Daily Bread - MAR/10/07
Romans 7:25 - "(I thank God through Jesus Christ our Lord). So then I myself serve the law of God with my mind and the law of sin with my flesh."
Paul's message in Romans chapter 7 is one that describes the absolute inability of the law to bring anyone into the glorious liberty of the sons of God. He drives home the fact that those who trust in the law are under the bondage of sin and are powerless to overcome it. He proves that although God's law describes God's righteousness, no observer of the law through the works of the law was able to walk in the glory of God's commandments.
In fact, where can anyone find in the New Testament the idea that God requires His saints to serve the Law? Furthermore, where in the New Testament can anyone find any supporting scriptures that the people of God are to serve God with their minds (Gr.- nous)? The answer is, nowhere! And in reality if we heard anyone even begin to teach such a thing we would all rise up and say, heresy!
The New Testament communicates a very different Gospel message than this. Our minds are to be submitted to the mind of Christ and governed by the Holy Spirit (Romans 8:27; 12:2; 1 Corinthians 2:16; Ephesians 4:23; Philippians 2:5; 4:7; Hebrews 8:10, 10:16; 1 Peter 4:1). The natural mind of man is the enemy of God and cannot be subject to Him (Romans 8:6-7; Ephesians 2:3).
When we look at the opening statements of Romans chapter 7, we discover that Paul is continuing his argument as to why no one should in any way trust in the Law in an attempt to please God (Romans 7:1, 4, 6). He makes it very clear that the saints are not under the Law nor bound by the power of sin before he sets out to describe the spiritual condition of those who trust in the Law (Romans 7:4-6). We must understand that the statement, "I thank God through Jesus Christ our Lord" is simply a parenthetical statement. Paul makes this statement as he pauses for a moment in describing this desperate circumstance which he and all other observers of the law found themselves in. Through Christ Jesus, every yoke of that sin has been broken, and as those who are a new creation in Christ Jesus, we serve God with a new heart and rely upon the Holy Spirit for the divine ability to do all that pleases the Father (Romans 6:4, 6-7, 12, 14, 17-18; 8:2, 4, 9, 14-16, 26-27, 29, 31).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Saturday, March 10, 2007
Friday, March 09, 2007
Daily Bread - MAR/09/07
1 John 3:11 - "Because this is the message that you have heard from the beginning, that you should love one another."
This unchanging message of God to man is one that calls all men to the realm of God's love. This is the message that is behind every message in the Bible. God is love, and if we are going to know Him and walk with Him then we must be willing to be obedient to His love (Romans 13:8, 10; Matthew 22:40).
The message of God's love was delivered to us in its greatest form when Jesus suffered and died for us. John uses this same word when he describes to us that God is Light and in Him is no darkness at all (1 John 1:5). There should be no greater desire in man than to know this kind of love and this kind of light. How safe our souls should feel that the God of the Universe is so disposed to the nature of unchanging love (1 John 4:7-8; Hebrews 13:8; James 1:17).
If you know God then you will learn to walk in His love and in His Light. First of all to be loved by Him and then to learn to love Him in return. If you are willing to walk in God's love then most of the decisions that you will face in your interaction with others are already defined; you will love them just as God loves them.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
1 John 3:11 - "Because this is the message that you have heard from the beginning, that you should love one another."
This unchanging message of God to man is one that calls all men to the realm of God's love. This is the message that is behind every message in the Bible. God is love, and if we are going to know Him and walk with Him then we must be willing to be obedient to His love (Romans 13:8, 10; Matthew 22:40).
The message of God's love was delivered to us in its greatest form when Jesus suffered and died for us. John uses this same word when he describes to us that God is Light and in Him is no darkness at all (1 John 1:5). There should be no greater desire in man than to know this kind of love and this kind of light. How safe our souls should feel that the God of the Universe is so disposed to the nature of unchanging love (1 John 4:7-8; Hebrews 13:8; James 1:17).
If you know God then you will learn to walk in His love and in His Light. First of all to be loved by Him and then to learn to love Him in return. If you are willing to walk in God's love then most of the decisions that you will face in your interaction with others are already defined; you will love them just as God loves them.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Thursday, March 08, 2007
Daily Bread - MAR/08/07
1 John 3:4 - "Everyone who acts sinfully also does iniquity, for sin is the iniquity."
The word "anomia" may be translated, "without law, lawlessness, transgression of the law, iniquity." In the Septuagint we read "Happy are they whose iniquities (anomia) were forgiven and whose sins (harmatia) were covered," Psalms 32:1. And in the New Testament in Matthew 13:41, "The Son of man shall send out his angels, and they shall gather out of his kingdom all things that cause to stumble (scandalon), and them which do iniquity (anomia)."
It is translated by the Hebrew word "beleeaal" or "belial" in Psalms 18:4 KJV/18:5 BHS/17:5 LXX. Although, "belial" means "worthlessness, ungodly or wicked men" it became a technical term for the devil in both the community of Qumran and in the New Testament. 2 Corinthians 6:14-15 says: "for what partnership has righteousness with iniquity (anomia)? and what fellowship has light with darkness? And what common has Christ with Belial?"
We are not the sons of belieal that we should walk in iniquity and sin (John 8:44; Ephesians 2:2; 1 John 3:8). We are the sons of God and are to in every way imitate our Father which is in Heaven (1 John 3:1-2, 7; John 1:12; Ephesians 5:1).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
1 John 3:4 - "Everyone who acts sinfully also does iniquity, for sin is the iniquity."
The word "anomia" may be translated, "without law, lawlessness, transgression of the law, iniquity." In the Septuagint we read "Happy are they whose iniquities (anomia) were forgiven and whose sins (harmatia) were covered," Psalms 32:1. And in the New Testament in Matthew 13:41, "The Son of man shall send out his angels, and they shall gather out of his kingdom all things that cause to stumble (scandalon), and them which do iniquity (anomia)."
It is translated by the Hebrew word "beleeaal" or "belial" in Psalms 18:4 KJV/18:5 BHS/17:5 LXX. Although, "belial" means "worthlessness, ungodly or wicked men" it became a technical term for the devil in both the community of Qumran and in the New Testament. 2 Corinthians 6:14-15 says: "for what partnership has righteousness with iniquity (anomia)? and what fellowship has light with darkness? And what common has Christ with Belial?"
We are not the sons of belieal that we should walk in iniquity and sin (John 8:44; Ephesians 2:2; 1 John 3:8). We are the sons of God and are to in every way imitate our Father which is in Heaven (1 John 3:1-2, 7; John 1:12; Ephesians 5:1).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Wednesday, March 07, 2007
Daily Bread - MAR/07/07
1 John 2:19 - "They went out from us but they were not of us. If they had been of us they would have remained with us. Nevertheless it is revealed that none of them are of us."
Betrayal and broken fellowship is the hallmark of rejecting Jesus. Judas was, of course, the model of this broken trust. One of the primary themes of the first Epistle of John is the love of the brethren and the fellowship that results. John takes the position early on in this Epistle that redemption and fellowship are equally the results of fellowship with God, "If we walk in the light as He is in the light then we have fellowship one with another and the blood of Jesus Christ, His Son, cleanses us from all sin" (1 John 1:7).
The fellowship that we have with the Father, the Son, and the Holy Spirit is equated to the fellowship that we have with those who are begotten of God (1 John 3:17; 4:12, 20; 5:2). If an individual does not have fellowship with God then he cannot have fellowship with those who are begotten of God, and, conversely, if there is no fellowship with the brethren, there is no fellowship with God. The Epistle of 1 John provides the proofs of fellowship to distinguish between those who are of God and those who are deceivers. The chief characteristic that John gives of those who have been born of God is the love one for another. Beloved, let us love one another (1 John 4:7-8; John 13:35).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
1 John 2:19 - "They went out from us but they were not of us. If they had been of us they would have remained with us. Nevertheless it is revealed that none of them are of us."
Betrayal and broken fellowship is the hallmark of rejecting Jesus. Judas was, of course, the model of this broken trust. One of the primary themes of the first Epistle of John is the love of the brethren and the fellowship that results. John takes the position early on in this Epistle that redemption and fellowship are equally the results of fellowship with God, "If we walk in the light as He is in the light then we have fellowship one with another and the blood of Jesus Christ, His Son, cleanses us from all sin" (1 John 1:7).
