6/8/20

"THE GOSPEL OF MATTHEW" Fasting That Pleases God (6:16-18) by Mark Copeland

"THE GOSPEL OF MATTHEW"

Fasting That Pleases God (6:16-18)

INTRODUCTION

1. You don't hear much about fasting these days
   a. In a culture where the landscape is dotted with shrines to the
      "Golden Arches" and an assortment of "Pizza Temples" (Richard
      Foster, Celebration Of Discipline, p.47)...
   b. ...fasting seems out of place, out of step with the times

2. But the Scriptures have much to say about fasting...
   a. There is more teaching in the NT on fasting than repentance and confession!
   b. Jesus taught more on fasting than on baptism and the Lord's Supper!
   -- Yet some question whether fasting is something for Christians today

3. In His sermon on the Mount, Jesus taught concerning "Fasting That
   Pleases God"...
   a. In connection with other acts of righteousness like charity and prayer
   b. In calling His disciples to exceed the righteousness of the scribes
 and Pharisees [In this study, we will examine Mt 6:16-18, and consider what Jesus had to say about "Fasting That Pleases God." But in so doing, let's begin by answering a few questions...] I. SHOULD CHRISTIANS FAST TODAY? A. THE EXAMPLE AND TEACHING OF JESUS... 1. He fasted during his forty day period of temptation in the wilderness - Lk 4:1-2 2. In His teaching on the subject of fasting: a. He assumed His disciples would fast -- He said "when" not "if" - Mt 6:16-17 b. He said they would fast when He was gone - Mt 9:14-15 c. He taught: 1) How to fast so as to incur God's good pleasure - Mt 6:16-18 2) When done properly, fasting would incur God's good pleasure - Mt 6:18b 3) Fasting should be done only when appropriate - Mt 9:16-17 4) There were occasions when prayer needed to be joined with fasting - Mt 17:20-21 B. THE EXAMPLES OF FASTING IN THE EARLY CHURCH... 1. The brethren at Antioch - Ac 13:1-3 a. Fasting in their service to the Lord b. Fasting and praying as they send out Paul and Barnabas 2. The churches in Galatia - Ac 14:21-23 a. Done in EVERY church b. When appointing elders C. THE EXAMPLE OF PAUL FASTING AS A MINISTER... 1. He listed fasting among things which proved him as a minister of Christ - cf. 2Co 11:23-28 2. Are we not commanded to imitate him, even as he imitated Christ? - 1Co 11:1 (and both fasted in their service to God!) [At the very least, we can say that it is not inappropriate for Christians to fast today. Unless we have medical reasons not to fast, we have very good examples to motivate us TO fast! But to be sure that we fast for the right reason, we should answer another question...] II. WHY SHOULD CHRISTIANS FAST? A. PEOPLE OFTEN FAST TODAY FOR VARIOUS REASONS... 1. Some do it solely for health reasons 2. Others do it only in times of grief and sorrow 3. Still others do it as a way to gain self-control -- But these are not reasons Christians should fast in their service to God - cf. Col 2:20-23 B. CHRISTIANS SHOULD FAST WHEN SEEKING DIVINE HELP... 1. In the Old Testament; people of God fasted... a. In times of war, or at the threat of it (Israel) b. When loved ones were sick (David) c. When seeking God's forgiveness (Ahab, Daniel) d. When seeking God's protection (Ezra) 2. In the New Testament; fasting occurred... a. When dealing with temptations (Jesus) b. When serving the Lord (the church at Antioch) c. When beginning a work for the Lord (again at Antioch) d. When selecting and appointing elders (in Galatia) 3. Such fasting should be done in conjunction with prayer a. For fasting, when done properly... 1) Humbles the soul - Ps 35:13 2) Chastens the soul - Ps 69:10 b. The prayers of the humble are more likely to be heard!- cf. Ezr 8:21-23 [This being true, this should help us to answer the next question specifically...] III. WHEN SHOULD CHRISTIANS FAST? A. WHENEVER WE DESIRE GOD'S HELP... 1. These may be occasions on an individual level a. When faced with difficult temptations b. When faced with the serious illness of a loved one 2. These occasions might be on a congregational level a. As when appointing elders b. As when sending out missionaries B. WHENEVER SITUATIONS CALL FOR PERSISTENT PRAYER... 1. Such would be an occasion for fasting joined with prayer 2. Are we not taught that God is more likely to answer our prayers... a. If we are persistent? - cf. Lk 18:1-8 b. If we fast in the proper way? - cf. Mt 6:17-18 [So whenever there is a matter requiring much prayer, fasting in conjunction with such prayer would be appropriate. Finally, let's take a look at...] IV. FASTING THAT PLEASES GOD A. NOT TO BE SEEN OF MEN... 1. As practiced by the hypocrites of Jesus' day, it involved: a. Doing so with a "sad countenance" b. Doing so with "disfigured faces" (perhaps by applying ashes?) -- The only good such fasting might do them is win the praise of men, but certainly not of God! - Mt 6:16 2. Rather, our fasting is to be seen of God a. To be done without any outward appearance of fasting - Mt6:17 1) Therefore, it should include "anointing your head" 2) Also, "washing your face" -- I.e., what people would normally do to as part of their daily ablutions b. By doing this, only God will see your fasting and He will reward you openly (perhaps by answering prayers offered while fasting) - Mt 6:18 B. NOT AS SOME REGULAR RITUAL... 1. This point Jesus made in Mt 9:14-17 2. It should be done only when the occasion calls for it (such as situations where you would already be spending much time in prayer) C. NOT WITHOUT TRUE REPENTANCE... 1. Cf. Isa 58:3-9 2. All the praying, all the fasting, is of no avail if it is not accompanied with penitent obedience on our part D. SOME PRACTICAL SUGGESTIONS... 1. Don't go out and fast just because it sounds like "a neat thing to do" a. Take the subject seriously and prayerfully b. Fast only when the occasion is a serious one c. One in which you desperately desire God's help 2. If you have never fasted before... a. Start slow, fast only for brief periods of time b. End slow, gradually breaking your fast with fresh fruits and vegetables in small amounts 3. Fast when you have time to spend in prayerful meditation a. Remember the purpose for fasting b. To humble oneself in God's sight; to seek a favorable answer to prayer for some important plea CONCLUSION 1. There is much more that could be said on the subject of fasting (cf. Fasting - A Special Study) 2. But I hope this suffices to stimulate our thinking on a subject which has often been neglected in both study and practice 3. But implied in Jesus' teachings is that His disciples would fast, and so it is important that we know what is involved in "Fasting That Pleases God" Now as useful as fasting might be, praying and fasting alone cannot save a person who is lost. Paul found this out when he fasted three days after coming to believe in Jesus as the Lord (Ac 9:3-9; 22:6-16). Have you heeded what Paul was told to do? 'And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.' (Ac 22:16)


