelling of the Holy Spirit, 1 John 5:11,13,20; 1:2; 2:25; 3:15.
7- Because of this we have boldness before the judgment seat of God, 1 John 2:28; 4:17.
8- If Christians do sin they must look again to Jesus who is the intercessor that provides the hilasmos (the forgiveness, cleansing, purifying) work of grace because God so deeply loves us.
Be blessed,
Pastor Mark Spitsbergen
1 John 4:10 - In this is love, not that we loved God but that He loved us and sent His Son to be the means of forgiveness for our sins.
The Greek word 'hilasmos' is roughly equivalent to the Hebrew word 'kipper' translated atonement in most English translations of the Bible. The Greek word hilasmos is translated propitiation or expiation by many of the English translations but this is not entirely accurate. The Greeks used the word 'hilasmos' to refer to the means by which men would appease the gods and thus the word 'propitiation' is derived. However, this verse of scripture in which we find this word reveals that God was already favorably disposed towards us before He gave His Son for our sins, for He loved us (John 3:16; Romans 5:8; Ephesians 2:4- 5). Therefore, the whole Greek notion of propitiation or expiation simply does not work. The redemption that is in Christ Jesus has nothing to do with the offerings or actions of men much less their attempts to gain Gods favor. Redemption does not have anything to do with the offerings of men rather it is all about God offering up the sacrifice of Jesus for us. The secular world does not know of such a concept for the message of salvation reaches far beyond the imagination and ideologies of man. We must use great caution in attempting to narrowly confine these Greek words to the meanings given in the secular and profane world.
Once again, although 'hilasmos' is common to Greek literature it is important to be on guard with respect to the meanings that may be derived from a purely secular application. Equally, we must also recognize that a perfect equivalent of the Hebrew word may not have been available in the Greek vocabulary. For this reason we must always look deeper into the context. Keeping in mind that even in the secular usage of 'hilasmos' it could also mean cleansing or forgiveness. Thus when we choose to translate a word we must make sure that the vocabulary is consistent with the meaning that is implied by the context. What we can be certain that John meant by saying Jesus was our hilasmos is that through Him:
1- Our sins would be destroyed, 1 John 3:5.
2- The works of the devil in our lives would be destroyed, 1 John 3:8.
3- We would receive cleansing from all of our sins, 1 John 1:7,9.
4- Christ Jesus would dwell in us even as God dwelt in the Holies of Holies after it was purified, 1 John 3:24; 4:4, 12, 15.
5- We would be born of God, 1 John 3:9, 4:7.
6- It would result in eternal life that we now possess thus referring to the quality of life that we received by the indwelling of the Holy Spirit, 1 John 5:11,13,20; 1:2; 2:25; 3:15.
7- Because of this we have boldness before the judgment seat of God, 1 John 2:28; 4:17.
8- If Christians do sin they must look again to Jesus who is the intercessor that provides the hilasmos (the forgiveness, cleansing, purifying) work of grace because God so deeply loves us.
Be blessed,
Pastor Mark Spitsbergen
Friday, December 21, 2007
Daily Bread - DEC/21/07
1 John 2:2 - And He is the means of forgiveness for our sins, and not for ours only but also for the whole world.
Though some traditional translations render 'hilasmos' as 'propitiation,' this involves a wrong interpretation of the term in question. Propitiation is essentially a process by which one does a favor to a person in order to make him or her favorably disposed, but in the NT God is never the object of propitiation since He is already on the side of mankind. 'Hilasmos' and 'hilasterion' denote the means of forgiveness and not propitiation, (Greek- English Lexicon of the New Testament based on Semantic Domains, [New York: United Bible Societies] 1988, 1989). Hilasmos occurs 2 times in the New Testament and both occurrences are in 1 John, 2:2 and 4:10. Its first occurrence in the Septuagint is in Leviticus 25:9 where it is translated from the Hebrew 'Kippurim' for "day of atonement".
An example of a similar use of 'hilasmos' is found in Psalms 130:4, "There is forgiveness with thee, that thou mayest be feared", KJV. Another example is found in Daniel 9:9, "To the Lord our God belongs mercy and forgiveness, though we have rebelled against him." An argument can be made that this Greek word could be translated 'wiping away' because of its association with the mercy seat and Yom Kippur (The Day of Purgation). Our sins have been forgiven because they have been erased and washed away by the blood of Jesus.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
1 John 2:2 - And He is the means of forgiveness for our sins, and not for ours only but also for the whole world.
Though some traditional translations render 'hilasmos' as 'propitiation,' this involves a wrong interpretation of the term in question. Propitiation is essentially a process by which one does a favor to a person in order to make him or her favorably disposed, but in the NT God is never the object of propitiation since He is already on the side of mankind. 'Hilasmos' and 'hilasterion' denote the means of forgiveness and not propitiation, (Greek- English Lexicon of the New Testament based on Semantic Domains, [New York: United Bible Societies] 1988, 1989). Hilasmos occurs 2 times in the New Testament and both occurrences are in 1 John, 2:2 and 4:10. Its first occurrence in the Septuagint is in Leviticus 25:9 where it is translated from the Hebrew 'Kippurim' for "day of atonement".
An example of a similar use of 'hilasmos' is found in Psalms 130:4, "There is forgiveness with thee, that thou mayest be feared", KJV. Another example is found in Daniel 9:9, "To the Lord our God belongs mercy and forgiveness, though we have rebelled against him." An argument can be made that this Greek word could be translated 'wiping away' because of its association with the mercy seat and Yom Kippur (The Day of Purgation). Our sins have been forgiven because they have been erased and washed away by the blood of Jesus.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/20/07
Romans 3:25 - Whom God set forth as a mercy seat through faith in His blood, to reveal His righteousness through the passing over of the sins that had taken place in the past, by the forbearance of God.
The Greek word that translates the Hebrew word (kapporeth) for the top or lid of the Ark (the mercy seat) is 'hilasterion,' and it is this word that Paul uses in this verse to describe Jesus. This word only appears twice in the New Testament: here and in Hebrews 9:5. It was upon the mercy seat that the blood was placed to purify the altar of God from all the sins and contaminations of the people (Leviticus 16:16). Jesus appeared for the sole purpose of taking away the sin of the world (John 1:29, 36; 1 John 3:5; Revelation 1:5; Hebrews 1:3; 1 Peter 2:24; Colossians 2:11). It is so important to recognize that He took away the sin - which emphasizes its removal. For if we do not have faith that His blood has removed our sins then how is it possible for us to benefit from this work of grace? If we do not believe that our sins are removed then we will die in our sins. When Paul uses this word in connection with what Jesus did for us we must understand that he is referring to the removal of the sin. Just as the sins were wiped away (kippur) when they were removed from off the altar on Yom Kippur.
God did not hold the sins that we had committed against us by executing a divine judgment on us but instead sent His only begotten Son to be the Lamb and sacrifice for our sins (Romans 5:10; Colossians 1:21; Ephesians 2:2-3). All of our sins were laid upon His body even as they were laid upon the mercy seat. It was His blood that wiped away our sins from off the altar of God in heaven where our sins stood as a testimony against us (Hebrews 8:5; 9:23-24; Leviticus 16:16). It was through His death that our sins were destroyed and the old nature put to death (1 Peter 2:24; Romans 6:6). It is because of Jesus that all of the glory of God can come into our lives and remain (John 14:23; Luke 24:49; John 17:22). Thus, Paul proclaimed Jesus to be the top of the Ark where God's throneroom was depicted and the purgation of sin was accomplished (Leviticus 16:16).
We must be careful with the words that we use and the meanings that we ascribe to them. The word atonement is a relatively new word which traces its origin to the fifteenth century when it appeared as two separate words ("at onement") Many scholars have attempted to dilute the meaning of the Hebrew 'kippur' that is translated by the Greek word 'hilasmos' by translating it 'expiation' or 'covering,' but this is not the intended meaning nor the meaning denoted by these words (1 John 2:2; 4:10) . "Until recently it was widely held among evangelical and nonevangelical scholars alike that the term was related to an Arabic cognate with the meaning 'to cover.' This connection with the Arabic language has been virtually abandoned in modern scholarship because of the failure to demonstrate this meaning based on use in Hebrew as well as the methodological problem of using only Arabic to validate a Hebrew meaning. Thus, two other possibilities have been suggested. The first is to understand the verb to mean 'to wipe, purge.' Support for this position comes from the fact that the cognate term in the Akkadian language had this meaning, and the verb occurs in parallelism to other Hebrew verbs within this semantic range (Isa 27:9; Jer 18:21). This meaning works especially well when inanimate objects are the object of the verbal action. Another proposal is one that understands kipper as a denominative verb from the noun kper, which means "ransom" (e.g., Exod 21:30). The idea would be that a person is paying or making a ransom for himself when he offers a sacrifice. Leviticus 17:11 provides a good illustration of this usage. Thus both of these meanings can be demonstrated from the Bible." (Reference: B. Lang, kipper, TDOT 7:289-90; L. Harris, (kpar), TWOT 1:452-53; Levine, Leviticus, 56-63, and B. Schwartz, "Prohibitions Concerning the 'Eating' of Blood in Leviticus 17," 54, n. 2). Note even the change in the second edition of Lasor, Hubbard, and Bush from "cover over" (Old Testament Survey, 1st ed. [1982], 156-57), to "expiate" sin (2nd ed. [1996], 96); J. Milgrom, "Atonement in the OT," IDBS, 78-82). It is quite possible that the verbs meaning "to wipe" and "to ransom" are actually two different verbs that are spelled the same. They would be called homographs. Schwartz argues for this position ("Prohibitions Concerning the 'Eating' of Blood in Leviticus 17, 54, n. 2).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Romans 3:25 - Whom God set forth as a mercy seat through faith in His blood, to reveal His righteousness through the passing over of the sins that had taken place in the past, by the forbearance of God.
The Greek word that translates the Hebrew word (kapporeth) for the top or lid of the Ark (the mercy seat) is 'hilasterion,' and it is this word that Paul uses in this verse to describe Jesus. This word only appears twice in the New Testament: here and in Hebrews 9:5. It was upon the mercy seat that the blood was placed to purify the altar of God from all the sins and contaminations of the people (Leviticus 16:16). Jesus appeared for the sole purpose of taking away the sin of the world (John 1:29, 36; 1 John 3:5; Revelation 1:5; Hebrews 1:3; 1 Peter 2:24; Colossians 2:11). It is so important to recognize that He took away the sin - which emphasizes its removal. For if we do not have faith that His blood has removed our sins then how is it possible for us to benefit from this work of grace? If we do not believe that our sins are removed then we will die in our sins. When Paul uses this word in connection with what Jesus did for us we must understand that he is referring to the removal of the sin. Just as the sins were wiped away (kippur) when they were removed from off the altar on Yom Kippur.
God did not hold the sins that we had committed against us by executing a divine judgment on us but instead sent His only begotten Son to be the Lamb and sacrifice for our sins (Romans 5:10; Colossians 1:21; Ephesians 2:2-3). All of our sins were laid upon His body even as they were laid upon the mercy seat. It was His blood that wiped away our sins from off the altar of God in heaven where our sins stood as a testimony against us (Hebrews 8:5; 9:23-24; Leviticus 16:16). It was through His death that our sins were destroyed and the old nature put to death (1 Peter 2:24; Romans 6:6). It is because of Jesus that all of the glory of God can come into our lives and remain (John 14:23; Luke 24:49; John 17:22). Thus, Paul proclaimed Jesus to be the top of the Ark where God's throneroom was depicted and the purgation of sin was accomplished (Leviticus 16:16).