The fellowship that we have with the Father, the Son, and the Holy Spirit is equated to the fellowship that we have with those who are begotten of God (1 John 3:17; 4:12, 20; 5:2). If an individual does not have fellowship with God then he cannot have fellowship with those who are begotten of God, and, conversely, if there is no fellowship with the brethren, there is no fellowship with God. The Epistle of 1 John provides the proofs of fellowship to distinguish between those who are of God and those who are deceivers. The chief characteristic that John gives of those who have been born of God is the love one for another. Beloved, let us love one another (1 John 4:7-8; John 13:35).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, March 06, 2007
Daily Bread - MAR/06/07
1 John 2:16 - "Because all that is in the world: the desire of the flesh and the desire of the eyes and the pride of life is not of the Father but is of the world."
The phrase used here is "he epithymai tes sarkos" (the desire of the flesh) is one of the identifiers of those who are not born of God (of the Father). The desire of the flesh is opposite to the desire of the Spirit as the love of the Father is opposite to the love of the world. The love of the Father teaches us to "deny ungodliness and worldly desires and to live righteously, godly, and soberly in this present world" Titus 2:12. The word "epithymai" means "desire, wish," and it is used in both a good and bad sense. In Philippians 1:23, Paul says, "My desire is to be with Christ." On the other hand, it is used in a bad sense in John 8:44, "The Devil is your father and you carry out the desires of your father."
There are two approaches to understanding the "desires of the flesh," either in the Greek sense or the Hebrew. The Hebrew concept of the "sarx" (flesh) includes all of man's weaknesses - not just sensual or carnal but the realm of the purely human without divine help. This is still witnessed in the New Testament where the "sarx" may be regarded as human knowledge (flesh and blood) distinct from divine revelation (Matthew 16:17; Galatians 1:16; John 8:15). Paul also regards the flesh as the power of sin that is opposed to the Spirit of God, a power that is removed by the circumcision of Christ (Romans 7:5; Colossians 2:11).
The Greeks exclusively use "sarx" to refer to eating, drinking, and illicit sexual relations. They would regard "sarx" as that which is sensual and carnal and opposed to anything spiritual or pious. Now when we find flesh in the Bible, it would be incorrect to jump to a conclusion that every usage of "flesh" refers only to those things that are evil; for Christ Jesus was manifested in the flesh and suffered in the flesh. However, when we focus in on the phrase "desire of the flesh" we find an exclusive application to that which is opposite of the Spirit of God and contrary to the will of the Father. "Put on Christ and make no provision for the 'desires of the flesh' ;" "Walk in the Spirit and you shall not fulfill the desires of the flesh;" "Those who belong to Christ Jesus have crucified the flesh with its passions and desires," Romans 13:14; Galatians 5:16-17, 24.
In the New Testament, a clear distinction is made between those of the Spirit and those of the flesh. Yet, at the same time, we know that Jesus became flesh and lived after the Spirit. Still the fact remains that the distinction between the flesh and the Spirit can be as radical as that of Light and darkness or simply a contrast between human ability and divine ability (Galatians 4:22-29). However, there is one thing that we can be certain of: God makes it essential that all men are born of the Spirit and live after the Spirit, (John 3:6; Romans 8:9; 1 Peter 4:1). Now through the Grace of God that has brought to us this radical transformation of nature, we are "not in the flesh, but in the Spirit" (Romans 8:9). Therefore, let's yield to the Holy Spirit today and let Him lead us and guide us in every desire of our lives.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
1 John 2:16 - "Because all that is in the world: the desire of the flesh and the desire of the eyes and the pride of life is not of the Father but is of the world."
The phrase used here is "he epithymai tes sarkos" (the desire of the flesh) is one of the identifiers of those who are not born of God (of the Father). The desire of the flesh is opposite to the desire of the Spirit as the love of the Father is opposite to the love of the world. The love of the Father teaches us to "deny ungodliness and worldly desires and to live righteously, godly, and soberly in this present world" Titus 2:12. The word "epithymai" means "desire, wish," and it is used in both a good and bad sense. In Philippians 1:23, Paul says, "My desire is to be with Christ." On the other hand, it is used in a bad sense in John 8:44, "The Devil is your father and you carry out the desires of your father."
There are two approaches to understanding the "desires of the flesh," either in the Greek sense or the Hebrew. The Hebrew concept of the "sarx" (flesh) includes all of man's weaknesses - not just sensual or carnal but the realm of the purely human without divine help. This is still witnessed in the New Testament where the "sarx" may be regarded as human knowledge (flesh and blood) distinct from divine revelation (Matthew 16:17; Galatians 1:16; John 8:15). Paul also regards the flesh as the power of sin that is opposed to the Spirit of God, a power that is removed by the circumcision of Christ (Romans 7:5; Colossians 2:11).
The Greeks exclusively use "sarx" to refer to eating, drinking, and illicit sexual relations. They would regard "sarx" as that which is sensual and carnal and opposed to anything spiritual or pious. Now when we find flesh in the Bible, it would be incorrect to jump to a conclusion that every usage of "flesh" refers only to those things that are evil; for Christ Jesus was manifested in the flesh and suffered in the flesh. However, when we focus in on the phrase "desire of the flesh" we find an exclusive application to that which is opposite of the Spirit of God and contrary to the will of the Father. "Put on Christ and make no provision for the 'desires of the flesh' ;" "Walk in the Spirit and you shall not fulfill the desires of the flesh;" "Those who belong to Christ Jesus have crucified the flesh with its passions and desires," Romans 13:14; Galatians 5:16-17, 24.
In the New Testament, a clear distinction is made between those of the Spirit and those of the flesh. Yet, at the same time, we know that Jesus became flesh and lived after the Spirit. Still the fact remains that the distinction between the flesh and the Spirit can be as radical as that of Light and darkness or simply a contrast between human ability and divine ability (Galatians 4:22-29). However, there is one thing that we can be certain of: God makes it essential that all men are born of the Spirit and live after the Spirit, (John 3:6; Romans 8:9; 1 Peter 4:1). Now through the Grace of God that has brought to us this radical transformation of nature, we are "not in the flesh, but in the Spirit" (Romans 8:9). Therefore, let's yield to the Holy Spirit today and let Him lead us and guide us in every desire of our lives.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Monday, March 05, 2007
Daily Bread - MAR/05/07
1 John 4:11 - "Beloved if God so loved us we ought to love one another."
The kind of love that Father demands that we have for one another is the same love that was extended to us when Jesus died for our sins on the cross. True love is God's love, and His love has been given to us by the Holy Spirit. We have been given the privilege of not only being beneficiaries of His love but we are also empowered to reveal His love. There is no greater command! There is no greater proof of salvation! (John 13:34-35; 15:12; Colossians 3:14; 1 Thessalonians 4:9; 1 Peter 4:8; 1 John 3:11, 23; Jude 21) The most important thing to God is that we walk in His love. There is no justifiable reason to ever stop loving the people of God even to the point of laying our lives down for them. God has called us to be those who obey Him and follow Him by walking in the same kind of love that He Himself has (Ephesians 5:1-2).
Walk in love,
Pastor Mark Spitsbergen
abidingplace.org
1 John 4:11 - "Beloved if God so loved us we ought to love one another."
The kind of love that Father demands that we have for one another is the same love that was extended to us when Jesus died for our sins on the cross. True love is God's love, and His love has been given to us by the Holy Spirit. We have been given the privilege of not only being beneficiaries of His love but we are also empowered to reveal His love. There is no greater command! There is no greater proof of salvation! (John 13:34-35; 15:12; Colossians 3:14; 1 Thessalonians 4:9; 1 Peter 4:8; 1 John 3:11, 23; Jude 21) The most important thing to God is that we walk in His love. There is no justifiable reason to ever stop loving the people of God even to the point of laying our lives down for them. God has called us to be those who obey Him and follow Him by walking in the same kind of love that He Himself has (Ephesians 5:1-2).
Walk in love,
Pastor Mark Spitsbergen
abidingplace.org
Saturday, March 03, 2007
Daily Bread - MAR/03/07
Ephesians 6:17 - "And receive the helmet of salvation and the sword of the Spirit which is the proclamation of God."
When we consider the weapons of our warfare mentioned in 2 Corinthians 10:4, nothing stands out as much as the sword of the Spirit. Although there are two weapons mentioned in the New Testament, the Sword of the Spirit has the supreme position (Romans 6:13). The real challenge that we face in every trial that we encounter is whether or not we are going to believe God's word or the report of man. If we take up God's word, it becomes the sword of the Lord in our hand and in our mouth that destroys all of those things that would attempt to destroy us and steal the blessings of God from us. The only way to effectively stand fast against all that Satan would do to oppose us whether spiritual, physical, or financial is to have the high praises of God upon our lips and this sharp two-edged sword in our hands (Psalms 149:6).
