And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
Hebrews 8:11
Our brothers and sisters in the 1st century Church were the most radical Christians in all of history. They sold all of their possessions; they spread throughout the world; they lived for the Kingdom. But you know what? They didn’t get together like this and study Hebrews, because Hebrews wasn’t yet written. They didn’t study the theological implications of Romans because Romans wasn’t written. They didn’t scrutinize the teachings of Jesus as recorded in John’s Gospel because John’s Gospel wasn’t written.
They didn’t have the written New Testament — but they did understand the reality of the New Covenant. They obeyed what the Lord was writing in their hearts — and they turned the world upside down (Acts 17:6). Then, when the New Testament was written and began to circulate through the Church, it was a confirmation of what they were already doing because it was the same Lord who had been writing His will for them upon their hearts.
Today, sad to say, many don’t understand the New Covenant. Our Trinity is God the Father, God the Son, and God the Holy Bible. We’ve lost touch with how the Holy Spirit speaks to us moment by moment because we’ve replaced His voice with the written word. Many churches, and organizations study the Bible and are right in their theology — but they’re dead right because theirs is knowledge for knowledge’s sake.
The New Testament was never intended to be an esoteric, intellectual, theological trip for people who like to fill notebooks, answer questions, and work on workbooks. That was never the intent of the New Testament writer. What was the intent? To provide a way believers could be confirmed or corrected in what they were already living out as a result of obeying the still, small voice of the Spirit.
The person who’s really used by the Lord is one who simply says, ‘You’re going to tell me moment by moment what I should do, and, Lord, I will just say Yes to whatever You say.’ A whole lot of people have made the New Testament writings the new Law. Like Pharisees searching for jots, tittles, and interesting insights, they fail to see that the Word was written to nudge them along in their walk and to confirm the voice of the Lord in their heart.
Wednesday, October 28, 2009
Issues, Etc. Journal - Spring 1997 - Vol. 2 No. 3
Infant Baptism in Early Church History
by Dennis Kastens
From the beginning of New Testament Christianity at the Feast of Pentecost (Acts 2: 38-39) to our time, unbroken and uninterrupted; the church has baptized babies. Entire households (Jewish, proselytes and Gentiles) were baptized by Christ’s original 12 Apostles (I Corinthians 1: 16; Acts 11: 14, 16: 15, 33, 18: 8) and that practice has continued with each generation.
The Early Church
Polycarp (69-155), a disciple of the Apostle John, was baptized as an infant. This enabled him to say at his martyrdom. "Eighty and six years have I served the Lord Christ" (Martyrdom of Polycarp 9: 3). Justin Martyr (100 - 166) of the next generation states about the year 150, "Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years" (Apology 1: 15). Further, in his Dialog with Trypho the Jew, Justin Martyr states that Baptism is the circumcision of the New Testament.
Irenaeus (130 - 200), some 35 years later in 185, writes in Against Heresies II 22: 4 that Jesus "came to save all through means of Himself - all, I say, who through him are born again to God - infants and children, boys and youth, and old men."
Church Councils and Apologists
Similar expressions are found in succeeding generations by Origen (185 - 254) and Cyprian (215 - 258) who reflect the consensus voiced at the Council of Carthage in 254. The 66 bishops said: "We ought not hinder any person from Baptism and the grace of God..... especially infants. . . those newly born." Preceding this council, Origen wrote in his Commentary on Romans 5: 9: "For this also it was that the church had from the Apostles a tradition to give baptism even to infants. For they to whom the divine mysteries were committed knew that there is in all persons a natural pollution of sin which must be done away by water and the Spirit."
Elsewhere Origen wrote in his Homily on Luke 14: "Infants are to be baptized for the remission of sins. Cyprian’s reply to a country bishop, Fidus, who wrote him regarding the Baptism of infants, is even more explicit. Should we wait until the eighth day as did the Jews in circumcision? No, the child should be baptized as soon as it is born (To Fidus 1: 2).
To prevent misunderstanding by rural bishops, perhaps not as well-schooled as other or even new to the faith, the Sixteenth Council of Carthage in 418 unequivocally stated: "If any man says that newborn children need not be baptized . . . let him be anathema."
