Adrian Rogers says the following in his book “The incredible power of KINGDOM AUTHORITY”
I had the privilege to preach in Romania shortly after God brought spiritual revival to this nation that had been liberated from a cruel Communist government. One of the leaders in that revival was a man named Josef T’son. Part of what made this man a mighty servant of the Lord was his exercise of Kingdom Authority in his life. Suffering at the hands of the Communists with brutal beatings, imprisonments, and death threats, he learned the victory that comes so sweetly in surrendering to the Savior.
As Josef and I rode along in his car, I said, “Josef, tell me about American Christianity.”
He said, “Adrian, I had rather not.”
I said, “No, I want to know.”
He then said, “Well, Adrian, since you have asked me, I’ll tell you. The key word in American Christianity is commitment.”
I said, “That is good, isn’t it, Josef?”
He replied, “No, it is not. As a matter of fact, the word commitment did not come into great usage in the English language until about the 1960’s. In Romania we do not even have a word to translate the English word commitment. If you were to use commitment in your message tonight, I would not have a proper word to translate it with.”
Josef continued, “When a new word comes into usage, it generally pushes an old word out. I began to study and found the old word that commitment replaced. Adrian, the old word that is no longer in vogue in America is the word surrender.”
“Josef, I asked, “What is the difference between commitment and surrender?”
He said, “When you make a commitment, you are still in control, no matter how noble the thing you commit to. One can commit to pray, to study the Bible, to give his money, or to commit to automobile payments, or to lose weight. Whatever he chooses to do, he commits to. But surrender is different. If someone holds a gun and asks you to lift your hands in the air as a token of surrender, you don’t tell that person what you are committed. To. You simply surrender and do as you are told.”
He said, “Americans love commitment because they are still in control. But the key word is surrender. We are to be the slaves of the Lord Jesus Christ.”
I had to “Amen” in my heart. Never were more profound words spoken. And never a greater challenge given than those words to me that day. Of course, there are many things we may be committed to in a goldly and wholesome way, but nothing can take the place of absolute surrender.
I did some more reflecting on this. In Titu 1:1, Paul says that he is a doulos of Jesus Christ. This word refers to a slave. It speaks of one who is in a permanent relationship of servitude to one whose will is swallowed up in the will of another. Specifically, it signified one who was born a bond slave in contrast to an andrapodon – one who was captured or sold into slavery.
In th New Testament, the doulos is often translated by the word servant, which sounds a little softer. The New Testament uses this word to show the sinner’s relationship to sin. Jesus said, “Whosover committeth sin is the servant of sin” (John 8:34). After the bondage to sin has ended, however, doulos is then used to describe the believer’s new relationship to God. Believers are not merely servants; they are devoted slaves fo Jesus Christ.
Lest that story seem too austere, let us remind ourselves that we are talking about strength through surrender. To be strong is to admit you are personally weak. Then perfect freedom comes from absolute surrender. A story in the Word of God can also provide another illustration of this critical truth.
His Utmost for His Highest
Chambers, Oswald
TOTAL SURRENDER AND The Spiritually Self-Seeking Church
“… till we all come … to the measure of the stature of the fullness of Christ …” (Ephesians 4:13).
Reconciliation means the restoring of the relationship between the entire human race and God, putting it back to what God designed it to be. This is what Jesus Christ did in redemption. The church ceases to be spiritual when it becomes self-seeking, only interested in the development of its own organization. The reconciliation of the human race according to His plan means realizing Him not only in our lives individually, but also in our lives collectively. Jesus Christ sent apostles and teachers for this very purpose—that the corporate Person of Christ and His church, made up of many members, might be brought into being and made known. We are not here to develop a spiritual life of our own, or to enjoy a quiet spiritual retreat. We are here to have the full realization of Jesus Christ, for the purpose of building His body.
Am I building up the body of Christ, or am I only concerned about my own personal development? The essential thing is my personal relationship with Jesus Christ—“… that I may know Him …” (Philippians 3:10). To fulfill God’s perfect design for me requires my total surrender—complete abandonment of myself to Him. Whenever I only want things for myself, the relationship is distorted. And I will suffer great humiliation once I come to acknowledge and understand that I have not really been concerned about realizing Jesus Christ Himself, but only concerned with knowing what He has done for me.
My goal is God Himself, not joy nor peace,
Nor even blessing, but Himself, my God.
Am I measuring my life by this standard or by something less?
Saturday, April 12, 2008
Monday, March 24, 2008
Sunday, March 23, 2008
CHURCH LEADERSHIP
Title: The Believers Study Bible
SPIRITUAL REALITY
Church leaders must possess the reality of the presence of Jesus Christ in their lives. Having experienced the saving grace of God, the leader ministers in the power of the Holy Spirit, demonstrating the gifts of God. First and foremost, the leader is a genuine Christian who walks with God and ministers out of the overflow of union and communion with Christ. Worship, prayer, and a firsthand, personal knowledge of God are absolutely essential. Men of God must be in vital touch with spiritual realities and demonstrate powerful faith in God.