Just as our Lord Jesus Christ will slay the enemies of God with the sword of His mouth, we too will destroy every opposing force of man and devils by the word of God (Revelation 19:15, 21; 1 John 2:14). The Greek phrase "rhema Theo" (word of God) is found 4 times in the New Testament. The first time is in Luke 3:2, "the rhema of God came upon John." In John 8:47, Jesus said, "he that is of God hears God's rhema." Paul uses this phrase in Romans 10:17, "Faith is from hearing and the hearing through the rhema of God." And then finally in Hebrews 11:3, "We understand faith framed the ages by the rhema of God" (keeping in mind that in Psalms 33:6, logos is used, "by the logos of YHWH the heavens were made").
The first time that "rhema" is found in the Old Testament is in Genesis 15:1, "After these things the rhema of YHWH came to Abram in a vision." The Greek word "rhema" is derived from the word "rheo" which means "to speak" or "to utter.". However, the primary Greek word for "word" in both the Old and New Testaments is "logos". The Greek word "logos" occurs 330 times whereas "rhema" occurs 70 times in the New Testament. The Greek word "logos" is found 1239 times in the Septuagint and "rhema" is found 546 times. The Greek words "logos and rhema" are translated by the same Hebrew words. However, 90% of the time "logos" translated the Hebrew word "dabar", which is the exclusive word for the "written word" or Mosaic Law in Biblical Hebrew. Yet at the same time "rhema" dominates the translation for "dabar" in the Pentateuch whereas "logos" is dominate among the prophets.
The word "logos" is used to identify the Lord Jesus Christ as the Word (logos) of God (John 1:1) but rhema is never is used in this way. Although, "logos" is primarily used to identify the written word of God "rhema" is also used for the written word of God in Matthew 4:4. The phrase "logos tou Theo" (the word of God) is found a total of 12 times in the New Testament (Luke 8:11, John 10:35, Acts 6:7, 12:24, 17:13, Romans 9:6, 1 Corinthians 14:36, 2 Timothy 2:9, Titus 2:5, Hebrews 4:12, 1 John 2:14, Revelation 19:13). Even though both "logos" and "rhema" are accurately translated "word," there is reason to believe that "logos" is the more exclusive word for denoting the written word of God. Obviously, God gave a special meaning to the word "logos" by identifying it with the Eternal Word who became His only begotten Son. "What characterizes the use of logos in the NT is not some new meaning for the word beyond what is found in the Septuagint but its reference to the divine revelation of God through Jesus Christ and his messengers" (The Anchor Bible Dictionary). On the other hand, rhema may be understood to have a unique role in referring to the proclamations, or utterances of God, which extend beyond the written word and includes those who have been given the Spirit to speak as the oracles of God (1 Peter 4:11).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Note: scripture references will be linked on Monday as I don't currently have access to that functionality. Blessings!!! Carol :)
Ephesians 6:17 - "And receive the helmet of salvation and the sword of the Spirit which is the proclamation of God."
When we consider the weapons of our warfare mentioned in 2 Corinthians 10:4, nothing stands out as much as the sword of the Spirit. Although there are two weapons mentioned in the New Testament, the Sword of the Spirit has the supreme position (Romans 6:13). The real challenge that we face in every trial that we encounter is whether or not we are going to believe God's word or the report of man. If we take up God's word, it becomes the sword of the Lord in our hand and in our mouth that destroys all of those things that would attempt to destroy us and steal the blessings of God from us. The only way to effectively stand fast against all that Satan would do to oppose us whether spiritual, physical, or financial is to have the high praises of God upon our lips and this sharp two-edged sword in our hands (Psalms 149:6).
Just as our Lord Jesus Christ will slay the enemies of God with the sword of His mouth, we too will destroy every opposing force of man and devils by the word of God (Revelation 19:15, 21; 1 John 2:14). The Greek phrase "rhema Theo" (word of God) is found 4 times in the New Testament. The first time is in Luke 3:2, "the rhema of God came upon John." In John 8:47, Jesus said, "he that is of God hears God's rhema." Paul uses this phrase in Romans 10:17, "Faith is from hearing and the hearing through the rhema of God." And then finally in Hebrews 11:3, "We understand faith framed the ages by the rhema of God" (keeping in mind that in Psalms 33:6, logos is used, "by the logos of YHWH the heavens were made").
The first time that "rhema" is found in the Old Testament is in Genesis 15:1, "After these things the rhema of YHWH came to Abram in a vision." The Greek word "rhema" is derived from the word "rheo" which means "to speak" or "to utter.". However, the primary Greek word for "word" in both the Old and New Testaments is "logos". The Greek word "logos" occurs 330 times whereas "rhema" occurs 70 times in the New Testament. The Greek word "logos" is found 1239 times in the Septuagint and "rhema" is found 546 times. The Greek words "logos and rhema" are translated by the same Hebrew words. However, 90% of the time "logos" translated the Hebrew word "dabar", which is the exclusive word for the "written word" or Mosaic Law in Biblical Hebrew. Yet at the same time "rhema" dominates the translation for "dabar" in the Pentateuch whereas "logos" is dominate among the prophets.
The word "logos" is used to identify the Lord Jesus Christ as the Word (logos) of God (John 1:1) but rhema is never is used in this way. Although, "logos" is primarily used to identify the written word of God "rhema" is also used for the written word of God in Matthew 4:4. The phrase "logos tou Theo" (the word of God) is found a total of 12 times in the New Testament (Luke 8:11, John 10:35, Acts 6:7, 12:24, 17:13, Romans 9:6, 1 Corinthians 14:36, 2 Timothy 2:9, Titus 2:5, Hebrews 4:12, 1 John 2:14, Revelation 19:13). Even though both "logos" and "rhema" are accurately translated "word," there is reason to believe that "logos" is the more exclusive word for denoting the written word of God. Obviously, God gave a special meaning to the word "logos" by identifying it with the Eternal Word who became His only begotten Son. "What characterizes the use of logos in the NT is not some new meaning for the word beyond what is found in the Septuagint but its reference to the divine revelation of God through Jesus Christ and his messengers" (The Anchor Bible Dictionary). On the other hand, rhema may be understood to have a unique role in referring to the proclamations, or utterances of God, which extend beyond the written word and includes those who have been given the Spirit to speak as the oracles of God (1 Peter 4:11).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Note: scripture references will be linked on Monday as I don't currently have access to that functionality. Blessings!!! Carol :)
Friday, March 02, 2007
Daily Bread - MAR/02/07
Ephesians 5:18 - "And be not drunk with wine which is as one unsaved but be filled with the Spirit."
The Greek word used here is "asotia" which is a compound word of "a" and "sozo;" this word literally means "not saved" or "unsaved." The Greek word "sozo" is the primary New Testament word used to describe the salvation that comes through the name of Jesus Christ. The Greek letter "a" is used just as in the English language as a negative prefix to emphasize the complete absence of something.
The context of "asotia" in 1 Peter 4:3 leaves no doubt concerning the meaning of this word; it means unsaved referring to those who have not been made a new creation. This word is found one time in the Old Testament, and it translates the Hebrew word 'zala" which means "worthless," "vile." It is found three times in the New Testament: Ephesians 5:18, and then in Titus 1:6 and 1 Peter 4:4 where it is translated "riot" by the Authorized Version.
The idea of drinking alcohol is condemned in the Old Testament as exemplified by these scriptures: "Do not look at the wine when it is red, when it gives its color in the cup, when it goes down smoothly; at its last it bites like a snake, and it stings like a basilisk. Your eyes shall look on strange women, and your heart shall speak perverse things;" also, "But they also have gone astray by wine and have erred through fermented drink; priest and prophet have erred through fermented drink; they have been swallowed by wine; they strayed from fermented drink; they err in seeing; they stumble in judgment;" (Proverbs 23:31-33; Isaiah 28:7 - Greens Literal Translation). Furthermore, no one could come into the presence of the Lord if they had partaken of wine or strong (fermented) drink or they would have been put to death by the Lord (Leviticus 10:9; Ezekiel 44:21).
During Old Testament times, the strongest alcoholic drink that they could make would be equivalent to our modern day beer. The word drunkenness - which is condemned as one of the seventeen works of the flesh - may literally be translated intoxication. Paul announced twice in scripture that those who practice getting intoxicated have no inheritance the Kingdom of God (Galatians 5:21; 1 Corinthians 6:10). Paul tells the church not to so much as eat with someone who practices intoxication (1 Corinthians 5:11). Intoxication is marked as a practice of the children of disobedience a total of 10 times in the New Testament (Romans 13:13; 1 Peter 4:3; 1 Corinthians 6:10; 1 Corinthians 5:11; Luke 21:34; Ephesians 5:18; 1 Thessalonians 5:7; Matthew 24:49; Luke 12:45).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Ephesians 5:18 - "And be not drunk with wine which is as one unsaved but be filled with the Spirit."
