Daily Bread - DEC/31/07
1 Chronicles 16:9-10 - Sing unto him, sing psalms unto Him. Talk of all His wondrous works. Boast in His Holy Name: let the heart of them rejoice who seek Yahweh.
One of the most essential aspects of seeking God is to rejoice before Him for all of the wonderful things that He has done and has promised to do (Psalms 70:4; 100:2; 105:3; Isaiah 25:9; Hebrews 11:6). God desires for us to be continually filled with the Spirit so that we may be supplied with the supernatural resources to be all that He has called and chosen us to be. When the Holy Spirit is allowed control over our emotions and given place to prophesy through us then our tongues will be glad, and we will shout for joy, and the Lord will be magnified (Psalms 132:9, 16;Galatians 5:22; Romans 14:17; Acts 2:11, 26). God's will for our lives is that we continually give thanks speaking to ourselves in psalms, and hymns, and spiritual songs, singing and making melody in our heart (Ephesians 5:19-20; 1 Thessalonians 5:18). He has called us out of darkness into His marvelous light for the purpose of making known all His goodness (1 Peter 2:9; Ephesians 2:10; Isaiah 61:6).
It is impossible to worship God and interact with Him unless you are rejoicing in Him; for rejoicing is the act of praise and thanksgiving (Deuteronomy 16:11-15; 2 Chronicles 23:18; Psalms 5:11; 9:2; 26:7; 50:14; 69:30; 95:2; 107:22). When we rejoice in God we are declaring with our mouths all the things that He has done and that He has promised to do. Such a relationship with God will produce a state of even greater joy and thanksgiving. The more you will allow the Holy Spirit to lead you and guide you into truth you will discover that God has done more than can be reckoned and more than can be numbered (Jeremiah 15:16; Psalms 40:5; 68:19; 103:2). As you give yourself over to this state of joy and rejoicing in the Holy Ghost watch what will happen. Your eyes will be opened to the promises of God, and faith will rise up and produce a certainty that calls it all done! In such a state you will discover God's glory and presence all around you and a divine ability that will enable you to both boast of great things and do them as well. As you acknowledge all that God is doing and every good thing that is in you faith will begin to work, and you will find yourself living in a whole new dimension of glory. If we do what God has told us to do and agree with the things that He has said then we discover fullness of joy that will both boast and radiate with the wondrous works of God (John 15:11; 16:24; 1 Peter 1:8; 1 John 1:4). Rejoice and never allow a sad countenance to veil the glory of God that is on you.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Monday, December 31, 2007
Daily Bread - DEC/29/07
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; Matthew 3:16). 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 1:28; 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 of 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.
Be blessed,
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; Matthew 3:16). 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 1:28; 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 of 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.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/28/07
Colossians 1:8 - Who also declared unto us your love in the Spirit.
The love that is given to the New Testament saint far exceeds human love. The love of God that has been poured into our hearts by the Holy Spirit is divine love or Father's love (Romans 5:5; 1John 2:15). This love that we are commanded to have one for another is a love that only functions by the Holy Spirit therefore, to have it one must be 'in Spirit'. Being 'in the Spirit' begins in our life when we are born of the Spirit (John 3:6; Romans 8:9).
However, it is an ongoing act of our will to submit to the inspiration and leading of the Holy Spirit that is prompted by the Word of God. As we ask the Holy Spirit to love through us in the face of hate and rejection, refusing the human inspiration of self- defense, we find ourselves overwhelmed with the inspiration of divine love pouring out like a river.
