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Forum: Coffee Break
 Topic: No Safe Spaces
No Safe Spaces [message #13078] Sun, 05 January 2020 00:30
Gary  is currently offline Gary
Messages: 975
Registered: August 2008
Location: Indiana
Senior Member
I don't know if you have heard about the new documentary that is coming to theaters in your area. It is called: No Safe Spaces

Its about these groups of people going around america and telling us what we can say and can't say and they are working on taking away our freedom of speech.

I know someone who sat in a required government meeting and someone from one of these groups was telling them were not allowed to say "Sir" or "Ma'am", because this is offensive to people of various genders. It was a two hour long meeting telling them what was offensive and hateful speech. No longer can you refer to a boy as "he" or a girl as "she". The person was totally shocked by what they heard. This stuff is being taught in grade schools.

Any Rate this movie is exposing the removal of free speech in America. I got an email tonight saying that the movie would be in out area soon, and I noticed Alabama was on the list of states. I saw some clips of the movie, it seemed very informative. A lot of this New age thinking is being promoted on Campus's and they have courses on the subject of offensive speech. A lot of gay groups are trying to teach a new language and put fear on people who won't listen, they have the colleges working with them to supposedly stop all the hate speech.

You might want to check this one out when when it comes to theaters near you. I think you can google the movie trailer.

In Him,

 Topic: Reinhard Bonnke
Reinhard Bonnke [message #12941] Sat, 07 December 2019 20:14
Gary  is currently offline Gary
Messages: 975
Registered: August 2008
Location: Indiana
Senior Member

Sad to hear Reinhard Bonnke passed away. He was 79 years old. We heard him preach here in Bloomington years ago. This brother had a very powerful anointing. I still remember the message he taught.

 Topic: Passing through your neck of the woods, James!
Passing through your neck of the woods, James! [message #12068] Sat, 02 July 2016 00:58
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
I'm picking my brother up at 5am in the morning and we are going to drive to Daphne AL to look at a motor home.

I'd invite you along but I'll be driving the Chevy Tracker and it doesn't have much in the way of a back seat!


I want to believe!
 Topic: We've MOVED to a NEW SERVER
We've MOVED to a NEW SERVER [message #11346] Tue, 30 September 2014 06:56
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
Sorry about being offline last evening. I've been moving to a new server and it took awhile to get everything figured out.

I hope to update the software in the next few days so it might look a bit different but the content should be the same.


I want to believe!
 Topic: Repenting of Sin and Returning to God...
Repenting of Sin and Returning to God... [message #10743] Fri, 17 January 2014 17:16
james  is currently offline james
Messages: 2078
Registered: April 2008
Location: Birmingham, AL
Senior Member
This is a sermon by David Platt, pastor of The Church at Brook Hills in Birmingham, AL. I have made comments over the years about the shallowness of the 'denominational system' and so quick to lump them all together. Here is an example of a sound, Biblical call to repentance and a turning unto a Southern Baptist Church.

If the link doesn't work every time, just go to YouTube and type in "repenting of sin and returning to God" David Platt and it will bring it up.

“But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us,”
 Topic: Be it unto me according to Thy Word !
Be it unto me according to Thy Word ! [message #9346] Sat, 23 February 2013 14:20
JWBTI  is currently offline JWBTI
Messages: 289
Registered: March 2007
Location: Ohio
Senior Member

The angel Gabriel told Mary………

37 For with God nothing shall be impossible.

38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word.
Luke 1:37-38 (KJV)

Behold your handmaid (your servant)

Tho I don't understand or comprehend this........

Be it unto Me according to thy word !

I pray as we read and study Gods Word that our attitude should be as
Mary’s was:

Behold the handmaid of the Lord; be it unto me according to thy word.


 Topic: The Superbowl
The Superbowl [message #9323] Mon, 04 February 2013 10:44
Gary  is currently offline Gary
Messages: 975
Registered: August 2008
Location: Indiana
Senior Member
Another weekend of violence, sexual inuendos, reveling, lust, and greed has finally past.

I read an article that said they expected 100 million people would watch the superbowl. One third of this country and the number is more likely higher.

We can all see what is important to the American people.

And that is Sin and the pursuit of sin. I can see why so many in other countries keep saying judgement is coming to America.

 Topic: International Humor
International Humor [message #8296] Fri, 23 September 2011 18:28
james  is currently offline james
Messages: 2078
Registered: April 2008
Location: Birmingham, AL
Senior Member

Those Aussies...

This is a real exchange I witnessed today between an American, an Austrailian, and a New Zealander (on a Christian forum).

So the American (Yankee) guy is challenging a statement by the Kiwi and says to the effect, "saying that that is true doesn't make it true any more than saying I'm your Huckleberry."

So the Kiwi(New Zealand) says, "Sorry pal, but your colloquialism goes right over my head."

An Aussie chimes in with, "Sorry mate, but for us down under, isn't everything over our heads?"

Speaking of Aussies, a Sincere shoutout to our fellow Christians 'down under'...

btw: being someones 'Huckleberry' means 'your man for the job', or 'your guy'...saying made popular by Doc Holliday in the western movie 'Tombstone'.

“But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us,”
 Topic: Just Sayin'
Just Sayin' [message #8067] Thu, 04 August 2011 13:18
GWB  is currently offline GWB
Messages: 712
Registered: March 2008
Location: Louisville, Ky area
Senior Member
I love this site and cherish the sound Word that we all share.

I am so thankful for sound doctrine and for the discernment of my brothers and sisters on this site.

Again....I love this site....just had to shout it out!!!



"Be still and know that I am God."
 Topic: Emergency Numbers
Emergency Numbers [message #7456] Wed, 03 November 2010 15:03
grandom  is currently offline grandom
Messages: 404
Registered: October 2007
Senior Member
When in sorrow, ......................................... call John 14
When men fail you, ..................................... call Psalm 27
If you want to be fruitful, ............................. call John 15
When you have sinned, .................................. call Psalm 51
When you worry, ................................. call Matthew 6:19-34
When you are in danger, ................................ call Psalm 91
When God seems far away, .............................. call Psalm 139
When your faith needs stirring, ...................... call Hebrews 11
When you are lonely and fearful, ....................... call Psalm 23
When you grow bitter and critical, ............. call I Corinthians 13
For Paul's secret to happiness, .............. call Colossians 3:12-17
For understanding of Christianity, ....... call II Corinthians 5:15-19
When you feel down and out, ......................... call Romans 8:31
When you want peace and rest, .................. call Matthew 11:25-30
When the world seems bigger than God, .................. call Psalm 90
When you want Christian assurance, ................ call Romans 8:1-30
When you leave home for labor or travel, .............. call Psalm 121
When your prayers grow narrow or selfish, .............. call Psalm 67
For a great invention/opportunity, .................... call Isaiah 55
When you want courage for a task, ...................... call Joshua 1
For how to get along with fellow men, ................. call Romans 12
When you think of investments and returns, .............. call Mark 10
If you are depressed, .................................. call Psalm 27
If your pocketbook is empty, ........................... call Psalm 37
If you are losing confidence in people, ........ call I Corinthians 13
If people seem unkind, .................................. call John 15
If discouraged about your work, ....................... call Psalm 126
If you find the world growing small and yourself great, Psalm 19

Alternate numbers:
For dealing with fear, ............................... call Psalm 34:7
For security, ....................................... call Psalm 121:3
For assurance, ........................................ call Mark 8:35
For reassurance, ................................... call Psalm 145:18

All lines to Heaven are open 24 hours a day! Feed your faith, and doubt
will starve to death!

 Topic: I Am Not Ashamed...
I Am Not Ashamed... [message #6971] Thu, 11 March 2010 00:49
james  is currently offline james
Messages: 2078
Registered: April 2008
Location: Birmingham, AL
Senior Member
Anybody heard of or seen the ad campaign that's sweeping the country? It's called 'I Am Not Ashamed'. Here's the link to their website, I found the comments viewers made down below interesting and some were a blessing.

Hey! It's better than a Nike 'just do it' ad... Smile

“But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us,”
 Topic: Got to be a southern boy...
Got to be a southern boy... [message #5686] Fri, 01 May 2009 03:34
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
Hey, this is really funny:

His tongue got him in trouble!


 Topic: Think you've had a tough week??
Think you've had a tough week?? [message #5140] Fri, 13 February 2009 03:08
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
This guy has you beat! 11975/


[Updated on: Fri, 13 February 2009 03:11]

 Topic: Here is what I've done...
Here is what I've done... [message #4926] Wed, 21 January 2009 15:45
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
I've removed the test area and the maillist associated with it and since
nobody liked my innovative initiative I've removed it as a public option.
I of course will still be able to leap over tall buildings using
the software (designed for superheros) while the masses will still need
to use the subway system. Never fear, I will only use my power for good.

I should have realized that most were not ready for change, but I must
press on... new challenges call for new solutions... and that my friends
is change we all can believe in!


Forum: NT Theology
 Topic: Unity of the Spirit
Unity of the Spirit [message #11246] Fri, 16 May 2014 12:05
Gary  is currently offline Gary
Messages: 975
Registered: August 2008
Location: Indiana
Senior Member
After all the situations that arose lately I wanted to share an experience that happened to me in the mid nineties where I saw that with God all things are "possible".

I have made mention of my trip to Russia (I know plenty of times LOL) where we seen the power of God in way I had never experienced before and I believe the Lord removed all the barriers in the groups that went there, by His Spirit.

I thought it might be pertinent to share what happened among the groups we went with.

Some background information I want to share first. There was two different groups from FA, one Spirit filled group from Baton Rouge, and one Baptist Church group from Missouri.

None of us knew each other personally, we had to go to Baton Rouge for some basic training concerning ministering on the mission field, what we should wear, learn some of the songs in Russian, and be able to share our testimony how we came to Christ.

There was every age group there from older adults to teenagers. I think we filled two maybe three buses while traveling.

When we got there all of us seen the power of God on a scale we had never experienced before. Right before our eyes we witnessed hundreds of people coming to Christ, weeping and crying out, seeing the need to repent and turn to Jesus.

But what took place between the four groups was an even bigger miracle. While seeing God move by His Spirit the four groups came together as one body moving in the Spirit of God. Its hard to convey in words but all the walls of doctrinal differences came tumbling down. One body, One mind, and of one Spirit. Everyone came away from that experience filled with joy and rejoicing at what God was doing.

It amazes me that either through persecution or a move of the Spirit that we realize who our God is and that we are all born of the same Spirit. Sometimes it takes major events like this for us to get our thinking in line with God's way of thinking.

When we returned back to our assemblies to share what God was doing, where we saw people turning to Christ, healing take place, and deliverance, with people being set free, did we find rejoicing and joy in the Lord. ...Sadly No.....There was an uproar because we had joined together with other groups not part of our camp. Some even left the church because we were seen as compromising the message.

Only sharing what I witnessed here. I guess if I learned anything it is that, while zeal for the Lord is good, it can be a bit of a snare. Those people who were left behind were zealous for God but they missed the greater picture.

We were a bunch of people who truly loved God were super zealous for the things of God, but still had a lot of things to learn about God and His Ways.

Have we all arrived finally, I dare say "No", but still learning as God is so much bigger then what our finite minds can conceive. The learning process is not as easy as it looks on the outside.

I can imagine what the first century church had to deal with. The Jews had to deal with the Gentiles and Samaritans coming into the church. We know from Acts and the Epistles there was a bit of a struggle with all this joining together of different backgrounds. The disciples returned one time and found the Lord talking to a Samaritan woman, but of course no one asked, Why are you doing this?


25 The woman said to Him, “I know that Messiah is coming” (who is called Christ). “When He comes, He will tell us all things.”

26 Jesus said to her, “I who speak to you am He.”

27 And at this point His disciples came, and they marveled that He talked with a woman; yet no one said, “What do You seek?” or, “Why are You talking with her?”


 Topic: Signs, Wonders, Miracles-Word Study Notes
Signs, Wonders, Miracles-Word Study Notes [message #8900] Tue, 27 March 2012 01:50
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
I thought I would paste in some notes on the words: signs, wonders, miracles. These are automatically generated from my Bible program ONLINE BIBLE. I was attempting to see all of the places in the New Testament where these words were used so that I could make sure we were using the proper terminology in the other thread.

I've included the comments of two Greek scholars. Both are pretty well known but not charismatic!.