The Greek word used here is "asotia" which is a compound word of "a" and "sozo;" this word literally means "not saved" or "unsaved." The Greek word "sozo" is the primary New Testament word used to describe the salvation that comes through the name of Jesus Christ. The Greek letter "a" is used just as in the English language as a negative prefix to emphasize the complete absence of something.
The context of "asotia" in 1 Peter 4:3 leaves no doubt concerning the meaning of this word; it means unsaved referring to those who have not been made a new creation. This word is found one time in the Old Testament, and it translates the Hebrew word 'zala" which means "worthless," "vile." It is found three times in the New Testament: Ephesians 5:18, and then in Titus 1:6 and 1 Peter 4:4 where it is translated "riot" by the Authorized Version.
The idea of drinking alcohol is condemned in the Old Testament as exemplified by these scriptures: "Do not look at the wine when it is red, when it gives its color in the cup, when it goes down smoothly; at its last it bites like a snake, and it stings like a basilisk. Your eyes shall look on strange women, and your heart shall speak perverse things;" also, "But they also have gone astray by wine and have erred through fermented drink; priest and prophet have erred through fermented drink; they have been swallowed by wine; they strayed from fermented drink; they err in seeing; they stumble in judgment;" (Proverbs 23:31-33; Isaiah 28:7 - Greens Literal Translation). Furthermore, no one could come into the presence of the Lord if they had partaken of wine or strong (fermented) drink or they would have been put to death by the Lord (Leviticus 10:9; Ezekiel 44:21).
During Old Testament times, the strongest alcoholic drink that they could make would be equivalent to our modern day beer. The word drunkenness - which is condemned as one of the seventeen works of the flesh - may literally be translated intoxication. Paul announced twice in scripture that those who practice getting intoxicated have no inheritance the Kingdom of God (Galatians 5:21; 1 Corinthians 6:10). Paul tells the church not to so much as eat with someone who practices intoxication (1 Corinthians 5:11). Intoxication is marked as a practice of the children of disobedience a total of 10 times in the New Testament (Romans 13:13; 1 Peter 4:3; 1 Corinthians 6:10; 1 Corinthians 5:11; Luke 21:34; Ephesians 5:18; 1 Thessalonians 5:7; Matthew 24:49; Luke 12:45).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Thursday, March 01, 2007
Daily Bread - MAR/01/07
Ephesians 5:9 - "For the fruit of the Spirit, in all goodness and righteousness and truth..."
Our primary focus must be on righteousness which has been both imputed and imparted to us by the grace of our Righteous God. God's righteousness is supplied to us by the Holy Spirit and operates in our lives through His working power which works in our lives (Romans 8:4; 2 Corinthians 5:21). Righteousness is the chief characteristic of the Kingdom of God and that which is to receive the foremost attention in our lives (Matthew 6:33; Romans 14:17).
Righteousness is to be the focus of our faith and the desire of our heart every day (Romans 10:6, 10; Galatians 3:11; Philippians 3:9). God demands that we awake to the righteousness that we have been given and sin no more (1 Corinthians 15:34). We should recognize that we live under the administration of righteousness and that we are to walk with the protective armor of righteousness on the right hand and on the left (2 Corinthians 3:9; 6:7; 1 Timothy 6:11). Walking in righteousness is the proof that we have been born of God, and it is the light that the world needs to see (1 John 2:29; 3:7; Matthew 5:14-16).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Ephesians 5:9 - "For the fruit of the Spirit, in all goodness and righteousness and truth..."
Our primary focus must be on righteousness which has been both imputed and imparted to us by the grace of our Righteous God. God's righteousness is supplied to us by the Holy Spirit and operates in our lives through His working power which works in our lives (Romans 8:4; 2 Corinthians 5:21). Righteousness is the chief characteristic of the Kingdom of God and that which is to receive the foremost attention in our lives (Matthew 6:33; Romans 14:17).
Righteousness is to be the focus of our faith and the desire of our heart every day (Romans 10:6, 10; Galatians 3:11; Philippians 3:9). God demands that we awake to the righteousness that we have been given and sin no more (1 Corinthians 15:34). We should recognize that we live under the administration of righteousness and that we are to walk with the protective armor of righteousness on the right hand and on the left (2 Corinthians 3:9; 6:7; 1 Timothy 6:11). Walking in righteousness is the proof that we have been born of God, and it is the light that the world needs to see (1 John 2:29; 3:7; Matthew 5:14-16).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Wednesday, February 28, 2007
Daily Bread - FEB/28/07
1 Corinthians 15:1-2 - "But brothers I make known to you the gospel which I preached to you, which you also received, in which you also stand. Through which you are also being kept safe, if you hold fast to the word, which I preached to you, lest you believed in vain.
The context demands a rendering of either "safe" or "whole." Although the Greek word "sotzo" is the common word for "saved" there are several places in the New Testament where the context calls for different aspects of this word to be brought out. For example, the meaning of sotzo is properly rendered "made whole" with respect to physical health in Matthew 9:21, 22; Mark 5:23, 28, 34; 6:56; 10:52; Luke 8:48, 50; 17:19; Acts 4:9; 14:9; also the meaning of "keep safe" may be observed in 2 Timothy 4:18 and John 12:27. In fact, "sotzo" may refer to either spiritual, physical, or financial rescue from God. The context of 1 Corinthians 15:2 is more suited to the good health and well-being of a person rather than the salvation of the soul.
Some even attempt to make the salvation of the soul a work in process instead of the miracle transformation which it is (John 3:5-6; Colossians 1:14; 2 Corinthians 5:17; Romans 8:9). This phrase is also rendered, "by which you also are being kept safe" by Green's Literal Translation. The fact is that the word of God reveals to us that we have been saved from the former way of life. We have been made new creatures; old things have passed away, and all things have been made new (2 Corinthians 5:17; Galatians 6:15).
When we define salvation as the act whereby we were redeemed, then the testimony of the New Testament gives us the assurance that we are redeemed and that we belong wholly to God. Without looking beyond the letters that Paul wrote to the church of Corinth, we find the absolute testimony of this salvation. The opening statements to the church of Corinth set the tone for this in that Paul wrote, "to the sanctified ones who were called to be holy ones" (1 Corinthians 1:2). There are numerous verses of scripture in this first letter to the Corinthians that testify to the fact that Paul believed and taught that salvation was an event that had already taken place for those who believed (1 Corinthians 1:8-9, 18, 21; 2:12, 16; 3:9, 16, 23; 4:17, 19-20; 6:1-2, 10, 15, 17, 19-20; 7:23; 10:17; 12:13, 27; 15:17).
When we consider Paul's writings as a whole, then the present reality of salvation is witnessed hundreds of times. We are presently being kept safe by the power of God (1 Peter 1:5; John 10:28; 17:11, 15). But it is essential that we stand in the power and authority that He has entrusted us with. If we do not hold fast to the word of the gospel, then we will find ourselves without the blessings and promises of God.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
1 Corinthians 15:1-2 - "But brothers I make known to you the gospel which I preached to you, which you also received, in which you also stand. Through which you are also being kept safe, if you hold fast to the word, which I preached to you, lest you believed in vain.
The context demands a rendering of either "safe" or "whole." Although the Greek word "sotzo" is the common word for "saved" there are several places in the New Testament where the context calls for different aspects of this word to be brought out. For example, the meaning of sotzo is properly rendered "made whole" with respect to physical health in Matthew 9:21, 22; Mark 5:23, 28, 34; 6:56; 10:52; Luke 8:48, 50; 17:19; Acts 4:9; 14:9; also the meaning of "keep safe" may be observed in 2 Timothy 4:18 and John 12:27. In fact, "sotzo" may refer to either spiritual, physical, or financial rescue from God. The context of 1 Corinthians 15:2 is more suited to the good health and well-being of a person rather than the salvation of the soul.
Some even attempt to make the salvation of the soul a work in process instead of the miracle transformation which it is (John 3:5-6; Colossians 1:14; 2 Corinthians 5:17; Romans 8:9). This phrase is also rendered, "by which you also are being kept safe" by Green's Literal Translation. The fact is that the word of God reveals to us that we have been saved from the former way of life. We have been made new creatures; old things have passed away, and all things have been made new (2 Corinthians 5:17; Galatians 6:15).