Executable Outlines, Copyright © Mark A. Copeland, 2016

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Is Sprinkling an Appropriate Mode of Baptism? by Caleb Colley, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1181

Is Sprinkling an Appropriate Mode of Baptism?

by  Caleb Colley, Ph.D.

In their definitions of “baptism,” most modern dictionaries include the sprinkling (and pouring) of water. Similarly, many in the religious world teach that “baptism” by sprinkling is acceptable and sufficient, while others disagree. Because of these conflicting messages, questions on the issue of sprinkling inevitably arise. What does the word “baptism” really mean? Does it, by definition, include sprinkling? The answers to these questions have a bearing on the meaning of Jesus’ command, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…” (Matthew 28:19, emp. added).

The English word “baptism” is transliterated from the Greek word baptisma, which signifies dipping or immersion (Thayer, 1958, p. 94; Arndt, Gingrich, and Danker, 1979, p. 132). Immersion and sprinkling are two very different things, and the Greek language bears that out (Jackson, 2002a, p. 31). Forms of the word baptisma appear in various extrabiblical Greek writings, where it consistently carries with it the meaning of immersion. Aristotle, Polybius, Plutarch, Strabo, Diodorus, and Josephus all wrote of things that were “immersed” in water, and they all used forms of baptizo (Martin, 1991, pp. 208-210). In the Greek version of the Old Testament, the Septuagint, there is a passage that plainly shows the clear distinction between the concepts of sprinkling and baptism. Leviticus 4:17 reads: “Then the priest shall dip [baptizo] his finger in the blood and sprinkle [rhantizo] it several times before the Lord, in front of the veil.” In this verse, the word translated “baptize” (or “dip”) is mentioned in the same sentence with the word rightly translated “sprinkle,” so it is clear that in the Old Testament, sprinkling is not baptism. The same holds true in the New Testament. In John 13:16, Jesus “dipped” (Greek bapto) a bread morsel and passed it to Judas. Every time “baptism” is mentioned in the New Testament, it means immersion, never sprinkling. In fact, the practice of substituting sprinkling for baptism was unheard of until A.D. 253 (Thompson and Jackson, 1984, p. 11).