BIBLICAL AUTHORITY
Much is discussed and debated today regarding the subject of authority. Just what is the authority of the pastor and other leaders of the church? It should be abundantly clear that Jesus Christ is the absolute head of the church (Eph 1:22; 4:15). No one has the right to usurp His authority.
It should also be noted that God has called, chosen, and therefore authorized spiritual leaders to administer the church under His divine direction (1 Thess 5:12, 13; Heb 13:7, 17). That authority is given by the Word of God and is also limited to the Word of God. The God-given authority of the pastors, elders, and teachers of the church should never exceed the authority of the Scripture, nor should personal opinions be imposed on the people. Biblical leadership does not demand or dictate, but rather patiently perseveres in the teaching and application of the Word of God. Biblical leadership is best expressed in faithful, loving service to the congregation. It includes accountability to Christ, to the Scripture, and to the local congregation.
PERSONAL INTEGRITY
No one can lead God’s people effectively without personal integrity. Sincerity, honesty, and credibility must be modeled. A high and holy standard is required. First Timothy 3:1-13 describes that scriptural standard as it is applied to both pastors (bishops) and deacons. In 1 Timothy 4:12 the apostle Paul gave a young leader by the name of Timothy the charge to be an example "in word, in conduct, in love, in spirit, in faith, In purity." in all public and private matters the leaders of the church should exemplify the very best in behavior. With leadership there is great responsibility because leaders will be held in more severe judgment than followers (James 3:1). The leader is set apart by standards which require inward and outward character which is Christ-like. In particular the leader must exhibit a quality family life with a strong, healthy marriage, if he is married; he must live in a godly way with the children and each member of the family.
MORAL PURITY
A primary characteristic of the leader’s life is purity. The leader must be pure in heart and lead a holy life. in a day in which moral standards are constantly lowered and accommodated to sinful society, Christian leaders are not immune to temptations. However, if one is to lead God’s people effectively, he must maintain moral purity in the power of God’s Spirit, who is holy. Any sinful habit or questionable behavior should be discarded (1 Tim 6:11). Many people, including children and teenagers, are looking to church leaders for guidance and a godly example and should be able to expect a consistent testimony and blameless life from their leaders. A virtuous life is the platform upon which all of ministry rests. "Be clean, you who bear the vessels of the LORD" (Isa 52:11).
PRACTICAL HUMILITY
The Christian leader is a servant: a servant of God and a servant of the people. The Lord Jesus was the greatest leader of all time. He is the Lord of all, yet He humbled Himself and took the posture of a servant and even died shamefully on a cross in sacrificial love for us (Phil 2:5-8). He never considered Himself too good to mix with common people, to touch a leper, to wash his disciples’ feet. Church leaders should demonstrate that same Spirit of Christ today. A Christ-like attitude of gentleness and the disposition of humility should be exercised in practical service which helps to heal the hurts of broken humanity. Christian leaders are not celebrities, but servants. God uses humble servants who are willing to sacrifice self and prideful pursuits for the sake of God’s people. God’s servants lead with love and by faithful ministry toward those in need.
RESPONSIBILITIES OF FOLLOWERS
Church leaders obviously are dependent upon followers who are willing to respond positively to leadership. Since leaders have a great responsibility to lead effectively, members of the church also have a responsibility to those leaders.
The first of these responsibilities is to pray for church leaders (Heb 13:17, 18). Even the Lord Jesus requested that His disciples "watch and pray" in the garden of Gethsemane as He submitted Himself to the way of the cross. Pastors and church officers are under attack from Satan; the world is becoming increasingly resistant to the message of the Bible; many are discouraged. Pray that God’s champions will stay strong in faith, in love, in purity. Pray that the gospel will be preached with conviction and boldness. Pray daily for your minister and his family and God will bless you for it.
Another responsibility is to honor leaders with love and respect. The Bible says to give honor to whom honor is due (Rom 13:7). First Timothy 5:17 says, "Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine." Be very, very careful about criticizing a spiritual leader. Churches honor themselves and present a positive witness to the community when leadership is treated with respect and admiration. This should include adequate compensation for those ministers who labor full-time for the Lord and the church (1 Tim 5:18).
A third responsibility is to follow spiritual leaders (Heb 13:7). Paul admonishes his followers to "imitate me, just as I also imitate Christ" (1 Cor 11:1). The sheep should follow a faithful shepherd. In Hebrews 13:17, believers are admonished to obey those who watch over their souls. Assuming the leader is godly and is leading according to the Word of God, the members of the church should lovingly and sincerely seek to follow the pastor and church leadership.