Augustine
Augustine (354 - 430), writing about this time in De Genesi Ad Literam, X: 39, declares, "The custom of our mother church in baptizing infants must not be . . . accounted needless, nor believed to be other than a tradition of the apostles."
He further states, "If you wish to be a Christian, do not believe, nor say, nor teach, that infants who die before baptism can obtain the remission of original sin." And again, "Whoever says that even infants are vivified in Christ when they depart this life without participation in His sacrament (Baptism), both opposes the Apostolic preaching and condemns the whole church which hastens to baptize infants, because it unhesitatingly believes that otherwise they cannot possibly be vivified in Christ."
Specific directions, with detailed instructions, for the baptizing of infants were given by bishops to pastors and deacons during this era of Christian history. In the year 517, seven bishops met in Gerona, Catelina, and framed 10 rules of discipline for the church in Spain. The fifth rule states that ". . . in case infants were ill . . . if they were offered, to baptize them, even though it were the day that they were born . . . " such was to be done (The History of Baptism by Robert Robinson, [London: Thomas Knott, 1790], p.269.).
The foregoing pattern, practiced in both East and West, remained customary in Christianity through the Dark and Middle Ages until modem times. Generally, the infant was baptized during the first week of life, but in cases of illness this took place on the day of birth. An example of this already comes from about 260 in North Africa in an inscription from Hadrumetum (Inscriptiones Latinae Christianae Veteres II, 4429-A):
Arisus in pace
natus ora sexta
bixit supra scriptas VIIII
This Latin inscription indicates that a child who died nine hours after its birth was baptized. Such practice of Baptism within the first days of life, or on the day of birth in an emergency, remained for both Protestants, Roman Catholics and Eastern Orthodox.
The Witness of the Catacombs
The witness of the literary texts of the early church fathers, councils and apologists for the practice of infant Baptism in the first Christian centuries receives valuable confirmation from the catacombs and cemeteries of the Middle East, Africa and southern Europe. Below are epitaphs from the 200’s of small children who had been baptized. It is interesting to note that there are no Christian epitaphs in existence earlier than 200. As soon as the era of Christian inscriptions begins, we find evidence for infant Baptism. [editor's note- the two referenced epitaphs are in the original document].
In that century there are attributes and symbols in tombstones inscriptions of little children which allows us to clearly infer we are dealing with baptized children. The following is as early as 200 or shortly thereafter: [editor's note- the referenced epitaph is in the original document].
In the second last line is the phrase Dei Serv(u)s which means slave of God followed by the Chi Rho symbol for Christ. The last line is the Greek ichtheos familiar as the "fish symbol" - an anagram for Jesus Christ God’s Son Savior. These words and symbols mark the one-year, two months, and four-day-old child as a baptized Christian.
From the Lateran Museum, also from the 200’s, is a Greek inscription that gives information about the religious status of the parents. It reads, "I, Zosimus, a believer from believers, lie here having lived 2 years, 1 month, 25 days."
Also from this era are headstones for children who received emergency baptism with ages ranging from 11 months to 12 years. Since the patristic sources of the third century, as those earlier, give us to understand that the children of Christian parents were baptized in infancy, we must conclude that these emergency baptisms were administered to children of non-Christians. The inscriptions themselves confirm this conclusion. In the Roman catacomb of Priscilla is reference to a private emergency baptism that was administered to the one-and-three-quarter-year-old Apronianus and enabled him to die as a believer. The inscription reads:
Dedicated to the departed.
Florentius made this inscription
for his worthy son Apronianus who
lived one year and nine months and five days.
As he was truly loved by his grandmother
and she knew that his death was imminent,
she asked the church that he might depart from the world as a believer.
The fact that it was the grandmother who urged the baptism makes it very probable that the father of the child, Florentius, was a pagan. This is confirmed by the formula in the first line which is pagan and not found on any other Christian epitaphs. We have thus in this inscription evidence for a missionary baptism administered to a dying non-Christian infant.