Despite the fact that the word “baptism” has nothing to do with sprinkling, there are several passages of Scripture that frequently are used by advocates of sprinkling to justify their position.

LEVITICUS 14:15-16

Sometimes those who defend the practice of sprinkling claim that three of the most common modern “modes” of baptism (immersion in water, pouring of water, and sprinkling) are all authorized in Leviticus 14:15-16: “And the priest shall take some of the log of oil, and pour it into the palm of his own left hand. Then the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle some of the oil with his finger seven times before the Lord” (emp. added).

Observe that Leviticus 14:15-16 was written about the process of purification of lepers after they recovered from their disease. This process of purification was the way by which the recovered leper could re-enter Hebrew society (Keil and Delitzsch, 1976, 1: 385). Leviticus 14:15-16 is part of the discussion of the second act of leper purification. This process is similar to one described in Leviticus 8:23, when Moses consecrated Aaron and his sons as priests. Both Leviticus 14:15-16 and Leviticus 8:23 are totally unrelated to New Testament baptism (both passages are addressing guidelines of Mosaic law, not Christian law—see Hebrews 7:22-28; Galatians 3:21-29), and thus cannot be used to justify sprinkling as an appropriate mode of baptism.

ISAIAH 52:15

Some contend that because this passage mentions the word “sprinkle,” the act of sprinkling must be a scriptural substitution for New Testament baptism. We must evaluate the validity of that contention by examining the context of Isaiah 52:15: “So shall He sprinkle many nations. Kings shall shut their mouths at Him; For what had not been told them they shall see, and what they had not heard they shall consider” (emp. added). This verse is couched in a portion of Scripture that discusses the sacrifice of Christ for the sins of the world, so it is clear that the One Who shall “sprinkle many nations” is the Lord Himself.

The word “sprinkle” in Isaiah 52:15 is translated from the Hebrew word nazah. Every time nazah appears in the Old Testament, it is translated “sprinkle” (in the King James Version—see Exodus 29:21; Leviticus 5:9; Numbers 8:7), but some scholars believe that a more accurate translation of nazah here is “startle” (e.g., Hailey, 1992, p. 435; Keil and Delitzsch, 1976, 7: 308). Albert Barnes (1950, 2: 258) observed that the usage of “sprinkle” in this context is either an allusion to the sprinkling of blood in the Old Testament (and figuratively a link between that sprinkling and the shedding of Christ’s blood on the cross), or to the ceremonial sprinkling of water to symbolize cleansing and purity (see Leviticus 14:51; Hebrews 9:19). However, if nazah were translated “startle,” the emphasis of the verse would change completely. The verse would then tell us that Christ’s suffering was going to “startle” the nations. Many accept that interpretation because of the statement in verse 15, “Kings shall shut their mouths.” This interpretation indicates that many were going to be shocked or even speechless when the Word became flesh, died as a sacrifice for sin, and was resurrected from the dead (Hailey, 1992, p. 436; Jackson, 1991, p. 105). No matter which translation of nazah is correct in this context, there is nothing contained in Isaiah 52:15 that has any connection to New Testament baptism, so it cannot be used to justify the modern practice of sprinkling.