The Greek phrase that is used here 'en pneumati', literally means 'in Spirit' and is found 36 times in the New Testament. The many context in which it is used helps to underscore the dependency that we must have on the Holy Spirit, if His fruits or characteristics are going to be revealed in our lives. Jesus said, "If I cast out devils 'en pneumati' then the kingdom of God is come" (Matthew 12:28). When David prophesied and foretold of the coming Messiah he did so 'in Spirit' - "how then did David 'en pneumati' call him Lord?" (Matthew 22:43). These are two scriptures out of many examples, which should serve to underscore that 'in pneumati' refers to something that is produced by the Spirit of God and not by any quality or attribute of an individual. Whether it is love, peace, joy, faith, power to cast out devils, miracles, healings or prophecy it only can function in our life as we give ourselves over to the working of the Holy Spirit in us and through us.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Colossians 1:8 - Who also declared unto us your love in the Spirit.
The love that is given to the New Testament saint far exceeds human love. The love of God that has been poured into our hearts by the Holy Spirit is divine love or Father's love (Romans 5:5; 1John 2:15). This love that we are commanded to have one for another is a love that only functions by the Holy Spirit therefore, to have it one must be 'in Spirit'. Being 'in the Spirit' begins in our life when we are born of the Spirit (John 3:6; Romans 8:9).
However, it is an ongoing act of our will to submit to the inspiration and leading of the Holy Spirit that is prompted by the Word of God. As we ask the Holy Spirit to love through us in the face of hate and rejection, refusing the human inspiration of self- defense, we find ourselves overwhelmed with the inspiration of divine love pouring out like a river.
The Greek phrase that is used here 'en pneumati', literally means 'in Spirit' and is found 36 times in the New Testament. The many context in which it is used helps to underscore the dependency that we must have on the Holy Spirit, if His fruits or characteristics are going to be revealed in our lives. Jesus said, "If I cast out devils 'en pneumati' then the kingdom of God is come" (Matthew 12:28). When David prophesied and foretold of the coming Messiah he did so 'in Spirit' - "how then did David 'en pneumati' call him Lord?" (Matthew 22:43). These are two scriptures out of many examples, which should serve to underscore that 'in pneumati' refers to something that is produced by the Spirit of God and not by any quality or attribute of an individual. Whether it is love, peace, joy, faith, power to cast out devils, miracles, healings or prophecy it only can function in our life as we give ourselves over to the working of the Holy Spirit in us and through us.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Thursday, December 27, 2007
Daily Bread - DEC/27/07
Acts 13:34 - "And that He raised Him from the dead never again to return to corruption therefore He has said, I will give you the holy things of faithful David."
This quote is found in Isaiah 55:3, "I will cut an everlasting covenant for you of faithful David's mercies (covenant love)." The last five Greek words used here in Acts 13:34 are identical to those found in the Septuagint, "ta hosia David ta pista" (the holy things of David's faithfulness). In the Hebrew Bible this same passage reads, "mercies (covenant love) of David's faithfulness" ("chasdey david hanneemaneem"). Those who translated the Hebrew Bible into Greek understood the Hebrew word that many translate 'mercy' (chesed) to mean holy or sacred things.
What we can understand from looking at all of this text is that the holy things of David were the covenant love that he had with God: a covenant love that was established by the mercies of God. The covenant love that God cut with David He also cut with Jesus His only begotten Son. This same loving kindness and tender mercies has been extended to us today through our Lord and Savior Jesus Christ.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Acts 13:34 - "And that He raised Him from the dead never again to return to corruption therefore He has said, I will give you the holy things of faithful David."
This quote is found in Isaiah 55:3, "I will cut an everlasting covenant for you of faithful David's mercies (covenant love)." The last five Greek words used here in Acts 13:34 are identical to those found in the Septuagint, "ta hosia David ta pista" (the holy things of David's faithfulness). In the Hebrew Bible this same passage reads, "mercies (covenant love) of David's faithfulness" ("chasdey david hanneemaneem"). Those who translated the Hebrew Bible into Greek understood the Hebrew word that many translate 'mercy' (chesed) to mean holy or sacred things.