Sole Opponent - A Heretic
In the 1,500 years from the time of Christ to the Protestant Reformation, the only bonafide opponent to infant Baptism was Tertullian (160 - 215), bishop of Carthage, Africa. His superficial objection was to the unfair responsibility laid on godparents when the children of pagans joined the church. However, his real opposition was more fundamental. It was his view that sinfulness begins at the "puberty, of the soul," that is "about the fourteenth year of life" and "it drives man out of the paradise of innocence" (De Anima 38:2). This rules out the belief in original sin.
Tertullian’s stance, together with other unorthodox views, led him to embrace Montanism in 207. Montanism denied the total corruption and sinfulness of human nature. With its emphasis upon the supernatural gifts of the Holy Spirit, it was the precursor to the modern Charismatic Movement.
Except for Tertullian’s heretical views, marking his departure from mainstream Christianity, the only other opposition to infant Baptism came during a brief period in the middle of the fourth century. The issue was the fear of post-Baptismal sin. This heretical view also denied Baptism to adults until their death-bed. It was not in reality a denial of infant baptism in and of itself. In fact, the heresy encouraged the Baptism of infants when death seemed imminent, as it also did for adults.
The Anabaptists
Not until the 1520s did the Christian Church experience opposition specifically to infant Baptism. Under the influence of Thomas Muenzer and other fanatics who opposed both civil and religious authority, original sin and human concupiscence was denied until the "age of accountability." Although there is no basis in Scripture for this position, a considerable number of Swiss, German and Dutch embraced the Anabaptist cause. So offensive was this position that Roman Catholics, Lutherans and Reformed alike voiced strong warning and renunciation. It was considered a shameless affront to what had been practiced in each generation since Christ’s command in the Great Commission (Matthew 28: 18-20) to baptize all nations irrespective of age.
Regeneration for All Ages
Who would be so blind as to limit this expression of God’s grace and mercy to adolescents and adults and to exclude infants and children?. If John the Baptizer could be filled with the Holy Spirit from his mother’s womb (Luke 1: 15), and if Jesus could say (Matt. 18: 6), "Whoever offends one of these little ones (Gk."toddlers") who believe in Me, it were better that he were drowned in the depth of the sea," and if the Apostle Peter could say on the Day of Pentecost (Acts 2: 39), "The promise is unto you and to your children," what mere mortal dare declare so gracious an invitation to be invalid for infants, or forbid the continuance of the Baptism of infants for coming generations?
If the entire families and households of the Philippian jailer, Lydia, Cornelius, Crispus and Stephanas of the New Testament were incorporated into the household of faith through Baptism, surely that testimony is immutable and established for all time.
Yes, we baptize babies. Unmistakably Scriptural proof substantiates that doctrine. Christian history, unbroken and uninterrupted. reflects such practice in each generation. Conscientious Christians do not delay but hasten with their children to Baptism that they may received the gift of salvation and regeneration and gratefully embrace the Apostle’s affirmation extended to those of all age groups: "For as many of you as have been baptized have put on Christ" (Galatians 3: 27).
Dennis Kastens is pastor of Peace Lutheran Church in St. Louis, Missouri.
Infant Baptism in Early Church History
by Dennis Kastens
From the beginning of New Testament Christianity at the Feast of Pentecost (Acts 2: 38-39) to our time, unbroken and uninterrupted; the church has baptized babies. Entire households (Jewish, proselytes and Gentiles) were baptized by Christ’s original 12 Apostles (I Corinthians 1: 16; Acts 11: 14, 16: 15, 33, 18: 8) and that practice has continued with each generation.
The Early Church
Polycarp (69-155), a disciple of the Apostle John, was baptized as an infant. This enabled him to say at his martyrdom. "Eighty and six years have I served the Lord Christ" (Martyrdom of Polycarp 9: 3). Justin Martyr (100 - 166) of the next generation states about the year 150, "Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years" (Apology 1: 15). Further, in his Dialog with Trypho the Jew, Justin Martyr states that Baptism is the circumcision of the New Testament.
Irenaeus (130 - 200), some 35 years later in 185, writes in Against Heresies II 22: 4 that Jesus "came to save all through means of Himself - all, I say, who through him are born again to God - infants and children, boys and youth, and old men."