Finally, leaders should be encouraged. The best way to encourage your pastor or spiritual mentor is by growing in your own Christian life and becoming an effective witness for Jesus Christ. If you are blessed by the ministry of another, do not hesitate to express that affirmation personally and spread the word to others of your appreciation. By doing so you will strengthen the reputation of your church and bless the heart of your minister. The impact of such encouragement is inestimable!
The church in every generation is dependent upon its leadership and its followers to effectively maintain its mission on earth. In this day of both crisis and opportunity, God is looking for leaders who recognize the authority of Jesus Christ, who will lead with vision and boldness, with courage and conviction, and who will take the message of Jesus to the world. Such leaders make an eternal difference as they faithfully follow the Lord and lovingly guide His church. It is with deep gratitude that we lovingly and prayerfully support our godly and gifted leaders, knowing the church and the kingdom will prosper with such Christ-like and competent direction.
Contributors
Bible Study Articles
Dr. W.A. Criswell
Criswell Center for Biblical Studies, Dallas, Texas
Dr. Jack Graham
Prestonwood Baptist Church, Dallas, Texas
Dr. Joel Gregory
First Baptist Church, Dallas, Texas
Dr. O.S. Hawkins
First Baptist Church, Fort Lauderdale, Florida
Dr. Richard Lee
Rehoboth Baptist Church, Tucker, Georgia
Dr. John MacArthur
Grace to You, Santa Clarita, California
Dr. James Merritt
First Baptist Church, Snellville, Georgia
Dr. Dorothy K. Patterson
Criswell Center for Biblical Studies, Dallas, Texas
Dr. Paige Patterson
Criswell Center for Biblical Studies, Dallas, Texas
Dr. Dwight "Ike" Reighard
New Hope Baptist Church, Fayetteville, Georgia
Dr. Adrian Rogers
Bellevue Baptist Church, Cordova, Tennessee
Dr. Jerry Vines
First Baptist Church, Jacksonville, Florida
Dr. Ed Young
Second Baptist Church, Houston, Texas
Study Notes
David Allen, Ph.D.
Richard D. Land, D.Phil.
John Paul Avant, Ph.D.
David E. Lanier, Ph.D.
William E. Bell, Jr., Ph.D.
Charles Lowery, Ph.D.
Preston Bernhardt, Jr., M.A.
Shawn Madden, M.A.
Ricky Brantley, D.Min.
Kenneth Mathews, Ph.D.
John Burns, Th.D.
Eugene H. Merrill, Ph.D.
L. Russ Bush, Ph.D.
H. LeRoy Metts, Th.D.
Paul Carlisle, Jr., Ed.D.
William E. Nix, Ph.D.
Lamar Eugene Cooper, Th.D.
Luis L. Pantoja, Jr., Th.D.
Gerald P. Cowen, Th.D.
James Parker III, D.Theol.
George B. Davis, Th.D.
Wayne Poplin, Th.D.
George Davis, Jr., Th.M.
John L. Pretlove, Ph.D.
David Dockery, Ph.D.
John C. Shanks, Ph.D.
Huber Drumwright, Th.D. (deceased)
Bruce D. Smilie, M.A.
H. Leo Eddleman, Ph.D.
Kirk Spencer, M.S.
Keith Eitel, D.Miss.
John B. Stepp, Th.D.
Weldon Estes, Ed.D.
Chuck Ward, D.Min., Ph.D. (cand.)
Gary A. Galeotti, Th.D.
C. Richard Wells, Ph.D.
George L. Klein, Ph.D.
James Wilson, D.Min. (cand.)
Edmund E. Lacy, Ph.D., Th.D.
Paul C. Wolfe, Ph.D.
SPIRITUAL REALITY
Church leaders must possess the reality of the presence of Jesus Christ in their lives. Having experienced the saving grace of God, the leader ministers in the power of the Holy Spirit, demonstrating the gifts of God. First and foremost, the leader is a genuine Christian who walks with God and ministers out of the overflow of union and communion with Christ. Worship, prayer, and a firsthand, personal knowledge of God are absolutely essential. Men of God must be in vital touch with spiritual realities and demonstrate powerful faith in God.
BIBLICAL AUTHORITY
Much is discussed and debated today regarding the subject of authority. Just what is the authority of the pastor and other leaders of the church? It should be abundantly clear that Jesus Christ is the absolute head of the church (Eph 1:22; 4:15). No one has the right to usurp His authority.
It should also be noted that God has called, chosen, and therefore authorized spiritual leaders to administer the church under His divine direction (1 Thess 5:12, 13; Heb 13:7, 17). That authority is given by the Word of God and is also limited to the Word of God. The God-given authority of the pastors, elders, and teachers of the church should never exceed the authority of the Scripture, nor should personal opinions be imposed on the people. Biblical leadership does not demand or dictate, but rather patiently perseveres in the teaching and application of the Word of God. Biblical leadership is best expressed in faithful, loving service to the congregation. It includes accountability to Christ, to the Scripture, and to the local congregation.