What we can understand from looking at all of this text is that the holy things of David were the covenant love that he had with God: a covenant love that was established by the mercies of God. The covenant love that God cut with David He also cut with Jesus His only begotten Son. This same loving kindness and tender mercies has been extended to us today through our Lord and Savior Jesus Christ.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Wednesday, December 26, 2007
Daily Bread - DEC/26/07
1 John 5:11 - "And this is the witness that God has given us eternal life and this life is in His Son."
The Holy Spirit himself has come to give testimony to us and on our behalf that we have received eternal life. The most important dimension of eternal life is the quality of life that we have received. The life that we have been given in Christ Jesus is abundant life.
God's life is joy unspeakable and full of glory, peace that passes understanding and love that never fails. Confidence and faith in His work of Grace is vital to our salvation. It is essential that we trust with absolute certainty that the blood of Jesus has removed every offence and has brought forth the life of God in us.
We must believe that we have been begotten of the Spirit and that He is leading and guiding us into all truth. We must resign ourselves only to believe what the Word of God says. The lies that would attempt to cast doubt on the eternal life that has been given to us must be cast down as the enemies of God.
God who so desires that we would be convinced of this unspeakable gift has given us the greatest witnesses that He could provide: the witness of the Blood, the Spirit and the Water. He wants us to be certain of the eternal life that has come to us through the testimony of the Blood of Jesus and the ministry of the Holy Spirit and the water of His Word. The certainty that eternal life has come to us through the blood is witnessed to us by the Spirit and the Word (Heb. 9:12, John 6:54, Matthew 26:27). That we have been begotten of the Spirit has been forever settled by the testimony that God has given to us of His Son (John 3:5-8, Gal. 4:29; 1 Peter 1:23, James 1:20, Hebrews 4:12). All of the witnesses of God, the blood, the Spirit and the water are one and they proclaim the message of God to everyone who will hear and believe. This message is that God has given to us eternal life.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
1 John 5:11 - "And this is the witness that God has given us eternal life and this life is in His Son."
The Holy Spirit himself has come to give testimony to us and on our behalf that we have received eternal life. The most important dimension of eternal life is the quality of life that we have received. The life that we have been given in Christ Jesus is abundant life.
God's life is joy unspeakable and full of glory, peace that passes understanding and love that never fails. Confidence and faith in His work of Grace is vital to our salvation. It is essential that we trust with absolute certainty that the blood of Jesus has removed every offence and has brought forth the life of God in us.
We must believe that we have been begotten of the Spirit and that He is leading and guiding us into all truth. We must resign ourselves only to believe what the Word of God says. The lies that would attempt to cast doubt on the eternal life that has been given to us must be cast down as the enemies of God.
God who so desires that we would be convinced of this unspeakable gift has given us the greatest witnesses that He could provide: the witness of the Blood, the Spirit and the Water. He wants us to be certain of the eternal life that has come to us through the testimony of the Blood of Jesus and the ministry of the Holy Spirit and the water of His Word. The certainty that eternal life has come to us through the blood is witnessed to us by the Spirit and the Word (Heb. 9:12, John 6:54, Matthew 26:27). That we have been begotten of the Spirit has been forever settled by the testimony that God has given to us of His Son (John 3:5-8, Gal. 4:29; 1 Peter 1:23, James 1:20, Hebrews 4:12). All of the witnesses of God, the blood, the Spirit and the water are one and they proclaim the message of God to everyone who will hear and believe. This message is that God has given to us eternal life.
Be blessed,
Pastor Mark Spitsbergen
abidingplace.org
Daily Bread - DEC/25/07
John 1:29 - The next day John saw Jesus coming toward him and he said, "Look! The Lamb of God who takes away the sin of the world."
Jesus was identified as the Lamb, the Lamb of Passover, rather than the goat of Yom Kippur. Jesus would be a passover lamb of a different kind. Jesus would be the Passover Lamb for the whole world and not just for Israel (John 19:14,33; Exodus 12:46; Isaiah 53:7; 1 Corinthians 5:7). He would pour out His blood on a different kind of post, and all mankind would be delivered from a different kind of Pharaoh. The post would be a cross, and the Pharaoh-like tyrant would be the Devil. The blood of the Lamb would become available to each person: anyone who would be willing to take His blood and apply it to their own lives.