Church Councils and Apologists
Similar expressions are found in succeeding generations by Origen (185 - 254) and Cyprian (215 - 258) who reflect the consensus voiced at the Council of Carthage in 254. The 66 bishops said: "We ought not hinder any person from Baptism and the grace of God..... especially infants. . . those newly born." Preceding this council, Origen wrote in his Commentary on Romans 5: 9: "For this also it was that the church had from the Apostles a tradition to give baptism even to infants. For they to whom the divine mysteries were committed knew that there is in all persons a natural pollution of sin which must be done away by water and the Spirit."
Elsewhere Origen wrote in his Homily on Luke 14: "Infants are to be baptized for the remission of sins. Cyprian’s reply to a country bishop, Fidus, who wrote him regarding the Baptism of infants, is even more explicit. Should we wait until the eighth day as did the Jews in circumcision? No, the child should be baptized as soon as it is born (To Fidus 1: 2).
To prevent misunderstanding by rural bishops, perhaps not as well-schooled as other or even new to the faith, the Sixteenth Council of Carthage in 418 unequivocally stated: "If any man says that newborn children need not be baptized . . . let him be anathema."
Augustine
Augustine (354 - 430), writing about this time in De Genesi Ad Literam, X: 39, declares, "The custom of our mother church in baptizing infants must not be . . . accounted needless, nor believed to be other than a tradition of the apostles."
He further states, "If you wish to be a Christian, do not believe, nor say, nor teach, that infants who die before baptism can obtain the remission of original sin." And again, "Whoever says that even infants are vivified in Christ when they depart this life without participation in His sacrament (Baptism), both opposes the Apostolic preaching and condemns the whole church which hastens to baptize infants, because it unhesitatingly believes that otherwise they cannot possibly be vivified in Christ."
Specific directions, with detailed instructions, for the baptizing of infants were given by bishops to pastors and deacons during this era of Christian history. In the year 517, seven bishops met in Gerona, Catelina, and framed 10 rules of discipline for the church in Spain. The fifth rule states that ". . . in case infants were ill . . . if they were offered, to baptize them, even though it were the day that they were born . . . " such was to be done (The History of Baptism by Robert Robinson, [London: Thomas Knott, 1790], p.269.).
The foregoing pattern, practiced in both East and West, remained customary in Christianity through the Dark and Middle Ages until modem times. Generally, the infant was baptized during the first week of life, but in cases of illness this took place on the day of birth. An example of this already comes from about 260 in North Africa in an inscription from Hadrumetum (Inscriptiones Latinae Christianae Veteres II, 4429-A):
Arisus in pace
natus ora sexta
bixit supra scriptas VIIII
This Latin inscription indicates that a child who died nine hours after its birth was baptized. Such practice of Baptism within the first days of life, or on the day of birth in an emergency, remained for both Protestants, Roman Catholics and Eastern Orthodox.
The Witness of the Catacombs
The witness of the literary texts of the early church fathers, councils and apologists for the practice of infant Baptism in the first Christian centuries receives valuable confirmation from the catacombs and cemeteries of the Middle East, Africa and southern Europe. Below are epitaphs from the 200’s of small children who had been baptized. It is interesting to note that there are no Christian epitaphs in existence earlier than 200. As soon as the era of Christian inscriptions begins, we find evidence for infant Baptism. [editor's note- the two referenced epitaphs are in the original document].
In that century there are attributes and symbols in tombstones inscriptions of little children which allows us to clearly infer we are dealing with baptized children. The following is as early as 200 or shortly thereafter: [editor's note- the referenced epitaph is in the original document].
In the second last line is the phrase Dei Serv(u)s which means slave of God followed by the Chi Rho symbol for Christ. The last line is the Greek ichtheos familiar as the "fish symbol" - an anagram for Jesus Christ God’s Son Savior. These words and symbols mark the one-year, two months, and four-day-old child as a baptized Christian.
From the Lateran Museum, also from the 200’s, is a Greek inscription that gives information about the religious status of the parents. It reads, "I, Zosimus, a believer from believers, lie here having lived 2 years, 1 month, 25 days."