When we define salvation as the act whereby we were redeemed, then the testimony of the New Testament gives us the assurance that we are redeemed and that we belong wholly to God. Without looking beyond the letters that Paul wrote to the church of Corinth, we find the absolute testimony of this salvation. The opening statements to the church of Corinth set the tone for this in that Paul wrote, "to the sanctified ones who were called to be holy ones" (1 Corinthians 1:2). There are numerous verses of scripture in this first letter to the Corinthians that testify to the fact that Paul believed and taught that salvation was an event that had already taken place for those who believed (1 Corinthians 1:8-9, 18, 21; 2:12, 16; 3:9, 16, 23; 4:17, 19-20; 6:1-2, 10, 15, 17, 19-20; 7:23; 10:17; 12:13, 27; 15:17).
When we consider Paul's writings as a whole, then the present reality of salvation is witnessed hundreds of times. We are presently being kept safe by the power of God (1 Peter 1:5; John 10:28; 17:11, 15). But it is essential that we stand in the power and authority that He has entrusted us with. If we do not hold fast to the word of the gospel, then we will find ourselves without the blessings and promises of God.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, February 27, 2007
Daily Bread - FEB/27/07
Ephesians 4:16 - "From whom all the body fit together and joined together through that which every joint supplies according to the working of each part as one unit the body grows by building itself in love."
One of the themes of Ephesians is the "love of Christ." It is here that we find the key to not only our individual maturity and success but also to that of the local church to which we belong. First, on an individual basis, Paul opens this address to the Ephesians by drawing their attention to the fact that from the very foundation of the earth we were created to be holy and without blame before God in love (Ephesians 1:4). By being established in this love, we are able to comprehend with all saints the breadth, and length, and depth, and height of every dimension of God's plan and purpose for our lives (Ephesians 3:17). It is also through knowing the love of Christ that we are individually filled with all the fullness of God (Ephesians 3:19).
Then Paul brings us to this point in Ephesians Chapter Four where he shows us how to function together in love which results in the building up and the full maturity of the local church. The local church, which Paul revealed to be the fullness of God in Chapter One, is also in a maturing process. The maturity of the church is dependent upon the individuals within the church walking in love and then ministering that love one to another. The result of this maturity is the full expression of the glory and power of Jesus Christ in our meetings, who is the head of the church.
Walk in love,
Pastor Mark Spitsbergen
abidingplace.org
Ephesians 4:16 - "From whom all the body fit together and joined together through that which every joint supplies according to the working of each part as one unit the body grows by building itself in love."
One of the themes of Ephesians is the "love of Christ." It is here that we find the key to not only our individual maturity and success but also to that of the local church to which we belong. First, on an individual basis, Paul opens this address to the Ephesians by drawing their attention to the fact that from the very foundation of the earth we were created to be holy and without blame before God in love (Ephesians 1:4). By being established in this love, we are able to comprehend with all saints the breadth, and length, and depth, and height of every dimension of God's plan and purpose for our lives (Ephesians 3:17). It is also through knowing the love of Christ that we are individually filled with all the fullness of God (Ephesians 3:19).
Then Paul brings us to this point in Ephesians Chapter Four where he shows us how to function together in love which results in the building up and the full maturity of the local church. The local church, which Paul revealed to be the fullness of God in Chapter One, is also in a maturing process. The maturity of the church is dependent upon the individuals within the church walking in love and then ministering that love one to another. The result of this maturity is the full expression of the glory and power of Jesus Christ in our meetings, who is the head of the church.
Walk in love,
Pastor Mark Spitsbergen
abidingplace.org
Monday, February 26, 2007
Daily Bread - FEB/26/07
Ephesians 4:13 - "Until we all come to the oneness of faith and the full knowledge of the Son of God unto a perfect man to the measure of the maturity of the fullness of Christ."
There are two challenging and yet glorious privileges expressed in this verse: First "the measure of the maturity of Christ" and second "the fullness of Christ." The fullness of Christ in ministry is promised to the believer by Jesus when He said, "He that believes on me the works that I do shall he do also and greater" (John 14:12).
When Jesus was baptized in the Spirit, He was filled with the Spirit without measure (John 3:34; http://www.biblegateway.com/passage/?search=Matthew%203:16;&version=9;). Jesus came as the express image of the Father filled with all of the fullness of God (Colossians 1:19; 2:9). God made it possible for us to be filled with all of the fullness of Christ Jesus, first, by the new birth, and, secondly, through the Baptism of the Spirit. When we were born of the Spirit, Christ Jesus was formed in us (Colossians 1:27; Galatians 4:19; 1 John 4:4; Romans 8:29). This new creature that is created in Christ Jesus possesses both the abiding presence of the Father, the Lord Jesus, and the Holy Spirit (John 14:23; 1 John 3:24).
Paul testified that he had received the fullness of Christ when he declared to the Romans that he would "come in the fullness of the blessing of Christ" (Romans 15:29) and then again when he made it known that he no longer lived but Christ which was in him (Galatians 2:20; Philippians 1:21). Paul also revealed that the fullness of God was made available to all the saints through knowing the love of Christ: "to know the love of Christ which passes knowledge so that we might be filled with all the fullness of God" (Ephesians 3:19). In fact, he revealed that the church was the fullness of Him who fills all things (Ephesians 1:23). Although we look at such a promise and are overwhelmed with amazement and a sense of impossibility, we must with awe and expectation embrace the call to this unspeakable gift of God. Father has revealed these things to us by His Spirit because it is His will for our lives. If we refuse to believe and take hold of the faith by both accepting and expecting this to be the reality of our lives, then we will certainly never realize this glorious privilege.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Ephesians 4:13 - "Until we all come to the oneness of faith and the full knowledge of the Son of God unto a perfect man to the measure of the maturity of the fullness of Christ."
There are two challenging and yet glorious privileges expressed in this verse: First "the measure of the maturity of Christ" and second "the fullness of Christ." The fullness of Christ in ministry is promised to the believer by Jesus when He said, "He that believes on me the works that I do shall he do also and greater" (John 14:12).
When Jesus was baptized in the Spirit, He was filled with the Spirit without measure (John 3:34; http://www.biblegateway.com/passage/?search=Matthew%203:16;&version=9;). Jesus came as the express image of the Father filled with all of the fullness of God (Colossians 1:19; 2:9). God made it possible for us to be filled with all of the fullness of Christ Jesus, first, by the new birth, and, secondly, through the Baptism of the Spirit. When we were born of the Spirit, Christ Jesus was formed in us (Colossians 1:27; Galatians 4:19; 1 John 4:4; Romans 8:29). This new creature that is created in Christ Jesus possesses both the abiding presence of the Father, the Lord Jesus, and the Holy Spirit (John 14:23; 1 John 3:24).
Paul testified that he had received the fullness of Christ when he declared to the Romans that he would "come in the fullness of the blessing of Christ" (Romans 15:29) and then again when he made it known that he no longer lived but Christ which was in him (Galatians 2:20; Philippians 1:21). Paul also revealed that the fullness of God was made available to all the saints through knowing the love of Christ: "to know the love of Christ which passes knowledge so that we might be filled with all the fullness of God" (Ephesians 3:19). In fact, he revealed that the church was the fullness of Him who fills all things (Ephesians 1:23). Although we look at such a promise and are overwhelmed with amazement and a sense of impossibility, we must with awe and expectation embrace the call to this unspeakable gift of God. Father has revealed these things to us by His Spirit because it is His will for our lives. If we refuse to believe and take hold of the faith by both accepting and expecting this to be the reality of our lives, then we will certainly never realize this glorious privilege.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - FEB/24/07
Acts 3:19 - "And to know the love of Christ that surpasses knowledge so that you may be filled with all the fullness of God."
The very idea of the possibility of being filled with God's fullness is unimaginable. However, when we consider that we have been filled with the Holy Spirit and that Jesus and the Father have come to dwell in us we recognize that this is indeed the will of God for our lives (John 14:17, 23; Colossians 1:27; Ephesians 3:9; Luke 3:16).
The indwelling fullness of God is viewed in chapter 4 as "the measure of the maturity of the fullness of Christ" (Ephesians 4:13). The growth and maturity that we are called to in God is directly related to knowing His love. John said that if we dwell in love then we dwell in God (1 John 4:16). If there is any principle and reality in God that we must grasp it is this: we must walk in love (Ephesians 5:2; John 13:34; Ephesians 4:15).
The way of love must decide all of our responses and direct all of our decisions. The child of God must be willing to actively participate with the working of the Holy Spirit whose desire is to reveal Jesus and express the love of God through our lives (Galatians 5:22; John 16:14; Acts 1:8; Galatians 1:16; 2:20; Philippians 1:2; Romans 5:5).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Acts 3:19 - "And to know the love of Christ that surpasses knowledge so that you may be filled with all the fullness of God."