PERSONAL INTEGRITY
No one can lead God’s people effectively without personal integrity. Sincerity, honesty, and credibility must be modeled. A high and holy standard is required. First Timothy 3:1-13 describes that scriptural standard as it is applied to both pastors (bishops) and deacons. In 1 Timothy 4:12 the apostle Paul gave a young leader by the name of Timothy the charge to be an example "in word, in conduct, in love, in spirit, in faith, In purity." in all public and private matters the leaders of the church should exemplify the very best in behavior. With leadership there is great responsibility because leaders will be held in more severe judgment than followers (James 3:1). The leader is set apart by standards which require inward and outward character which is Christ-like. In particular the leader must exhibit a quality family life with a strong, healthy marriage, if he is married; he must live in a godly way with the children and each member of the family.
MORAL PURITY
A primary characteristic of the leader’s life is purity. The leader must be pure in heart and lead a holy life. in a day in which moral standards are constantly lowered and accommodated to sinful society, Christian leaders are not immune to temptations. However, if one is to lead God’s people effectively, he must maintain moral purity in the power of God’s Spirit, who is holy. Any sinful habit or questionable behavior should be discarded (1 Tim 6:11). Many people, including children and teenagers, are looking to church leaders for guidance and a godly example and should be able to expect a consistent testimony and blameless life from their leaders. A virtuous life is the platform upon which all of ministry rests. "Be clean, you who bear the vessels of the LORD" (Isa 52:11).
PRACTICAL HUMILITY
The Christian leader is a servant: a servant of God and a servant of the people. The Lord Jesus was the greatest leader of all time. He is the Lord of all, yet He humbled Himself and took the posture of a servant and even died shamefully on a cross in sacrificial love for us (Phil 2:5-8). He never considered Himself too good to mix with common people, to touch a leper, to wash his disciples’ feet. Church leaders should demonstrate that same Spirit of Christ today. A Christ-like attitude of gentleness and the disposition of humility should be exercised in practical service which helps to heal the hurts of broken humanity. Christian leaders are not celebrities, but servants. God uses humble servants who are willing to sacrifice self and prideful pursuits for the sake of God’s people. God’s servants lead with love and by faithful ministry toward those in need.
RESPONSIBILITIES OF FOLLOWERS
Church leaders obviously are dependent upon followers who are willing to respond positively to leadership. Since leaders have a great responsibility to lead effectively, members of the church also have a responsibility to those leaders.
The first of these responsibilities is to pray for church leaders (Heb 13:17, 18). Even the Lord Jesus requested that His disciples "watch and pray" in the garden of Gethsemane as He submitted Himself to the way of the cross. Pastors and church officers are under attack from Satan; the world is becoming increasingly resistant to the message of the Bible; many are discouraged. Pray that God’s champions will stay strong in faith, in love, in purity. Pray that the gospel will be preached with conviction and boldness. Pray daily for your minister and his family and God will bless you for it.
Another responsibility is to honor leaders with love and respect. The Bible says to give honor to whom honor is due (Rom 13:7). First Timothy 5:17 says, "Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine." Be very, very careful about criticizing a spiritual leader. Churches honor themselves and present a positive witness to the community when leadership is treated with respect and admiration. This should include adequate compensation for those ministers who labor full-time for the Lord and the church (1 Tim 5:18).
A third responsibility is to follow spiritual leaders (Heb 13:7). Paul admonishes his followers to "imitate me, just as I also imitate Christ" (1 Cor 11:1). The sheep should follow a faithful shepherd. In Hebrews 13:17, believers are admonished to obey those who watch over their souls. Assuming the leader is godly and is leading according to the Word of God, the members of the church should lovingly and sincerely seek to follow the pastor and church leadership.
Finally, leaders should be encouraged. The best way to encourage your pastor or spiritual mentor is by growing in your own Christian life and becoming an effective witness for Jesus Christ. If you are blessed by the ministry of another, do not hesitate to express that affirmation personally and spread the word to others of your appreciation. By doing so you will strengthen the reputation of your church and bless the heart of your minister. The impact of such encouragement is inestimable!
The church in every generation is dependent upon its leadership and its followers to effectively maintain its mission on earth. In this day of both crisis and opportunity, God is looking for leaders who recognize the authority of Jesus Christ, who will lead with vision and boldness, with courage and conviction, and who will take the message of Jesus to the world. Such leaders make an eternal difference as they faithfully follow the Lord and lovingly guide His church. It is with deep gratitude that we lovingly and prayerfully support our godly and gifted leaders, knowing the church and the kingdom will prosper with such Christ-like and competent direction.