John gave witness to Jesus before Satan was allowed to tempt Him in the wilderness and then again after the temptation. Jesus was the spotless Lamb who was without sin before He went up into the wilderness to be tempted of the devil. Jesus also remained the spotless Lamb after the temptation to which John once again gave testimony. This examination by John was similar to the examination that the priest had to give to ensure that the offerings were without blemish. Jesus was not just any kind of lamb; He was the Passover Lamb. The Passover was used by Jesus to declare the New Covenant and, in fact, was changed by Him to be the occasion of celebrating the birth of the New Covenant. It is the Passover supper which is the model for New Testament communion (1 Corinthians 11:20-30). The fact that Jesus is represented by the Passover lamb of the Old Testament is further emphasized in that He was killed at the time of the slaying of the Passover lamb (John 19:14, 31; 18:28; also Jub. 49:10,19; m Pesach 5:1; Philo, Laws 2.145; R. Natan in Mek. Bo 5). Jesus was shown to be a Lamb without spot or blemish and His body was to be taken and eaten, and not a bone was to be broken - a treatment specifically required of the Passover lamb (John 19:31-37; Exodus 12:26; Numbers 9:12; John 6:51-56).
Paul taught that Jesus was the Passover Lamb in 1 Corinthians 5:7. "for Christ our Passover is sacrificed for us." Peter also taught that Jesus was a "lamb without blemish and without spot." Finally, Isaiah the prophet called him a lamb (Isaiah 53:7; Acts 8:32). The blood of the Passover lamb represents the power that broke the yoke of the 10th plague and of the domination and trickery that Pharaoh exercised over Israel (Exodus 11:1). The Passover night was the time that God laid the sins of the people upon the firstborn. Only the blood of Passover lamb - which represented the blood of the firstborn - could expiate for a family that night (Exodus 13:2; 11-16). The blood of the Passover lamb represents redemption; for it was on that night that God redeemed all of Israel through their firstborn (Exodus 13:15; 6:6). It represents deliverance because God delivered Israel form bondage (Exodus 12:27). It represents the beginning of God's Covenant with Israel; for it is "the beginning of months" and it is the event that set the covenant into motion that was promised to Abraham (Exodus 12:1; 13:9; 6:4, 7, 8; Hebrews 8:9). The Passover represents the very day that Israel was born as a nation, and, as such, the covenant people of God. Finally, it is the time that Israel was released from slavery to serve God and be His people (Exodus 13:3).
The particular Greek word used for lamb in Exodus 12:5 is 'arnos.' This Greek word first occurs in Exodus 12:5 and then is used 33 times in the Septuagint afterward. The Hebrew word that 'arnos' translates is 'seh', (lamb), which first occurs in Genesis 22:7 and 8 when Isaac ask Abraham his father "where is the lamb" Abraham said, "God will provide for Himself a Lamb," a statement that can be easily understood as a prophecy of Jesus Christ, the Lamb of God. The offering of Isaac as a whole burnt offering unto God is the perfect typology for the offering of Jesus Christ by God the Father. Jesus said that Abraham saw His day, and it makes perfect sense that at the moment that Abraham was offering the ultimate sacrifice of His only begotten son on what would become the temple mount that he would have looked up and not only seen a lamb caught in the thicket but also the Lamb of God which John the Baptist announced in this verse.