We must be careful with the words that we use and the meanings that we ascribe to them. The word atonement is a relatively new word which traces its origin to the fifteenth century when it appeared as two separate words ("at onement") Many scholars have attempted to dilute the meaning of the Hebrew 'kippur' that is translated by the Greek word 'hilasmos' by translating it 'expiation' or 'covering,' but this is not the intended meaning nor the meaning denoted by these words (1 John 2:2; 4:10) . "Until recently it was widely held among evangelical and nonevangelical scholars alike that the term was related to an Arabic cognate with the meaning 'to cover.' This connection with the Arabic language has been virtually abandoned in modern scholarship because of the failure to demonstrate this meaning based on use in Hebrew as well as the methodological problem of using only Arabic to validate a Hebrew meaning. Thus, two other possibilities have been suggested. The first is to understand the verb to mean 'to wipe, purge.' Support for this position comes from the fact that the cognate term in the Akkadian language had this meaning, and the verb occurs in parallelism to other Hebrew verbs within this semantic range (Isa 27:9; Jer 18:21). This meaning works especially well when inanimate objects are the object of the verbal action. Another proposal is one that understands kipper as a denominative verb from the noun kper, which means "ransom" (e.g., Exod 21:30). The idea would be that a person is paying or making a ransom for himself when he offers a sacrifice. Leviticus 17:11 provides a good illustration of this usage. Thus both of these meanings can be demonstrated from the Bible." (Reference: B. Lang, kipper, TDOT 7:289-90; L. Harris, (kpar), TWOT 1:452-53; Levine, Leviticus, 56-63, and B. Schwartz, "Prohibitions Concerning the 'Eating' of Blood in Leviticus 17," 54, n. 2). Note even the change in the second edition of Lasor, Hubbard, and Bush from "cover over" (Old Testament Survey, 1st ed. [1982], 156-57), to "expiate" sin (2nd ed. [1996], 96); J. Milgrom, "Atonement in the OT," IDBS, 78-82). It is quite possible that the verbs meaning "to wipe" and "to ransom" are actually two different verbs that are spelled the same. They would be called homographs. Schwartz argues for this position ("Prohibitions Concerning the 'Eating' of Blood in Leviticus 17, 54, n. 2).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/19/07
Hebrews 10:19-10 - Therefore brethren have boldness to enter into the holiest by the blood of Jesus. By a new and living way that He has consecrated for us through the veil (that is His flesh).
When Jesus died for us at Calvary, the Holies of Holies was not destroyed; rather, access was provided for everyone who was willing to come in (Matthew 27:51; Mark 15:38; Luke 23:45). The earthly tabernacle was only a sketch and a figure of the true Holies of Holies in heaven (Hebrews 8:5; 9:24; Exodus 25:9, 40). The Holies of Holies is, in fact, the throneroom of God (Psalms 11:4; Habakkuk 2:20; 2 Samuel 6:2; 1 Chronicles 13:6; 1 Samuel 4:4; Psalms 99:1; Isaiah 37:16; Ezekiel 10:1-4; Hebrews 4:16; 8:1; 12:2; Revelation 4:2-10; 5:1, 6, 13; 7:9-17; 8:3). When Jesus poured out His life for us He was providing the means by which His life would be poured into us. When His life was poured into us it had the same effect that light has on darkness: His life destroyed the death. When we were born of the Spirit we stepped into the body of Christ, and Christ stepped into us (Romans 8:1; 12:5; 1 Corinthians 1:30; 2 Corinthians 5:17; Ephesians 2:10; Colossians 1:27; John 14:23; John 15:1; 1 John 3:24; 4:13-16).
During the time of the first tabernacle there was only one opportunity to enter into the Holies of Holies, and that was during the yearly purification (Leviticus 16:2). At that time, the sins of the people were sent away never to return, and the sin and testimony against man that was before the throne of God was removed (Leviticus 16:1-16). There was only one person who could enter into this most sacred realm, and that was the high priest as he came with the only cleansing agent that had the power to remove the stain of sin. The blood removed the sin that testified of man's condemnation before God. Today by the Spirit of God we are called to live in the throneroom being seated together with Christ as He sits at the right hand of the Father. God has allowed us to step into the reality of the picture that the sketch of the first tabernacle could only paint. Our interaction with God moved us from a cultic realm to the living reality. God is not just pleased to dwell in our midst: He dwells in us.
There is yet another dimension of this unseen interaction that we have with God in the Spirit. The church is to be the visible and living reality of the Holies of Holies in the earth today (Ephesians 1:23; 5:32; 1 Corinthians 12:12,27; Colossians 1:18; 2:9). The church is supposed to be the visible manifestation of all the glory and majesty of the unseen throneroom. When we consider that the church is the body of Christ and that it is the fullness of Him that fills all things then this is not hard to realize. The church is fundamental to the New Testament (Matthew 6:18; 18:17; Acts 2:1, 47; 14:23; 20:28). It is synonymous with the Kingdom of God and the place that God has anointed to reveal the fullness of Christ Jesus His only begotten Son (Ephesians 4:11-13; 1 Corinthians 12:13; Matthew 21:43; 1 Peter 2:9; Colossians 1:13). Jesus and His church are one; there is no distinction between them. When Paul described the assembly and the worship that is of the church he revealed that it was Zion, the city of the living God, the heavenly Jerusalem (Hebrews 12:22-24; 10:25). God has taken us and built us up together as a holy habitation by the Holy Spirit even as one stone is laid upon another. Together we appear as a holy temple in the Lord (Ephesians 2:21). As His Holy Church, Jesus Christ is the cornerstone that God laid in Zion and built us upon (1 Peter 2:6; Ephesians 2:22).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Hebrews 10:19-10 - Therefore brethren have boldness to enter into the holiest by the blood of Jesus. By a new and living way that He has consecrated for us through the veil (that is His flesh).
When Jesus died for us at Calvary, the Holies of Holies was not destroyed; rather, access was provided for everyone who was willing to come in (Matthew 27:51; Mark 15:38; Luke 23:45). The earthly tabernacle was only a sketch and a figure of the true Holies of Holies in heaven (Hebrews 8:5; 9:24; Exodus 25:9, 40). The Holies of Holies is, in fact, the throneroom of God (Psalms 11:4; Habakkuk 2:20; 2 Samuel 6:2; 1 Chronicles 13:6; 1 Samuel 4:4; Psalms 99:1; Isaiah 37:16; Ezekiel 10:1-4; Hebrews 4:16; 8:1; 12:2; Revelation 4:2-10; 5:1, 6, 13; 7:9-17; 8:3). When Jesus poured out His life for us He was providing the means by which His life would be poured into us. When His life was poured into us it had the same effect that light has on darkness: His life destroyed the death. When we were born of the Spirit we stepped into the body of Christ, and Christ stepped into us (Romans 8:1; 12:5; 1 Corinthians 1:30; 2 Corinthians 5:17; Ephesians 2:10; Colossians 1:27; John 14:23; John 15:1; 1 John 3:24; 4:13-16).
During the time of the first tabernacle there was only one opportunity to enter into the Holies of Holies, and that was during the yearly purification (Leviticus 16:2). At that time, the sins of the people were sent away never to return, and the sin and testimony against man that was before the throne of God was removed (Leviticus 16:1-16). There was only one person who could enter into this most sacred realm, and that was the high priest as he came with the only cleansing agent that had the power to remove the stain of sin. The blood removed the sin that testified of man's condemnation before God. Today by the Spirit of God we are called to live in the throneroom being seated together with Christ as He sits at the right hand of the Father. God has allowed us to step into the reality of the picture that the sketch of the first tabernacle could only paint. Our interaction with God moved us from a cultic realm to the living reality. God is not just pleased to dwell in our midst: He dwells in us.
There is yet another dimension of this unseen interaction that we have with God in the Spirit. The church is to be the visible and living reality of the Holies of Holies in the earth today (Ephesians 1:23; 5:32; 1 Corinthians 12:12,27; Colossians 1:18; 2:9). The church is supposed to be the visible manifestation of all the glory and majesty of the unseen throneroom. When we consider that the church is the body of Christ and that it is the fullness of Him that fills all things then this is not hard to realize. The church is fundamental to the New Testament (Matthew 6:18; 18:17; Acts 2:1, 47; 14:23; 20:28). It is synonymous with the Kingdom of God and the place that God has anointed to reveal the fullness of Christ Jesus His only begotten Son (Ephesians 4:11-13; 1 Corinthians 12:13; Matthew 21:43; 1 Peter 2:9; Colossians 1:13). Jesus and His church are one; there is no distinction between them. When Paul described the assembly and the worship that is of the church he revealed that it was Zion, the city of the living God, the heavenly Jerusalem (Hebrews 12:22-24; 10:25). God has taken us and built us up together as a holy habitation by the Holy Spirit even as one stone is laid upon another. Together we appear as a holy temple in the Lord (Ephesians 2:21). As His Holy Church, Jesus Christ is the cornerstone that God laid in Zion and built us upon (1 Peter 2:6; Ephesians 2:22).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, December 18, 2007
Daily Bread - DEC/18/07
Leviticus 16:2 - And YHWH said to Moses speak to your brother Aaron so that he does not come whenever he wants into the Sanctuary within the Curtain in the front of the kapporet which is upon the Ark and he will not die; for within the cloud I will appear upon the kapporet.
The mercy seat (Hebrew-'kapporet') was the most unique altar of the Old Testament. The mercy seat - which was made of pure gold - was the lid of the ark of the covenant (Exodus 26:34). It was here that God would appear in His glory cloud once a year during the time of purgation (Leviticus 16:2). Yet, at the same time, it was also the place where God's voice could be heard throughout the year as He would make known His will to the high priest (Exodus 25:22; 30:6; Numbers 7:89). It was the mercy seat that made the holies of holies what it was. It was the most holy place of all because God would come down in the midst of His glory and abide there. Wherever God's presence was revealed in this manner the place was filled with His holiness and glory. Just as no one could come near the mountain when God's presence had descended upon Mount Sinai neither could anyone come into the holy of holies unless they had been sanctified by God to do so (Leviticus 16:2; Exodus 19:8,21,24; Hebrews 12:20).
The mercy seat was viewed as a replica of the throne of God (2 Samuel 6:2; 1 Chronicles 13:6; 1 Samuel 4:4; Psalms 99:1; Isaiah 37:16). It has been noted that in the enlarged version of the cherubim's scene in the temple that Solomon built in 2 Chronicles 3:10-13, the wings formed a place for the invisible God to sit (Mettinger 1982: 19-14). There is also at least an indication that the lid itself could be viewed as the floor of the throne room or the footstool of God (1 Chronicles 28:2; Psalms 99:5; 132:7). When Ezekiel saw the throne of God descending upon the temple he saw something that was very similar to what was pictured on the lid of the Ark. The throne of God was over the heads of the cherubims and in between them in a similar area to the place where the blood would be applied were the coals of fire (Ezekiel 10:1-4, 18-19; 11:22).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Leviticus 16:2 - And YHWH said to Moses speak to your brother Aaron so that he does not come whenever he wants into the Sanctuary within the Curtain in the front of the kapporet which is upon the Ark and he will not die; for within the cloud I will appear upon the kapporet.