The very idea of the possibility of being filled with God's fullness is unimaginable. However, when we consider that we have been filled with the Holy Spirit and that Jesus and the Father have come to dwell in us we recognize that this is indeed the will of God for our lives (John 14:17, 23; Colossians 1:27; Ephesians 3:9; Luke 3:16).
The indwelling fullness of God is viewed in chapter 4 as "the measure of the maturity of the fullness of Christ" (Ephesians 4:13). The growth and maturity that we are called to in God is directly related to knowing His love. John said that if we dwell in love then we dwell in God (1 John 4:16). If there is any principle and reality in God that we must grasp it is this: we must walk in love (Ephesians 5:2; John 13:34; Ephesians 4:15).
The way of love must decide all of our responses and direct all of our decisions. The child of God must be willing to actively participate with the working of the Holy Spirit whose desire is to reveal Jesus and express the love of God through our lives (Galatians 5:22; John 16:14; Acts 1:8; Galatians 1:16; 2:20; Philippians 1:2; Romans 5:5).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Friday, February 23, 2007
Daily Bread - FEB/23/07
Acts 4:31 - "And they having prayed the place was shaken in which they were assembled and they were all Holy Spirit filled and spoke the word of God with boldness."
Jesus told His disciples on the night before His death, "in that day you shall ask nothing of me;" rather, they would make their request to the Father in His name (John 16:23, 26; 15:16). This is an example of their obedience to the instructions of Jesus. Their prayer was very focused on their desire to see the name of Jesus glorified. The disciples had been threatened by the rulers of Israel to no longer speak in the name of Jesus. So in order to deal with this problem the disciples asked God, in effect, to increase the magnitude of the miracles. The reason they were in trouble in the first place was because a man who was born crippled was healed. Yet still they were crying out to God that He would do even more miracles by His Holy Child Jesus. The prayer was immediately answered and they were filled once again with the Holy Spirit.
An awesome picture of how things work in the Kingdom of God is developed in this event. The disciples, who are God's representatives on earth, ask the Father, whose purpose is to glorify His Son Jesus, to perform miracles and, as a result, the miracle power fills them once again by God the Holy Spirit. If we are to speak the word with boldness and effectiveness then we too must have the same kind of commitment, the same kind of prayer, and the same kind of empowerment (Ephesians 6:19-20).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Acts 4:31 - "And they having prayed the place was shaken in which they were assembled and they were all Holy Spirit filled and spoke the word of God with boldness."
Jesus told His disciples on the night before His death, "in that day you shall ask nothing of me;" rather, they would make their request to the Father in His name (John 16:23, 26; 15:16). This is an example of their obedience to the instructions of Jesus. Their prayer was very focused on their desire to see the name of Jesus glorified. The disciples had been threatened by the rulers of Israel to no longer speak in the name of Jesus. So in order to deal with this problem the disciples asked God, in effect, to increase the magnitude of the miracles. The reason they were in trouble in the first place was because a man who was born crippled was healed. Yet still they were crying out to God that He would do even more miracles by His Holy Child Jesus. The prayer was immediately answered and they were filled once again with the Holy Spirit.
An awesome picture of how things work in the Kingdom of God is developed in this event. The disciples, who are God's representatives on earth, ask the Father, whose purpose is to glorify His Son Jesus, to perform miracles and, as a result, the miracle power fills them once again by God the Holy Spirit. If we are to speak the word with boldness and effectiveness then we too must have the same kind of commitment, the same kind of prayer, and the same kind of empowerment (Ephesians 6:19-20).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Thursday, February 22, 2007
Daily Bread - FEB/22/07
Romans 8:16 - "The Spirit itself bears witness with our spirit that we are children of God."
God has given us a new spirit so that we can be yielded to the Holy Spirit and do what He does, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh" (Ezekiel 36:26; 1 Corinthians 6:17). The witness, or evidence, of the Spirit in our lives is first and foremost love, joy, and peace (Galatians 5:22; Ephesians 5:9; Romans 14:17; Philippians 1:11; 4:7; Ephesians 5:2; Philippians 4:4). For these wonderful expressions of God's glory to be revealed in our lives it is essential that we learn to yield to the Holy Spirit (Jude 1:20-21; Colossians 3:15- 16; Ephesians 5:17-20; Romans 6:13).
Every child of God must learn to recognize that the Holy Spirit desires to continually express the love of God through us in every situation that we face. If we do not recognize this then we will find ourselves continually making choices not to be led by the Spirit in our responses, and we will not have His witness. If we allow His divine rivers of love to flow out of us then we will automatically find ourselves representing Him and being doers of His word.
God has made it very simple for us to recognize the Holy Spirit; for He comes to us as joy unspeakable, peace that passes understanding, and the divine love that conquers all. If this essential witness of the Spirit is not ruling your life then simply be willing to yield to the Spirit of Truth, and the witness of the Holy Spirit will overwhelm you and wash away all of the other feelings and attitudes. The Holy Spirit is here to mentor us and show us how to function in all of these glorious ways of God's love, joy, and peace. When we recognize that this witness of the Spirit is not in our attitudes and emotions then we need to stop and yield ourselves to the Holy Spirit and allow Him to overwhelm our souls with His presence. As you yield to and experience the intervention of the Holy Spirit in your life you will find that a water course of glory has been cut through your soul and that you have entered into the rest (Hebrews 4:10; Matthew 11:28).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Romans 8:16 - "The Spirit itself bears witness with our spirit that we are children of God."
God has given us a new spirit so that we can be yielded to the Holy Spirit and do what He does, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh" (Ezekiel 36:26; 1 Corinthians 6:17). The witness, or evidence, of the Spirit in our lives is first and foremost love, joy, and peace (Galatians 5:22; Ephesians 5:9; Romans 14:17; Philippians 1:11; 4:7; Ephesians 5:2; Philippians 4:4). For these wonderful expressions of God's glory to be revealed in our lives it is essential that we learn to yield to the Holy Spirit (Jude 1:20-21; Colossians 3:15- 16; Ephesians 5:17-20; Romans 6:13).
Every child of God must learn to recognize that the Holy Spirit desires to continually express the love of God through us in every situation that we face. If we do not recognize this then we will find ourselves continually making choices not to be led by the Spirit in our responses, and we will not have His witness. If we allow His divine rivers of love to flow out of us then we will automatically find ourselves representing Him and being doers of His word.
God has made it very simple for us to recognize the Holy Spirit; for He comes to us as joy unspeakable, peace that passes understanding, and the divine love that conquers all. If this essential witness of the Spirit is not ruling your life then simply be willing to yield to the Spirit of Truth, and the witness of the Holy Spirit will overwhelm you and wash away all of the other feelings and attitudes. The Holy Spirit is here to mentor us and show us how to function in all of these glorious ways of God's love, joy, and peace. When we recognize that this witness of the Spirit is not in our attitudes and emotions then we need to stop and yield ourselves to the Holy Spirit and allow Him to overwhelm our souls with His presence. As you yield to and experience the intervention of the Holy Spirit in your life you will find that a water course of glory has been cut through your soul and that you have entered into the rest (Hebrews 4:10; Matthew 11:28).
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Wednesday, February 21, 2007
Daily Bread - FEB/21/07
Ephesians 2:11 - "For this reason remember that you were once gentiles in the flesh called uncircumcised by those called circumcised in the flesh made by hands."
Circumcision has been elevated beyond the mere removal of the foreskin of the flesh to a change of heart or nature. Before true circumcision was made available, every person who was not born of the seed of Abraham and circumcised in the foreskin of their flesh was considered unclean and separated from any type of a relationship with God. But now it is no longer the circumcision made with hands but the circumcision of Christ that marks the true covenant child of God (Colossians 2:11; Romans 2:28-29; Galatians 5:6; 6:15; Philippians 3:3).
Those who have been redeemed are no longer called by the unclean name of "gentiles" but are called sons of God (John 1:12; Romans 8:14; 2 Corinthians 6:18; 1 John 3:1). God's desire for man was to deliver him from the dominion of sin and the "god of this world" and restore him to a place of union with Himself; circumcision of the flesh could never accomplish that. The only way the instinct and nature of man could be changed was for his heart to be changed and made pure.