Also from this era are headstones for children who received emergency baptism with ages ranging from 11 months to 12 years. Since the patristic sources of the third century, as those earlier, give us to understand that the children of Christian parents were baptized in infancy, we must conclude that these emergency baptisms were administered to children of non-Christians. The inscriptions themselves confirm this conclusion. In the Roman catacomb of Priscilla is reference to a private emergency baptism that was administered to the one-and-three-quarter-year-old Apronianus and enabled him to die as a believer. The inscription reads:
Dedicated to the departed.
Florentius made this inscription
for his worthy son Apronianus who
lived one year and nine months and five days.
As he was truly loved by his grandmother
and she knew that his death was imminent,
she asked the church that he might depart from the world as a believer.
The fact that it was the grandmother who urged the baptism makes it very probable that the father of the child, Florentius, was a pagan. This is confirmed by the formula in the first line which is pagan and not found on any other Christian epitaphs. We have thus in this inscription evidence for a missionary baptism administered to a dying non-Christian infant.
Sole Opponent - A Heretic
In the 1,500 years from the time of Christ to the Protestant Reformation, the only bonafide opponent to infant Baptism was Tertullian (160 - 215), bishop of Carthage, Africa. His superficial objection was to the unfair responsibility laid on godparents when the children of pagans joined the church. However, his real opposition was more fundamental. It was his view that sinfulness begins at the "puberty, of the soul," that is "about the fourteenth year of life" and "it drives man out of the paradise of innocence" (De Anima 38:2). This rules out the belief in original sin.
Tertullian’s stance, together with other unorthodox views, led him to embrace Montanism in 207. Montanism denied the total corruption and sinfulness of human nature. With its emphasis upon the supernatural gifts of the Holy Spirit, it was the precursor to the modern Charismatic Movement.
Except for Tertullian’s heretical views, marking his departure from mainstream Christianity, the only other opposition to infant Baptism came during a brief period in the middle of the fourth century. The issue was the fear of post-Baptismal sin. This heretical view also denied Baptism to adults until their death-bed. It was not in reality a denial of infant baptism in and of itself. In fact, the heresy encouraged the Baptism of infants when death seemed imminent, as it also did for adults.
The Anabaptists
Not until the 1520s did the Christian Church experience opposition specifically to infant Baptism. Under the influence of Thomas Muenzer and other fanatics who opposed both civil and religious authority, original sin and human concupiscence was denied until the "age of accountability." Although there is no basis in Scripture for this position, a considerable number of Swiss, German and Dutch embraced the Anabaptist cause. So offensive was this position that Roman Catholics, Lutherans and Reformed alike voiced strong warning and renunciation. It was considered a shameless affront to what had been practiced in each generation since Christ’s command in the Great Commission (Matthew 28: 18-20) to baptize all nations irrespective of age.
Regeneration for All Ages
Who would be so blind as to limit this expression of God’s grace and mercy to adolescents and adults and to exclude infants and children?. If John the Baptizer could be filled with the Holy Spirit from his mother’s womb (Luke 1: 15), and if Jesus could say (Matt. 18: 6), "Whoever offends one of these little ones (Gk."toddlers") who believe in Me, it were better that he were drowned in the depth of the sea," and if the Apostle Peter could say on the Day of Pentecost (Acts 2: 39), "The promise is unto you and to your children," what mere mortal dare declare so gracious an invitation to be invalid for infants, or forbid the continuance of the Baptism of infants for coming generations?
If the entire families and households of the Philippian jailer, Lydia, Cornelius, Crispus and Stephanas of the New Testament were incorporated into the household of faith through Baptism, surely that testimony is immutable and established for all time.
Yes, we baptize babies. Unmistakably Scriptural proof substantiates that doctrine. Christian history, unbroken and uninterrupted. reflects such practice in each generation. Conscientious Christians do not delay but hasten with their children to Baptism that they may received the gift of salvation and regeneration and gratefully embrace the Apostle’s affirmation extended to those of all age groups: "For as many of you as have been baptized have put on Christ" (Galatians 3: 27).
Dennis Kastens is pastor of Peace Lutheran Church in St. Louis, Missouri.
Sunday, October 25, 2009
From Jon Coursons web www.joncourson.com
So we see that they could not enter in because of unbelief.