The mercy seat (Hebrew-'kapporet') was the most unique altar of the Old Testament. The mercy seat - which was made of pure gold - was the lid of the ark of the covenant (Exodus 26:34). It was here that God would appear in His glory cloud once a year during the time of purgation (Leviticus 16:2). Yet, at the same time, it was also the place where God's voice could be heard throughout the year as He would make known His will to the high priest (Exodus 25:22; 30:6; Numbers 7:89). It was the mercy seat that made the holies of holies what it was. It was the most holy place of all because God would come down in the midst of His glory and abide there. Wherever God's presence was revealed in this manner the place was filled with His holiness and glory. Just as no one could come near the mountain when God's presence had descended upon Mount Sinai neither could anyone come into the holy of holies unless they had been sanctified by God to do so (Leviticus 16:2; Exodus 19:8,21,24; Hebrews 12:20).
The mercy seat was viewed as a replica of the throne of God (2 Samuel 6:2; 1 Chronicles 13:6; 1 Samuel 4:4; Psalms 99:1; Isaiah 37:16). It has been noted that in the enlarged version of the cherubim's scene in the temple that Solomon built in 2 Chronicles 3:10-13, the wings formed a place for the invisible God to sit (Mettinger 1982: 19-14). There is also at least an indication that the lid itself could be viewed as the floor of the throne room or the footstool of God (1 Chronicles 28:2; Psalms 99:5; 132:7). When Ezekiel saw the throne of God descending upon the temple he saw something that was very similar to what was pictured on the lid of the Ark. The throne of God was over the heads of the cherubims and in between them in a similar area to the place where the blood would be applied were the coals of fire (Ezekiel 10:1-4, 18-19; 11:22).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Monday, December 17, 2007
Daily Bread - DEC/17/07
Exodus 26:33 - And you shall place the veil under the loops and you shall bring into the veil the Ark of the Testimony to house there. The veil shall be between the holy and the holy of Holies.
There are divisions of sacredness taught to us in the design of the tabernacle. The innermost room where the Ark of the Testimony was placed would be where God would visit the people of Israel. It was a place cut off from the rest of the world and its sin and corruption. Through the purification that was made by faith in the blood of the coming redeemer it had become the place where God would meet with man (Exodus 25:22; 29:42-43).
The holy place outside the veil, but still within the sanctuary, was where the priests were allowed to do the service of God's house. It was a place where they had to receive a special calling and consecration from God in order to be permitted to even be there. Knowing that the sanctuary was a sketch of the heavenly sanctuary we can grasp the idea that this was actually a heavenly ministry that they were engaged in as they took care of the table of the bread, the menorah, and the golden altar of incense (Exodus 25:40; Acts 7:44; Hebrews 8:5). To walk around in this sanctuary of God they had to be holy unto the Lord - which God made possible through the blood (representing the blood and life of God) being applied to them (Exodus 29:20-21; Leviticus 8:23-24, 30). Yet even though they were sanctified having been made holy through the ritual of faith that God had taught Moses, they were still unable to come in behind the veil which was the holiest place of all. It was there that God would be enthroned upon His mercy seat which rested upon the foundation of the law and those whom God had ordained as His priests (Numbers 17:8; Exodus 25:21-22; Numbers 7:89; Hebrews 9:4).
Why was it so holy? Because it was a place consecrated from all of the contamination of sin and iniquity where God could appear and dwell in the midst of His people. The veil was embroidered with figures of cherubim as a reminder that sinful man was not allowed into the presence of God (Genesis 3:24). Fellowship that was once on the level of a walk through the paradise of God's garden was now only possible through a strict mediation of the law and the priest.
When Jesus - whose very life represented that veil - died as the sin offering at Calvary, the veil was split from heaven to earth inviting all mankind to a consecration that would allow them to come into the place where God dwells (Matthew 27:51; Hebrews 9:8). The Holies of Holies was not done away with when Jesus died for us as our sin offering; rather, the separation that barred sinful man from coming into the Holies of Holies was removed. There is no longer the cherubim guarding the way to prohibit our entering into this wonderful and sacred realm. There is no longer the voice of our heavenly Father saying draw not nigh. Now we may come with all boldness into the Holies of Holies having been washed with the blood of the Lamb (Hebrews 10:19). The veil that we walk through now is the body of our Lord Jesus Christ the Savior of the world!
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Exodus 26:33 - And you shall place the veil under the loops and you shall bring into the veil the Ark of the Testimony to house there. The veil shall be between the holy and the holy of Holies.
There are divisions of sacredness taught to us in the design of the tabernacle. The innermost room where the Ark of the Testimony was placed would be where God would visit the people of Israel. It was a place cut off from the rest of the world and its sin and corruption. Through the purification that was made by faith in the blood of the coming redeemer it had become the place where God would meet with man (Exodus 25:22; 29:42-43).
The holy place outside the veil, but still within the sanctuary, was where the priests were allowed to do the service of God's house. It was a place where they had to receive a special calling and consecration from God in order to be permitted to even be there. Knowing that the sanctuary was a sketch of the heavenly sanctuary we can grasp the idea that this was actually a heavenly ministry that they were engaged in as they took care of the table of the bread, the menorah, and the golden altar of incense (Exodus 25:40; Acts 7:44; Hebrews 8:5). To walk around in this sanctuary of God they had to be holy unto the Lord - which God made possible through the blood (representing the blood and life of God) being applied to them (Exodus 29:20-21; Leviticus 8:23-24, 30). Yet even though they were sanctified having been made holy through the ritual of faith that God had taught Moses, they were still unable to come in behind the veil which was the holiest place of all. It was there that God would be enthroned upon His mercy seat which rested upon the foundation of the law and those whom God had ordained as His priests (Numbers 17:8; Exodus 25:21-22; Numbers 7:89; Hebrews 9:4).
Why was it so holy? Because it was a place consecrated from all of the contamination of sin and iniquity where God could appear and dwell in the midst of His people. The veil was embroidered with figures of cherubim as a reminder that sinful man was not allowed into the presence of God (Genesis 3:24). Fellowship that was once on the level of a walk through the paradise of God's garden was now only possible through a strict mediation of the law and the priest.
When Jesus - whose very life represented that veil - died as the sin offering at Calvary, the veil was split from heaven to earth inviting all mankind to a consecration that would allow them to come into the place where God dwells (Matthew 27:51; Hebrews 9:8). The Holies of Holies was not done away with when Jesus died for us as our sin offering; rather, the separation that barred sinful man from coming into the Holies of Holies was removed. There is no longer the cherubim guarding the way to prohibit our entering into this wonderful and sacred realm. There is no longer the voice of our heavenly Father saying draw not nigh. Now we may come with all boldness into the Holies of Holies having been washed with the blood of the Lamb (Hebrews 10:19). The veil that we walk through now is the body of our Lord Jesus Christ the Savior of the world!
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/15/07
1 Corinthians 1:9 - Through the faithfulness of God we were called into the fellowship of His Son Jesus Christ our Lord.
God has brought us into a divine and sacred partnership with His Son. The Almighty God has poured out the sacred anointing oil upon us and anointed us "sons of God" (John 1:12; 1 John 3:1; 2:20, 27). The anointing has transferred upon our lives the authority and power to have all things in common with our Lord and Savior Jesus Christ (John 17:21-22; Colossians 1:28; 2 Corinthians 13:5; Philippians 1:21; Ephesians 5:30; John 15:4; Galatians 2:20). We were called and chosen by God to be conformed to the image of His Son, to be heirs and joint heirs with Him, and to be seated together in the place of authority with Him in the realm of the heavenlies from where all power and rights proceed (Romans 8:17-29). We are God's representatives in the earth ordained to carry out the divine work of His Son. We have been honored with the sacred privilege of representing God as those who have His nature and spiritual likeness (Ephesians 4:24; Romans 8:30; 2 Corinthians 3:6; 5:20; 2 Thessalonians 2:14; 1 John 1:3; John 20:21; 2 Corinthians 6:1).
It is through the act of God's faith or faithfulness that we have become sons. It is through His continual faithfulness to us that we are given the grace to be empowered to develop into all that He has purposed us to be in Christ Jesus. God is at work in us to develop us into the full spiritual maturity of His Son Christ Jesus (Ephesians 4:13; Philippians 1:6; 2:13; 1 Thessalonians 5:24; 2 Corinthians 3:5; 9:8). To this, rest assured that all who have thoroughly studied the word of God agree that we have been called into a sacred participation in Christ's Sonship. We may also be assured that God is trustworthy and we can count on Him to provide all that we need to accomplish all that He has purposed!
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
1 Corinthians 1:9 - Through the faithfulness of God we were called into the fellowship of His Son Jesus Christ our Lord.
God has brought us into a divine and sacred partnership with His Son. The Almighty God has poured out the sacred anointing oil upon us and anointed us "sons of God" (John 1:12; 1 John 3:1; 2:20, 27). The anointing has transferred upon our lives the authority and power to have all things in common with our Lord and Savior Jesus Christ (John 17:21-22; Colossians 1:28; 2 Corinthians 13:5; Philippians 1:21; Ephesians 5:30; John 15:4; Galatians 2:20). We were called and chosen by God to be conformed to the image of His Son, to be heirs and joint heirs with Him, and to be seated together in the place of authority with Him in the realm of the heavenlies from where all power and rights proceed (Romans 8:17-29). We are God's representatives in the earth ordained to carry out the divine work of His Son. We have been honored with the sacred privilege of representing God as those who have His nature and spiritual likeness (Ephesians 4:24; Romans 8:30; 2 Corinthians 3:6; 5:20; 2 Thessalonians 2:14; 1 John 1:3; John 20:21; 2 Corinthians 6:1).
It is through the act of God's faith or faithfulness that we have become sons. It is through His continual faithfulness to us that we are given the grace to be empowered to develop into all that He has purposed us to be in Christ Jesus. God is at work in us to develop us into the full spiritual maturity of His Son Christ Jesus (Ephesians 4:13; Philippians 1:6; 2:13; 1 Thessalonians 5:24; 2 Corinthians 3:5; 9:8). To this, rest assured that all who have thoroughly studied the word of God agree that we have been called into a sacred participation in Christ's Sonship. We may also be assured that God is trustworthy and we can count on Him to provide all that we need to accomplish all that He has purposed!
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Friday, December 14, 2007
Daily Bread - DEC/14/07
Leviticus 19:2 - Speak unto all the congregation of the sons of Israel and say unto them you shall be Holy for I YHWH your God am Holy.