If the formatting doesn't work, I'll just delete this and put the notes in pdf format.

************************************************************ *****

Matthew 7:22

22 (AV) Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? (AV)
22 (IGNT) πολλοι {MANY} ερουσιν {WILL SAY} μοι {TO ME} εν { IN} εκεινη τη {THAT} ημερα {DAY,} κυριε {LORD,} κυριε {LORD,} ου τω {NOT} σω {THROUGH THY} ονοματι {NAME} προεφητευσαμεν {DID WE PROPHESY,} και τω {AND} σω {THROUGH THY} ονοματι {NAME} δαιμονια {DEMONS} εξεβαλομεν {CAST OUT,} και τω {AND} σω {THROUGH THY} ονοματι {NAME} δυναμεις {WORKS OF POWER} πολλας {MANY} εποιησαμεν {PERFORM?} (IGNT)

Matthew 7:22 (RWP)

Did we not prophesy in thy name? (ου τω σω ονοματι προεφητευσαμεν; ). The use of ου in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ’s name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (ουδεποτε εγνων υμας). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one’s knowledge of Christ and relation to him. "I will profess unto them" (ομολογησω αυτοις), the very word used of profession of Christ before men Matthew 10:32. This word Jesus will use for public and open announcement of their doom.

Matthew 7:22 (Vincent_NTWordStudies)

22. Have we not (ου). That form of the negative is used which expects an affirmative answer. It therefore pictures both the self-conceit and the self-deception of these persons. "Surely we have prophesied," etc.

Matthew 12:38

38 (AV) Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. (AV)
38 (IGNT) τοτε {THEN} απεκριθησαν {ANSWERED} τινες {SOME} των {OF THE} γραμματεων {SCRIBES} και {AND} φαρισαιων {PHARISEES,} λεγοντες { SAYING,} διδασκαλε {TEACHER,} θελομεν {WE WISH} απο {FROM} σου {THEE} σημειον {A SIGN}σημειον {A SIGN}σημειον {A SIGN}σημειον {A SIGN} ιδειν {TO SEE.} (IGNT)

Matthew 12:38 (RWP)

A sign from thee (απο σου σημειον). One wonders at the audacity of scribes and Pharisees who accused Jesus of being in league with Satan and thus casting out demons who can turn round and blandly ask for a "sign from thee." As if the other miracles were not signs! "The demand was impudent, hypocritical, insulting" (Bruce).
39 (AV) But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: (AV)
39 (IGNT) ο δε {BUT HE} αποκριθεις {ANSWERING} ειπεν {SAID} αυτοις {TO THEM,} γενεα {A GENERATION} πονηρα {WICKED} και {AND} μοιχαλις { ADULTEROUS} σημειον {A SIGN} επιζητει {SEEKS FOR,} και {AND} σημειον ου {A SIGN } δοθησεται {SHALL NOT BE GIVEN} αυτη {TO IT,} ει μη {EXCEPT} το {THE} σημειον {SIGN} ιωνα {OF JONAH} του {THE} προφητου {PROPHET.} (IGNT)

Matthew 12:39 (RWP)

An evil and adulterous generation (γενεα πονηρα και μοιχαλις). They had broken the marriage tie which bound them to Jehovah (Plummer). See Psalms 73:27 Isaiah 57:3 62:5 Ezekiel 23:27 James 4:4 Revelation 2:20. What is "the sign of Jonah?"

Matthew 12:39 (Vincent_NTWordStudies)

39. Adulterous (μοιχαλις). A very strong and graphic expression, founded upon the familiary Hebrew representation of the relation of God’s people to him under the figure of marriage. See Psalms 73:27 Isaiah 57:3 sqq.; Isaiah 62:5 Ezekiel 23:27. Hence idolatry and intercourse with Gentiles were described as adultery; and so here, of moral unfaithfulness to God. Compare James 4:4 Revelation 2:20 sqq. Thus Dante:

"Where Michael wrought
Vengeance upon the proud adultery."
Inf., vii., 12.

Matthew 15:31

31 (AV) Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. (AV)
31 (IGNT) ωστε {SO THAT} τους {THE} οχλους {CROWDS} θαυμασαι {WONDERED,} βλεποντας {SEEING} κωφους {DUMB} λαλουντας {SPEAKING,} κυλλους { MAIMED} υγιεις {SOUND,} χωλους {LAME} περιπατουντας {WALKING,} και {AND} τυφλους {BLIND} βλεποντας {SEEING;} και {AND} εδοξασαν {THEY GLORIFIED} τον {THE} θεον {GOD} ισραηλ {OF ISRAEL.} (IGNT)

Matthew 16:1

1 (AV) The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. (AV)
1 (IGNT) και {AND} προσελθοντες {HAVING COME TO HIM} οι {THE} φαρισαιοι {PHARISEES} και {AND} σαδδουκαιοι {SADDUCEES} πειραζοντες {TEMPTING HIM} επηρωτησαν {ASKED} αυτον {HIM} σημειον {A SIGN} εκ {OUT OF} του {THE} ουρανου {HEAVEN} επιδειξαι {TO SHEW} αυτοις {THEM.} (IGNT)

Matthew 16:1 (RWP)

The Pharisees and Sadducees (οι φαρισαιοι και σαδδουκαιοι). The first time that we have this combination of the two parties who disliked each other exceedingly. Hate makes strange bedfellows. They hated Jesus more than they did each other. Their hostility has not decreased during the absence of Jesus, but rather increased.

Tempting him (πειραζοντες). Their motive was bad.

A sign from heaven (σημειον εκ του ουρανου). The scribes and Pharisees had already asked for a sign. {Matthew 12:38} Now this new combination adds "from heaven." What did they have in mind? They may not have had any definite idea to embarrass Jesus. The Jewish apocalypses did speak of spectacular displays of power by the Son of Man (the Messiah). The devil had suggested that Jesus let the people see him drop down from the pinnacle of the temple and the people expected the Messiah to come from an unknown source {John 7:27} who would do great signs. {John 7:31} Chrysostom (Hom. liii.) suggests stopping the course of the sun, bridling the moon, a clap of thunder.

Matthew 16:3

3 (AV) And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? (AV)
3 (IGNT) και {AND} πρωι {AT MORNING,} σημερον {TODAY} χειμων {A STORM;} πυρραζει γαρ {FOR IS RED} στυγναζων {LOWERING} ο {THE} ουρανος { HEAVEN.} υποκριται {HYPOCRITES!} το {THE} μεν {INDEED} προσωπον {FACE} του {OF THE} ουρανου {HEAVEN} γινωσκετε {YE KNOW HOW} διακρινειν τα {TO DISCERN, } δε {BUT THE} σημεια {SIGNS} των {OF THE} καιρων ου {TIMES} δυνασθε {YE CANNOT!} (IGNT)

Matthew 16:3 (RWP)

Lowring (στυγναζων). A sky covered with clouds. Used also of a gloomy countenance as of the rich young ruler in Mark 10:22. Nowhere else in the New Testament. This very sign of a rainy day we use today. The word for "foul weather" (χειμων) is the common one for winter and a storm.

The signs of the times (τα σημεια των καιρων). How little the Pharisees and Sadducees understood the situation. Soon Jerusalem would be destroyed and the Jewish state overturned. It is not always easy to discern (διακρινειν, discriminate) the signs of our own time. Men are numerous with patent keys to it all. But we ought not to be blind when others are gullible.

Matthew 16:3 (Vincent_NTWordStudies)

3. Lowering (στυγναζων). The verb means to have a gloomy look. Dr. Morison compares the Scotch gloaming or glooming. Cranmer, the sky is glooming red. The word is used only here and at Mark 10:22, of the young ruler, turning from Christ with his face overshadowed with gloom. A.V., he was sad. Rev., his countenance fell.

9, 10. Note the accurate employment of the two words for basket. See on "Mt 14:20".
4 (AV) A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. (AV)
4 (IGNT) γενεα {A GENERATION} πονηρα {WICKED} και {AND} μοιχαλις {ADULTEROUS} σημειον {A SIGN} επιζητει {SEEKS,} και {AND} σημειον ου {A SIGN } δοθησεται {SHALL NOT BE GIVEN} αυτη {TO IT,} ει μη {EXCEPT} το {THE} σημειον {SIGN} ιωνα {OF JONAH} του {THE} προφητου {PROPHET.} και {AND} καταλιπων {LEAVING} αυτους {THEM} απηλθεν {HE WENT AWAY.} (IGNT)

Matthew 16:4 (RWP)

Same words in Matthew 12:39 except του προφητου, a real doublet.

Matthew 21:15

15 (AV) And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, (AV)
15 (IGNT) ιδοντες δε {BUT SEEING} οι {THE} αρχιερεις {CHIEF PRIESTS} και {AND} οι {THE} γραμματεις {SCRIBES} τα {THE} θαυμασια {WONDERS } α {WHICH} εποιησεν {HE WROUGHT,} και {AND} τους {THE} παιδας {CHILDREN} κραζοντας {CRYING} εν {IN} τω {THE} ιερω {TEMPLE, } και {AND} λεγοντας {SAYING,} ωσαννα {HOSANNA} τω {TO THE} υιω {SON} δαβιδ {OF DAVID,} ηγανακτησαν {THEY WERE INDIGNANT,} (IGNT)

Matthew 21:15 (RWP)

The children (τους παιδας). Masculine and probably boys who had caught the enthusiasm of the crowd.

Matthew 24:3

3 (AV) And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? (AV)
3 (IGNT) καθημενου δε {AND AS WAS SITTING} αυτου {HE} επι {UPON} του {THE} ορους των {MOUNT} ελαιων {OF OLIVES} προσηλθον {CAME TO} αυτω { HIM} οι {THE} μαθηται κατ {DISCIPLES} ιδιαν {APART,} λεγοντες {SAYING,} ειπε {TELL} ημιν {US,} ποτε {WHEN} ταυτα {THESE THINGS} εσται {SHALL BE?} και {AND} τι {WHAT IS} το {THE} σημειον {SIGN } της σης {OF THY} παρουσιας {COMING} και {AND} της {OF THE} συντελειας {COMPLETION} του {OF THE} αιωνος {AGE?} (IGNT)

Matthew 24:3 (RWP)

As he sat (καθημενου). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (παρουσια, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (συντελειας του αιωνος) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word παρουσια occurs in this chapter alone {Matthew 24:3,27,37,39} in the Gospels, but often in the Epistles, either of presence as opposed to absence {Philippians 2:12} or the second coming of Christ. {2 Thessalonians 2:1}

Matthew 24:3 (Vincent_NTWordStudies)

3. Coming (παρουσιας). Originally, presence, from παρειναι, to be present. In this sense Philippians 2:12 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17 2 Corinthians 7:6,7 2 Thessalonians 2:9 2 Peter 3:12. Of the second coming of Christ: James 5:8 1 John 2:28 2 Peter 3:4 1 Thessalonians 4:15.

Of the world (αιωνος). Rather the existing, current age. They do not ask the signs of the Messiah’s coming at the end of all time, to judge the world.

Matthew 24:24

24 (AV) For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. (AV)
24 (IGNT) εγερθησονται {THERE WILL ARISE} γαρ {FOR} ψευδοχριστοι {FALSE CHRISTS} και {AND} ψευδοπροφηται {FALSE PROPHETS,} και {AND} δωσουσιν {WILL GIVE} σημεια {SIGNS} μεγαλα {GREAT} και {AND} τερατα {WONDERS,} ωστε {SO AS} πλανησαι {TO MISLEAD,} ει {IF} δυνατον {POSSIBLE,} και {EVEN} τους {THE} εκλεκτους {ELECT.} (IGNT)

Matthew 24:24 (RWP)

Great signs and wonders (σημεια μεγαλα και τερατα). Two of the three words so often used in the N.T. about the works (εργα) of Jesus, the other being δυναμεις (powers). They often occur together of the same work. {John 4:48 Acts 2:22 4:30 2 Corinthians 12:12 Hebrews 2:4} τερας is a wonder or prodigy, δυναμις, a mighty work or power, σημειον, a sign of God’s purpose. Miracle (μιραχυλυμ) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere "signs and wonders" do not of themselves prove the power of God. These charlatans will be so skilful that they will,

if possible (ει δυνατον), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is post hoc, sed non propter hoc. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.