There are three other offerings similar to the Passover offering in the Old Testament: the whole burnt offering, the Peace offering, and the Thanksgiving offering. The whole burnt offering is the oldest of all offerings being the one described in Genesis 22. It is the whole burnt offering that came to be sacrificed every evening and morning using a lamb of the first year from the sheep (Exodus 29:38-42). However, it is the Peace offering and the Thanksgiving offerings that are eaten just as the Passover offering is eaten. These offerings are, in fact, the Old Testament equivalent of communion. The Greek word used here in John is 'amnos' and first appears in the Hebrew text in Genesis 30:49 where it translates the Hebrew word for sheep, 'kesev' (13 occurrences) , and also like 'arnos' it translates 'seh' one time in Leviticus 12:8. It is the Greek word 'amnos' that is used to translate 'keves', (122 occurrences) which is an identical but more common word for sheep. It is this word that describes the sheep-lamb used in the evening and the morning whole burnt offerings in Exodus 29:38. Primarily, when a whole burnt offering was made it was a sheep. It is the sheep that is seen in the daily sacrifice, the Sabbath sacrifice, and the festival sacrifice (Leviticus 9:3; 23:12,18; Exodus 29:38-41; Numbers 28-29; Ezekiel 46:13). In fact, goats or goat-lambs are not used for the public offering but are only brought as voluntary sacrifices made by individuals. To help clarify the usage of these Hebrew and Greek words we may understand the more common usage of the Hebrew 'seh' and the Greek 'arnos' as describing any lamb whether it was a young ram, sheep or goat (Exodus 12:5). Finally, it is the Passover offering that represents the salvation and redemption in Christ Jesus because it is the only offering whose blood is manipulated upon each house instead of on the altar of God. In other words, it is the blood that was placed upon the people and resulted in an immediate release form their bondage, whereas, Yom Kippur the blood is placed upon the altar to cleanse the altar and the temple. Also, the blood manipulation upon every house of Israel only occurred one time even as Jesus Christ has only shed His blood once for all. The final important typology is observed in the crossing over of Israel into their inheritance at the time of Passover (Joshua 4:19; 5:10-15).
Be blessed,
Pastor Mark Spitsbergen
John 1:29 - The next day John saw Jesus coming toward him and he said, "Look! The Lamb of God who takes away the sin of the world."
Jesus was identified as the Lamb, the Lamb of Passover, rather than the goat of Yom Kippur. Jesus would be a passover lamb of a different kind. Jesus would be the Passover Lamb for the whole world and not just for Israel (John 19:14,33; Exodus 12:46; Isaiah 53:7; 1 Corinthians 5:7). He would pour out His blood on a different kind of post, and all mankind would be delivered from a different kind of Pharaoh. The post would be a cross, and the Pharaoh-like tyrant would be the Devil. The blood of the Lamb would become available to each person: anyone who would be willing to take His blood and apply it to their own lives.
John gave witness to Jesus before Satan was allowed to tempt Him in the wilderness and then again after the temptation. Jesus was the spotless Lamb who was without sin before He went up into the wilderness to be tempted of the devil. Jesus also remained the spotless Lamb after the temptation to which John once again gave testimony. This examination by John was similar to the examination that the priest had to give to ensure that the offerings were without blemish. Jesus was not just any kind of lamb; He was the Passover Lamb. The Passover was used by Jesus to declare the New Covenant and, in fact, was changed by Him to be the occasion of celebrating the birth of the New Covenant. It is the Passover supper which is the model for New Testament communion (1 Corinthians 11:20-30). The fact that Jesus is represented by the Passover lamb of the Old Testament is further emphasized in that He was killed at the time of the slaying of the Passover lamb (John 19:14, 31; 18:28; also Jub. 49:10,19; m Pesach 5:1; Philo, Laws 2.145; R. Natan in Mek. Bo 5). Jesus was shown to be a Lamb without spot or blemish and His body was to be taken and eaten, and not a bone was to be broken - a treatment specifically required of the Passover lamb (John 19:31-37; Exodus 12:26; Numbers 9:12; John 6:51-56).