Hebrews 3:19
Gang, the key not only to ministry, but to every area of spirituality is found in John 10 ...
Of John the Baptist, Jesus said, ‘This is the greatest man who ever lived.’ Yet Scripture also records John did no mighty miracles (John 10:41). So what made John the greatest man who ever lived? One thing: He wasn’t talking about power in prayer; he wasn’t teaching victory through discipline; he simply said, ‘Behold the Lamb. Check Him out. Follow Him.’
Happy is the day when a woman grasps the fact that spiritual life has nothing to do with her and everything to do with God. Happy is the day when a man finally realizes all he has to say is, ‘I don’t know why You put up with a grasshopper like me, but Lord, if You want to allow me to be in ministry, if You want to give me a family, if You want to bless me in countless ways — that’s OK with me!’
Don’t let anyone sell you a bill of goods, saying, ‘The reason I’m so successful is because I pray night and day. And the reason you will never be part of the chosen few is because you don’t.’
Any man, any woman can be used mightily and blessed exceedingly beyond anything they could ask or even think if they would just learn to say, ‘I believe You, Lord.’
Contrary to what many teach, the deceitfulness of sin is always saying, ‘I’ve got to do more. I’ve got to be bigger, stronger, better in my spiritual walk so that I can battle the giants ahead of me.’
No, God says that’s the sin which will keep you out.
Dear saint, it’s all about God’s work for you, not your work for Him.
Fix your eyes on Jesus.
Be blown away by Him.
Behold the Lamb!
Hebrews 3:19
Gang, the key not only to ministry, but to every area of spirituality is found in John 10 ...
Of John the Baptist, Jesus said, ‘This is the greatest man who ever lived.’ Yet Scripture also records John did no mighty miracles (John 10:41). So what made John the greatest man who ever lived? One thing: He wasn’t talking about power in prayer; he wasn’t teaching victory through discipline; he simply said, ‘Behold the Lamb. Check Him out. Follow Him.’
Happy is the day when a woman grasps the fact that spiritual life has nothing to do with her and everything to do with God. Happy is the day when a man finally realizes all he has to say is, ‘I don’t know why You put up with a grasshopper like me, but Lord, if You want to allow me to be in ministry, if You want to give me a family, if You want to bless me in countless ways — that’s OK with me!’
Don’t let anyone sell you a bill of goods, saying, ‘The reason I’m so successful is because I pray night and day. And the reason you will never be part of the chosen few is because you don’t.’
Any man, any woman can be used mightily and blessed exceedingly beyond anything they could ask or even think if they would just learn to say, ‘I believe You, Lord.’
Contrary to what many teach, the deceitfulness of sin is always saying, ‘I’ve got to do more. I’ve got to be bigger, stronger, better in my spiritual walk so that I can battle the giants ahead of me.’
No, God says that’s the sin which will keep you out.
Dear saint, it’s all about God’s work for you, not your work for Him.
Fix your eyes on Jesus.
Be blown away by Him.
Behold the Lamb!
Saturday, October 24, 2009
From Jeff Harshbarger's blog www.refugeministries.cc
Shadowboxing
All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness. 2 Timothy 3:16
It is imperative for Christian to have understanding of what the Bible teaches. This should be a basic desire of everyone who has any desire to have a relationship with Jesus Christ. He promised "You truly are my disciples if you remain faithful to my teachings. And you will know the truth, and the truth will set you free." John 8:31-32 The freedom Christ promises is that He frees us to follow Him, and not ourselves. However, when we are not faithful to His teachings, we end up in all kinds of self imposed bondage.
Let's look at 2 Timothy 3:16. We are taught that all scripture is inspired by God and profitable. Okay, the Bible is claiming to be from God and advantageous for us to know what He is saying. This is important because in our human nature, we have a real tendency to fool ourselves. We have a deceptive heart which must be kept in check. We have a tendecy to read something into what God is saying in the Bible and we have a tendency to add on to what God is saying.