One of the most frequent things that God said to His people Israel and to the priests while they were preparing a place for Him to dwell among them was, "be holy." "Be holy because I Yahweh your God am Holy" can be called the motto of Leviticus being repeated over 40 times from Leviticus 18 through 26. We may begin to understand God's Holiness by recognizing that "the Holy God will show Himself Holy by His righteousness" (Isaiah 5:16). Every attribute of God and His life is sacred. Holiness is simply honoring the sacredness and sanctity of life. God will not be compromised with the filth of sin and the pollutions of darkness. We may not think of strife and hatred as filthiness and an offense to life, but God does. He demands that His people understand the sacredness of His realm and understand that the law of eternity demands that it not be compromised. Oh what a terrible day it would be if we all awoke to find that the sun no longer emitted its warm rays of light. On that day, life would cease to exist because the laws of life on this planet would have been violated. The laws of God are as real and far more important than any other laws that we have discovered about our world. Sin and its spiritual pollution cannot be mixed with the presence of God. The strength and security of the sacredness of life and human morality rest solely on the unchanging nature of God.
The Sacredness or the Holiness of God also demands that we honor and respect the things pertaining to God's presence. Some hard lessons were learned as Nadab and Abihu attempted to do things their own way and did not regard God's order of Holiness (Leviticus 10:1-6). Many people stand in wonderment about why holiness is so essential yet we should be in awe that God would allow us into a relationship with Himself. If you want to belong to God and be those of His household then Holiness is essential. If we are going to live with God then we are going to have to walk in a sacred realm and recognize that there are many things we are going to have to do differently. One of the most important things we need to learn is that it is essential that we understand that we cannot do things our own way. God wants to teach us His way of doing things - which is far better and superior to the way that we have learned to operate in the kingdom of men. To this end, He laid down His instructions to His people first in the Old Testament and then in the New (1 Peter 1:15). Honoring the sacredness of God is taught to us through every lesson of the Bible and every command that God has ever given. As we learn to walk in love, humility, purity, and mercy we are learning to walk in the sacredness and holiness of the ways of the Almighty (Psalms 15; Micah 6:6-8; Romans 13:8,10; Galatians 5:14) .
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Leviticus 19:2 - Speak unto all the congregation of the sons of Israel and say unto them you shall be Holy for I YHWH your God am Holy.
One of the most frequent things that God said to His people Israel and to the priests while they were preparing a place for Him to dwell among them was, "be holy." "Be holy because I Yahweh your God am Holy" can be called the motto of Leviticus being repeated over 40 times from Leviticus 18 through 26. We may begin to understand God's Holiness by recognizing that "the Holy God will show Himself Holy by His righteousness" (Isaiah 5:16). Every attribute of God and His life is sacred. Holiness is simply honoring the sacredness and sanctity of life. God will not be compromised with the filth of sin and the pollutions of darkness. We may not think of strife and hatred as filthiness and an offense to life, but God does. He demands that His people understand the sacredness of His realm and understand that the law of eternity demands that it not be compromised. Oh what a terrible day it would be if we all awoke to find that the sun no longer emitted its warm rays of light. On that day, life would cease to exist because the laws of life on this planet would have been violated. The laws of God are as real and far more important than any other laws that we have discovered about our world. Sin and its spiritual pollution cannot be mixed with the presence of God. The strength and security of the sacredness of life and human morality rest solely on the unchanging nature of God.
The Sacredness or the Holiness of God also demands that we honor and respect the things pertaining to God's presence. Some hard lessons were learned as Nadab and Abihu attempted to do things their own way and did not regard God's order of Holiness (Leviticus 10:1-6). Many people stand in wonderment about why holiness is so essential yet we should be in awe that God would allow us into a relationship with Himself. If you want to belong to God and be those of His household then Holiness is essential. If we are going to live with God then we are going to have to walk in a sacred realm and recognize that there are many things we are going to have to do differently. One of the most important things we need to learn is that it is essential that we understand that we cannot do things our own way. God wants to teach us His way of doing things - which is far better and superior to the way that we have learned to operate in the kingdom of men. To this end, He laid down His instructions to His people first in the Old Testament and then in the New (1 Peter 1:15). Honoring the sacredness of God is taught to us through every lesson of the Bible and every command that God has ever given. As we learn to walk in love, humility, purity, and mercy we are learning to walk in the sacredness and holiness of the ways of the Almighty (Psalms 15; Micah 6:6-8; Romans 13:8,10; Galatians 5:14) .
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Thursday, December 13, 2007
Daily Bread - DEC/13/07
Exodus 30:31-32 - Speak unto the sons of Israel saying this shall be the holy anointing oil of Yahweh throughout your generations. It shall not be poured upon the flesh of man and you shall not make any composition like it for it is sacred and it shall be sacred to you.
We must be careful not to violate the sacredness of God, the sacredness of life, the sacredness of His call, and the sacredness of His purpose for our lives. It is easy to become critical of others - and even of ourselves - but we must not allow such things. We must recognize that God is shaping each of us for a particular, unique purpose. It is the Spirit of God who shapes us to function in the anointing that has been placed upon us. God has not poured out His anointing on ordinary men but rather those whom He has called, chosen, made righteous, and glorified (Romans 8:30; John 1:12). Who can lay any charge to God's elect when it is God who has made us righteous and called us with a sacred calling (Romans 8:33; 2 Timothy 1:9)?
Each one of us has been anointed with the Holy Spirit to be the sons and daughters of God. Our lives and callings are so important to God that He has given to us the Holy Spirit to be our own personal teacher and guide (John 16:13; 1 John 2:27). In addition to this glorious anointing there are those whom the Lord has anointed with special anointing to be apostles, prophets, evangelists, pastors, and teachers. God also gives special anointing of His grace to every man to function in every aspect of His own glory and power so that Jesus may be fully revealed through miracles, healing, prophecy, faith, discerning of spirits, casting out evil spirits, word of wisdom, word of knowledge, tongues and interpretation of tongues, power to make wealth, distribution of wealth, helps, governments, and compassion ministries to name of few (1 Corinthians 12:7-11; Romans 8:3-8; Mark 16:17). The Holy Spirit shapes the individual for these works of grace, and we must be careful that we do not interfere with what God is doing just because we may not agree with the methods or expressions. This is not only in terms of a criticism toward others but also criticism of ourselves.
In so many churches there exists a threatening and hostile environment that attempts to mandate and control everything that is done. Instead of walking in love and giving the Holy Spirit the freedom to lead and express those things that He has purposed to manifest through those whom He has anointed, many live under the domination of human opinion and criticism. It is hard to flow in the Holy Spirit when you are constantly on the defensive. The church must be a sanctuary where the instruments of God can be forged and developed (Ephesians 4:13-16; 1 Corinthians 12, 14:26). The things pertaining to the manifestation of the Spirit must be more sacred to us than anything else in our lives. When we recognize that God has indeed given to every man the manifestation of the Spirit then we must recognize the sacredness of that anointing and give place to the operation and function of that manifestation in each person's life.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Exodus 30:31-32 - Speak unto the sons of Israel saying this shall be the holy anointing oil of Yahweh throughout your generations. It shall not be poured upon the flesh of man and you shall not make any composition like it for it is sacred and it shall be sacred to you.
We must be careful not to violate the sacredness of God, the sacredness of life, the sacredness of His call, and the sacredness of His purpose for our lives. It is easy to become critical of others - and even of ourselves - but we must not allow such things. We must recognize that God is shaping each of us for a particular, unique purpose. It is the Spirit of God who shapes us to function in the anointing that has been placed upon us. God has not poured out His anointing on ordinary men but rather those whom He has called, chosen, made righteous, and glorified (Romans 8:30; John 1:12). Who can lay any charge to God's elect when it is God who has made us righteous and called us with a sacred calling (Romans 8:33; 2 Timothy 1:9)?
Each one of us has been anointed with the Holy Spirit to be the sons and daughters of God. Our lives and callings are so important to God that He has given to us the Holy Spirit to be our own personal teacher and guide (John 16:13; 1 John 2:27). In addition to this glorious anointing there are those whom the Lord has anointed with special anointing to be apostles, prophets, evangelists, pastors, and teachers. God also gives special anointing of His grace to every man to function in every aspect of His own glory and power so that Jesus may be fully revealed through miracles, healing, prophecy, faith, discerning of spirits, casting out evil spirits, word of wisdom, word of knowledge, tongues and interpretation of tongues, power to make wealth, distribution of wealth, helps, governments, and compassion ministries to name of few (1 Corinthians 12:7-11; Romans 8:3-8; Mark 16:17). The Holy Spirit shapes the individual for these works of grace, and we must be careful that we do not interfere with what God is doing just because we may not agree with the methods or expressions. This is not only in terms of a criticism toward others but also criticism of ourselves.
In so many churches there exists a threatening and hostile environment that attempts to mandate and control everything that is done. Instead of walking in love and giving the Holy Spirit the freedom to lead and express those things that He has purposed to manifest through those whom He has anointed, many live under the domination of human opinion and criticism. It is hard to flow in the Holy Spirit when you are constantly on the defensive. The church must be a sanctuary where the instruments of God can be forged and developed (Ephesians 4:13-16; 1 Corinthians 12, 14:26). The things pertaining to the manifestation of the Spirit must be more sacred to us than anything else in our lives. When we recognize that God has indeed given to every man the manifestation of the Spirit then we must recognize the sacredness of that anointing and give place to the operation and function of that manifestation in each person's life.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Wednesday, December 12, 2007
Daily Bread - DEC/12/07
Luke 1:41 - And when Elizabeth heard the greeting of Mary the baby leaped in her belly and Elizabeth was filled with the Holy Spirit.
The word of God carries with it an anointing ready to be imparted to those prepared to hear. As Elizabeth heard the words of Mary, the anointing came upon her and she was filled with the Holy Spirit. Elizabeth's response was like the seventy that received the anointing that was in the life of Moses: she began to prophesy (Numbers 11:24-30). It would not be difficult for Elizabeth to understand the impossible story that Mary would need to tell her of how a virgin could be pregnant with a child. The message would be announced through Elizabeth's own lips by the Holy Spirit. The word that was placed in Mary's mouth by the Holy Spirit imparted a divine empowerment to both Elizabeth and the baby. The baby was filled with the Holy Spirit and leaped for joy and Elizabeth was filled with the Holy Spirit and prophesied (vs 44; Luke 1:15).
When God's people receive the divine power to be witnesses of Jesus then their words are filled with faith and power (Romans 10:6-8, 14-15,17; Acts 10:44). The most important message that must be proclaimed is that Jesus has come into the world to save sinners! Through the proclamation of the word of God the sinner will be transformed into a saint, evil spirits will go out, the crippled will walk, and the blind will see (Luke 4:18; John 14:12; Mark 16:17). The anointing of God goes forth like a river out of the mouths of His servants and binds up the broken in heart and sets the captive free.
The word of God - which is the word of prophecy - is the testimony of Jesus. The testimony of Jesus is spirit and life (John 6:63; 2 Corinthians 3:6; 1 Thessalonians 2:13). The word of Christ is the gift of God, and when it is received becomes a wellspring leaping up in the womb and flowing forth like rivers. The anointing of the Holy Spirit conveyed by the word of God produces a continual filling of the Spirit so that we may speak to ourselves in psalms, and hymns, and spiritual songs (Colossians 3:16; Ephesians 5:18-19). As the testimony of Jesus pours out of our bellies like waters of life, the sound of it causes all who know that joyful sound to be filled with the Spirit over and over again.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Luke 1:41 - And when Elizabeth heard the greeting of Mary the baby leaped in her belly and Elizabeth was filled with the Holy Spirit.