EZEKIEL 36:25

Those who suggest that sprinkling is a legitimate substitution for baptism sometimes appeal to Ezekiel 36:25 as a “proof text.” “And I will sprinkle clean water upon you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols” (emp. added). This verse, however, is not in a context concerning baptism. A study of Ezekiel 35 reveals that the language about “washing” is obviously metaphoric. It would have been a fitting metaphor for Ezekiel to use in relating to his audience, because of the Mosaic system of cleansing. Old Testament passages that use language like that used here about “washing” are numerous. For example, Moses recorded in Exodus 30:20: “When they go into the tabernacle of meeting, or when they come near the altar to minister, to burn an offering made by fire to the Lord, they shall wash with water, lest they die.” Exodus 29:4 reads: “And Aaron and his sons you shall bring to the door of the tabernacle of meeting, and you shall wash them with water.” Numbers 19:18 declares: “A clean person shall take hyssop and dip it in the water, sprinkle it on the tent, on all the vessels, on the persons who were there, or on the one who touched a bone, the slain, the dead, or a grave.” The concept of sprinkling and washing is prevalent in Old Testament passages, but in such passages (like Ezekiel 36), baptism for salvation is not under consideration. What is under consideration in Ezekiel 36 is, literally, the destruction of one of Israel’s enemies, the nation of Edom, and figuratively, the future destruction of all the Lord’s enemies (Jackson, 2002a, p. 31).

Notice Ezekiel 36:24: “For I will take you from among the nations, gather you out of all countries, and bring you into your own land.” Then, immediately following the verse that mentions the sprinkling of clean water, God said: “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh” (Ezekiel 36:26). These two verses present the immediate context from which many modern religious people remove Ezekiel 36:25 in order to justify sprinkling. If we are to believe that Ezekiel was writing about a literal sprinkling of water in this verse, then we would also be forced to understand Ezekiel’s usage of “heart of stone” in verse 26 as being literal. New Testament baptism is simply not under consideration in Ezekiel 36:25. Wayne Jackson noted that many denominational scholars who defend the practice of sprinkling as an authentic form of baptism do not appeal to Ezekiel 36:25, because it does not aid their cause (2002a, p. 31). The substitution of sprinkling for true baptism cannot be defended, based on Ezekiel 36:25.

ACTS 2:41

At times, those who accept sprinkling appeal to Acts 2 in an attempt to justify their position. Some suggest that the twelve apostles could not have immersed as many as 3,000 people in one day (Acts 2:41 records that “about three thousand souls” were baptized on Pentecost), so the apostles must have sprinkled water on the 3,000. However, if each baptism took approximately a minute, the apostles could have done the job in just over four hours (Jackson, 2002b, p. 32). Also, nothing in the New Testament demands that the apostles had to do all the baptizing themselves.

Still others claim that ample water was not available in Jerusalem to accommodate all the immersions. However, there were many pools in Jerusalem, some of which were large. The Virgin’s pool was about 132 feet square and three feet deep. The pool of Siloam occupied approximately 800 square feet, and was more than three feet deep. Lower Gihon covers more than three acres, and can hold a depth of twenty feet of water; plus, there were other pools (McGarvey, 1881, p. 201). Without a doubt, on the day of Pentecost, the believers were immersed.

1 CORINTHIANS 10:2

Those who support the substitution of sprinkling for baptism sometimes appeal to 1 Corinthians 10:2 to justify their position. The passage states that “all were baptized into Moses in the cloud and in the sea”—a direct reference to Exodus 14:22. Baptism into Moses is entirely different from baptism into Christ, but some who defend sprinkling assert that, because Paul called the crossing of the Red Sea a “baptism,” the Israelites must have been sprinkled as they crossed the Red Sea. [Israel certainly was not immersed in water—the people walked on dry ground (Hebrews 11:29).] What did Paul mean when he wrote that our fathers were “baptized into Moses”?

The meaning of baptism in 1 Corinthians 10:2 is both literal and figurative. The Israelites were baptized—in the sense that they were literally surrounded by water, though the water did not touch them. This is a legitimate use of the word “baptism.” When a body is buried in a cemetery, for example, the body is “immersed” in the ground (surrounded by dirt), though a casket prevents any dirt from actually touching the body. In that sense, the children of Israel were immersed in the Red Sea. Paul also wrote of baptism in a figurative sense: the children of Israel were “baptized” into Moses in that they devoted themselves to his leadership and, through him, God’s leadership. G.G. Findlay explained:

The cloud, shading and guiding the Israelites from above, and the “the sea” making a path for them through its midst and drowning their enemies behind them, were glorious signs to “our fathers” of God’s salvation; together they formed a washing of regeneration (Titus 3:5), inaugurating the national covenant life; as it trode the miraculous path between upper and nether waters, Israel was born into its Divine estate. Thus “they all received their baptism unto Moses, entering through him into acknowledged fellowship with God; even so the Corinthians in the use of the same symbolic element had been baptized unto Christ (cf. Romans 6:3f., Galatians 3:27; n.d., p. 857).