An uncircumcised heart speaks of a nature twisted and dominated by sin that causes the uncleanness of spirit and soul. Through the circumcision that is in Christ Jesus that uncleanness was removed and a new heart and a new spirit sprang forth out of the darkness that was shrouded by sin (Ezekiel 36:26; 2 Corinthians 3:3; Hebrews 8:10). This spiritual circumcision of the heart is the bringing forth of a new creation in Christ that possesses the divine nature (Galatians 6:15; 2 Peter 1:4; 2 Corinthians 5:17). Through the death and resurrection of Christ Jesus we become dead to the former life and are raised up together with Christ Jesus to walk in newness of life (Romans 6:4; Colossians 2:12-13; 3:1-3). The circumcision of Christ is more than the removal of a body of foreskin; it is the removal of the body of the sins of the flesh (Colossians 2:11). It is the liberation of a heart once bound by sin to worship God in Spirit and in Truth.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Ephesians 2:11 - "For this reason remember that you were once gentiles in the flesh called uncircumcised by those called circumcised in the flesh made by hands."
Circumcision has been elevated beyond the mere removal of the foreskin of the flesh to a change of heart or nature. Before true circumcision was made available, every person who was not born of the seed of Abraham and circumcised in the foreskin of their flesh was considered unclean and separated from any type of a relationship with God. But now it is no longer the circumcision made with hands but the circumcision of Christ that marks the true covenant child of God (Colossians 2:11; Romans 2:28-29; Galatians 5:6; 6:15; Philippians 3:3).
Those who have been redeemed are no longer called by the unclean name of "gentiles" but are called sons of God (John 1:12; Romans 8:14; 2 Corinthians 6:18; 1 John 3:1). God's desire for man was to deliver him from the dominion of sin and the "god of this world" and restore him to a place of union with Himself; circumcision of the flesh could never accomplish that. The only way the instinct and nature of man could be changed was for his heart to be changed and made pure.
An uncircumcised heart speaks of a nature twisted and dominated by sin that causes the uncleanness of spirit and soul. Through the circumcision that is in Christ Jesus that uncleanness was removed and a new heart and a new spirit sprang forth out of the darkness that was shrouded by sin (Ezekiel 36:26; 2 Corinthians 3:3; Hebrews 8:10). This spiritual circumcision of the heart is the bringing forth of a new creation in Christ that possesses the divine nature (Galatians 6:15; 2 Peter 1:4; 2 Corinthians 5:17). Through the death and resurrection of Christ Jesus we become dead to the former life and are raised up together with Christ Jesus to walk in newness of life (Romans 6:4; Colossians 2:12-13; 3:1-3). The circumcision of Christ is more than the removal of a body of foreskin; it is the removal of the body of the sins of the flesh (Colossians 2:11). It is the liberation of a heart once bound by sin to worship God in Spirit and in Truth.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Tuesday, February 20, 2007
Daily Bread - FEB/20/07
Acts 21:10-11 - "And we remained many days in which a prophet came from Judea named Agabus. And when He was come to us and he had taken Paul's belt he bound his own hands and feet saying this is what the Holy Spirit says: the man who owns this belt shall be bound in this way by the Jews in Jerusalem and given over into the hands of Gentiles."
In the New Testament a prophet is noted for several things - one of which is the word of knowledge. The primary effect that the word of knowledge should have on people is to reveal Jesus and call them to salvation (1 Corinthians 14:24-25; John 1:49; 4:19). The first prophet mentioned in the New Testament is John the Baptist (Matthew 11:9; Luke 1:76; 7:28). The second was Jesus who was also regarded as a prophet (Matthew 13:57; 21:11; Luke 13:33; 24:19; John 7:40). When Moses spoke of the Messiah that would come, he called Him a prophet (Acts 3:22; 7:37; Deuteronomy 18:15-16,19). A total of seven prophets are named in the book of Acts; Barnabas, Simeon, Lucius, Manaen, Judas, Silas, and Agabus (Acts 13:13; 15:32; 21:10).
When Jesus was talking with the woman at the well and told her that she had been married five times and was living with a man that was not her husband, she said, "sir, I perceive that you are a prophet" (John 4:19). A similar word of knowledge had altogether a different effect on Nathaniel who through the word of knowledge that was given to him by Jesus said, "Master, you are the Son of God; You are the King of Israel." (John 1:49). Of all the prophets mentioned in the New Testament, those that we know the most about are Jesus and John the Baptist. The primary characteristic of their ministries was to call men to repentance so that they might come into the Kingdom of God (Matthew 3:2; 4:17; Mark 1:15; 6:12).
We know that God has put prophets in the ministry of the church and, therefore, so long as there is a church there will be prophets (1 Corinthians 12:28; Ephesians 4:11). Today, all of these ministry gifts such as apostles, prophets, evangelists, pastors, and teachers are the leaders of the churches and usually grouped in the category of pastors. The one outstanding exception are the evangelists. However, those evangelists that are most effective usually also have a pastoral role in some capacity. This is not because a pastoral role is essential, but the gifting itself is interwoven with the fabric of the church.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Acts 21:10-11 - "And we remained many days in which a prophet came from Judea named Agabus. And when He was come to us and he had taken Paul's belt he bound his own hands and feet saying this is what the Holy Spirit says: the man who owns this belt shall be bound in this way by the Jews in Jerusalem and given over into the hands of Gentiles."
In the New Testament a prophet is noted for several things - one of which is the word of knowledge. The primary effect that the word of knowledge should have on people is to reveal Jesus and call them to salvation (1 Corinthians 14:24-25; John 1:49; 4:19). The first prophet mentioned in the New Testament is John the Baptist (Matthew 11:9; Luke 1:76; 7:28). The second was Jesus who was also regarded as a prophet (Matthew 13:57; 21:11; Luke 13:33; 24:19; John 7:40). When Moses spoke of the Messiah that would come, he called Him a prophet (Acts 3:22; 7:37; Deuteronomy 18:15-16,19). A total of seven prophets are named in the book of Acts; Barnabas, Simeon, Lucius, Manaen, Judas, Silas, and Agabus (Acts 13:13; 15:32; 21:10).
When Jesus was talking with the woman at the well and told her that she had been married five times and was living with a man that was not her husband, she said, "sir, I perceive that you are a prophet" (John 4:19). A similar word of knowledge had altogether a different effect on Nathaniel who through the word of knowledge that was given to him by Jesus said, "Master, you are the Son of God; You are the King of Israel." (John 1:49). Of all the prophets mentioned in the New Testament, those that we know the most about are Jesus and John the Baptist. The primary characteristic of their ministries was to call men to repentance so that they might come into the Kingdom of God (Matthew 3:2; 4:17; Mark 1:15; 6:12).
We know that God has put prophets in the ministry of the church and, therefore, so long as there is a church there will be prophets (1 Corinthians 12:28; Ephesians 4:11). Today, all of these ministry gifts such as apostles, prophets, evangelists, pastors, and teachers are the leaders of the churches and usually grouped in the category of pastors. The one outstanding exception are the evangelists. However, those evangelists that are most effective usually also have a pastoral role in some capacity. This is not because a pastoral role is essential, but the gifting itself is interwoven with the fabric of the church.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - FEB/19/07
Acts 16:31 - "And they said, 'Believe upon the Lord Jesus Christ and you will be saved and your house.' "
The Greek word "sotzo" is translated "saved." It is used to express our rescue from sin and death in the New Testament. The redemption that is in Christ Jesus has brought "sotzo" to our spirit, soul, and body. This word not only refers to being delivered from the sinful nature but also preserved and protected against future assaults by Satan. It is a word that is used to describe healing of the body from sickness and disease as much as deliverance of the spirit and soul from sin and death (Mark 5:23; 10:52; Luke 8:36,48,50; James 5:15; Galatians 2:20).
Although the word appears 364 times in the Old Testament, it is first observed in the New Testament in Matthew 1:21, "And she shall bring forth a son, and you shall call his name JESUS: for He shall save His people from their sins." The Lord Jesus has not only promised to save us by simply asking Him to do so, He has also promised to protect and keep us (Jude 24; 1 Peter 1:5; John 10:28; 17:11, 12, 15; Romans 8:38-39; Philippians 1:6).
You may truly rest safely when Christ Jesus has saved you; for He is the good shepherd who has laid down His life for His sheep. He is the one who will keep that which we have committed unto Him (2 Timothy 1:12; Hebrews 12:2; Romans 15:13; Ephesians 1:13; Philippians 3:21; Hebrews 2:18; 7:25) . He is still the good shepherd today who is watching over His sheep to protect and defend them against every evil thing. He is the one who will never leave you nor forsake you. He will always uphold you and will perfect everything that concerns you.