Contributors
Bible Study Articles
Dr. W.A. Criswell
Criswell Center for Biblical Studies, Dallas, Texas
Dr. Jack Graham
Prestonwood Baptist Church, Dallas, Texas
Dr. Joel Gregory
First Baptist Church, Dallas, Texas
Dr. O.S. Hawkins
First Baptist Church, Fort Lauderdale, Florida
Dr. Richard Lee
Rehoboth Baptist Church, Tucker, Georgia
Dr. John MacArthur
Grace to You, Santa Clarita, California
Dr. James Merritt
First Baptist Church, Snellville, Georgia
Dr. Dorothy K. Patterson
Criswell Center for Biblical Studies, Dallas, Texas
Dr. Paige Patterson
Criswell Center for Biblical Studies, Dallas, Texas
Dr. Dwight "Ike" Reighard
New Hope Baptist Church, Fayetteville, Georgia
Dr. Adrian Rogers
Bellevue Baptist Church, Cordova, Tennessee
Dr. Jerry Vines
First Baptist Church, Jacksonville, Florida
Dr. Ed Young
Second Baptist Church, Houston, Texas
Study Notes
David Allen, Ph.D.
Richard D. Land, D.Phil.
John Paul Avant, Ph.D.
David E. Lanier, Ph.D.
William E. Bell, Jr., Ph.D.
Charles Lowery, Ph.D.
Preston Bernhardt, Jr., M.A.
Shawn Madden, M.A.
Ricky Brantley, D.Min.
Kenneth Mathews, Ph.D.
John Burns, Th.D.
Eugene H. Merrill, Ph.D.
L. Russ Bush, Ph.D.
H. LeRoy Metts, Th.D.
Paul Carlisle, Jr., Ed.D.
William E. Nix, Ph.D.
Lamar Eugene Cooper, Th.D.
Luis L. Pantoja, Jr., Th.D.
Gerald P. Cowen, Th.D.
James Parker III, D.Theol.
George B. Davis, Th.D.
Wayne Poplin, Th.D.
George Davis, Jr., Th.M.
John L. Pretlove, Ph.D.
David Dockery, Ph.D.
John C. Shanks, Ph.D.
Huber Drumwright, Th.D. (deceased)
Bruce D. Smilie, M.A.
H. Leo Eddleman, Ph.D.
Kirk Spencer, M.S.
Keith Eitel, D.Miss.
John B. Stepp, Th.D.
Weldon Estes, Ed.D.
Chuck Ward, D.Min., Ph.D. (cand.)
Gary A. Galeotti, Th.D.
C. Richard Wells, Ph.D.
George L. Klein, Ph.D.
James Wilson, D.Min. (cand.)
Edmund E. Lacy, Ph.D., Th.D.
Paul C. Wolfe, Ph.D.
Sunday, March 9, 2008
Saturday, March 8, 2008
Truth or Consequences
TOM THE BAPTIST CAT
Matt. 18:4-5 "Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever welcomes a little child like this in my name welcomes me."
Johnny's Mother looked out the window and noticed him "playing church" with their cat.He had the cat sitting quietly and he was preaching to it.She smiled and went about her work.
A while later she heard loud meowing and hissing and ran back to the open window to see Johnny baptizing the cat in a tub of water.She called out, "Johnny, stop that! The cat is afraid of water!"
Johnny looked up at her and said,"He should have thought about that before he joined my church."
Matt. 18:4-5 "Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever welcomes a little child like this in my name welcomes me."
Johnny's Mother looked out the window and noticed him "playing church" with their cat.He had the cat sitting quietly and he was preaching to it.She smiled and went about her work.A while later she heard loud meowing and hissing and ran back to the open window to see Johnny baptizing the cat in a tub of water.She called out, "Johnny, stop that! The cat is afraid of water!"
Johnny looked up at her and said,"He should have thought about that before he joined my church."
Tuesday, October 30, 2007
HOW'S YOUR ATTITUDE
Attitude
I want to share this article as a result of CB Scott's and Bob Cleveland's Christian Attitude on their Blog's and Comments on others. Both Men are an example for all of us who profess to be Christians.
Like any other subject we have decided to learn, how well we do will depend on the kinds of attitudes with which we begin. For example, if our minds are already made up on what the Bible says or means and we are basically closed to new understanding, there is no real reason to study the Bible further. Openness in learning, as opposed to being closed minded, is the first key to studying the Scriptures. This is an attitude that says, “I am teachable because I do not know everything but want to learn more.”