The word of God carries with it an anointing ready to be imparted to those prepared to hear. As Elizabeth heard the words of Mary, the anointing came upon her and she was filled with the Holy Spirit. Elizabeth's response was like the seventy that received the anointing that was in the life of Moses: she began to prophesy (Numbers 11:24-30). It would not be difficult for Elizabeth to understand the impossible story that Mary would need to tell her of how a virgin could be pregnant with a child. The message would be announced through Elizabeth's own lips by the Holy Spirit. The word that was placed in Mary's mouth by the Holy Spirit imparted a divine empowerment to both Elizabeth and the baby. The baby was filled with the Holy Spirit and leaped for joy and Elizabeth was filled with the Holy Spirit and prophesied (vs 44; Luke 1:15).
When God's people receive the divine power to be witnesses of Jesus then their words are filled with faith and power (Romans 10:6-8, 14-15,17; Acts 10:44). The most important message that must be proclaimed is that Jesus has come into the world to save sinners! Through the proclamation of the word of God the sinner will be transformed into a saint, evil spirits will go out, the crippled will walk, and the blind will see (Luke 4:18; John 14:12; Mark 16:17). The anointing of God goes forth like a river out of the mouths of His servants and binds up the broken in heart and sets the captive free.
The word of God - which is the word of prophecy - is the testimony of Jesus. The testimony of Jesus is spirit and life (John 6:63; 2 Corinthians 3:6; 1 Thessalonians 2:13). The word of Christ is the gift of God, and when it is received becomes a wellspring leaping up in the womb and flowing forth like rivers. The anointing of the Holy Spirit conveyed by the word of God produces a continual filling of the Spirit so that we may speak to ourselves in psalms, and hymns, and spiritual songs (Colossians 3:16; Ephesians 5:18-19). As the testimony of Jesus pours out of our bellies like waters of life, the sound of it causes all who know that joyful sound to be filled with the Spirit over and over again.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, December 11, 2007
Daily Bread - DEC/11/07
Revelation 22:1 - And he showed me a river of life of pure water radiant like crystal flowing from the throne of God and the Lamb.
The Bible refers to a river that produces life four times in scripture: the first time is in Ezekiel 47:1-12, the second is in Zechariah 14:8, then in John 7:37-39 and lastly in Revelation 22:1. The one thing that all these rivers most definitely have in common is that they are rivers of living water that produce life. These waters instantaneously impart the life of God to anything that is dead or dying, and it is healed and restored. Now we may choose to be very analytical with the description of the river and say that two of these descriptions refer to the river of God during the millennial reign of Christ (Ezekiel 47:1-12; Zechariah 14:8; Joel 3:18); one is purely spiritual belonging to the flowing forth of the Holy Spirit through the New Testament saints (John 7:37-39; 4:14); and one belongs to the Eternal City, the New Jerusalem (Revelation 22:1-2). However, in doing this we must not lose sight of the existence of this river now at this present time both flowing from God and through the New Testament saints. Furthermore, we must recognize that this river is given to bring forth the life of God and that, in reality, God has only one source of life and cleansing no matter what time period we choose to evaluate. If mankind is going to be healed - whether Jew or Gentile, now or in the future - they must come to these waters. The life-giving water flows out from the throne of God in every time period to bring healing to mankind spiritually, physically, and materially. The rivers flow out to heal the waters of the earth (the environment) as well as the sociopolitical disease of the nations (Zechariah 13:1; John 4:10; 7:37-39; Revelation 7:17; Ezekiel 47:8-9,12; Revelation 22:2).
The source of this water is God the Father and the Lord Jesus who is the Lamb of God. The function of the river is to both cleanse and to renew. These waters are the life-giving and life-sustaining power of God. Its purifying and creative power is the very action of the Spirit of God upon all creation. It is the water that Jesus offered to the woman at the well (John 4:10). It is the water that Jesus offered to the masses gathered together at the Feast of Tabernacles (John 7:37-39). It is the water that testifies of redemption along with the Spirit and the blood in the earth today (1 John 5:6, 8). The life-giving water flows from the Fountain of Life, the Almighty God (Psalms 36:9; Jeremiah 2:13; 17:13; 1 Corinthians 10:4). This life-giving water is being offered to all humanity today. Just as Jesus offered it to all those gathered together at the Feast of Tabernacles so long ago, even today the Holy Spirit is saying come, the bride is saying come, and those who hear are saying come and drink of the water of life. The water of life is the life of God and presence of God that flows into our lives by the Holy Spirit. The life of God inside those who receive becomes a fountain springing up and a river flowing out producing the manifestation of the Holy Spirit and the abundant life that is in Christ Jesus (John 7:39; Galatians 5:22-24; 1 Corinthians 12:7; Acts 1:8).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Revelation 22:1 - And he showed me a river of life of pure water radiant like crystal flowing from the throne of God and the Lamb.
The Bible refers to a river that produces life four times in scripture: the first time is in Ezekiel 47:1-12, the second is in Zechariah 14:8, then in John 7:37-39 and lastly in Revelation 22:1. The one thing that all these rivers most definitely have in common is that they are rivers of living water that produce life. These waters instantaneously impart the life of God to anything that is dead or dying, and it is healed and restored. Now we may choose to be very analytical with the description of the river and say that two of these descriptions refer to the river of God during the millennial reign of Christ (Ezekiel 47:1-12; Zechariah 14:8; Joel 3:18); one is purely spiritual belonging to the flowing forth of the Holy Spirit through the New Testament saints (John 7:37-39; 4:14); and one belongs to the Eternal City, the New Jerusalem (Revelation 22:1-2). However, in doing this we must not lose sight of the existence of this river now at this present time both flowing from God and through the New Testament saints. Furthermore, we must recognize that this river is given to bring forth the life of God and that, in reality, God has only one source of life and cleansing no matter what time period we choose to evaluate. If mankind is going to be healed - whether Jew or Gentile, now or in the future - they must come to these waters. The life-giving water flows out from the throne of God in every time period to bring healing to mankind spiritually, physically, and materially. The rivers flow out to heal the waters of the earth (the environment) as well as the sociopolitical disease of the nations (Zechariah 13:1; John 4:10; 7:37-39; Revelation 7:17; Ezekiel 47:8-9,12; Revelation 22:2).
The source of this water is God the Father and the Lord Jesus who is the Lamb of God. The function of the river is to both cleanse and to renew. These waters are the life-giving and life-sustaining power of God. Its purifying and creative power is the very action of the Spirit of God upon all creation. It is the water that Jesus offered to the woman at the well (John 4:10). It is the water that Jesus offered to the masses gathered together at the Feast of Tabernacles (John 7:37-39). It is the water that testifies of redemption along with the Spirit and the blood in the earth today (1 John 5:6, 8). The life-giving water flows from the Fountain of Life, the Almighty God (Psalms 36:9; Jeremiah 2:13; 17:13; 1 Corinthians 10:4). This life-giving water is being offered to all humanity today. Just as Jesus offered it to all those gathered together at the Feast of Tabernacles so long ago, even today the Holy Spirit is saying come, the bride is saying come, and those who hear are saying come and drink of the water of life. The water of life is the life of God and presence of God that flows into our lives by the Holy Spirit. The life of God inside those who receive becomes a fountain springing up and a river flowing out producing the manifestation of the Holy Spirit and the abundant life that is in Christ Jesus (John 7:39; Galatians 5:22-24; 1 Corinthians 12:7; Acts 1:8).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Monday, December 10, 2007
Daily Bread - DEC/10/07
Leviticus 21:12 - And he shall not go out from the sanctuary and he shall not defile the sanctuary of his God for the crown of anointing oil of his God is upon him I am YHWH.
The anointing that the high priest received from God was a crown of glory that represented his divine office as God's representative. The anointing oil actually referred to the Spirit of God and the glory of God that was upon the high priest. The high priest was the one who was God's representative to the people and the people's representative to God. Therefore, he was endued with the power and authority to show forth the glory of the Almighty. The sanctuary was not to be his constant abode but no matter where he was it was essential for him to remember who he was and what he represented, yet, mentally, he was to consider himself always in the sanctuary. He was given an anointing from God that was sacred and glorious. He could never again think of himself in an ordinary way. He could never allow himself to do things or be involved in things that would in any way devalue - much less profane - his majestic office. The high priest was the ambassador of God and the representative of His presence and power in the earth.
Jesus was crowned with glory and honor as the one who was anointed above all others (Hebrews 1:9). The crown of glory that He wore was the anointing of the Spirit without measure (John 3:34; Psalms 45:7; Hebrews 1:9; Isaiah 11:2; Luke 3:22; Colossians 1:28; Galatians 3:27; Romans 8:29-30). The same anointing that was poured out upon Jesus has been poured out upon us (John 16:13; 17:21-23; Acts 2:4; Isaiah 62:1-3; 1 Peter 2:9). We have received the anointing to be the sons of God, co-inheritors with Christ, and the ambassadors of Christ representing the risen savior among the nations (John 1:12; Romans 8:17; 2 Corinthians 5:20; Acts 4:33; Galatians 2:20; Philippians 1:21; Isaiah 61:1). When the anointing came upon Saul to be king he was changed into a different man, but when the anointing came upon us to be the sons of God we were made a new creation (1 Samuel 10:1, 6; 1 John 2:27; John 3:6; 2 Corinthians 5:17; 2 Peter 1:4; Isaiah 51:11). We must recognize at all times that the crown of the anointing oil is upon our heads. Unlike the high priest who had a measure of the anointing poured out upon him we have been baptized with the Holy Spirit (Psalms 133:2; Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Leviticus 21:12 - And he shall not go out from the sanctuary and he shall not defile the sanctuary of his God for the crown of anointing oil of his God is upon him I am YHWH.
The anointing that the high priest received from God was a crown of glory that represented his divine office as God's representative. The anointing oil actually referred to the Spirit of God and the glory of God that was upon the high priest. The high priest was the one who was God's representative to the people and the people's representative to God. Therefore, he was endued with the power and authority to show forth the glory of the Almighty. The sanctuary was not to be his constant abode but no matter where he was it was essential for him to remember who he was and what he represented, yet, mentally, he was to consider himself always in the sanctuary. He was given an anointing from God that was sacred and glorious. He could never again think of himself in an ordinary way. He could never allow himself to do things or be involved in things that would in any way devalue - much less profane - his majestic office. The high priest was the ambassador of God and the representative of His presence and power in the earth.
Jesus was crowned with glory and honor as the one who was anointed above all others (Hebrews 1:9). The crown of glory that He wore was the anointing of the Spirit without measure (John 3:34; Psalms 45:7; Hebrews 1:9; Isaiah 11:2; Luke 3:22; Colossians 1:28; Galatians 3:27; Romans 8:29-30). The same anointing that was poured out upon Jesus has been poured out upon us (John 16:13; 17:21-23; Acts 2:4; Isaiah 62:1-3; 1 Peter 2:9). We have received the anointing to be the sons of God, co-inheritors with Christ, and the ambassadors of Christ representing the risen savior among the nations (John 1:12; Romans 8:17; 2 Corinthians 5:20; Acts 4:33; Galatians 2:20; Philippians 1:21; Isaiah 61:1). When the anointing came upon Saul to be king he was changed into a different man, but when the anointing came upon us to be the sons of God we were made a new creation (1 Samuel 10:1, 6; 1 John 2:27; John 3:6; 2 Corinthians 5:17; 2 Peter 1:4; Isaiah 51:11). We must recognize at all times that the crown of the anointing oil is upon our heads. Unlike the high priest who had a measure of the anointing poured out upon him we have been baptized with the Holy Spirit (Psalms 133:2; Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/08/07
1 John 2:27 - And the anointing which you received from Him abides in you, and you have no need that anyone teach you. But just as His anointing teaches you about all things, and is true, and is not a lie, and just as He has taught you, abide in Him.