Matthew 24:24 (Vincent_NTWordStudies)

24. Signs and wonders (σημεια και τερατα). See on "Mt 11:20". The two words often joined in the New Testament. See John 4:48 Acts 2:22 4:30 2 Corinthians 12:12. The words do not denote different classes of supernatural manifestations, but these manifestations regarded from different points of view. The same miracle may be a mighty work, or a glorious work, regarded with reference to its power and grandeur; or a sign of the doer’s supernatural power; or a wonder, as it appeals to the spectator. Tερας (derivation uncertain) is a miracle regarded as a portent or prodigy, awakening amazement. It most nearly corresponds, therefore, to the etymological sense of the word miracle (Lat., miraculum, a wonderful thing, from mirari, to wonder).

Matthew 24:30

30 (AV) And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (AV)
30 (IGNT) και {AND} τοτε {THEN} φανησεται {SHALL APPEAR} το { THE} σημειον {SIGN} του {OF THE} υιου του {SON} ανθρωπου {OF MAN} εν {IN} τω {THE} ουρανω {HEAVEN;} και {AND} τοτε {THEN } κοψονται {SHALL WAIL} πασαι {ALL} αι {THE} φυλαι {TRIBES} της {OF THE} γης {LAND,} και {AND} οψονται {THEY SHALL SEE} τον { THE} υιον του {SON} ανθρωπου {OF MAN,} ερχομενον {COMING} επι {ON} των {THE} νεφελων του {CLOUDS} ουρανου {OF HEAVEN} μετα {WITH} δυναμεως {POWER} και {AND} δοξης {GLORY} πολλης {GREAT.} (IGNT)

Matthew 24:30 (RWP)

The sign of the Son of Man in heaven (το σημειον του υιου του ανθρωπου εν τω ουρανω). Many theories have been suggested like the cross in the sky, etc. Bruce sees a reference to Daniel 7:13 "one like the Son of man" and holds that Christ himself is the sign in question (the genitive of apposition). This is certainly possible. It is confirmed by the rest of the verse: "They shall see the Son of man coming." See Matthew 16:27 Matthew 26:64. The Jews had repeatedly asked for such a sign (Broadus) as in Matthew 12:38 16:1 John 2:18.

Matthew 24:30 (Vincent_NTWordStudies)

30. Mourn (κοψονται). Stronger: beat their breasts in anguish.

Matthew 26:48

48 (AV) Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. (AV)
48 (IGNT) ο δε {AND HE WHO} παραδιδους {WAS DELIVERING UP} αυτον {HIM} εδωκεν {GAVE} αυτοις {THEM} σημειον {A SIGN,} λεγων {SAYING,} ον αν { WHOMSOEVER} φιλησω {I SHALL KISS,} αυτος {HE} εστιν {IT IS:} κρατησατε {SEIZE } αυτον {HIM.} (IGNT)

Matthew 26:48 (RWP)

Gave them a sign (εδωκεν αυτοις σημειον). Probably just before he reached the place, though Mark {Mark 14:44} has "had given" (δεδωκει) which certainly means before arrival at Gethsemane. At any rate Judas had given the leaders to understand that he would kiss (φιλησω) Jesus in order to identify him for certain. The kiss was a common mode of greeting and Judas chose that sign and actually "kissed him fervently" (κατεφιλησεν, verse Matthew 26:49), though the compound verb sometimes in the papyri has lost its intensive force. Bruce thinks that Judas was prompted by the inconsistent motives of smouldering love and cowardice. At any rate this revolting ostentatious kiss is "the most terrible instance of the εκουσια φιληματα εχθρου," {Proverbs 27:6} "the profuse kisses of an enemy" (McNeile). This same compound verb occurs in Luke 7:38 of the sinful woman, in Luke 15:20 of the Father’s embrace of the Prodigal Son, and in Acts 20:37 of the Ephesian elders and Paul.

Mark 6:51

51 (AV) And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. (AV)
51 (IGNT) και {AND} ανεβη {HE WENT UP} προς {TO} αυτους { THEM} εις {INTO} το {THE} πλοιον {SHIP,} και {AND} εκοπασεν {FELL} ο {THE} ανεμος {WIND.} και {AND} λιαν εκ {EXCEEDINGLY } περισσου {BEYOND MEASURE} εν {IN} εαυτοις {THEMSELVES} εξισταντο {THEY WERE AMAZED, } και {AND} εθαυμαζον {WONDERED;} (IGNT)

Mark 6:51 (RWP)

They were sore amazed in themselves (λιαν εν εαυτοις εξισταντο). Only in Mark. Imperfect tense picturing vividly the excited disciples. Mark does not give the incident of Peter’s walking on the water and beginning to sink. Perhaps Peter was not fond of telling that story.
52 (AV) For they considered not the miracle of the loaves: for their heart was hardened. (AV)
52 (IGNT) ου γαρ {FOR} συνηκαν {THEY UNDERSTOOD NOT} επι {BY} τοις {THE} αρτοις {LOAVES,} ην γαρ η {FOR WAS} καρδια αυτων {THEIR HEART} πεπωρωμενη {HARDENED.} (IGNT)

Mark 6:52 (RWP)

For they understood not (ου γαρ συνηκαν). Explanation of their excessive amazement, viz., their failure to grasp the full significance of the miracle of the loaves and fishes, a nature miracle. Here was another, Jesus walking on the water. Their reasoning process (καρδια in the general sense for all the inner man)

was hardened (ην πεπωρωμενη). See RWP on "Mr 3:5" about πωρωσις. Today some men have such intellectual hardness or denseness that they cannot believe that God can or would work miracles, least of all nature miracles.

Mark 8:11

11 (AV) And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. (AV)
11 (IGNT) και {AND} εξηλθον {WENT OUT} οι {THE} φαρισαιοι { PHARISEES} και {AND} ηρξαντο {BEGAN} συζητειν {TO DISPUTE WITH} αυτω {HIM, } ζητουντες {SEEKING} παρ {FROM} αυτου {HIM} σημειον {A SIGN} απο {FROM} του {THE} ουρανου {HEAVEN,} πειραζοντες {TEMPTING} αυτον {HIM.} (IGNT)

Mark 8:11 (RWP)

And the Pharisees came forth (και εξηλθον οι φαρισαιοι). At once they met Jesus and opened a controversy. Matthew 16:1 adds "and Sadducees," the first time these two parties appear together against Jesus. See discussion on Matthew 16:1. The Pharisees and Herodians had already joined hands against Jesus in the sabbath controversy. {Mark 3:6} They

began to question with him (ηρξαντο συνζητειν αυτω). Dispute, not mere inquiry, associative instrumental case of αυτοι. They began at once and kept it up (present infinitive).
12 (AV) And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. (AV)
12 (IGNT) και {AND} αναστεναξας τω {HAVING GROANED} πνευματι αυτου {IN HIS SPIRIT} λεγει {HE SAYS,} τι η {WHY} γενεα αυτη {THIS GENERATION} σημειον {A SIGN} επιζητει {SEEKS?} αμην {VERILY} λεγω {I SAY} υμιν ει {TO YOU,} δοθησεται τη {IF THERE SHALL BE GIVEN} γενεα ταυτη {TO THIS GENERATION} σημειον {A SIGN.} (IGNT)

Mark 8:12 (RWP)

He sighed deeply in his spirit (αναστεναξας τω πνευματι). The only instance of this compound in the N.T. though in the LXX The uncompounded form occurs in Mark 7:34 and it is common enough. The preposition ανα- intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord’s human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work.

There shall no sign be given unto this generation (ει δοθησεται τη γενεα ταυτη σημειον). Matthew 16:4 has simply ου δοθησεται, , plain negative with the future passive indicative. Mark has ει instead of ου, which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the Hebrew use of \im This is the only instance in the N.T. except in quotations from the LXX {Hebrews 3:11 4:3,5} It is very common in the LXX The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Matthew 16:4 adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion {Matthew 12:39-41} at more length and to be mentioned again. {Luke 11:32} But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced. {see Acts 3:1-5:42}

Mark 9:39

39 (AV) But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. (AV)
39 (IGNT) ο δε {BUT} ιησους {JESUS} ειπεν μη {SAID,} κωλυετε {FORBID NOT} αυτον {HIM;} ουδεις γαρ {FOR NO ONE} εστιν {THERE IS} ος {WHO } ποιησει {SHALL DO} δυναμιν {A WORK OF POWER} επι τω {IN} ονοματι μου {MY NAME, } και {AND} δυνησεται {BE ABLE} ταχυ {READILY} κακολογησαι {TO SPEAK EVIL OF} με {ME;} (IGNT)

Mark 9:39 (RWP)

Forbid him not (μη κωλυετε). Stop hindering him (μη and the present-imperative) as John had been doing.

Mark 13:4

4 (AV) Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? (AV)
4 (IGNT) ειπε {TELL} ημιν {US} ποτε {WHEN} ταυτα {THESE THINGS} εσται {SHALL BE?} και {AND} τι {WHAT} το {THE} σημειον {SIGN} οταν {WHEN} μελλη {SHOULD BE ABOUT} παντα {ALL} ταυτα { THESE THINGS} συντελεισθαι {TO BE ACCOMPLISHED?} (IGNT)

Mark 13:4 (RWP)

Tell us, when shall these things be? (ειπον ημιν ποτε ταυτα εσται; ). The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the

when (ποτε) and the

what sign (τι σημειον). Matthew 24:3 includes "the sign of thy coming and the end of the world," showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on Matthew 24:3. This chapter in Mark is often called "The Little Apocalypse" with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order "to forewarn and forearm" (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew {Matthew 24} and Luke {Luke 21:5-36} follow the general line of Mark 13 though Matthew 24:43-25:46 presents new material (parables).

Mark 13:22

22 (AV) For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. (AV)
22 (IGNT) εγερθησονται {THERE WILL ARISE} γαρ {FOR} ψευδοχριστοι {FALSE CHRISTS} και {AND} ψευδοπροφηται {FALSE PROPHETS,} και {AND} δωσουσιν {WILL GIVE} σημεια {SIGNS} και {AND} τερατα {WONDERS,} προς το {TO} αποπλαναν { DECEIVE} ει {IF} δυνατον {POSSIBLE} και {EVEN} τους {THE} εκλεκτους {ELECT.} (IGNT)

Mark 13:22 (RWP)

That they may lead astray (προς το αποπλαναν). With a view to leading off (προς and the infinitive). Matthew 24:24 has ωστε αποπλασθαι, so as to lead off.

Mark 16:17

17 (AV) And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; (AV)
17 (IGNT) σημεια δε {AND SIGNS} τοις {THOSE THAT} πιστευσασιν {BELIEVE} ταυτα {THESE} παρακολουθησει {SHALL FOLLOW:} εν τω {IN} ονοματι μου {MY NAME} δαιμονια {DEMONS} εκβαλουσιν {THEY SHALL CAST OUT;} γλωσσαις {WITH TONGUES} λαλησουσιν {THEY SHALL SPEAK } καιναις {NEW;} (IGNT)

Mark 16:17 (RWP)

They shall speak with new tongues (γλωσσαις λαλησουσιν καιναις). Westcott and Hort put καιναις (new) in the margin. Casting out demons we have seen in the ministry of Jesus. Speaking with tongues comes in the apostolic era. {Acts 2:3 10:46 19:6 1 Corinthians 12:28 14}

Mark 16:20

20 (AV) And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen. (AV)
20 (IGNT) εκεινοι δε {AND THEY} εξελθοντες {HAVING GONE FORTH} εκηρυξαν {PREACHED} πανταχου {EVERYWHERE,} του {THE} κυριου {LORD} συνεργουντος {WORKING WITH THEM,} και {AND} τον {THE} λογον {WORD} βεβαιουντος {CONFIRMING} δια {BY} των {THE} επακολουθουντων {FOLLOWING UPON IT} σημειων {SIGNS.} αμην {AMEN.} (IGNT)

Mark 16:20 (RWP)

The Lord working with them (του κυριου συνεργουντος). Genitive absolute. This participle not in Gospels elsewhere nor is βεβαιουντος nor the compound επακολουθουντων, all in Paul’s Epistles. πανταχου once in Luke. Westcott and Hort give the alternative ending found in L: "And they announced briefly to Peter and those around him all the things enjoined. And after these things Jesus himself also sent forth through them from the east even unto the west the holy and incorruptible proclamation of the eternal salvation."