Baptism into Christ is not mandated by Exodus 14:22, though the example of the Red Sea crossing metaphorically foreshadows baptism into Christ, as does Noah’s ark (1 Peter 3:20-21; see Lenski, 1937, p. 391). In Exodus 14, though, the children of Israel crossed the Red Sea in order to save their physical lives, not to save their eternal souls, and the “baptism” of Exodus 14 was instituted by Moses thousands of years before the baptism of Christ came into effect. There is no identification of the proper “mode” of baptism in either 1 Corinthians 10:2 or Exodus 14:22, so the substitution of sprinkling for baptism cannot be justified based on either passage.

HEBREWS 10:22

This verse often is cited as proof that people should be sprinkled in order to be saved, but a brief examination of the text reveals another meaning. Hebrews 10:22 reads: “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water” (emp. added). This verse seems to draw its spiritual meaning from God’s old covenant with Israel. During that period of Mosaic law, the high priests had to wash themselves before they entered the Most Holy Place (see Leviticus 16:3-4). Notice Hebrews 10:19-21: “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God….” These verses, and verse 22, both deal with how people “draw near” to God, and the message in verse 22 is clear: our hearts must be true. What apparently makes our hearts true is the “sprinkling” of our hearts. If the hearts of Christians are “sprinkled,” the “evil conscience” is removed and they no longer bear the guilt of sin. The evil conscience is one that does not object to evil (cf. 1 Timothy 4:2). Robert Milligan explained this:

Every act that we perform contrary to the known will of God defiles our conscience and also our consciousness; we have them both an evil conscience and an evil self-consciousness. And this, so long as it continues, must seriously interrupt our union, communion, and fellowship with God. The child that is suffering from an evil consciousness on account of its having transgressed the known will of its father can not, so long as the feeling lasts, approach Him with perfect confidence. But when it repents of the evil, confesses the wrong, and feels fully assured that the fault is forgiven, then what a change comes over it (1950, p. 281).

The Hebrews writer did make reference to baptism, but notice how he did it. Verse 22 says our hearts are sprinkled from an evil conscience, but that our bodies are washed with pure water. Sprinkling is indeed under consideration in Hebrews 10:22, but the reader must take care to observe what, exactly, is being “sprinkled.” In this passage, the Hebrew writer illustrates the need to have our hearts sprinkled, so obviously the meaning is not literal, but must be understood as figurative or metaphorical. The only portion of the verse that potentially deals with literal water is the part that mentions a “washing.” What is this washing? It is the same “washing of regeneration” that is mentioned in Titus 3:5—baptism (Milligan, 1950, p. 282). However, the portion of the verse that deals with sprinkling does not apply to the portion of the verse that deals with baptism. The hearts of Christians are figuratively sprinkled with the blood of Christ, but their bodies are washed (they are buried in water for the forgiveness of their sins; see Acts 22:16; Mark 16:16). The modern practice of sprinkling for baptism is not authorized by Hebrews 10:22.

TRUE BAPTISM

If the “proof texts” for sprinkling as a substitution for baptism do not prove that sprinkling is a form of baptism, then what is the authentic, scriptural form of baptism? The baptism Jesus authorized and commanded is precisely what is indicated by the Greek word baptizo: immersion. The book of Acts contains multiple accounts of baptism, and in every instance, the candidate for baptism was immersed. In every instance, that immersion was sufficient (see Acts 10:48; Acts 16:31-33; Acts 22:16).

REFERENCES

Arndt, William, F.W. Gingrich, and Frederick W. Danker (1979), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press), second edition revised.

Barnes, Albert (1950), Notes on the Old Testament: Isaiah (Grand Rapids, MI: Baker).

Findlay, G.G. (no date), The Expositor’s Greek Testament, ed. W. Robertson Nicoll (Grand Rapids, MI: Eerdmans).

Hailey, Homer (1992), A Commentary on Isaiah (Louisville, KY: Religious Supply).