We know that it is the Holy Spirit who has come to teach us all things. He has come to lead us and guide us into all truth and to take everything that belongs to our Lord Jesus and the Father and reveal it to us (John 16:13). However, John replaces the expected "Spirit" or "Holy Spirit" with the word "anointing." He uses a very specialized Old Testament word for anointing (chrisma) that is only found here in 1 John 2:20, 27. In the Old Testament this Greek word is specifically used to describe the anointing oil that was applied to priest and kings to consecrate them for the enduement of power to accomplish their purpose (Exodus 29:7; 30:25; 28:41; 1 Samuel 10:1). Thus John highlights that we have been given a special enduement of power that enables us to know all of those things that the Holy Spirit desires to teach us. Through this special anointing we have been endued with the knowledge of God so that we may know the truth and we may also know how to abide in Christ.
In this passage John emphasizes that we are the anointed of the Lord. The oil of anointing that earmarked the one who was anointed priest, king or prophet in the Old Testament is now upon those who have received the Anointed One, Christ Jesus. So in the midst of all of the turmoil and adversity John reminds the church who they are, the anointed ones! Everyone who has been endued with the Anointed One (christos-Christ) are the anointed (chrisma) of the Lord (Galatians 3:27; Colossians 1:28). As a result we can do all things through the Anointed One who strengthens us, because we have received His anointing (Philippians 4:13). We have been anointed to be His church, His representatives, His brethren, the sons of God, the people of God, to manifest His glory, to do His works, to do greater works, to be a royal priesthood, to be filled with the Spirit, to be the habitation of God, the temple of the Holy Spirit, the offspring of God, to possess the divine nature, to be more than conquerors, to be victorious in all things, to destroy the works of the devil, to be strengthen with the power of His might, to know those things which are freely given to us of God, to see what eye has not seen, to hear what ear has not heard, to understand that which has never entered into the thoughts of man, to know the breadth, length, the depth, the height, to do all things, to know all things, to be filled with the fullness of God and to function in the measureless ability of His power.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
1 John 2:27 - And the anointing which you received from Him abides in you, and you have no need that anyone teach you. But just as His anointing teaches you about all things, and is true, and is not a lie, and just as He has taught you, abide in Him.
We know that it is the Holy Spirit who has come to teach us all things. He has come to lead us and guide us into all truth and to take everything that belongs to our Lord Jesus and the Father and reveal it to us (John 16:13). However, John replaces the expected "Spirit" or "Holy Spirit" with the word "anointing." He uses a very specialized Old Testament word for anointing (chrisma) that is only found here in 1 John 2:20, 27. In the Old Testament this Greek word is specifically used to describe the anointing oil that was applied to priest and kings to consecrate them for the enduement of power to accomplish their purpose (Exodus 29:7; 30:25; 28:41; 1 Samuel 10:1). Thus John highlights that we have been given a special enduement of power that enables us to know all of those things that the Holy Spirit desires to teach us. Through this special anointing we have been endued with the knowledge of God so that we may know the truth and we may also know how to abide in Christ.
In this passage John emphasizes that we are the anointed of the Lord. The oil of anointing that earmarked the one who was anointed priest, king or prophet in the Old Testament is now upon those who have received the Anointed One, Christ Jesus. So in the midst of all of the turmoil and adversity John reminds the church who they are, the anointed ones! Everyone who has been endued with the Anointed One (christos-Christ) are the anointed (chrisma) of the Lord (Galatians 3:27; Colossians 1:28). As a result we can do all things through the Anointed One who strengthens us, because we have received His anointing (Philippians 4:13). We have been anointed to be His church, His representatives, His brethren, the sons of God, the people of God, to manifest His glory, to do His works, to do greater works, to be a royal priesthood, to be filled with the Spirit, to be the habitation of God, the temple of the Holy Spirit, the offspring of God, to possess the divine nature, to be more than conquerors, to be victorious in all things, to destroy the works of the devil, to be strengthen with the power of His might, to know those things which are freely given to us of God, to see what eye has not seen, to hear what ear has not heard, to understand that which has never entered into the thoughts of man, to know the breadth, length, the depth, the height, to do all things, to know all things, to be filled with the fullness of God and to function in the measureless ability of His power.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Friday, December 07, 2007
Daily Bread - DEC/07/07
2 Corinthians 1:21 - But it is God who establishes us with you in Christ (The Anointed One) and has anointed us.
The anointing, by definition, is the empowerment of an individual with a special divine ability to accomplish extraordinary things. The anointing confers the glory and honor (kavod) of the Lord upon whoever is anointed. The anointing is usually given through a blessing. Abraham received a blessing directly from God that made him heir of the world (Genesis 12:2; 22:17; Romans 4:13). The blessing came upon Isaac and he sowed even in the time of famine and reaped a hundredfold and became a man of great wealth (Genesis 26:12-14). Jacob received a blessing from his father that resulted in an anointing (empowerment) which brought him glory and honor both with man and God (Genesis 27:33; 32:28). The glory and honor that each man received was in proportion to the anointing that was received from the blessing that was given. Joshua could not lead Israel with the glory and majesty of God until Moses blessed him and gave to him some of the grace that he had received from God (Deuteronomy 34:9; Numbers 27:18-20). Saul could not be king until a "divine enabling" was imparted to Him by the Spirit of God (1 Samuel 10:1-12). Elisha did not have the ability to prophesy until the gift of the double portion was released to him (2 Kings 2:9-14). Jesus was like any other man until the heavens were opened and the Spirit of the Lord came upon Him without measure (Matthew 3:16; Luke 4:14; John 2:11; 3:34). The 120 could not represent the glory and majesty of the resurrection until they were endued with power from on high (Luke 24:49; Acts 1:4-8; 2:33).
It is through the anointing that greatness is forged. This greatness that is in the anointing is for the sole purpose of bringing glory and honor to the Almighty God. The anointing that Joseph had brought him to the highest position of the rulership in the earth (Genesis 45:13). The anointing that God gave to David made him undefeatable in battle: the oracle of the word of God and the king that brought glory and honor to the nation of Israel. God anointed Solomon to be king and also gave him a special wisdom and understanding that was superior to all others. The anointing that he received not only resulted in riches and material wealth but in greatness of conduct and accomplishment.
The anointing that God gives and the glory that it brings is all found in the presence of God. God descends into that which is consecrated just as He did in the Tent of Meeting or on the Mount where Moses stood before the Lord (Leviticus 9:23-24; Ex 19:16). As He came down and inhabited the temple that Solomon built, He also inhabits those who are consecrated by the blood of Jesus and the Holy Spirit today (1 Kings 8:10; 1 John 3:24; 1 Corinthians 3:16). As many as will receive His blessing have been anointed to be sons of God (John 1:12; 17:21; 1 John 3:1; Romans 8:29-30). We have been given the honor to share in the same anointing of Jesus as heirs and co-inheritors (Romans 8:17; Galatians 3:29). The Anointed One who is Jesus the Savior has given to us the same glory that the Father gave to Him because we have received the same anointing. Father conferred all of this greatness upon us when He blessed us with all spiritual blessings in the heavenlies and anointed us together with the Anointed One. Therefore, arise and shine for your Light has come and the glory of the Lord has risen upon you (Isaiah 61:1; 1 Peter 2:9; John 1:4).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
2 Corinthians 1:21 - But it is God who establishes us with you in Christ (The Anointed One) and has anointed us.
The anointing, by definition, is the empowerment of an individual with a special divine ability to accomplish extraordinary things. The anointing confers the glory and honor (kavod) of the Lord upon whoever is anointed. The anointing is usually given through a blessing. Abraham received a blessing directly from God that made him heir of the world (Genesis 12:2; 22:17; Romans 4:13). The blessing came upon Isaac and he sowed even in the time of famine and reaped a hundredfold and became a man of great wealth (Genesis 26:12-14). Jacob received a blessing from his father that resulted in an anointing (empowerment) which brought him glory and honor both with man and God (Genesis 27:33; 32:28). The glory and honor that each man received was in proportion to the anointing that was received from the blessing that was given. Joshua could not lead Israel with the glory and majesty of God until Moses blessed him and gave to him some of the grace that he had received from God (Deuteronomy 34:9; Numbers 27:18-20). Saul could not be king until a "divine enabling" was imparted to Him by the Spirit of God (1 Samuel 10:1-12). Elisha did not have the ability to prophesy until the gift of the double portion was released to him (2 Kings 2:9-14). Jesus was like any other man until the heavens were opened and the Spirit of the Lord came upon Him without measure (Matthew 3:16; Luke 4:14; John 2:11; 3:34). The 120 could not represent the glory and majesty of the resurrection until they were endued with power from on high (Luke 24:49; Acts 1:4-8; 2:33).
It is through the anointing that greatness is forged. This greatness that is in the anointing is for the sole purpose of bringing glory and honor to the Almighty God. The anointing that Joseph had brought him to the highest position of the rulership in the earth (Genesis 45:13). The anointing that God gave to David made him undefeatable in battle: the oracle of the word of God and the king that brought glory and honor to the nation of Israel. God anointed Solomon to be king and also gave him a special wisdom and understanding that was superior to all others. The anointing that he received not only resulted in riches and material wealth but in greatness of conduct and accomplishment.
The anointing that God gives and the glory that it brings is all found in the presence of God. God descends into that which is consecrated just as He did in the Tent of Meeting or on the Mount where Moses stood before the Lord (Leviticus 9:23-24; Ex 19:16). As He came down and inhabited the temple that Solomon built, He also inhabits those who are consecrated by the blood of Jesus and the Holy Spirit today (1 Kings 8:10; 1 John 3:24; 1 Corinthians 3:16). As many as will receive His blessing have been anointed to be sons of God (John 1:12; 17:21; 1 John 3:1; Romans 8:29-30). We have been given the honor to share in the same anointing of Jesus as heirs and co-inheritors (Romans 8:17; Galatians 3:29). The Anointed One who is Jesus the Savior has given to us the same glory that the Father gave to Him because we have received the same anointing. Father conferred all of this greatness upon us when He blessed us with all spiritual blessings in the heavenlies and anointed us together with the Anointed One. Therefore, arise and shine for your Light has come and the glory of the Lord has risen upon you (Isaiah 61:1; 1 Peter 2:9; John 1:4).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Thursday, December 06, 2007
Daily Bread - DEC/06/07
Genesis 28:18 - And Jacob rose up early in the morning and set up the stone that he had used under his head and he set it up as a pillar and he poured oil on the top of it.