Paul taught that Jesus was the Passover Lamb in 1 Corinthians 5:7. "for Christ our Passover is sacrificed for us." Peter also taught that Jesus was a "lamb without blemish and without spot." Finally, Isaiah the prophet called him a lamb (Isaiah 53:7; Acts 8:32). The blood of the Passover lamb represents the power that broke the yoke of the 10th plague and of the domination and trickery that Pharaoh exercised over Israel (Exodus 11:1). The Passover night was the time that God laid the sins of the people upon the firstborn. Only the blood of Passover lamb - which represented the blood of the firstborn - could expiate for a family that night (Exodus 13:2; 11-16). The blood of the Passover lamb represents redemption; for it was on that night that God redeemed all of Israel through their firstborn (Exodus 13:15; 6:6). It represents deliverance because God delivered Israel form bondage (Exodus 12:27). It represents the beginning of God's Covenant with Israel; for it is "the beginning of months" and it is the event that set the covenant into motion that was promised to Abraham (Exodus 12:1; 13:9; 6:4, 7, 8; Hebrews 8:9). The Passover represents the very day that Israel was born as a nation, and, as such, the covenant people of God. Finally, it is the time that Israel was released from slavery to serve God and be His people (Exodus 13:3).
The particular Greek word used for lamb in Exodus 12:5 is 'arnos.' This Greek word first occurs in Exodus 12:5 and then is used 33 times in the Septuagint afterward. The Hebrew word that 'arnos' translates is 'seh', (lamb), which first occurs in Genesis 22:7 and 8 when Isaac ask Abraham his father "where is the lamb" Abraham said, "God will provide for Himself a Lamb," a statement that can be easily understood as a prophecy of Jesus Christ, the Lamb of God. The offering of Isaac as a whole burnt offering unto God is the perfect typology for the offering of Jesus Christ by God the Father. Jesus said that Abraham saw His day, and it makes perfect sense that at the moment that Abraham was offering the ultimate sacrifice of His only begotten son on what would become the temple mount that he would have looked up and not only seen a lamb caught in the thicket but also the Lamb of God which John the Baptist announced in this verse.
There are three other offerings similar to the Passover offering in the Old Testament: the whole burnt offering, the Peace offering, and the Thanksgiving offering. The whole burnt offering is the oldest of all offerings being the one described in Genesis 22. It is the whole burnt offering that came to be sacrificed every evening and morning using a lamb of the first year from the sheep (Exodus 29:38-42). However, it is the Peace offering and the Thanksgiving offerings that are eaten just as the Passover offering is eaten. These offerings are, in fact, the Old Testament equivalent of communion. The Greek word used here in John is 'amnos' and first appears in the Hebrew text in Genesis 30:49 where it translates the Hebrew word for sheep, 'kesev' (13 occurrences) , and also like 'arnos' it translates 'seh' one time in Leviticus 12:8. It is the Greek word 'amnos' that is used to translate 'keves', (122 occurrences) which is an identical but more common word for sheep. It is this word that describes the sheep-lamb used in the evening and the morning whole burnt offerings in Exodus 29:38. Primarily, when a whole burnt offering was made it was a sheep. It is the sheep that is seen in the daily sacrifice, the Sabbath sacrifice, and the festival sacrifice (Leviticus 9:3; 23:12,18; Exodus 29:38-41; Numbers 28-29; Ezekiel 46:13). In fact, goats or goat-lambs are not used for the public offering but are only brought as voluntary sacrifices made by individuals. To help clarify the usage of these Hebrew and Greek words we may understand the more common usage of the Hebrew 'seh' and the Greek 'arnos' as describing any lamb whether it was a young ram, sheep or goat (Exodus 12:5). Finally, it is the Passover offering that represents the salvation and redemption in Christ Jesus because it is the only offering whose blood is manipulated upon each house instead of on the altar of God. In other words, it is the blood that was placed upon the people and resulted in an immediate release form their bondage, whereas, Yom Kippur the blood is placed upon the altar to cleanse the altar and the temple. Also, the blood manipulation upon every house of Israel only occurred one time even as Jesus Christ has only shed His blood once for all. The final important typology is observed in the crossing over of Israel into their inheritance at the time of Passover (Joshua 4:19; 5:10-15).
Be blessed,
Pastor Mark Spitsbergen
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
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
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
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