It is Jesus who forever lives to make intercession for us as the one who authored and finished our salvation. All of these past and present activities of Jesus are included in the meaning of "sotzo." Peter revealed the same thing to Cornelius' house by saying, "all who believe in His name shall receive the release of sins" (Acts 10:43). When the crowd of Jews asked what they must do in Acts 2:37, Peter said, "Repent and be baptized each one of you in the name of Jesus Christ for the releasing of sins and you will receive the gift of the Holy Spirit." Being saved includes your sins being released, your body being healed, and the gift of the Holy Spirit being made available. Father has made salvation so easy to obtain. There is nothing complicated about being born of the Spirit; all one must do is call and God will answer. It is just as easy to be healed and forgiven as it is to be saved; all one must do is ask in faith.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Acts 16:31 - "And they said, 'Believe upon the Lord Jesus Christ and you will be saved and your house.' "
The Greek word "sotzo" is translated "saved." It is used to express our rescue from sin and death in the New Testament. The redemption that is in Christ Jesus has brought "sotzo" to our spirit, soul, and body. This word not only refers to being delivered from the sinful nature but also preserved and protected against future assaults by Satan. It is a word that is used to describe healing of the body from sickness and disease as much as deliverance of the spirit and soul from sin and death (Mark 5:23; 10:52; Luke 8:36,48,50; James 5:15; Galatians 2:20).
Although the word appears 364 times in the Old Testament, it is first observed in the New Testament in Matthew 1:21, "And she shall bring forth a son, and you shall call his name JESUS: for He shall save His people from their sins." The Lord Jesus has not only promised to save us by simply asking Him to do so, He has also promised to protect and keep us (Jude 24; 1 Peter 1:5; John 10:28; 17:11, 12, 15; Romans 8:38-39; Philippians 1:6).
You may truly rest safely when Christ Jesus has saved you; for He is the good shepherd who has laid down His life for His sheep. He is the one who will keep that which we have committed unto Him (2 Timothy 1:12; Hebrews 12:2; Romans 15:13; Ephesians 1:13; Philippians 3:21; Hebrews 2:18; 7:25) . He is still the good shepherd today who is watching over His sheep to protect and defend them against every evil thing. He is the one who will never leave you nor forsake you. He will always uphold you and will perfect everything that concerns you.
It is Jesus who forever lives to make intercession for us as the one who authored and finished our salvation. All of these past and present activities of Jesus are included in the meaning of "sotzo." Peter revealed the same thing to Cornelius' house by saying, "all who believe in His name shall receive the release of sins" (Acts 10:43). When the crowd of Jews asked what they must do in Acts 2:37, Peter said, "Repent and be baptized each one of you in the name of Jesus Christ for the releasing of sins and you will receive the gift of the Holy Spirit." Being saved includes your sins being released, your body being healed, and the gift of the Holy Spirit being made available. Father has made salvation so easy to obtain. There is nothing complicated about being born of the Spirit; all one must do is call and God will answer. It is just as easy to be healed and forgiven as it is to be saved; all one must do is ask in faith.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Saturday, February 17, 2007
Daily Bread - FEB/17/07
Acts 7:9-10 - "And the patriarchs being jealous gave Joseph over to Egypt but God was with him. And He delivered him from all his tribulation and gave him grace and wisdom before Pharaoh the king of Egypt and appointed him leader over Egypt and his whole household."
Steven was comparing Jesus to Joseph in his address to the Sanhedrin. He draws out the comparison of how Joseph was rejected by his brethren even as Jesus was rejected by them. Just as Joseph was ultimately exalted to the highest position in the land, Jesus also was exalted above all things.
At times, we too may suffer wrongfully, but we may have the same assurance that our God will deliver us out of all our tribulations. The Greek word "thlipis" (tribulation) refers to distress that is brought about by outward circumstances (trouble). However, God will always come to our aid (parakaleo) in all our trouble, 2 Corinthians 1:4.
And just as the trouble that came to Joseph brought about the act of God's deliverance and promotion, the same promise is extended to us today in 2 Corinthians 4:17, "For our light trouble which is but for a moment is working for us a far more exceeding eternal load of glory." To many of the Sanhedrin, it appeared that the life of Jesus had ended in total defeat and abandonment. However, Steven knew that what looked like defeat resulted in Christ Jesus being exalted to the right hand of the Father.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Acts 7:9-10 - "And the patriarchs being jealous gave Joseph over to Egypt but God was with him. And He delivered him from all his tribulation and gave him grace and wisdom before Pharaoh the king of Egypt and appointed him leader over Egypt and his whole household."
Steven was comparing Jesus to Joseph in his address to the Sanhedrin. He draws out the comparison of how Joseph was rejected by his brethren even as Jesus was rejected by them. Just as Joseph was ultimately exalted to the highest position in the land, Jesus also was exalted above all things.
At times, we too may suffer wrongfully, but we may have the same assurance that our God will deliver us out of all our tribulations. The Greek word "thlipis" (tribulation) refers to distress that is brought about by outward circumstances (trouble). However, God will always come to our aid (parakaleo) in all our trouble, 2 Corinthians 1:4.
And just as the trouble that came to Joseph brought about the act of God's deliverance and promotion, the same promise is extended to us today in 2 Corinthians 4:17, "For our light trouble which is but for a moment is working for us a far more exceeding eternal load of glory." To many of the Sanhedrin, it appeared that the life of Jesus had ended in total defeat and abandonment. However, Steven knew that what looked like defeat resulted in Christ Jesus being exalted to the right hand of the Father.
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Friday, February 16, 2007
Daily Bread - FEB/16/07
Acts 8:39 - "And when they came up from the water the Spirit of the Lord snatched Philip away and the Eunuch saw him no more so he went on his way rejoicing."
The book of Acts records a constant display of the extraordinary power of God in the church and the life of the believers. In this event in the ministry of Philip, the word "harpazo" is used which may be translated "seize, catch away, or snatch away." This is the same word used in 1 Thessalonians 4:17 which speaks of the time when the Lord Jesus returns to meet His saints in the air, "Then we which are alive and remain shall be caught away together with them in the clouds to meet the Lord in the air."
These events in the life of Philip communicate to us how that the ministers of the church lived by the direct influence and direction of the Holy Spirit. The same display of power that was in the life of Jesus when He and His disciples were translated should still be observed in the many different miraculous ways of Jesus' ministry today (John 6:19-21; 14:12).
When God's ministers are so under the control of the Holy Spirit that God translates them from one place to the other, then there can be little question as to the realty of God. The church is supposed to have a reputation for great exploits and the demonstration of the power of God so that the world around us can fear and tremble at the awesome reality of God. It is essential that we as the saints of God return to such holy communion with God that we live more in the heavenly than in the earthly (Colossians 3:1-4; Ephesians 2:6; 3:10; Hebrews 11: 16; 6:4).
The great exploits and power of God were demonstrated in many different ways in the lives of those in the Old Testament as well. Among other things Enoch, Elijah, and Ezekiel are examples of those who were translated by the Spirit of God (Hebrews 11:5; 2 Kings 2:11; Ezekiel 3:14). Evidently, it was somewhat common for Elijah to be translated by the Spirit to different locations, and the nations around him trembled at the awesome power of His God that was displayed in His life (2 Kings 2:16; 1 Kings 18:12).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
Acts 8:39 - "And when they came up from the water the Spirit of the Lord snatched Philip away and the Eunuch saw him no more so he went on his way rejoicing."
The book of Acts records a constant display of the extraordinary power of God in the church and the life of the believers. In this event in the ministry of Philip, the word "harpazo" is used which may be translated "seize, catch away, or snatch away." This is the same word used in 1 Thessalonians 4:17 which speaks of the time when the Lord Jesus returns to meet His saints in the air, "Then we which are alive and remain shall be caught away together with them in the clouds to meet the Lord in the air."
These events in the life of Philip communicate to us how that the ministers of the church lived by the direct influence and direction of the Holy Spirit. The same display of power that was in the life of Jesus when He and His disciples were translated should still be observed in the many different miraculous ways of Jesus' ministry today (John 6:19-21; 14:12).
When God's ministers are so under the control of the Holy Spirit that God translates them from one place to the other, then there can be little question as to the realty of God. The church is supposed to have a reputation for great exploits and the demonstration of the power of God so that the world around us can fear and tremble at the awesome reality of God. It is essential that we as the saints of God return to such holy communion with God that we live more in the heavenly than in the earthly (Colossians 3:1-4; Ephesians 2:6; 3:10; Hebrews 11: 16; 6:4).
The great exploits and power of God were demonstrated in many different ways in the lives of those in the Old Testament as well. Among other things Enoch, Elijah, and Ezekiel are examples of those who were translated by the Spirit of God (Hebrews 11:5; 2 Kings 2:11; Ezekiel 3:14). Evidently, it was somewhat common for Elijah to be translated by the Spirit to different locations, and the nations around him trembled at the awesome power of His God that was displayed in His life (2 Kings 2:16; 1 Kings 18:12).
Blessings,
Pastor Mark Spitsbergen
abidingplace.org
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