Jackson, Wayne (1991), Isaiah: God’s Prophet of Doom and Deliverance (Abilene, TX: Quality).

Jackson, Wayne (2002a), “Did The Prophet Ezekiel Preview ‘Sprinkling’ As A Form of New Testament ‘Baptism’?,” Christian Courier, 38:31, January.

Jackson, Wayne (2002b), “Notes from the Margin of My Bible,” Christian Courier, 38:31, January.

Keil, C.F. and F. Delitzsch (1976a reprint), Commentary on the Old Testament (Grand Rapids, MI: Eerdmans).

Lenski, Robert C.H. (1937), The Interpretation of I and II Corinthians (Minneapolis, MN: Augsburg).

Martin, Luther W. (1991) “Translating Baptizo,” Firm Foundation, 106:208-210, July.

McGarvey, J.W. (1881), Lands of the Bible (Philadelphia, PA: Lippincott).

Milligan, Robert (1950), The New Testament Commentary: Epistle to the Hebrews (Nashville, TN: Gospel Advocate).

Thayer, J.H. (1958 reprint), A Greek-English Lexicon of the New Testament (Edinburgh: T. & T. Clark).

Thompson, Bert and Wayne Jackson (1984), “That ‘Loaded’ Questionnaire,” [On-line], URL: http://www.apologeticspress.org/articles/1181.

Is Satan Real? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=4212

Is Satan Real?

by  Eric Lyons, M.Min.

Q.

Is Satan Real?

A.

Several years ago, after teaching a Bible class on the book of Genesis, a longtime Christian indicated to me that he did not believe in the reality of Satan. This gentleman acknowledged the existence of good and evil, but he thought that “Satan” was simply a word used in Scripture to describe evil, rather than refer to an actual wicked being.

It is true that Satan is evil. (Have you ever noticed that you cannot spell “devil” without spelling “evil”?) He tempts, deceives, destroys, lies, murders, etc. But, he is not merely a word used by the Holy Spirit and His inspired penmen to symbolize evil; he is, as Jesus and Paul referred to him, “the evil one” (Matthew 6:13; 2 Thessalonians 3:3, emp. added). He is not just wickedness; he is “the wicked one” (1 John 3:12, emp. added). He does not merely represent dishonesty; “he is a liar and the father of it” (John 8:44).

Although Satan is not deity and in no way has the infinite, eternal attributes of God, the devil is as real as God. That is, the same God-inspired book that describes the omnipotent, omniscient, omnipresent, omni-benevolent, glorious Creator, also tells us about a real, fallen spiritual being called Satan. His name appears 14 times in the first two chapters of Job (perhaps the oldest book of the Bible). Scripture reveals that God confronted Satan in the Garden of Eden (Genesis 3:14-16). Jesus spoke to him in the wilderness (Matthew 4:1-11). And Michael the archangel contended with him about the body of Moses (Jude 9).

Satan is not a fairytale character on par with the Big Bad Wolf or Captain Hook. He is not a little red cartoon figure with horns and a pitchfork who gleefully sits on a throne in hell (see Butt, 2012). The sooner that Christians take seriously “the adversary” (Satan), “the accuser” (devil), who goes “to and fro on the earth…walking back and forth” (Job 1:7), “like a roaring lion, seeking whom he may devour” (1 Peter 5:8), the better prepared we will be to withstand his schemes (Ephesians 6:11) and snares (2 Timothy 2:26). We should neither underestimate him nor overestimate him. He is not deity (and thus not all-powerful or all-knowing), but he is also not a figment of our imagination. Unlike God, he desires all men to be lost (cf. 1 Timothy 2:4). Thankfully, “God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make a way of escape, that you may be able to bear it” (1 Corinthians 10:13).

REFERENCE

Butt, Kyle (2012), “Satan is Not the Ruler of Hell,” /apPubPage.aspx?pub=1&issue=1026.

Is Private Interpretation Possible? by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=11&article=485

Is Private Interpretation Possible?

by  Eric Lyons, M.Min.

Does the phrase “no prophecy of Scripture is of any private interpretation” (2 Peter 1:20) mean that we can’t understand the Bible for ourselves?