The second attitude is characterized by a hunger and thirst for truth. No one who does not possess a strong desire to learn the truth of Scripture in the way we have just described will pursue it for very long. A real longing to know truth is accompanied, of course, by a willingness to let the Holy Spirit teach us through our own efforts as well as through the work of others. This means, of course, that we will have to learn how to listen both with our minds and with our hearts to the Spirit of God who dwells in all those who have come to know and follow Christ.Two other vital attitudes are more difficult to explain. One is the necessity of ambiguity when it is called for. Ambiguity is the willingness to let issues remain indefinite or undecided until we have more information or better understanding. We will not jump to conclusions too quickly, remembering that growth is a progressive thing. We should expect, therefore, that the truth of Scripture will be made known to us gradually, and we should not assume we will know everything at once. Knowing the truth of Scripture is like the way we came to know many other complicated subjects in school; one grade or level builds upon another. You cannot know, for example, the complex theorems of geometry if you have not first studied basic math. The same is true spiritually. Certain complex ideas follow more basic truths, and many of them must be learned in progression or only after we have developed in our spiritual maturity. We therefore should have the attitude that allows for the progressive unfolding of truth.
Love
In His Name
I want to share this article as a result of CB Scott's and Bob Cleveland's Christian Attitude on their Blog's and Comments on others. Both Men are an example for all of us who profess to be Christians.
Like any other subject we have decided to learn, how well we do will depend on the kinds of attitudes with which we begin. For example, if our minds are already made up on what the Bible says or means and we are basically closed to new understanding, there is no real reason to study the Bible further. Openness in learning, as opposed to being closed minded, is the first key to studying the Scriptures. This is an attitude that says, “I am teachable because I do not know everything but want to learn more.”
The second attitude is characterized by a hunger and thirst for truth. No one who does not possess a strong desire to learn the truth of Scripture in the way we have just described will pursue it for very long. A real longing to know truth is accompanied, of course, by a willingness to let the Holy Spirit teach us through our own efforts as well as through the work of others. This means, of course, that we will have to learn how to listen both with our minds and with our hearts to the Spirit of God who dwells in all those who have come to know and follow Christ.Two other vital attitudes are more difficult to explain. One is the necessity of ambiguity when it is called for. Ambiguity is the willingness to let issues remain indefinite or undecided until we have more information or better understanding. We will not jump to conclusions too quickly, remembering that growth is a progressive thing. We should expect, therefore, that the truth of Scripture will be made known to us gradually, and we should not assume we will know everything at once. Knowing the truth of Scripture is like the way we came to know many other complicated subjects in school; one grade or level builds upon another. You cannot know, for example, the complex theorems of geometry if you have not first studied basic math. The same is true spiritually. Certain complex ideas follow more basic truths, and many of them must be learned in progression or only after we have developed in our spiritual maturity. We therefore should have the attitude that allows for the progressive unfolding of truth.
Love
In His Name
Sunday, September 30, 2007
WHAT IS BAPTISM
I’ am sharing this as a result of questions and answers on this post on SBC Today by Brother Tim Rogers. Please read this with and open mind and remember Jesus Christ Our Lord and Savior is holding all of us Accountable for what we do here on Earth.
Read Tim Rogers Post here ;
http://sbctoday.com/2007/09/26/reclaiming-the-baptist-distinctive-baptism-by-immersion/
This is an excerpt from The Moody Handbook of Theology
Author: Enns, Paul P.
BAPTISM
Meaning. New Testament baptism had its origin in the command of Christ to make disciples and baptize them (Matt. 28:19). In the origination of this ordinance there is a particular order established; the first act was to make disciples, then those disciples were to be baptized. This is the pattern that is carried out in the book of Acts. Peter commanded that his hearers should first repent, then be baptized (Acts 2:38). Only those who heard the gospel, understood and responded to it through faith and repentance, could be baptized.
The result was that the people received the Word, then were baptized (Acts 2:41). Those who responded to Philip’s message first believed, then were baptized (Acts 8:12), similarly with the Ethiopian (Acts 8:38), with Paul (Acts 9:18), the Caesarean Gentiles (Acts 10:48), Lydia (Acts 16:14-15), the Philippian jailer (Acts 16:32-33), and Crispus (Acts 18:8). All of these references indicate that baptism follows belief; repentance and faith precede the ordinance of baptism.
Baptism means identification. In New Testament baptism it involves identification with Christ in His death and resurrection. Being baptized in the name of Christ (Acts 2:38) stresses association with Christ in the rite. Although Romans 6:4-5 refers to Spirit baptism and not water baptism, the passage nonetheless illustrates the meaning of water baptism. It is a public declaration that the believer has been united to Christ by faith in His death and resurrection.
Views of baptism.25-42 (1) Means of saving grace (baptismal regeneration). In this view baptism “is a means by which God imparts saving grace; it results in the remission of sins. By either awakening or strengthening faith, baptism effects the washing of regeneration.”25-43 The Roman Catholic view is that faith is not necessary; the rite itself, properly performed, is sufficient. The Lutheran view is that faith is a prerequisite. Infants should be baptized and may possess unconscious faith or faith of the parents.