Luke 2:12

12 (AV) And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. (AV)
12 (IGNT) και {AND} τουτο {THIS IS} υμιν {TO YOU} το {THE} σημειον {SIGN:} ευρησετε {YE SHALL FIND} βρεφος {A BABE} εσπαργανωμενον { WRAPPED IN SWADDLING CLOTHES,} κειμενον {LYING} εν {IN} τη {THE} φατνη {MANGER. } (IGNT)

Luke 2:18

18 (AV) And all they that heard it wondered at those things which were told them by the shepherds. (AV)
18 (IGNT) και {AND} παντες {ALL} οι {WHO} ακουσαντες {HEARD } εθαυμασαν {WONDERED} περι {CONCERNING} των {THE THINGS WHICH} λαληθεντων {HAD BEEN SPOKEN} υπο {BY} των {THE} ποιμενων {SHEPHERDS} προς {TO} αυτους {THEM.} (IGNT)

Luke 2:34

34 (AV) And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (AV)
34 (IGNT) και {AND} ευλογησεν {BLESSED} αυτους {THEM} συμεων {SIMEON,} και {AND} ειπεν {SAID} προς {TO} μαριαμ την {MARY} μητερα αυτου {HIS MOTHER,} ιδου {LO,} ουτος {THIS CHILD} κειται {IS SET} εις {FOR THE} πτωσιν {FALL} και {AND} αναστασιν {RISING UP} πολλων {OF MANY} εν τω {IN} ισραηλ {ISRAEL,} και {AND} εις { FOR} σημειον {A SIGN} αντιλεγομενον {SPOKEN AGAINST;} (IGNT)

Luke 2:34 (RWP)

Is set for the falling and the rising up of many in Israel (κειται εις πτωσιν και αναστασιν πολλων εν τω ισραηλ). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of τιθημι as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some {Isaiah 8:14 Matthew 21:42,44 Romans 9:33 1 Peter 2:16} who love darkness rather than light, {John 3:19} he will be the cause of rising for others. {Romans 6:4,9 Ephesians 2:6} "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent.

Spoken against (αντιλεγομενον). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

Luke 4:22

22 (AV) And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son? (AV)
22 (IGNT) και {AND} παντες {ALL} εμαρτυρουν {BORE WITNESS} αυτω {TO HIM,} και {AND} εθαυμαζον {WONDERED} επι {AT} τοις {THE} λογοις της {WORDS} χαριτος {OF GRACE} τοις {WHICH} εκπορευομενοις {PROCEEDED} εκ του {OUT OF} στοματος αυτου {HIS MOUTH;} και {AND} ελεγον {THEY SAID,} ουχ {NOT} ουτος {THIS} εστιν {IS} ο {THE} υιος {SON} ιωσηφ {OF JOSEPH?} (IGNT)

Luke 4:22 (RWP)

Bare him witness (εμαρτυρουν). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations {Luke 4:14} as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb μαρτυρεω is a very old and common one. It is frequent in Acts, Paul’s Epistles, and the Johannine books. The substantive μαρτυρ is seen in our English μαρτθρ, one who witnesses even by his death to his faith in Christ.

And wondered (και εθαυμαζον). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.

At the words of grace (επι τοις λογοις της χαριτος). See RWP on "Lu 1:30"; See RWP on "Lu 2:52" for this wonderful word χαρις so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, εκπορευομενοις) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.

Is not this Joseph’s son? (ουχι υιος εστιν ιωσηφ ουτος; ). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of ουχι intensive form of ουκ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter’s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

Luke 8:25

25 (AV) And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. (AV)
25 (IGNT) ειπεν δε {AND HE SAID} αυτοις {TO THEM,} που {WHERE} εστιν η {IS} πιστις υμων {YOUR FAITH?} φοβηθεντες δε {AND BEING AFRAID} εθαυμασαν {THEY WONDERED,} λεγοντες {SAYING} προς {TO} αλληλους {ONE ANOTHER,} τις {WHO} αρα {THEN} ουτος {THIS} εστιν {IS,} οτι {THAT} και {EVEN} τοις {THE} ανεμοις {WINDS} επιτασσει {HE COMMANDS} και {AND} τω {THE} υδατι {WATER,} και {AND} υπακουουσιν {THEY OBEY} αυτω {HIM?} (IGNT)

Luke 9:43

43 (AV) And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, (AV)
43 (IGNT) εξεπλησσοντο δε {AND WERE ASTONISHED} παντες {ALL} επι {AT} τη {THE} μεγαλειοτητι του {MAJESTY} θεου {OF GOD.} παντων δε {AND AS ALL} θαυμαζοντων {WERE WONDERING} επι {AT} πασιν {ALL} οις {WHICH} εποιησεν ο { DID} ιησους {JESUS,} ειπεν {HE SAID} προς τους {TO} μαθητας αυτου {HIS DISCIPLES, } (IGNT)

Luke 11:14

14 (AV) And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. (AV)
14 (IGNT) και {AND} ην {HE WAS} εκβαλλων {CASTING OUT} δαιμονιον {A DEMON,} και {AND} αυτο {IT} ην {WAS} κωφον {DUMB;} εγενετο δε του {AND IT CAME TO PASS} δαιμονιου {ON THE DEMON} εξελθοντος {HAVING GONE OUT,} ελαλησεν { SPOKE} ο {THE} κωφος {DUMB.} και {AND} εθαυμασαν {WONDERED} οι {THE} οχλοι {CROWDS.} (IGNT)

Luke 11:14 (RWP)

When (του δαιμονιου εξελθοντος). Genitive absolute ana asyndeton between και εγενετο and ελαλησεν as often in Luke (no οτι or και).

Luke 11:16

16 (AV) And others, tempting him, sought of him a sign from heaven. (AV)
16 (IGNT) ετεροι δε {AND OTHERS,} πειραζοντες {TEMPTING,} σημειον {A SIGN} παρ {FROM} αυτου {HIM} εζητουν {WERE SEEKING} εξ {FROM} ουρανου { HEAVEN.} (IGNT)

Luke 11:16 (RWP)

Tempting him (πειραζοντες). These "others" (ετεροι) apparently realized the futility of the charge of being in league with Beelzebub. Hence they put up to Jesus the demand for "a sign from heaven" just as had been done in Galilee (Matthew 12:38). By "sign" (σημειον) they meant a great spectacular display of heavenly power such as they expected the Messiah to give and such as the devil suggested to Jesus on the pinnacle of the temple.

Sought (εζητουν). Imperfect active, kept on seeking.

Luke 11:29

29 (AV) And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. (AV)
29 (IGNT) των δε {BUT THE} οχλων {CROWDS} επαθροιζομενων {BEING THRONGED TOGETHER} ηρξατο {HE BEGAN} λεγειν η {TO SAY,} γενεα {GENERATION} αυτη {THIS} πονηρα {WICKED} εστιν {IS;} σημειον {A SIGN} επιζητει {IT SEEKS AFTER,} και {AND} σημειον {A SIGN} ου {NOT} δοθησεται {SHALL BE GIVEN} αυτη ει {TO IT } μη {EXCEPT} το {THE} σημειον {SIGN} ιωνα {OF JONAH} του {THE} προφητου {PROPHET.} (IGNT)

Luke 11:29 (RWP)

Were gathering together unto him (επαθροιζομενων). Genitive absolute present middle participle of επαθροιζω, a rare verb, Plutarch and here only in the N.T., from επι and αθροιζω (a common enough verb). It means to throng together (αθροος, in throngs). Vivid picture of the crowds around Jesus.

But the sign of Jonah (ει μη το σημειον ιωνα). Luke does not give here the burial and resurrection of Jesus of which Jonah’s experience in the big fish was a type (Matthew 12:39), but that is really implied (Plummer argues) by the use here of "shall be given" (δοθησεται) and "shall be" (εσται), for the resurrection of Jesus is still future. The preaching of Jesus ought to have been sign enough as in the case of Jonah, but the resurrection will be given. Luke’s report is much briefer and omits what is in Matthew 12:41.
30 (AV) For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. (AV)
30 (IGNT) καθως γαρ {FOR AS} εγενετο {WAS} ιωνας {JONAH} σημειον {A SIGN} τοις {TO THE} νινευιταις {NINEVITES,} ουτως {THUS} εσται {SHALL BE } και {ALSO} ο {THE} υιος του {SON} ανθρωπου τη {OF MAN} γενεα ταυτη {TO THIS GENERATION.} (IGNT)

Luke 21:7

7 (AV) And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? (AV)
7 (IGNT) επηρωτησαν δε {AND THEY ASKED} αυτον {HIM,} λεγοντες {SAYING,} διδασκαλε {TEACHER,} ποτε {WHEN} ουν {THEN} ταυτα {THESE THINGS} εσται { WILL BE?} και {AND} τι {WHAT} το {THE} σημειον {SIGN} οταν {WHEN} μελλη {ARE ABOUT} ταυτα {THESE THINGS} γινεσθαι {TO TAKE PLACE?} (IGNT)

Luke 21:11

11 (AV) And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. (AV)
11 (IGNT) σεισμοι τε {ALSO EARTHQUAKES} μεγαλοι {GREAT} κατα {IN DIFFERENT} τοπους {PLACES} και {AND} λιμοι {FAMINES} και {AND} λοιμοι { PESTILENCES} εσονται {SHALL THERE BE,} φοβητρα {FEARFUL SIGHTS} τε {AND} και {AND } σημεια {SIGNS} απ {FROM} ουρανου {HEAVEN} μεγαλα {GREAT} εσται {SHALL THERE BE.} (IGNT)

Luke 21:11 (RWP)

Famines and pestilences (λοιμοι και λιμοι). Play on the two words pronounced just alike in the Koin‚ (itacism).

And terrors (φοβηθρα τε). The use of τε … τε in this verse groups the two kinds of woes. This rare word φοβηθρα is only here in the N.T. It is from φοβεω, to frighten, and occurs only in the plural as here.

Luke 21:25

25 (AV) And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; (AV)
25 (IGNT) και {AND} εσται {THERE SHALL BE} σημεια {SIGNS} εν {IN} ηλιω {SUN} και {AND} σεληνη {MOON} και {AND} αστροις {STARS,} και {AND} επι {UPON} της {THE} γης {EARTH} συνοχη {DISTRESS} εθνων {OF NATIONS} εν {WITH} απορια {PERPLEXITY,} ηχουσης {ROARING} θαλασσης {OF THE SEA} και {AND} σαλου {ROLLING SURGE,} (IGNT)

Luke 21:25 (RWP)

Distress (συνοχη). From συνεχω. In the N.T. only here and 2 Corinthians 2:4. Anguish.

In perplexity (εν απορια). State of one who is απορος, who has lost his way (α privative and πορος). Here only in the N.T. though an old and common word.

For the roaring of the sea (ηχους θαλασσης). Our word echo (Latin echo) is this word ηχος, a reverberating sound. Sense of rumour in Luke 4:37.

Billows (σαλου). Old word σαλος for the swell of the sea. Here only in the N.T.

Luke 23:8

8 (AV) And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. (AV)
8 (IGNT) ο δε {AND} ηρωδης {HEROD} ιδων τον {SEEING} ιησουν { JESUS} εχαρη {REJOICED} λιαν {GREATLY,} ην γαρ {FOR HE WAS} θελων εξ {WISHING } ικανου {FOR LONG} ιδειν {TO SEE} αυτον {HIM,} δια το {BECAUSE OF} ακουειν {HEARING} πολλα {MANY THINGS} περι {CONCERNING} αυτου {HIM,} και {AND} ηλπιζεν {HE WAS HOPING} τι {SOME} σημειον {SIGN} ιδειν {TO SEE} υπ {BY} αυτου {HIM} γινομενον {DONE.} (IGNT)

Luke 23:8 (RWP)

Was exceeding glad (εχαρη λιαν). Second aorist passive indicative of χαιρω, ingressive aorist, became glad.

Of a long time (εξ ικανων χρονων). For this idiom see 8:27; 20:9; Acts 8:11).

He hoped (ηλπιζεν). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (9:7-9).

Done (γινομενον). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.