2 Timothy 3:16 further states that the Bible is profitable for teaching. Let's stop there for a moment. Jesus promises us that His teachings will set us free if we reamain faithful to what He taught. 2 Timothy 3:16 states that the whole Bible teaches us what God desires for us. He has revealed Himself and has spoken to us. Now, the question that needs to be addressed is; are we faithful to what He taught and do we have a real understanding of what God has spoken in the 66 books of the Bible?
I have to admit, I have seen quite a bit of loose interpretations of Scripture in my journey as a Christian. Specifically, I am tremendously concerned about what is being taught and understood as being God's word concerning spiritual warfare and deliverance. My understanding of what Jesus Christ stated in John 8:31-32 is that the Christian is to remain faithful to what He has taught; not what He has not. My understanding of 2 Timothy is that the Bible is God's word and it is profitable for teaching; not for what the Bible does not teach.
I believe the error is when we add on to the Bible. Simply stated, the Bible does not teach that the Christian is under a generational curse, or must break soul ties, bind satan and his demons. Nor does it teach that demons have legal rights to a Chritian's life. I could continue with my list of 'teachings' that will not be found in the Bible. They are extra biblical teachings and are not from God.
We simply cannot go on believing what the Bible does not teach as God's word. This mindset and approach will set you up for self imposed bondage and you will not be battling the devil or his demons. You will be in a place of acting from your own will,in the name of Jesus Christ. You will be deceiving yourself.
Have you ever seen someone shadowbox? He may look like a boxer. He may have evrything in place, good shoes to grip the floor, good satin shorts which make him look good in the ring and his gloves are fitted for the impact that he will land on his opponent. However, his opponent is not actually there. He fights himself.
All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness. 2 Timothy 3:16
It is imperative for Christian to have understanding of what the Bible teaches. This should be a basic desire of everyone who has any desire to have a relationship with Jesus Christ. He promised "You truly are my disciples if you remain faithful to my teachings. And you will know the truth, and the truth will set you free." John 8:31-32 The freedom Christ promises is that He frees us to follow Him, and not ourselves. However, when we are not faithful to His teachings, we end up in all kinds of self imposed bondage.
Let's look at 2 Timothy 3:16. We are taught that all scripture is inspired by God and profitable. Okay, the Bible is claiming to be from God and advantageous for us to know what He is saying. This is important because in our human nature, we have a real tendency to fool ourselves. We have a deceptive heart which must be kept in check. We have a tendecy to read something into what God is saying in the Bible and we have a tendency to add on to what God is saying.
2 Timothy 3:16 further states that the Bible is profitable for teaching. Let's stop there for a moment. Jesus promises us that His teachings will set us free if we reamain faithful to what He taught. 2 Timothy 3:16 states that the whole Bible teaches us what God desires for us. He has revealed Himself and has spoken to us. Now, the question that needs to be addressed is; are we faithful to what He taught and do we have a real understanding of what God has spoken in the 66 books of the Bible?
I have to admit, I have seen quite a bit of loose interpretations of Scripture in my journey as a Christian. Specifically, I am tremendously concerned about what is being taught and understood as being God's word concerning spiritual warfare and deliverance. My understanding of what Jesus Christ stated in John 8:31-32 is that the Christian is to remain faithful to what He has taught; not what He has not. My understanding of 2 Timothy is that the Bible is God's word and it is profitable for teaching; not for what the Bible does not teach.
I believe the error is when we add on to the Bible. Simply stated, the Bible does not teach that the Christian is under a generational curse, or must break soul ties, bind satan and his demons. Nor does it teach that demons have legal rights to a Chritian's life. I could continue with my list of 'teachings' that will not be found in the Bible. They are extra biblical teachings and are not from God.
We simply cannot go on believing what the Bible does not teach as God's word. This mindset and approach will set you up for self imposed bondage and you will not be battling the devil or his demons. You will be in a place of acting from your own will,in the name of Jesus Christ. You will be deceiving yourself.
Have you ever seen someone shadowbox? He may look like a boxer. He may have evrything in place, good shoes to grip the floor, good satin shorts which make him look good in the ring and his gloves are fitted for the impact that he will land on his opponent. However, his opponent is not actually there. He fights himself.