(2) Sign and seal of the covenant. This is the view of Reformed and Presbyterian churches. The sacraments of baptism and the Lord’s Supper are “signs and seals of an inward and invisible thing by means whereof God works in us by the power of the Holy Spirit. . . . Like circumcision in the Old Testament, baptism makes us sure of God’s promises. . . . The act of baptism is both the means of initiation into the covenant and a sign of salvation.”25-44
(3) Symbol of our salvation. The view of Baptists and others is that baptism is only an outward sign of an inward change. It serves as a public testimony of faith in Christ. “It does not produce any spiritual change in the one baptized. . . . Baptism conveys no direct spiritual benefit or blessing.”25-45 Moreover, it is to be conducted only with believers. Hence, this third view is the only view that holds only believers should be baptized. The first two views state that, along with adult converts, children (infants) should or may be baptized.
Mode. There are differences of long standing concerning the mode of baptism. Part of the problem is that the word baptism is actually an untranslated word, having been incorporated into English through transliteration of the Greek word baptisma (verb baptizo). There are three modes of baptism being practiced today: sprinkling, pouring, and immersion. The defense for each of the modes is as follows.25-46
(1) Pouring or affusion. Historically, pouring was applied by the one baptizing pouring water three times over the head of the one being baptized—once for each member of the Trinity. It is argued that pouring best illustrates the work of the Holy Spirit bestowed on the person (Acts 2:17-18). Phrases such as “went down into the water” (Acts 8:38) and “coming up out of the water” (Mark 1:10), it is claimed, can relate to pouring just as well as immersion. The Didache, written early in the second century, stated, “But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou has not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.”25-47 The inference is that although the early church employed immersion, it allowed for pouring. It appears that both of these modes were in existence as early as the second century.
Further support for the pouring mode is claimed from early pictorial illustrations showing the baptismal candidate standing in the water with the minister pouring water on his head. And finally, in the household baptisms of Cornelius (Acts 10:48) and the Philippian jailer (Acts 16:33) it would appear more likely that pouring rather than immersion was employed.
(2) Sprinkling or aspersion. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. Sprinkling was not accepted in general usage until the thirteenth century. Two precedents are often cited in support of sprinkling. In the Old Testament, Levites were cleansed when water was sprinkled on them (Num. 8:5-7; 19:8-13). Hebrews 9:10 refers to these ritual cleansings as “baptisms” (translated “washings” in the NASB). In the third century, Cyprian declared that it was not the amount of water nor the method of baptism that cleansed from sin; rather, where the faith of the recipient was genuine, sprinkling was as effective as another mode.
(3) Immersion. It is generally acknowledged that the early church immersed the people coming for baptism. A lexical study of Baptizo indicates it means to “dip, immerse.”25-48 Oepke indicates Baptizo means “to immerse” and shows how the word has been used: “to sink a ship,” “to sink (in the mud),” “to drown,” and “to perish.”25-49 This basic meaning accords with the emphasis of Scripture: Jesus was baptized by John “in the Jordan” and He came up “out of the water” (Mark 1:9-10; cf. Acts 8:38). On the other hand, the Greek has words for sprinkle and pour that are not used for baptism.
The many pools in Jerusalem would have been used for immersion and would likely have been used to immerse a large group like the 3,000 on the day of Pentecost (Acts 2:41). It is also known that proselytes to Judaism were self-immersed, and immersion was also the mode practiced by the early church. Immersion best illustrates the truth of death and resurrection with Christ in Romans 6.
Infant baptism. Infant baptism, which is practiced by Roman Catholics, Anglicans, Presbyterians, Methodists, and Lutherans, is defended on several grounds. It is related to covenant theology. As infants in the nation Israel were circumcised and thereby brought into the believing community, so infant baptism is the counterpart of circumcision, which brings the infants into the Christian community. It is related to household salvation (cf. Acts 16:15, 31, 33-34; 18:8). Some understand the statement, “when she and her household had been baptized” (Acts 16:15) to mean infants were baptized.25-50
Read Tim Rogers Post here ;
http://sbctoday.com/2007/09/26/reclaiming-the-baptist-distinctive-baptism-by-immersion/
This is an excerpt from The Moody Handbook of Theology
Author: Enns, Paul P.
BAPTISM
Meaning. New Testament baptism had its origin in the command of Christ to make disciples and baptize them (Matt. 28:19). In the origination of this ordinance there is a particular order established; the first act was to make disciples, then those disciples were to be baptized. This is the pattern that is carried out in the book of Acts. Peter commanded that his hearers should first repent, then be baptized (Acts 2:38). Only those who heard the gospel, understood and responded to it through faith and repentance, could be baptized.
The result was that the people received the Word, then were baptized (Acts 2:41). Those who responded to Philip’s message first believed, then were baptized (Acts 8:12), similarly with the Ethiopian (Acts 8:38), with Paul (Acts 9:18), the Caesarean Gentiles (Acts 10:48), Lydia (Acts 16:14-15), the Philippian jailer (Acts 16:32-33), and Crispus (Acts 18:8). All of these references indicate that baptism follows belief; repentance and faith precede the ordinance of baptism.