Luke 24:12

12 (AV) Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. (AV)
12 (IGNT) ο δε {BUT} πετρος {PETER} αναστας {HAVING RISEN UP} εδραμεν {RAN} επι {TO} το {THE} μνημειον {TOMB,} και {AND} παρακυψας {HAVING STOOPED DOWN} βλεπει {HE SEES} τα {THE} οθονια {LINEN CLOTHES} κειμενα {LYING} μονα {ALONE,} και {AND} απηλθεν προς {WENT AWAY} εαυτον {HOME} θαυμαζων {WONDERING AT} το {THAT WHICH} γεγονος {HAD COME TO PASS.} (IGNT)

Luke 24:12 (RWP)

This entire verse is a Western non-interpolation. This incident is given in complete form in John 18:2-10 and most of the words in this verse are there also. It is of a piece with many items in this chapter about which it is not easy to reach a final conclusion.

Stooping and looking in (παρακυψας). First aorist active participle of παρακυπτω, to stoop besides and peer into. Old verb used also in John 20:5,11; James 1:25; 1 Peter 1:12.

By themselves (μονα). Without the body.

To his home (προς αυτον). Literally, "to himself."

Luke 24:41

41 (AV) And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? (AV)
41 (IGNT) ετι δε {BUT YET} απιστουντων αυτων {WHILE THEY WERE DISBELIEVING} απο της {FOR} χαρας {JOY} και {AND} θαυμαζοντων {WERE WONDERING,} ειπεν {HE SAID} αυτοις {TO THEM,} εχετε {HAVE YE} τι {ANYTHING} βρωσιμον {EATABLE} ενθαδε {HERE?} (IGNT)

Luke 24:41 (RWP)

Disbelieved for joy (απιστουντων αυτων απο της χαρας). Genitive absolute and a quite understandable attitude. They were slowly reconvinced, but it was after all too good to be true.

Anything to eat (βρωσιμον). Only here in the N.T., though an old word from βιβρωσκω, to eat.

John 2:11

11 (AV) This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. (AV)
11 (IGNT) ταυτην {THIS} εποιησεν την {DID} αρχην {BEGINNING} των {OF THE} σημειων ο {SIGNS} ιησους {JESUS} εν {IN} κανα της {CANA} γαλιλαιας {OF GALILEE,} και {AND} εφανερωσεν την {MANIFESTED} δοξαν αυτου {HIS GLORY; } και {AND} επιστευσαν {BELIEVED} εις {ON} αυτον οι {HIM} μαθηται αυτου {HIS DISCIPLES.} (IGNT)

John 2:11 (RWP)

This beginning of his signs did Jesus (ταυτην εποιησεν αρχην των σημειων ο ιησους). Rather, "this Jesus did as a beginning of his signs," for there is no article between ταυτην and αρχην. "We have now passed from the ‘witness’ of the Baptist to the ‘witness’ of the works of Jesus" (Bernard). This is John’s favourite word "signs" rather than wonders (τερατα) or powers (δυναμεις) for the works (εργα) of Jesus. σημειον is an old word from σημαινω, to give a sign (12:33). He selects eight in his Gospel by which to prove the deity of Christ (20:30) of which this is the first.

Manifested his glory (εφανερωσεν την δοξαν αυτου). First aorist (effective) active indicative of φανεροω, that glory of which John spoke in 1:14.

Believed on him (επιστευσαν εις αυτον). First aorist active indicative of πιστευω, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.

John 2:18

18 (AV) Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? (AV)
18 (IGNT) απεκριθησαν {ANSWERED} ουν {THEREFORE} οι {THE} ιουδαιοι {JEWS} και {AND} ειπον {SAID} αυτω {TO HIM,} τι {WHAT} σημειον {SIGN} δεικνυεις {SHEWEST THOU} ημιν {TO US} οτι {THAT} ταυτα {THESE THINGS} ποιεις {THOU DOEST?} (IGNT)

John 2:18 (RWP)

What sign shewest thou unto us? (τι σημειον δεικνυεις ημιν; ). They may have heard of the "sign" at Cana or not, but they have rallied a bit on the outside of the temple area and demand proof for his Messianic assumption of authority over the temple worship. These traders had paid the Sadducees and Pharisees in the Sanhedrin for the concession as traffickers which they enjoyed. They were within their technical rights in this question.

John 2:23

23 (AV) Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. (AV)
23 (IGNT) ως δε {BUT WHEN} ην {HE WAS} εν {IN} ιεροσολυμοις { JERUSALEM} εν {AT} τω {THE} πασχα {PASSOVER,} εν {AT} τη {THE} εορτη {FEAST,} πολλοι {MANY} επιστευσαν {BELIEVED} εις το { ON} ονομα αυτου {HIS NAME,} θεωρουντες {BEHOLDING} αυτου τα {HIS} σημεια {SIGNS } α {WHICH} εποιει {HE WAS DOING.} (IGNT)

John 2:23 (RWP)

In Jerusalem (εν τοις ιεροσολυμοις). The form ιεροσολυμα as in 2:13 always in this Gospel and in Mark, and usually in Matthew, though ιερουσαλημ only in Revelation, and both forms by Luke and Paul.

During the feast (εν τη εορτη). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though το πασχα is used either for the passover meal or for the whole eight days.

Believed on his name (επιστευσαν εις το ονομα αυτου). See on "Jn 1:12" for this phrase. Only one has to watch for the real import of πιστευω.

Beholding his signs (θεωρουντες αυτου τα σημεια). Present active participle (causal use) of θεωρεω.

Which he did (α εποιει). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

John 3:2

2 (AV) The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. (AV)
2 (IGNT) ουτος {HE} ηλθεν {CAME} προς τον {TO} ιησουν { JESUS} νυκτος {BY NIGHT,} και {AND} ειπεν {SAID} αυτω {TO HIM,} ραββι {RABBI,} οιδαμεν {WE KNOW} οτι {THAT} απο {FROM} θεου {GOD} εληλυθας {THOU HAST COME} διδασκαλος {A TEACHER,} ουδεις γαρ {FOR NO ONE} ταυτα τα {THESE} σημεια {SIGNS} δυναται {IS ABLE} ποιειν {TO DO} α {WHICH } συ {THOU} ποιεις εαν {DOEST} μη {UNLESS} η ο {BE} θεος {GOD} μετ {WITH} αυτου {HIM.} (IGNT)

John 3:2 (RWP)

The same (ουτος). "This one."

By night (νυκτος). Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (2:23) and the interest of Nicodemus was real and yet he wished to be cautious.

Rabbi (ραββει). See on 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master" just as Andrew and John did (1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in 1:19-24 (Milligan and Moulton’s Comm.).

We know (οιδαμεν). Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (1:19-27).

Thou art a teacher come from God (απο θεου εληλυθας διδασκαλος). "Thou hast come from God as a teacher." Second perfect active indicative of ερχομαι and predicative nominative διδασκαλος. This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism.

Can do (δυναται ποιειν). "Can go on doing" (present active infinitive of ποιεω and so linear).

These signs that thou doest (ταυτα τα σημεια α συ ποιεις). Those mentioned in 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note συ (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John 12:42), but Nicodemus dares to feel his way.

Except God be with him (εαν μη η ο θεος μετ αυτου). Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts 10:38).

John 4:48

48 (AV) Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. (AV)
48 (IGNT) ειπεν {SAID} ουν ο {THEREFORE} ιησους {JESUS} προς {TO} αυτον εαν {HIM,} μη {UNLESS} σημεια {SIGNS} και {AND} τερατα {WONDERS} ιδητε ου {YE SEE} μη {IN NO WISE} πιστευσητε {WILL YE BELIEVE.} (IGNT)

John 4:48 (RWP)

Except ye see (εαν μη ιδητε). Condition of the third class (εαν μη, negative, with second aorist active subjunctive of οραω). Jesus is not discounting his "signs and wonders" (σημεια και τερατα, both words together here only in John, though common in N.T. as in Matthew 24:24; Mark 13:22; Acts 2:19,22,43; 2 Thessalonians 2:9; Hebrews 2:4), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker.

Ye will in no wise believe (ου μη πιστευσητε). Strong double negative with aorist active subjunctive of πιστευω, picturing the stubborn refusal of people to believe in Christ without miracles.

John 4:54

54 (AV) This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee. (AV)
54 (IGNT) τουτο {THIS} παλιν {AGAIN} δευτερον {A SECOND} σημειον {SIGN} εποιησεν ο {DID} ιησους {JESUS,} ελθων {HAVING COME} εκ της {OUT OF } ιουδαιας {JUDEA} εις την {INTO} γαλιλαιαν {GALILEE.} (IGNT)

John 4:54 (RWP)

The second sign that (δευτερον σημειον). No article, simply predicate accusative, "This again a second sign did Jesus having come out of Judea into Galilee." The first one was also in Cana (2:1), but many were wrought in Jerusalem also (2:23).

John 6:2

2 (AV) And a great multitude followed him, because they saw his miracles which he did on them that were diseased. (AV)
2 (IGNT) και {AND} ηκολουθει {FOLLOWED} αυτω {HIM} οχλος { A CROWD} πολυς {GREAT,} οτι {BECAUSE} εωρων {THEY SAW} αυτου {OF HIM} τα {THE} σημεια {SIGNS} α {WHICH} εποιει {HE WROUGHT} επι {UPON} των {THOSE WHO} ασθενουντων {WERE SICK.} (IGNT)

John 6:2 (RWP)

Followed (ηκολουθει). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark 6:32; Matthew 14:13).

They beheld (εθεωρουν). Imperfect active of θεωρεω. They had been beholding the signs which Jesus had been doing (εποιει, imperfect again) for a long time (2:23), most of which John has not given (Mark 1:29; 2:1; 3:1; 6:5). The people were eager to hear Jesus again (Luke 9:11) and to get the benefit of his healing power "on them that were sick" (επι των ασθενουντων, the weak or feeble, without strength, α privative and σθενος, strength).

John 6:14

14 (AV) Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. (AV)
14 (IGNT) οι ουν ανθρωποι {THE MEN THEREFORE} ιδοντες {HAVING SEEN} ο {WHAT} εποιησεν {HAD DONE} σημειον ο {SIGN} ιησους {JESUS,} ελεγον οτι {SAID,} ουτος {THIS} εστιν {IS} αληθως {TRULY} ο {THE} προφητης {PROPHET} ο {WHO} ερχομενος {IS COMING} εις {INTO} τον {THE} κοσμον {WORLD.} (IGNT)

John 6:14 (RWP)

Saw the sign which he did (ιδοντες α εποιησεν σημεια). "Signs" oldest MSS. have. This sign added to those already wrought (verse 2). Cf. 2:23; 3:2.

They said (ελεγον). Inchoative imperfect, began to say.

Of a truth (αληθως). Common adverb (from αληθης) in John (7:40).

The prophet that cometh (ο προφητης ο ερχομενος). There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; 11:27). The phrase is peculiar to John, but the idea is in Acts (3:22; 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope.

John 6:26

26 (AV) Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. (AV)
26 (IGNT) απεκριθη {ANSWERED} αυτοις ο {THEM} ιησους {JESUS} και {AND} ειπεν {SAID,} αμην {VERILY} αμην {VERILY} λεγω {I SAY} υμιν {TO YOU,} ζητειτε {YE SEEK} με {ME,} ουχ {NOT} οτι { BECAUSE} ειδετε {YE SAW} σημεια {SIGNS,} αλλ {BUT} οτι {BECAUSE} εφαγετε {YE ATE} εκ {OF} των {THE} αρτων {LOAVES} και { AND} εχορτασθητε {WERE SATISFIED.} (IGNT)

John 6:26 (RWP)

Not because ye saw signs (ουχ οτι ειδετε σημεια). Second aorist active indicative of the defective verb οραω. They had seen the "signs" wrought by Jesus (verse 2), but this one had led to wild fanaticism (verse 14) and complete failure to grasp the spiritual lessons.

But because ye ate of the loaves (αλλ οτι εφαγετε εκ των αρτων). Second aorist active indicative of εσθιω, defective verb.

Ye were filled (εχορτασθητε). First aorist passive indicative of χορταζω, from χορτος (grass) as in verse 10, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.

John 6:30

30 (AV) They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? (AV)
30 (IGNT) ειπον {THEY SAID} ουν {THEREFORE} αυτω {TO HIM,} τι {WHAT} ουν {THEN} ποιεις {DOEST} συ {THOU} σημειον {SIGN,} ινα {THAT} ιδωμεν {WE MAY SEE} και {AND} πιστευσωμεν {MAY BELIEVE} σοι {THEE?} τι {WHAT} εργαζη {DOST THOU WORK?} (IGNT)

John 6:30 (RWP)

For a sign (σημειον). Predicate accusative, as a sign, with τι (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse 26).