The whole concept of being anointed began with Jacob anointing (mashach) the stone where God had revealed Himself (Genesis 31:13). The act of anointing something is then specifically tied to the consecration of the place where God dwells. That which was anointed by Jacob is the place where God's glory and power were revealed and the place where He was worshipped. From a New Testament perspective, all of these elements are more fully realized in that we have been made the living stones that are built up a spiritual house where God Himself dwells (1 Peter 2:5; Ephesians 2:21-22; 1 Corinthians 3:16; 6:19). We were born of the Spirit and filled with the Spirit so that we can worship God in Spirit and in truth (John 4:23). Like Jesus, the Anointed One, we have been anointed with the divine ability of God too so that His glory and power may be revealed in our lives.
Anointing with oil was first extended to the priest in the sequence of events (Exodus 29:7). The anointing gave the priest the special ability of power and glory to minister before the presence of God in the sanctuary (Exodus 28:41; 40:13). The anointing oil was also used in a similar fashion as Jacob used it when it was used to anoint the dwelling place of God (Exodus 30:26; 40:9). The anointing oil was then used for the king and became more specifically tied to the empowerment of the Spirit of God given to those who were anointed. Saul was symbolically anointed by Samuel with the oil, but the actual event that brought the change and the divine power to be king took place when Saul met the prophets who were on their way to Bethel to worship (1 Samuel 10:1, 3). When Saul met them he was anointed with an oil of a different kind, and this oil was the power and glory of the Spirit of God that changed him into another man (1 Samuel 10:6, 10). The oil was also used to anoint the prophets which once again would be linked to the special endowment of divine ability to represent God (1 Kings 19:16).
Now those who were anointed king were referred to as the anointed (mashieach) of Yahweh or the messiah of Yahweh. It was from this that the whole concept of the Messiah - who is called Christ in the Greek - would be developed. We may understand then that every time we speak of Christ Jesus we are speaking about the anointing of the one who was anointed above all others (John 3:34; Colossians 2:19). Jesus is the one who was anointed without limitation and received the Spirit without measure. Jesus is the source and fountainhead of all the anointing (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Colossians 1:18; 2:19; Ephesians 4:12-15). The anointing that He has flows out of heaven into our souls supplying an unlimited flow of the glory and power of God like rivers of living water (John 7:37-39; Revelation 22:1-2, 17-18).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Genesis 28:18 - And Jacob rose up early in the morning and set up the stone that he had used under his head and he set it up as a pillar and he poured oil on the top of it.
The whole concept of being anointed began with Jacob anointing (mashach) the stone where God had revealed Himself (Genesis 31:13). The act of anointing something is then specifically tied to the consecration of the place where God dwells. That which was anointed by Jacob is the place where God's glory and power were revealed and the place where He was worshipped. From a New Testament perspective, all of these elements are more fully realized in that we have been made the living stones that are built up a spiritual house where God Himself dwells (1 Peter 2:5; Ephesians 2:21-22; 1 Corinthians 3:16; 6:19). We were born of the Spirit and filled with the Spirit so that we can worship God in Spirit and in truth (John 4:23). Like Jesus, the Anointed One, we have been anointed with the divine ability of God too so that His glory and power may be revealed in our lives.
Anointing with oil was first extended to the priest in the sequence of events (Exodus 29:7). The anointing gave the priest the special ability of power and glory to minister before the presence of God in the sanctuary (Exodus 28:41; 40:13). The anointing oil was also used in a similar fashion as Jacob used it when it was used to anoint the dwelling place of God (Exodus 30:26; 40:9). The anointing oil was then used for the king and became more specifically tied to the empowerment of the Spirit of God given to those who were anointed. Saul was symbolically anointed by Samuel with the oil, but the actual event that brought the change and the divine power to be king took place when Saul met the prophets who were on their way to Bethel to worship (1 Samuel 10:1, 3). When Saul met them he was anointed with an oil of a different kind, and this oil was the power and glory of the Spirit of God that changed him into another man (1 Samuel 10:6, 10). The oil was also used to anoint the prophets which once again would be linked to the special endowment of divine ability to represent God (1 Kings 19:16).
Now those who were anointed king were referred to as the anointed (mashieach) of Yahweh or the messiah of Yahweh. It was from this that the whole concept of the Messiah - who is called Christ in the Greek - would be developed. We may understand then that every time we speak of Christ Jesus we are speaking about the anointing of the one who was anointed above all others (John 3:34; Colossians 2:19). Jesus is the one who was anointed without limitation and received the Spirit without measure. Jesus is the source and fountainhead of all the anointing (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Colossians 1:18; 2:19; Ephesians 4:12-15). The anointing that He has flows out of heaven into our souls supplying an unlimited flow of the glory and power of God like rivers of living water (John 7:37-39; Revelation 22:1-2, 17-18).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Wednesday, December 05, 2007
Daily Bread - DEC/05/07
Luke 6:19 - And all the multitude sought to touch Him because power went out from Him and healed them all.
It is wonderful to realize that Jesus is the same yesterday, today, and forever (Hebrews 13:8; Psalms 102:27; 2 Corinthians 11:4). The power of God that was manifested in Jesus Christ is available more today than when Jesus walked the earth 2,000 years ago (John 14:12; Acts 2:33; Mark 16:17; Isaiah 9:7). Today Jesus pours forth His power to heal and deliver through those who will receive.
Essential to the healing of these people was not the prayer of Jesus but the power that flowed through Him. In fact, there were many who did not even need Jesus to touch them; all they needed to do was to touch Him and they were healed (Matthew 14:36; Mark 6:56; Luke 8:44-47). When the power of Jesus flowed into a person whatever they needed was supplied by the life-giving flow of the Savior.
This same power of the Lord Jesus flows through His servants today. The life-giving flow that comes from the throne of God proceeds forth from us as rivers of living water (John 7:39; Revelation 22:1-2). These rivers of living water that flow out of us will make the lame to walk and the blind to see; it opens prison doors and sets the captives free. Jesus was not here for just a moment in time to bring the life and power of God to a needy humanity but He lives forevermore. If we will find our place in the realms of the heavenly then the power of Jesus will find a free course through our lives to touch all of humanity (Ephesians 2:6; 1:19- 20' Colossians 1:18; Ephesians 1:23; Colossians 3:2- 3; John 12:26).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Luke 6:19 - And all the multitude sought to touch Him because power went out from Him and healed them all.
It is wonderful to realize that Jesus is the same yesterday, today, and forever (Hebrews 13:8; Psalms 102:27; 2 Corinthians 11:4). The power of God that was manifested in Jesus Christ is available more today than when Jesus walked the earth 2,000 years ago (John 14:12; Acts 2:33; Mark 16:17; Isaiah 9:7). Today Jesus pours forth His power to heal and deliver through those who will receive.
Essential to the healing of these people was not the prayer of Jesus but the power that flowed through Him. In fact, there were many who did not even need Jesus to touch them; all they needed to do was to touch Him and they were healed (Matthew 14:36; Mark 6:56; Luke 8:44-47). When the power of Jesus flowed into a person whatever they needed was supplied by the life-giving flow of the Savior.
This same power of the Lord Jesus flows through His servants today. The life-giving flow that comes from the throne of God proceeds forth from us as rivers of living water (John 7:39; Revelation 22:1-2). These rivers of living water that flow out of us will make the lame to walk and the blind to see; it opens prison doors and sets the captives free. Jesus was not here for just a moment in time to bring the life and power of God to a needy humanity but He lives forevermore. If we will find our place in the realms of the heavenly then the power of Jesus will find a free course through our lives to touch all of humanity (Ephesians 2:6; 1:19- 20' Colossians 1:18; Ephesians 1:23; Colossians 3:2- 3; John 12:26).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, December 04, 2007
Daily Bread - DEC/04/07
Genesis 17:1 - And Abram was ninety-nine years old and Yahweh appeared unto Abram and He said, I am God Almighty walk before me and be perfect.
Most people are intimidated by the very idea that God would expect anyone to be perfect. However, if we look at this as an invitation from God to walk into a realm that His strength will supply then, in fact, God is honoring us with an invitation to receive from Him glory and honor. David said, "God girds me with strength and makes my way perfect" (Psalms 18:32). He recognized that it was God who would do the perfecting through the strength that He would supply. The perfection that God desires is a perfection that He provides (Philippians 2:13; 2 Thessalonians 1:11; Titus 2:12; Ephesians 3:16). If we were to look to ourselves then certainly we would throw our hands up in the air and say "impossible!" Yet when we trust in the Lord for the divine ability then we may say, "I will behave myself in a perfect way. O when will you come to me? I will walk within my house with a perfect heart - 'betom levavie" (Psalms 101:2).
To understand the perfection that God desires is to recognize that it is in the walk or the relationship that He wants us to have with Him. Later God would judge the Kings of Israel based upon whether or not their hearts were perfect toward Him. God began with David whom He described as the one whose heart was even as His (1 Samuel 13:14). Even with David's failures his heart remained true to God and God described him as one whose heart was perfect toward Him (1 Kings 15:3). God commanded Solomon to have a perfect heart to walk in the statutes and to keep the commandments of God (1 Kings 8:61; 1 Chronicles 28:9). When Solomon turned to other gods then his heart was no more perfect toward the Lord; it had become divided with other devotions (1 Kings 11:4). King Asa remained devoted to Yahweh and, therefore, received the report that His "heart was perfect with Yahweh all his days" (1 Kings 15:14). Hezekiah's plea before the Lord was bolstered by the fact that he had walked with a perfect heart and had done that which was good in the sight of the Lord (2 Kings 20:3; Isaiah 38:3). In this context, a perfect heart described one who was serving God with all of his heart (levavechem shalem). In this respect, it was God's request of the whole nation of Israel (Deuteronomy 6:5). The prophet Hanani revealed that Yahweh searches throughout the whole earth to show Himself strong on behalf of those whose hearts are perfect toward Him (2 Chronicles 16:9).
God makes the same request of us today as Jesus commands everyone of us to, "Be therefore perfect even as your Father which is in heaven is perfect" (Matthew 5:48). Paul says in His final address to the Corinthians, "Be perfect" (2 Corinthians 13:11). He reveals to the Ephesians that the ministry is there to make them perfect so that they may all grow into a perfect man (Ephesians 4:12-13). He testified to the church at Colossae that their ministry was to present every man perfect in Christ Jesus (Colossians 1:28; 4:12). Both Paul and John reveal that love is the means and the realm of this perfection (Colossians 3:14; 1 John 2:5; 3:12,17-18). Love fulfills all that God has ever desired and requires. It is through divine love that we discover the means to a perfect relationship.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Genesis 17:1 - And Abram was ninety-nine years old and Yahweh appeared unto Abram and He said, I am God Almighty walk before me and be perfect.
Most people are intimidated by the very idea that God would expect anyone to be perfect. However, if we look at this as an invitation from God to walk into a realm that His strength will supply then, in fact, God is honoring us with an invitation to receive from Him glory and honor. David said, "God girds me with strength and makes my way perfect" (Psalms 18:32). He recognized that it was God who would do the perfecting through the strength that He would supply. The perfection that God desires is a perfection that He provides (Philippians 2:13; 2 Thessalonians 1:11; Titus 2:12; Ephesians 3:16). If we were to look to ourselves then certainly we would throw our hands up in the air and say "impossible!" Yet when we trust in the Lord for the divine ability then we may say, "I will behave myself in a perfect way. O when will you come to me? I will walk within my house with a perfect heart - 'betom levavie" (Psalms 101:2).