Baptism means identification. In New Testament baptism it involves identification with Christ in His death and resurrection. Being baptized in the name of Christ (Acts 2:38) stresses association with Christ in the rite. Although Romans 6:4-5 refers to Spirit baptism and not water baptism, the passage nonetheless illustrates the meaning of water baptism. It is a public declaration that the believer has been united to Christ by faith in His death and resurrection.
Views of baptism.25-42 (1) Means of saving grace (baptismal regeneration). In this view baptism “is a means by which God imparts saving grace; it results in the remission of sins. By either awakening or strengthening faith, baptism effects the washing of regeneration.”25-43 The Roman Catholic view is that faith is not necessary; the rite itself, properly performed, is sufficient. The Lutheran view is that faith is a prerequisite. Infants should be baptized and may possess unconscious faith or faith of the parents.
(2) Sign and seal of the covenant. This is the view of Reformed and Presbyterian churches. The sacraments of baptism and the Lord’s Supper are “signs and seals of an inward and invisible thing by means whereof God works in us by the power of the Holy Spirit. . . . Like circumcision in the Old Testament, baptism makes us sure of God’s promises. . . . The act of baptism is both the means of initiation into the covenant and a sign of salvation.”25-44
(3) Symbol of our salvation. The view of Baptists and others is that baptism is only an outward sign of an inward change. It serves as a public testimony of faith in Christ. “It does not produce any spiritual change in the one baptized. . . . Baptism conveys no direct spiritual benefit or blessing.”25-45 Moreover, it is to be conducted only with believers. Hence, this third view is the only view that holds only believers should be baptized. The first two views state that, along with adult converts, children (infants) should or may be baptized.
Mode. There are differences of long standing concerning the mode of baptism. Part of the problem is that the word baptism is actually an untranslated word, having been incorporated into English through transliteration of the Greek word baptisma (verb baptizo). There are three modes of baptism being practiced today: sprinkling, pouring, and immersion. The defense for each of the modes is as follows.25-46
(1) Pouring or affusion. Historically, pouring was applied by the one baptizing pouring water three times over the head of the one being baptized—once for each member of the Trinity. It is argued that pouring best illustrates the work of the Holy Spirit bestowed on the person (Acts 2:17-18). Phrases such as “went down into the water” (Acts 8:38) and “coming up out of the water” (Mark 1:10), it is claimed, can relate to pouring just as well as immersion. The Didache, written early in the second century, stated, “But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou has not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.”25-47 The inference is that although the early church employed immersion, it allowed for pouring. It appears that both of these modes were in existence as early as the second century.
Further support for the pouring mode is claimed from early pictorial illustrations showing the baptismal candidate standing in the water with the minister pouring water on his head. And finally, in the household baptisms of Cornelius (Acts 10:48) and the Philippian jailer (Acts 16:33) it would appear more likely that pouring rather than immersion was employed.
(2) Sprinkling or aspersion. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. Sprinkling was not accepted in general usage until the thirteenth century. Two precedents are often cited in support of sprinkling. In the Old Testament, Levites were cleansed when water was sprinkled on them (Num. 8:5-7; 19:8-13). Hebrews 9:10 refers to these ritual cleansings as “baptisms” (translated “washings” in the NASB). In the third century, Cyprian declared that it was not the amount of water nor the method of baptism that cleansed from sin; rather, where the faith of the recipient was genuine, sprinkling was as effective as another mode.
(3) Immersion. It is generally acknowledged that the early church immersed the people coming for baptism. A lexical study of Baptizo indicates it means to “dip, immerse.”25-48 Oepke indicates Baptizo means “to immerse” and shows how the word has been used: “to sink a ship,” “to sink (in the mud),” “to drown,” and “to perish.”25-49 This basic meaning accords with the emphasis of Scripture: Jesus was baptized by John “in the Jordan” and He came up “out of the water” (Mark 1:9-10; cf. Acts 8:38). On the other hand, the Greek has words for sprinkle and pour that are not used for baptism.
The many pools in Jerusalem would have been used for immersion and would likely have been used to immerse a large group like the 3,000 on the day of Pentecost (Acts 2:41). It is also known that proselytes to Judaism were self-immersed, and immersion was also the mode practiced by the early church. Immersion best illustrates the truth of death and resurrection with Christ in Romans 6.
Infant baptism. Infant baptism, which is practiced by Roman Catholics, Anglicans, Presbyterians, Methodists, and Lutherans, is defended on several grounds. It is related to covenant theology. As infants in the nation Israel were circumcised and thereby brought into the believing community, so infant baptism is the counterpart of circumcision, which brings the infants into the Christian community. It is related to household salvation (cf. Acts 16:15, 31, 33-34; 18:8). Some understand the statement, “when she and her household had been baptized” (Acts 16:15) to mean infants were baptized.25-50
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