That we may see, and believe thee (ινα ιδωμεν και πιστευσωμεν). Purpose clause with ινα and the second aorist (ingressive) active subjunctive of οραω and the first aorist (ingressive) active subjunctive of πιστευω, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob.

What workest thou? (τι εργαζη; ). They not simply depreciate the miracle of the day before, but set up a standard for Jesus.

John 7:31

31 (AV) And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? (AV)
31 (IGNT) πολλοι δε {BUT MANY} εκ {OF} του {THE} οχλου { CROWD} επιστευσαν {BELIEVED} εις {ON} αυτον {HIM,} και {AND} ελεγον οτι {SAID,} ο {THE} χριστος {CHRIST,} οταν {WHEN} ελθη μητι {HE COMES,} πλειονα {MORE} σημεια {SIGNS} τουτων {THAN THESE} ποιησει {WILL HE DO} ων {WHICH} ουτος {THIS MAN} εποιησεν {DID?} (IGNT)

John 7:31 (RWP)

When the Christ shall come (ο χριστος οταν ελθη). Proleptic position of ο χριστος again as in 27, but ελθη with οταν rather than ερχηται, calling more attention to the consummation (whenever he does come).

Will he do? (μη ποιησει; ). Future active indicative of ποιεω with μη (negative answer expected). Jesus had won a large portion of the pilgrims (εκ του οχλου πολλοι) either before this day or during this controversy. The use of επιστευσαν (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings.

Than those which (ων). One must supply the unexpressed antecedent τουτων in the ablative case after πλειονα (more). Then the neuter plural accusative relative α (referring to σημεια signs) is attracted to the ablative case of the pronominal antecedent τουτων (now dropped out).

Hath done (εποιησεν). First aorist active indicative of ποιεω, a timeless constative aorist summing up all the miracles of Jesus so far.

John 9:16

16 (AV) Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. (AV)
16 (IGNT) ελεγον {SAID} ουν {THEREFORE} εκ {OF} των {THE } φαρισαιων {PHARISEES} τινες {SOME,} ουτος ο {THIS} ανθρωπος ουκ {MAN} εστιν {IS NOT} παρα του {FROM} θεου {GOD,} οτι {FOR} το { THE} σαββατον ου {SABBATH} τηρει {HE DOES NOT KEEP.} αλλοι {OTHERS} ελεγον {SAID, } πως {HOW} δυναται {CAN} ανθρωπος {A MAN} αμαρτωλος {A SINNER} τοιαυτα {SUCH} σημεια {SIGNS} ποιειν {DO?} και {AND} σχισμα { A DIVISION} ην {WAS} εν {AMONG} αυτοις {THEM.} (IGNT)

John 9:16 (RWP)

Because he keepeth not the sabbath (οτι το σαββατον ου τηρει). This is reason (causal οτι) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (5:10,16,18). Hence he is not "from God" (παρα θεου). So some.

How can a man that is a sinner do such signs? (πως δυναται ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν; ). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (3:2). It was a conundrum for the Pharisees. No wonder there was "a division" (σχισμα, schism, split, from σχιζω) as in 7:43; 10:19.

John 10:41

41 (AV) And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. (AV)
41 (IGNT) και {AND} πολλοι {MANY} ηλθον {CAME} προς {TO } αυτον {HIM,} και {AND} ελεγον οτι {SAID,} ιωαννης {JOHN} μεν {INDEED} σημειον {SIGN} εποιησεν {DID} ουδεν {NO;} παντα δε { BUT ALL} οσα {WHATSOEVER} ειπεν {SAID} ιωαννης {JOHN} περι {CONCERNING} τουτου {THIS MAN,} αληθη {TRUE} ην {WERE.} (IGNT)

John 10:41 (RWP)

Many came to him (πολλοι ηλθον προς αυτον). Jesus was busy here and in a more congenial atmosphere than Jerusalem. John wrought no signs the crowds recall, though Jesus did many here (Matthew 19:2). The crowds still bear the impress of John’s witness to Christ as "true" (αληθη). Here was prepared soil for Christ.

John 11:47

47 (AV) Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. (AV)
47 (IGNT) συνηγαγον {GATHERED} ουν {THEREFORE} οι {THE} αρχιερεις {CHIEF PRIESTS} και {AND} οι {THE} φαρισαιοι {PHARISEES} συνεδριον {A COUNCIL, } και {AND} ελεγον {SAID,} τι {WHAT} ποιουμεν {DO WE?} οτι {FOR} ουτος ο {THIS} ανθρωπος {MAN} πολλα {MANY} σημεια {SIGNS } ποιει {DOES.} (IGNT)

John 11:47 (RWP)

Gathered a council (συνηγαγον συνεδριον). Second aorist active indicative of συναγω and συνεδριον, the regular word for the Sanhedrin (Matthew 5:22, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after Jo 11:57 save 12:19,42; 18:3) combine in the call (cf. 7:32). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees).

And said (και ελεγον). Imperfect active of λεγω, perhaps inchoative, "began to say."

What do we? (τι ποιουμεν; ). Present active (linear) indicative of ποιεω. Literally, "What are we doing?"

Doeth (ποιει). Better, "is doing" (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently inoluded in the "many signs."

John 12:18

18 (AV) For this cause the people also met him, for that they heard that he had done this miracle. (AV)
18 (IGNT) δια {ON ACCOUNT OF} τουτο {THIS} και {ALSO} υπηντησεν {MET} αυτω {HIM} ο {THE} οχλος {CROWD,} οτι {BECAUSE} ηκουσεν {IT HEARD} τουτο {THIS} αυτον {OF HIS} πεποιηκεναι το {HAVING DONE} σημειον {SIGN.} (IGNT)

John 12:18 (RWP)

The multitude (ο οχλος). The multitude of verse 13, not the crowd just mentioned that had been with Jesus at the raising of Lazarus. There were two crowds (one following Jesus, one meeting Jesus as here).

Went and met him (υπηντησεν αυτω). First aorist active indicative of υπανταω, old compound verb (υπο, ανταω) to go to meet, with associative instrumental case αυτω . Cf. John 4:51.

That he had done this sign (τουτο αυτον πεποιηκεναι το σημειον). Perfect active infinitive in indirect discourse after ηκουσαν (first aorist active indicative of ακουω, to hear) (instead of a οτι clause) with the accusative of general reference αυτον (as to him) and another accusative (σημειον, sign) the object of the infinitive. Clearly there was much talk about the raising of Lazarus as the final proof that Jesus in truth is the Messiah of Jewish hope.

John 12:33

33 (AV) This he said, signifying what death he should die. (AV)
33 (IGNT) τουτο δε {BUT THIS} ελεγεν {HE SAID,} σημαινων {SIGNIFYING} ποιω {BY WHAT} θανατω {DEATH} ημελλεν {HE WAS ABOUT} αποθνησκειν {TO DIE.} (IGNT)

John 12:33 (RWP)

Signifying (σημαινων). Present active participle of σεμαινω, old verb to give a sign (σημειον) as in Acts 25:27, and the whole phrase repeated in Jo 18:32 and nearly so in 21:19. The indirect question here and in 18:32 has the imperfect εμελλεν with present infinitive rather than the usual present μελλει retained while in 21:19 the future indicative δοξασει occurs according to rule. The point in ποιω (qualitative relative in the instrumental case with θανατω) is the Cross (lifted up) as the kind of death before Christ.

John 12:37

37 (AV) But though he had done so many miracles before them, yet they believed not on him: (AV)
37 (IGNT) τοσαυτα δε {BUT THOUGH SO MANY} αυτου {HE} σημεια {SIGNS} πεποιηκοτος {HAD DONE} εμπροσθεν {BEFORE} αυτων ουκ {THEM} επιστευον {THEY BELIEVED NOT} εις {ON} αυτον {HIM,} (IGNT)

John 12:37 (RWP)

Though he had done so many signs before them (τοσαυτα αυτου σημεια πεποιηκοτος εμπροσθεν αυτων). Genitive absolute with perfect active participle in concessive sense of ποιεω.

Yet they believed not on him (ουκ επιστευον εις αυτον). No "yet" in the Greek. Negative imperfect active of πιστευω, "they kept on not believing on him," stubborn refusal in face of the light (verse 35).

John 18:32

32 (AV) That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. (AV)
32 (IGNT) ινα {THAT} ο {THE} λογος του {WORD} ιησου {OF JESUS} πληρωθη {MIGHT BE FULFILLED} ον {WHICH} ειπεν {HE SPOKE} σημαινων {SIGNIFYING } ποιω {BY WHAT} θανατω {DEATH} ημελλεν {HE WAS ABOUT} αποθνησκειν {TO DIE.} (IGNT)

John 18:32 (RWP)

By what manner of death (ποιω θανατω). Instrumental case of the qualitative interrogative ποιος in an indirect question, the very idiom used in John 12:32 concerning the Cross and here treated as prophecy (Scripture) with ινα πληρωθη like the saying of Jesus in verse 9 which see.

John 20:30

30 (AV) And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: (AV)
30 (IGNT) πολλα μεν {MANY} ουν {THEREFORE} και {ALSO} αλλα { OTHER} σημεια {SIGNS} εποιησεν ο {DID} ιησους {JESUS} ενωπιον των {IN PRESENCE } μαθητων αυτου {OF HIS DISCIPLES,} α {WHICH} ουκ εστιν {ARE NOT} γεγραμμενα {WRITTEN } εν τω {IN} βιβλιω τουτω {THIS BOOK;} (IGNT)

John 20:30 (RWP)

Many other signs (πολλα αλλα σημεια). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John’s Gospel (2:23; 4:45; 12:37).

Are not written (ουκ εστιν γεγραμμενα). Periphrastic perfect passive indicative of γραφω, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (ενωπιον των μαθητων), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in 1 John 3:22. John’s book is written with a purpose which he states.

John 21:19

19 (AV) This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. (AV)
19 (IGNT) τουτο δε {BUT THIS} ειπεν {HE SAID} σημαινων {SIGNIFYING} ποιω {BY WHAT} θανατω {DEATH} δοξασει τον {HE SHOULD GLORIFY} θεον {GOD.} και {AND} τουτο {THIS} ειπων {HAVING SAID} λεγει {HE SAYS} αυτω {TO HIM,} ακολουθει {FOLLOW} μοι {ME.} (IGNT)

John 21:19 (RWP)

By what manner of death (ποιω θανατω). Undoubtedly John, who is writing long after Peter’s death, seems to mean that Peter was to die (and did die) a martyr’s death. "Whither thou wouldest not." There is a tradition that Peter met death by crucifixion and asked to be crucified head downwards, but that is not made plain here.

Acts 2:19

19 (AV) And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: (AV)
19 (IGNT) και {AND} δωσω {I WILL GIVE} τερατα {WONDERS} εν { IN} τω {THE} ουρανω {HEAVEN} ανω {ABOVE} και {AND} σημεια {SIGNS} επι {ON} της {THE} γης {EARTH} κατω {BELOW,} αιμα {BLOOD} και {AND} πυρ {FIRE} και {AND} ατμιδα { VAPOUR} καπνου {OF SMOKE.} (IGNT)

Acts 2:19 (RWP)

Wonders (τερατα). Apparently akin to the verb τηρεω, to watch like a wonder in the sky,

miracle (μιραχυλυμ), marvel, portent. In the New Testament the word occurs only in the plural and only in connection with σημεια (signs) as here and in verse 43. But

signs (σημεια) here is not in the LXX. See on Matthew 11:20. In verse Acts 2:22 all three words occur together: powers, wonders, signs (δυναμεσι, τερασι, σημειοις).

As above (ανω). This word is not in the LXX nor is "beneath" (κατω), both probably being added to make clearer the contrast between heaven and earth.

Blood and fire and vapour of smoke (αιμα και πυρ και ατμιδα καπνου). A chiasm as these words illustrate bloodshed and destruction by fire as signs here on earth.

Acts 2:19 (Vincent_NTWordStudies)

19. I will shew (δωσω). Lit., I will give.

Wonders (τερατα). Or portents. See on "Mt 11:20".

Signs. See on "Mt 11:20".