A casual reading of 2 Peter 1:20—with little concern for the context in which the passage is found—might very well lead one to understand the verse in such a manner. However, a closer examination of this passage reveals that it has no reference at all to those who read the Scriptures, but refers instead to those who wrote the Scriptures. By studying the context of the passage, one learns that the passage is discussing how the Scriptures came into existence, not how they are to be “interpreted.”

Continuing the thought from verse 20 to verse 21, we read: “Knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (emp. added). That little word “for” in verse 21 connects the two thoughts. The English word “for” derives from the Greek conjunction gar. Strong’s Greek-Hebrew Dictionary (1994) indicates that this word is a “primary particle” that assigns “a reason” and is used in argument for “explanation” or “intensification.” The reason that “no prophecy of Scripture is of any private interpretation” is because “prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (emp. added). The word “for” connects the two thoughts. Peter is saying that the prophets did not invent what they wrote; rather, they were guided by the Holy Spirit (cf. 2 Timothy 3:16-17). No doubt this is why the NIV reads: “No prophecy of Scripture came about by the prophet’s own interpretation” (2 Peter 1:20, emp. added)—not the reader’s interpretation.

Furthermore, according to Mounce’s Analytical Greek Lexicon of the New Testament (1993), the Greek word epilusis (translated “interpretation” in 2 Peter 1:20) means primarily “a loosing” or “liberation.” The stem of epilusis is luo, and means literally “to loosen, unbind, unfasten” (p. 305). Therefore, “no prophecy of Scripture” ever was released, loosed, or given out by the prophets’ own inventions. They did not put their own “interpretation” on God’s message; instead, the Holy Spirit guided them. Thus, this passage has no reference to present-day interpreters of the text, but rather to those who wrote it—i.e., the prophets or apostles (cf. Ephesians 3:5).

JUST BELIEVE AND YOU WILL BE SAVED, REALLY? by steve finnell


http://steve-finnell.blogspot.com/2017/03/just-believe-and-you-will-be-saved.html

JUST BELIEVE AND YOU WILL BE SAVED, REALLY?  by steve finnell


There is a popular doctrine that states, "Just believe in Jesus and you will be saved and can never be lost." Is it true?


Demons believed, they knew who Jesus was and even confessed Him. Were they saved? No.

Mark1:23-24 Now there was a man in their synagogue with an unclean spirit. And cried out, 24 saying , "Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are---the Holy One of God!'' (NKJV)

Simply believing does not guarantee salvation.


John 12:42-43 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God. (NKJV)


Simply believing does not guarantee salvation.

Luke 8:13 "But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. (NKJV)

Simply believing cannot save anyone if they fall away. Yes, some people stop believing.

John 8:31 The Jesus said to those Jews who believe Him, "If you abide in My word you are My disciples indeed.(NKJV) John 15:6 "If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. (NKJV)

Jesus said those who abide in His word are His disciples.

Are those who reject water immersion as being essential for salvation abiding in the word of Jesus. (Mark 16:16 "He who believes and is baptized will be saved...(NKJV)

Are those who say infants are guilty of Adam's sin; abiding in the word of Jesus?

Are those who baptize unbelieving infants; abiding in the word of Jesus?

Are those who worship the Virgin Mary by praying to her; abiding in the word of Jesus?

Are those who say God has selected them for salvation, but selected their friends to burn in hell; abiding in the word of Jesus?

Matthew 7:21-23 "Not everyone who says  to Me,'Lord, Lord shall enter the kingdom of heaven, but he who does the will of My Father in heaven...............23.....depart from Me, you who practice lawlessness!. (NKJV)

Simply believing in Jesus cannot save anyone.

Things The Gentiles Seek by B. Johnson

http://www.oldpaths.com/Archive/Johnson/Edna/Elizabeth/1939/thingsgentilesseek.html
Things The Gentiles Seek


Things The Gentiles Seek


"Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof" (Matt 6:31-34).

Today we see so many in the church working long hours or even two jobs, sending the wife out to work, and often the older teenagers. We have to wonder if they truly are trusting God. They drive the newest cars and SUV's, have a new multistory home, and even a boat or camper in the back yard. They have parties and go to all the sports events and clubs. Then they worry about losing all they have mortgaged or charged to the credit cards.