Thursday, October 22, 2009
www.jglm.org
John G. Lake’s Secrets of Divine Healing
1. Destroy sacred cows concerning sickness and power
2. Recognize sickness and disease as an enemy
3. Get Fed Up
4. Treat all sickness the same
5. Treat all sickness like a person
6. Command not beg
7. Speak to the problem – not to others about the problem
8. See people as oppressed prisoners of war
9. Get clean – stay clean
10. Stay out of pride – anyone could do what you are doing
11. Be aggressive – develop your aggressiveness
12. Be led by God’s character and nature
13. Accept responsibility for your fellow man.
14. Decide to obey the Bible, not some arbitrary feeling
15. Know that God is with you, in you, and for you
1. Destroy sacred cows concerning sickness and power
2. Recognize sickness and disease as an enemy
3. Get Fed Up
4. Treat all sickness the same
5. Treat all sickness like a person
6. Command not beg
7. Speak to the problem – not to others about the problem
8. See people as oppressed prisoners of war
9. Get clean – stay clean
10. Stay out of pride – anyone could do what you are doing
11. Be aggressive – develop your aggressiveness
12. Be led by God’s character and nature
13. Accept responsibility for your fellow man.
14. Decide to obey the Bible, not some arbitrary feeling
15. Know that God is with you, in you, and for you
Tuesday, October 20, 2009
From Jon Courson - www.joncourson.com via Jeff Harsbarger www.refugeministries.cc
I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints.
Philemon 4-5
There’s lots of talk today about preventive medicine — keeping people healthy rather than merely taking care of them when they’re sick. Paul here models not preventive medicine, but preventive ministry when he says to Philemon, ‘Hearing that your family’s walking with the Lord and that there’s a church in your house causes me to pray for you constantly.’
We generally only pray for people when we hear they’re sick or struggling, going through tough trials or facing hard times. And pray we must. But in addition to that, I suggest we pray like Paul. I suggest we pray for those who are doing well that they might do even better.
It’s when the enemy sees people doing well that he decides to launch an attack against them. Why? He knows he’s lost their souls, but if he can pull them down in depression or discouragement, he knows they’ll be unable to impact others whose souls he’s not yet lost. Satan doesn’t spend his time on the lost. You will never read in the New Testament where Satan himself is warring against an unbeliever. He saves himself totally and exclusively for those who are in Christ, for those who are walking with God. In every instance where you see Satan in the New Testament, you will always see him coming against believers in order to minimize their effectiveness for the Kingdom.
This makes it all the more important for us to pray for those doing well, for they are sure targets of the enemy.
Philemon 4-5
There’s lots of talk today about preventive medicine — keeping people healthy rather than merely taking care of them when they’re sick. Paul here models not preventive medicine, but preventive ministry when he says to Philemon, ‘Hearing that your family’s walking with the Lord and that there’s a church in your house causes me to pray for you constantly.’
We generally only pray for people when we hear they’re sick or struggling, going through tough trials or facing hard times. And pray we must. But in addition to that, I suggest we pray like Paul. I suggest we pray for those who are doing well that they might do even better.
It’s when the enemy sees people doing well that he decides to launch an attack against them. Why? He knows he’s lost their souls, but if he can pull them down in depression or discouragement, he knows they’ll be unable to impact others whose souls he’s not yet lost. Satan doesn’t spend his time on the lost. You will never read in the New Testament where Satan himself is warring against an unbeliever. He saves himself totally and exclusively for those who are in Christ, for those who are walking with God. In every instance where you see Satan in the New Testament, you will always see him coming against believers in order to minimize their effectiveness for the Kingdom.
This makes it all the more important for us to pray for those doing well, for they are sure targets of the enemy.
This text is so full - ponder it and pray! -- New Int. Version
Colossians 1:9-14
9For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. 10And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully 12giving thanks to the Father, who has qualified you[d] to share in the inheritance of the saints in the kingdom of light. 13For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14in whom we have redemption,[e] the forgiveness of sins.
9For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. 10And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully 12giving thanks to the Father, who has qualified you[d] to share in the inheritance of the saints in the kingdom of light. 13For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14in whom we have redemption,[e] the forgiveness of sins.
Subscribe to:
Posts (Atom)