Acts 2:22

22 (AV) Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: (AV)
22 (IGNT) ανδρες {MEN} ισραηλιται {ISRAELITES,} ακουσατε {HEAR} τους {THESE} λογους τουτους {WORDS:} ιησουν {JESUS} τον {THE} ναζωραιον { NAZARENE,} ανδρα {A MAN} απο του {BY} θεου {GOD} αποδεδειγμενον {SET FORTH } εις {TO} υμας {YOU} δυναμεσιν {BY WORKS OF POWER} και {AND} τερασιν {WONDERS} και {AND} σημειοις {SIGNS,} οις {WHICH} εποιησεν {WROUGHT} δι {BY} αυτου ο {HIM} θεος {GOD} εν {IN} μεσω {MIDST} υμων {YOUR,} καθως {AS} και {ALSO} αυτοι {YOURSELVES } οιδατε {KNOW:} (IGNT)

Acts 2:22 (RWP)

Hear these words (ακουσατε τους λογους τουτους). Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God’s work on this day in his words through Joel.

as ye yourselves know (καθως αυτοι οιδατε). Note αυτοι for emphasis. Peter calls the audience to witness that his statements are true concerning "Jesus the Nazarene." He wrought his miracles by the power of God in the midst of these very people here present.

Acts 2:22 (Vincent_NTWordStudies)

22. Approved (αποδεδειγμενον). The verb means to point out or shew forth. Shewn to be that which he claimed to be.

Miracles (δυναμεσι). Better, Rev., mighty works. Lit., powers. See on "Mt 11:20".

Acts 2:43

43 (AV) And fear came upon every soul: and many wonders and signs were done by the apostles. (AV)
43 (IGNT) εγενετο {THERE CAME} δε {AND} παση {UPON EVERY} ψυχη {SOUL} φοβος {FEAR,} πολλα τε {AND MANY} τερατα {WONDERS} και {AND} σημεια {SIGNS} δια {THROUGH} των {THE} αποστολων {APOSTLES} εγινετο {TOOK PLACE.} (IGNT)

Acts 2:43 (RWP)

Came (εγινετο). Imperfect middle, kept on coming.

Were done (εγινετο). Same tense. Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on παρι πασσυ, the more wonders the more fear.

Acts 2:43 (Vincent_NTWordStudies)

43. Fear (φοβος) Not terror, but reverential awe: as Mark 4:41; Luke 7:16; 1 Peter 1:17, etc.

Acts 3:10

10 (AV) And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. (AV)
10 (IGNT) επεγινωσκον τε {AND THEY RECOGNIZED} αυτον {HIM} οτι {THAT} ουτος {HE} ην {IT WAS} ο {WHO} προς την {FOR} ελεημοσυνην {ALMS} καθημενος {WAS SITTING} επι {AT} τη {THE} ωραια {BEAUTIFUL} πυλη {GATE} του {OF THE} ιερου {TEMPLE,} και {AND} επλησθησαν {THEY WERE FILLED} θαμβους {WITH WONDER} και {AND} εκστασεως {AMAZEMENT} επι {AT } τω {THAT WHICH} συμβεβηκοτι {HAD HAPPENED} αυτω {TO HIM.} (IGNT)

Acts 3:10 (RWP)

They took knowledge of him (επεγινωσκον). Imperfect active, inchoative, began to perceive.

Were filled (επλησθησαν). Effective first aorist passive.

At that which had happened (τω συμβεβηκοτι). Perfect active participle of συμβαινω.

Acts 3:10 (Vincent_NTWordStudies)

10. They knew (επεγινωσκον). Or recognized. Rev., took knowledge.

Wonder (θαμβους). Used by Luke only. See on "Lu 4:36".

Amazement (εκστασεως). See on "Mark 5:42"; and compare Luke 5:26.
11 (AV) And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering. (AV)
11 (IGNT) κρατουντος δε {AND AS HELD} του {THE} ιαθεντος {WHO HAD BEEN HEALED} χωλου τον {LAME MAN} πετρον {PETER} και {AND} ιωαννην {JOHN,} συνεδραμεν {RAN TOGETHER} προς {TO} αυτους {THEM} πας {ALL} ο {THE } λαος {PEOPLE} επι {IN} τη {THE} στοα τη {PORCH} καλουμενη {CALLED} σολομωντος {SOLOMON’S,} εκθαμβοι {GREATLY AMAZED.} (IGNT)

Acts 3:11 (RWP)

The Codex Bezae adds "as Peter and John went out."

As he held (κρατουντος αυτου). Genitive absolute of κρατεω, to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from κρατος (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38).

In the porch that is called Solomon’s (επι τη στοα τη καλουμενη σολομωντος). The adjective Stoic (στοικος) is from this word στοα (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23).

Greatly wondering (εκθαμβοι). Wondering out of (εκ) measure, already filled with wonder (θαμβους, verse 10). Late adjective. Construction according to sense (plural, though λαος singular) as in 5:16; 6:7; 11:1, etc.

Acts 3:11 (Vincent_NTWordStudies)

11. The lame man which was healed. The best texts omit. Render as he held.

Held (κρατουντος). Held them firmly, took fast hold. The verb from κρατος, strength.

Greatly wondering (εκθαμβοι). Wondering out of measure (εκ). Compare wonder. (ver. 10).

Acts 4:16

16 (AV) Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. (AV)
16 (IGNT) λεγοντες {SAYING,} τι {WHAT} ποιησομεν τοις {SHALL WE DO} ανθρωποις {TO MEN} τουτοις {THESE?} οτι {THAT} μεν {INDEED} γαρ {FOR } γνωστον {A KNOWN} σημειον {SIGN} γεγονεν {HAS COME TO PASS} δι {THROUGH} αυτων {THEM,} πασιν {TO ALL} τοις {THOSE} κατοικουσιν {INHABITING} ιερουσαλημ {JERUSALEM} φανερον {IS MANIFEST,} και {AND} ου {WE} δυναμεθα {ARE UNABLE} αρνησασθαι {TO DENY IT.} (IGNT)

Acts 4:16 (RWP)

What shall we do? (τι ποιησωμεν). Deliberative aorist active subjunctive (ingressive and urgent aorist).

Notable miracle (γνωστον σημειον). Or sign. It was useless to deny it with the man there.

We cannot deny it (ου δυναμεθα αρνεισθαι). That is, it will do no good.

Acts 4:22

22 (AV) For the man was above forty years old, on whom this miracle of healing was shewed. (AV)
22 (IGNT) ετων {YEARS OLD} γαρ {FOR} ην {WAS} πλειονων {ABOVE} τεσσαρακοντα {FORTY} ο {THE} ανθρωπος {MAN} εφ {ON} ον {WHOM} εγεγονει το {HAD TAKEN PLACE} σημειον τουτο {THIS SIGN} της {OF} ιασεως {HEALING.} (IGNT)

Acts 4:22 (RWP)

Was wrought (γεγονει). Second past perfect active without augment from γινομαι.

Acts 4:30

30 (AV) By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. (AV)
30 (IGNT) εν {IN} τω {THAT} την {THY} χειρα σου {HAND } εκτεινειν {STRETCHEST OUT} σε {THOU} εις {FOR} ιασιν {HEALING,} και {AND} σημεια {SIGNS} και {AND} τερατα {WONDERS} γινεσθαι { TAKE PLACE} δια {THROUGH} του {THE} ονοματος του {NAME} αγιου {HOLY} παιδος {SERVANT} σου {OF THY} ιησου {JESUS.} (IGNT)

Acts 4:30 (RWP)

While thou stretchest forth thy hand (εν τω την χειρα εκτεινειν σε). Luke’s favourite idiom, "In the stretching out (articular present active infinitive) the hand as to thee" (accusative of general reference), the second allusion to God’s "hand" in this prayer (verse 28).

To heal (εις ιασιν). For healing. See verse 22.

And that signs and wonders may be done (και σημεια και τερατα γινεσθαι). Either to be taken as in the same construction as εκτεινειν with εν τω as Revised Version has it here or to be treated as subordinate purpose to εν τω εκτεινειν (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death.

Acts 5:12

12 (AV) And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch. (AV)
12 (IGNT) δια {AND} δε {BY} των {THE} χειρων {HANDS } των {OF THE} αποστολων {APOSTLES} εγενετο {CAME TO PASS} σημεια {SIGNS} και {AND} τερατα {WONDERS} εν {AMONG} τω {THE} λαω { PEOPLE} πολλα {MANY;} και {(AND} ησαν {THEY WERE} ομοθυμαδον {WITH ONE ACCORD } απαντες {ALL} εν {IN} τη {THE} στοα {PORCH} σολομωντος {OF SOLOMON,} (IGNT)

Acts 5:12 (RWP)

Were wrought (εγινετο). Imperfect middle, wrought from time to time.

With one accord (ομοθυμαδον). As already in 1:14; 2:46; 4:24 and later 7:57; 8:6; 12:20; 15:25; 18:21; 19:29, old adverb and only in Acts in the N.T. Here "all" is added. In Solomon’s Porch again as in 3:11 which see.

Acts 5:12 (Vincent_NTWordStudies)

12. Were wrought (εγενετο). The best texts read εγινετο, the imperfect, were being wrought from time to time.

All. The whole body of believers.

Acts 6:8

8 (AV) And Stephen, full of faith and power, did great wonders and miracles among the people. (AV)
8 (IGNT) στεφανος δε {AND STEPHEN,} πληρης {FULL} πιστεως {OF FAITH} και {AND} δυναμεως {POWER,} εποιει {WROUGHT} τερατα {WONDERS} και {AND } σημεια {SIGNS} μεγαλα {GREAT} εν {AMONG} τω {THE} λαω {PEOPLE.} (IGNT)

Acts 6:8 (RWP)

Wrought (εποιει). Imperfect active, repeatedly wrought. Evidently a man like Stephen would not confine his "ministry" to "serving tables." He was called in verse 5 "full of faith and the Holy Spirit." Here he is termed "full of grace (so the best MSS., not faith) and power." The four words give a picture of remarkable attractiveness. The grace of God gave him the power and so "he kept on doing great wonders and signs among the people." He was a sudden whirlwind of power in the very realm of Peter and John and the rest.

Acts 6:8 (Vincent_NTWordStudies)

8. Did (εποιει). Imperfect: was working wonders during the progress of the events described in the previous verse.

Acts 7:31

31 (AV) When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, (AV)
31 (IGNT) ο δε {AND} μωσης {MOSES} ιδων {SEEING IT} εθαυμασεν {WONDERED AT} το {THE} οραμα {VISION;} προσερχομενου δε {AND COMING NEAR} αυτου {HE} κατανοησαι {TO CONSIDER IT,} εγενετο {THERE WAS} φωνη {A VOICE} κυριου {OF THE LORD} προς {TO} αυτον {HIM,} (IGNT)

Acts 7:31 (RWP)

The sight (το οραμα). Used of visions in the N.T. as in Matthew 17:9.

As he drew near (προσερχομενου αυτου). Genitive absolute with present middle participle of προσερχομαι.

A voice of the Lord (φωνη κυριου). Here the angel of Jehovah of verse 30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37) that God here describes himself as the God of the living.

Trembled (εντρομος γενομενος). Literally, becoming tremulous or terrified. The adjective εντρομος (εν, τρομος from τρεμω, to tremble, to quake) occurs in Plutarch and the LXX. In the N.T. only here and Acts 16:29.

Durst not (ουκ ετολμα). Imperfect active, was not daring, negative conative imperfect.

Acts 7:31 (Vincent_NTWordStudies)

31. The sight (το οραμα). Always in the New Testament of a vision. See on "Mt 17:9".

To behold (κατανοησαι). see on "Mt 7:3". Compare Luke 12:24,27.