To understand the perfection that God desires is to recognize that it is in the walk or the relationship that He wants us to have with Him. Later God would judge the Kings of Israel based upon whether or not their hearts were perfect toward Him. God began with David whom He described as the one whose heart was even as His (1 Samuel 13:14). Even with David's failures his heart remained true to God and God described him as one whose heart was perfect toward Him (1 Kings 15:3). God commanded Solomon to have a perfect heart to walk in the statutes and to keep the commandments of God (1 Kings 8:61; 1 Chronicles 28:9). When Solomon turned to other gods then his heart was no more perfect toward the Lord; it had become divided with other devotions (1 Kings 11:4). King Asa remained devoted to Yahweh and, therefore, received the report that His "heart was perfect with Yahweh all his days" (1 Kings 15:14). Hezekiah's plea before the Lord was bolstered by the fact that he had walked with a perfect heart and had done that which was good in the sight of the Lord (2 Kings 20:3; Isaiah 38:3). In this context, a perfect heart described one who was serving God with all of his heart (levavechem shalem). In this respect, it was God's request of the whole nation of Israel (Deuteronomy 6:5). The prophet Hanani revealed that Yahweh searches throughout the whole earth to show Himself strong on behalf of those whose hearts are perfect toward Him (2 Chronicles 16:9).
God makes the same request of us today as Jesus commands everyone of us to, "Be therefore perfect even as your Father which is in heaven is perfect" (Matthew 5:48). Paul says in His final address to the Corinthians, "Be perfect" (2 Corinthians 13:11). He reveals to the Ephesians that the ministry is there to make them perfect so that they may all grow into a perfect man (Ephesians 4:12-13). He testified to the church at Colossae that their ministry was to present every man perfect in Christ Jesus (Colossians 1:28; 4:12). Both Paul and John reveal that love is the means and the realm of this perfection (Colossians 3:14; 1 John 2:5; 3:12,17-18). Love fulfills all that God has ever desired and requires. It is through divine love that we discover the means to a perfect relationship.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/03/07
1 Corinthians 9:25 - Now everyone engaged in a contest is temperate in all things, they do it for a corruptible crown but we do it to receive an incorruptible one.
The message of temperance is one of the three primary messages that Paul highlighted in his address to Felix (Acts 24:25). We should therefore place the subject of temperance along side of righteousness and judgment. Temperance is one of the fruits of the Spirit that many of us know very little about. It has basically been categorized as self-control and we leave it there without too much more consideration. However, there is more to temperance than just self-control for it is the ability to rule over every desire and thing that presents itself to an individual. In order to grasp the meaning of this very important word we must appreciate the fact that the stem 'krai' denotes power or lordship. The basic meaning of this Greek word is then grasped by its adjective 'enkrates' which is defined as one who has a status of power or rule. For the ancient Greeks this word referred to the truly free and independent man who was not dominated by anything. Socrates recognized this as a cardinal virtue. To Plato it meant superiority to every desire. In the Hermatic writings it was the ability that rises up in the decade of powers. Paul revealed it to be one of the fruits of the Spirit (Galatians 5:23). Peter listed it as one of the necessary attributes of consecration to God (2 Peter 1:6). By definition then temperance (enkrateia) is the absolute power that one exercises over oneself or anything else.
Paul uses the word to describe the unwavering commitment of an athlete to his training. In order to walk in this divine ability or power that is supplied to us by the Holy Spirit we must yield to God as we would in any other way. If the nature of God is going to be manifested in our lives then we must be reminded at all times that without Him we can do nothing (2 Peter 1:4; John 15:5). As an athlete devotes himself to his training we must yield ourselves to the training and instruction of the Holy Spirit. We have a far greater reward awaiting us both now and throughout eternity: a crown of life, a crown of righteousness and a crown of glory (1 Peter 5:4; James 1:12,; Revelation 2:10; 2 Timothy 4:8). As the expert swordsmen learns through commitment and strict training to wield the sword we must be willing to give our members over to God so that they become the weapons of righteousness that He has ordained (Romans 6:13; 2 Corinthians 6:7).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
1 Corinthians 9:25 - Now everyone engaged in a contest is temperate in all things, they do it for a corruptible crown but we do it to receive an incorruptible one.
The message of temperance is one of the three primary messages that Paul highlighted in his address to Felix (Acts 24:25). We should therefore place the subject of temperance along side of righteousness and judgment. Temperance is one of the fruits of the Spirit that many of us know very little about. It has basically been categorized as self-control and we leave it there without too much more consideration. However, there is more to temperance than just self-control for it is the ability to rule over every desire and thing that presents itself to an individual. In order to grasp the meaning of this very important word we must appreciate the fact that the stem 'krai' denotes power or lordship. The basic meaning of this Greek word is then grasped by its adjective 'enkrates' which is defined as one who has a status of power or rule. For the ancient Greeks this word referred to the truly free and independent man who was not dominated by anything. Socrates recognized this as a cardinal virtue. To Plato it meant superiority to every desire. In the Hermatic writings it was the ability that rises up in the decade of powers. Paul revealed it to be one of the fruits of the Spirit (Galatians 5:23). Peter listed it as one of the necessary attributes of consecration to God (2 Peter 1:6). By definition then temperance (enkrateia) is the absolute power that one exercises over oneself or anything else.
Paul uses the word to describe the unwavering commitment of an athlete to his training. In order to walk in this divine ability or power that is supplied to us by the Holy Spirit we must yield to God as we would in any other way. If the nature of God is going to be manifested in our lives then we must be reminded at all times that without Him we can do nothing (2 Peter 1:4; John 15:5). As an athlete devotes himself to his training we must yield ourselves to the training and instruction of the Holy Spirit. We have a far greater reward awaiting us both now and throughout eternity: a crown of life, a crown of righteousness and a crown of glory (1 Peter 5:4; James 1:12,; Revelation 2:10; 2 Timothy 4:8). As the expert swordsmen learns through commitment and strict training to wield the sword we must be willing to give our members over to God so that they become the weapons of righteousness that He has ordained (Romans 6:13; 2 Corinthians 6:7).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/01/07
Acts 20:35 - I have showed everyone of you how that laboring you should give aid to the weak and remember the words of the Lord Jesus that He Himself said, It is more blessed to give than to receive.
Although, this saying is not recorded in the gospels it must have been one of the more popular sayings of the oral tradition as Paul speaks in such a way that it was common knowledge among those at Ephesus. Paul was not only an example in preaching the gospel in faith and power but also in working so that he could participate in taking care of those who were poor and unable to provide for themselves (1 Thessalonians 2:9; 2 Thessalonians 3:7-8; Acts 18:2; 1 Corinthians 4:12; 9:12,15; 2 Corinthians 11:7; 12:13). It was Paul's desire that everyone see their responsibility to support those who were unable to take care of themselves (Ephesians 4:28; Galatians 6:2). Paul's concept of both the ministers and the saints was that they were supposed to be servants and givers.
Jesus came to serve rather than to be served and to give His life as a ransom for all (Matthew 20:28; Mark 10:45; John 13:5-14). By the example that Jesus gave we may conclude that servitude is one of the primary requirements of a legitimate ministry (Matthew 20:28; Mark 9:35; 10:43-44). The needs of others were constantly on His heart. I can see Jesus not only continually ministering to the spiritual and physical needs of people but to their financial needs as well. Evidently, it was so common for Jesus to provide money to the needs of the poor that on the night He was betrayed the disciples thought that Jesus wanted Judas to take some money to the poor (John 13:29).
Why is it considered more of a blessing to give rather than to receive? Do we really find it so? When we give our praise and adoration to God for all that He has done for us does it seem better than when He gives us the many everyday blessing and answers to our prayers? I believe that we find the answer to this in the realms of love. A person has their first great Christmas when they watch their children rip open their presents on Christmas morning. When we find ourselves loving someone more than we love ourselves we have stepped over into an unselfish realm of love. In this realm of love it is more blessed to give than to receive. By the Spirit of God we can yield to this kind of love that esteems everyone better than ourselves (Philippians 2:3). By yielding ourselves to the Holy Spirit we are able to experience this glorious unselfish love that moved the Father to give His only Begotten Son for us and that moved Jesus to willingly lay His life down so that we can live. Then on top of that we also discover that it is through giving that we receive miracle provision. As we give God opens up the heavens and pours out more than we can receive (Malachi 3:10; Proverbs 3:9-10). He also causes men to heap into our bosom, all as we discover the wonderful blessing of giving. God will take what we have given and multiply it insomuch that He will cause all grace to abound to us and again we will discover the blessedness of giving (2 Corinthians 9:8-11; Proverbs 28:27).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Acts 20:35 - I have showed everyone of you how that laboring you should give aid to the weak and remember the words of the Lord Jesus that He Himself said, It is more blessed to give than to receive.
Although, this saying is not recorded in the gospels it must have been one of the more popular sayings of the oral tradition as Paul speaks in such a way that it was common knowledge among those at Ephesus. Paul was not only an example in preaching the gospel in faith and power but also in working so that he could participate in taking care of those who were poor and unable to provide for themselves (1 Thessalonians 2:9; 2 Thessalonians 3:7-8; Acts 18:2; 1 Corinthians 4:12; 9:12,15; 2 Corinthians 11:7; 12:13). It was Paul's desire that everyone see their responsibility to support those who were unable to take care of themselves (Ephesians 4:28; Galatians 6:2). Paul's concept of both the ministers and the saints was that they were supposed to be servants and givers.
Jesus came to serve rather than to be served and to give His life as a ransom for all (Matthew 20:28; Mark 10:45; John 13:5-14). By the example that Jesus gave we may conclude that servitude is one of the primary requirements of a legitimate ministry (Matthew 20:28; Mark 9:35; 10:43-44). The needs of others were constantly on His heart. I can see Jesus not only continually ministering to the spiritual and physical needs of people but to their financial needs as well. Evidently, it was so common for Jesus to provide money to the needs of the poor that on the night He was betrayed the disciples thought that Jesus wanted Judas to take some money to the poor (John 13:29).
Why is it considered more of a blessing to give rather than to receive? Do we really find it so? When we give our praise and adoration to God for all that He has done for us does it seem better than when He gives us the many everyday blessing and answers to our prayers? I believe that we find the answer to this in the realms of love. A person has their first great Christmas when they watch their children rip open their presents on Christmas morning. When we find ourselves loving someone more than we love ourselves we have stepped over into an unselfish realm of love. In this realm of love it is more blessed to give than to receive. By the Spirit of God we can yield to this kind of love that esteems everyone better than ourselves (Philippians 2:3). By yielding ourselves to the Holy Spirit we are able to experience this glorious unselfish love that moved the Father to give His only Begotten Son for us and that moved Jesus to willingly lay His life down so that we can live. Then on top of that we also discover that it is through giving that we receive miracle provision. As we give God opens up the heavens and pours out more than we can receive (Malachi 3:10; Proverbs 3:9-10). He also causes men to heap into our bosom, all as we discover the wonderful blessing of giving. God will take what we have given and multiply it insomuch that He will cause all grace to abound to us and again we will discover the blessedness of giving (2 Corinthians 9:8-11; Proverbs 28:27).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
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