Judging from the scripture above, the Gentiles (in the figurative sense) were deemed to be destitute of the true doctrines of religion, and unacquainted with proper dependence on God, heathens in every sense of the word. According to this verse, they made it their chief anxiety to seek food and clothing, whereas Christians, who have knowledge of the Father in Heaven, who know that He will provide for their needs, should not be anxious for those things. Christians should seek first His kingdom, seek first to be righteous, and seek His favor, while understanding that all necessary things will be added to them. God, who has control over all things, can give Christians what they need. He WILL give Christians what HE deems best.

Should we be concerned with earthly pleasures? Should we strive to fit into the world's pattern, where our physical possessions and appearances are more important than our souls and our service to our Creator? Do we want to imitate the worst kind of pagans in our daily living and in our goals? God, our heavenly Father, is infinite in wisdom, and knows all our needs. It is the attribute of a wise and tender father to provide necessities, and not superfluities, for his children.

Numerous passages admonish Christians to be different, better, more focused on spiritual things (Luke 12:29-31; Eph 4:17-19). Christians are not to think like the Gentiles, who consider only their fleshly desires, their physical needs for fun and fulfillment. They are greedy for the things of the world and will worry themselves sick to obtain them.

One thing that surprised me several years ago was to realize that even the way we choose a mate is important with God. We should not lust after a mate nor should we "take a wife" the same way the Gentiles do (1 Thes 4:3-5). Our choices in a partner should be based on spiritual qualities and spiritual goals we have.  However, even the Gentiles knew that committing incest was wrong (1 Cor 5:1).

How much easier our lives would be, how easy to overcome worry, if we truly depended on God for our every need and if we trusted Him in our relationships with each other.

Beth Johnson


 

Published in The Old Paths Archive

(http://www.oldpaths.com)

The Prism by Gary Rose



Today, it has become common in our society to polarize our thinking in terms of “absolutely right” and “absolutely wrong”. I find this absurd in the extreme, for it is a radical way of thinking. It would be correct if we knew everything about everything, but we do not; only God knows everything. Some of us do know a great deal about certain topics of discussion due to study or experience, but that does NOT mean that we can not learn from another point of view. When it comes to matters concerning religion, opinions are as varied as the stars in the sky and we should be careful about giving our opinion. More than that, we must be diligent to speak where the Scriptures have spoken and be silent where they have not. Again, why? Because the Scriptures are like a prism (something like the picture above) to correctly focus our thoughts and understanding. Consider the following passages from the Bible…


Matthew 28 ( World English Bible )

18 Jesus came to them and spoke to them, saying, "“All authority has been given to me in heaven and on earth. "

19 "Go," * "and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, "

20 "teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.”" Amen.


John 12 ( WEB )

44 Jesus cried out and said, "“Whoever believes in me, believes not in me, but in him who sent me. "

45 "He who sees me sees him who sent me. "

46 "I have come as a light into the world, that whoever believes in me may not remain in the darkness. "

47 "If anyone listens to my sayings, and doesn’t believe, I don’t judge him. For I came not to judge the world, but to save the world. "

48 "He who rejects me, and doesn’t receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day. "

49 "For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. "

50 "I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak.”"


2 Timothy 3 ( WEB )

16 Every Scripture is God-breathed and * profitable for teaching, for reproof, for correction, and for instruction in righteousness,

17 that the man of God may be complete, thoroughly equipped for every good work.


2 Peter 1 ( WEB )

1 Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:

2 Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,

3 seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;

4 by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.


1 Peter 4 ( WEB )

11 If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.


1 Corinthians 4 ( WEB )

1 So let a man think of us as Christ’s servants, and stewards of God’s mysteries.

2 Here, moreover, it is required of stewards, that they be found faithful.

3 But with me it is a very small thing that I should be judged by you, or by man’s judgment. Yes, I don’t judge my own self.

4 For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord.

5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.

6 Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another.



When it comes to the Scriptures, our attitude should be to refer to them for understanding, consideration and as the one and only authority; in fact, THE FINAL AUTHORITY. Let us humbly apply them to our discussions and trust in God to give us understanding and the wisdom to use them appropriately!


One last thought… God’s viewpoint (or prism) is the one we all should adhere to for God’s words are the only ones that are perfect.