Acts 7:36

36 (AV) He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. (AV)
36 (IGNT) ουτος {THIS ONE} εξηγαγεν {LED OUT} αυτους {THEM,} ποιησας {HAVING WROUGHT} τερατα {WONDERS} και {AND} σημεια {SIGNS} εν {IN THE} γη {LAND} αιγυπτου {OF EGYPT} και {AND} εν {IN THE } ερυθρα {RED} θαλασση {SEA,} και {AND} εν {IN} τη {THE} ερημω {WILDERNESS} ετη {YEARS} τεσσαρακοντα {FORTY.} (IGNT)

Acts 8:6

6 (AV) And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. (AV)
6 (IGNT) προσειχον {GAVE HEED} τε {AND} οι {THE} οχλοι { CROWDS} τοις {TO THE THINGS} λεγομενοις {SPOKEN} υπο του {BY} φιλιππου {PHILIP } ομοθυμαδον εν {WITH ONE ACCORD,} τω {WHEN} ακουειν {HEARD} αυτους {THEY} και {AND} βλεπειν {SAW} τα {THE} σημεια {SIGNS} α { WHICH} εποιει {HE DID.} (IGNT)

Acts 8:6 (RWP)

Gave heed (προσειχον). Imperfect active as in verses 10,11, there with dative of the person (αυτω), here with the dative of the thing (τοις λεγομενοις). There is an ellipse of νουν (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word.

When they heard (εν τω ακουειν αυτους). Favourite Lukan idiom, εν and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them."

Which he did (α εποιει). Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

Acts 8:13

13 (AV) Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. {miracles…: Gr. signs and great miracles} (AV)
13 (IGNT) ο δε {AND} σιμων {SIMON} και {ALSO} αυτος {HIMSELF } επιστευσεν {BELIEVED,} και {AND} βαπτισθεις {HAVING BEEN BAPTIZED} ην {WAS} προσκαρτερων {STEADFASTLY CONTINUING} τω {WITH} φιλιππω {PHILIP;} θεωρων {BEHOLDING} τε {AND} σημεια {SIGNS} και {AND} δυναμεις {WORKS OF POWER} μεγαλας {GREAT} γινομενας {BEING DONE,} εξιστατο {WAS AMAZED.} (IGNT)

Acts 8:13 (RWP)

And Simon also himself believed (ο δε σιμων και αυτος επιστευσεν). Note the same verb in the aorist tense επιστευσεν. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. So he submitted to baptism (βαπτισθεις, first aorist passive participle of βαπτιζω), clear proof that baptism does not convey salvation.

He continued with Philip (ην προσκαρτερων τω φιλιππω). Periphrastic imperfect of the verb προσκαρτερεω (see on 2:46). He stuck to Philip (dative case) to find out the secret of his power.

Beholding (θεωρων). Watching the signs and miracles (powers, δυναμεις that threw his "power" in the shade) as they were wrought (γινομενας, present middle participle of γινομαι ). The more he watched the more the wonder grew (εξιστατο). He had "amazed" (verse 9) the people by his tricks and he was himself more "amazed" than they by Philip’s deeds.

Acts 8:13 (Vincent_NTWordStudies)

13. Continued with. see on "Acts 1:14".

Miracles and signs (σημεια και δυναμεις). Lit., signs and powers. See on "Mt 11:20"; {see} on "Ac 2:22".

Which were done (γινομεας). The present participle. Lit., are coming to pass.

He was amazed. After having amazed the people by his tricks. See Acts 8:9. The same word is employed.

Acts 11:28

28 (AV) And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. (AV)
28 (IGNT) αναστας δε {AND HAVING RISEN UP} εις {ONE} εξ {FROM AMONG} αυτων {THEM,} ονοματι {BY NAME} αγαβος {AGABUS,} εσημανεν {HE SIGNIFIED} δια {BY} του {THE} πνευματος {SPIRIT,} λιμον {A FAMINE} μεγαν {GREAT} μελλειν {IS ABOUT} εσεσθαι {TO BE} εφ {OVER} ολην {WHOLE} την {THE} οικουμενην {HABITABLE WORLD;} οστις {WHICH} και {ALSO} εγενετο { CAME TO PASS} επι {UNDER} κλαυδιου {CLAUDIUS} καισαρος {CAESAR.} (IGNT)

Acts 11:28 (RWP)

Signified (εσημαινεν). Imperfect active in Westcott and Hort, but aorist active εσημανεν in the margin. The verb is an old one from σημα (σημειον) a sign (cf. the symbolic sign in 21:11). Here Agabus (also in 21:10) does predict a famine through the Holy Spirit.

Should be (μελλειν εσεσθαι). μελλω occurs either with the present infinitive (16:27), the aorist infinitive (12:6), or the future as here and 24:15; 27:10.

Over all the world (εφ ολην την οικουμενην). Over all the inhabited earth (γην, understood). Probably a common hyperbole for the Roman empire as in Luke 2:1. Josephus (Ant. VIII. 13, 4) appears to restrict it to Palestine.

In the days of Claudius (επι κλαυδιου). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (assiduae sterilitates) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.

Acts 11:28 (Vincent_NTWordStudies)

28. The world. see on "Lu 2:1".

Acts 13:41

41 (AV) Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. (AV)
41 (IGNT) ιδετε {BEHOLD} οι {YE} καταφρονηται {DESPISERS,} και {AND} θαυμασατε {WONDER} και {AND} αφανισθητε {PERISH;} οτι {FOR} εργον {A WORK} εγω {I} εργαζομαι {WORK} εν ταις {IN} ημεραις {DAYS} υμων {YOUR,} εργον {A WORK} ω {WHICH} ου {IN NO} μη {WISE} πιστευσητε {YE WOULD BELIEVE} εαν {IF} τις {ONE} εκδιηγηται {SHOULD DECLARE IT} υμιν {TO YOU.} (IGNT)

Acts 13:41 (RWP)

Ye despisers (οι καταφρονηται). Not in the Hebrew, but in the LXX. It is pertinent for Paul’s purpose.

Perish (αφανισθητε). Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew.

If one declare it unto you (εαν τις εκδιηγηται ημιν). Condition of third class with present middle subjunctive, if one keep on outlining (double compound, εκ-δι-ηγεομαι) it unto you. Paul has hurled a thunderbolt at the close.

Acts 13:41 (Vincent_NTWordStudies)

41. Perish (αφανισθητε). Lit., vanish.

Declare (εκδιηγηται). Only here and Acts 15:3. shew, see on "Lu 8:39". The word is a very strong expression for the fullest and clearest declaration: declare throughout.

Acts 14:3

3 (AV) Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. (AV)
3 (IGNT) ικανον μεν {A LONG} ουν {THEREFORE} χρονον {TIME} διετριψαν {THEY STAYED,} παρρησιαζομενοι {SPEAKING BOLDLY,} επι {CONFIDING IN} τω {THE} κυριω {LORD,} τω {WHO} μαρτυρουντι {BORE WITNESS} τω {TO THE} λογω { WORD} της {OF} χαριτος {GRACE,} αυτου {HIS} και {AND} διδοντι {GIVING} σημεια {SIGNS} και {AND} τερατα {WONDERS} γινεσθαι { TO BE DONE} δια των {THROUGH} χειρων {HANDS.} αυτων {THEIR} (IGNT)

Acts 14:3 (RWP)

Long time therefore (ικανον μεν ουν χρονον). Accusative of duration of time (possibly six months) and note μεν ουν. There is an antithesis in εσχισθη δε (verse 4) and in verse 5 (εγενετο δε). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (παρρησιαζομενοι as in 13:46 at Antioch in Pisidia, "in the Lord" (επι τω κυριω), upon the basis of the Lord Jesus as in 4:17. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (διδοντι σημεια και τερατα γινεσθαι δια των χειρων αυτων). Present participle (διδοντι) and present infinitive (γινεσθαι) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; 4:29; 5:12; cf. Hebrews 2:4). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have εκ δευτερου (a second time).

Acts 14:3 (Vincent_NTWordStudies)

3. Long (ικανον). see on "Luke 7:6".

Abode. see on "Acts 12:19".

In the Lord. Lit., upon (επι) the Lord: in reliance on him.

Acts 15:12

12 (AV) Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. (AV)
12 (IGNT) εσιγησεν {KEPT SILENCE} δε {AND} παν {ALL} το { THE} πληθος {MULTITUDE,} και {AND} ηκουον {HEARD} βαρναβα {BARNABAS} και {AND} παυλου {PAUL} εξηγουμενων {RELATING} οσα {WHAT} εποιησεν ο {DID} θεος {GOD} σημεια {SIGNS} και {AND} τερατα {WONDERS } εν {AMONG} τοις {THE} εθνεσιν {NATIONS} δι {BY} αυτων {THEM.} (IGNT)

Acts 15:12 (RWP)

Kept silence (εσιγησεν). Ingressive first aorist active of σιγαω, old verb, to hold one’s peace. All the multitude became silent after Peter’s speech and because of it.

Hearkened (ηκουον). Imperfect active of ακουω, descriptive of the rapt attention, were listening.

Unto Barnabas and Paul (βαρναβα και παυλου). Note placing Barnabas before Paul as in verse 25, possibly because in Jerusalem Barnabas was still better known than Paul.

Rehearsing (εξηγουμενων). Present middle participle of εξηγεομαι, old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (14:27; 15:4,12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through (δια) Barnabas and Paul. This had been Peter’s argument about Cornelius (11:17). This same verb (εξηγησατο ) is used by James in verse 15:14 referring to Peter’s speech.

Acts 15:12 (Vincent_NTWordStudies)

12. Hearkened. The imperfect (ηκουον) denotes attention to a continued narrative.

Declaring (εξηγουμενων). Better, as Rev., rehearsing. see on "Luke 24:35".

What miracles, etc. Lit., how many (οσα).

Acts 19:11

11 (AV) And God wrought special miracles by the hands of Paul: (AV)
11 (IGNT) δυναμεις τε {AND WORKS OF POWER} ου τας {NOT} τυχουσας {COMMON} εποιει ο {WROUGHT} θεος {GOD} δια {BY} των {THE} χειρων {HANDS } παυλου {OF PAUL,} (IGNT)

Acts 19:11 (RWP)

Special miracles (δυναμεις ου τασ τυχουσας). "Powers not the ones that happen by chance," "not the ordinary ones," litotes for "the extraordinary." All "miracles" or "powers" (δυναμεις) are supernatural and out of the ordinary, but here God regularly wrought (εποιει), imperfect active) wonders beyond those familiar to the disciples and completely different from the deeds of the Jewish exorcists. This phrase is peculiar to Luke in the N.T. (also 28:2), but it occurs in the classical Greek and in the Koin‚ as in III Macc. 3:7 and in papyri and inscriptions (Deissmann, Bible Studies, p. 255). In Samaria Philip wrought miracles to deliver the people from the influence of Simon Magus. Here in Ephesus exorcists and other magicians had built an enormous vogue of a false spiritualism and Paul faces unseen forces of evil. His tremendous success led some people to superstitious practices thinking that there was power in Paul’s person.

Romans 4:11

11 (AV) And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: (AV)
11 (IGNT) και {AND THE} σημειον {SIGN} ελαβεν {HE RECEIVED} περιτομης {OF CIRCUMCISION, AS} σφραγιδα {SEAL} της {OF} δικαιοσυνης {THE RIGHTEOUSNESS } της {OF THE} πιστεως {FAITH} της {WHICH HE HAD} εν {IN} τη {THE} ακροβυστια {UNCIRCUMCISION,} εις {FOR} το {HIM} ειναι { TO} αυτον {BE} πατερα {FATHER} παντων {OF ALL} των {THOSE THAT} πιστευοντων {BELIEVE} δι {IN} ακροβυστιας {UNCIRCUMCISION} εις {FOR} το {TO} λογισθηναι {BE RECKONED} και {ALL} αυτοις {TO THEM} την {THE } δικαιοσυνην {RIGHTEOUSNESS;} (IGNT)

Romans 4:11 (RWP)

The sign of circumcision (σημειον περιτομης). It is the genitive of apposition, circumcision being the sign.

A seal of the righteousness of the faith (σφραγιδα της δικαιοσυνης της πιστεως). σφραγις is old word for the seal placed on books (Revelation 5:1), for a signet-ring (Revelation 7:2), the stamp made by the seal (2 Timothy 2:19), that by which anything is confirmed (1 Corinthians 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (της εν τη ακροβυστια), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.

That he might be (εις το ειναι αυτον). This idiom may be God’s purpose (contemplated result) as in εις το λογισθαι below, or even actual result (so that he was) as in 1:20.

Though they be in uncircumcision (δι ακροβυστιας). Simply, "of those who believe while in the condition of uncircumcision."

Romans 4:11 (Vincent_NTWordStudies)

11. The sign—a seal (σημειον—σφραγιδα). Sign refers to the material token; seal to its religious import. Compare 1 Corinthians 9:2 Genesis 17:11. to seal, See on "Re 22:10".

That he might be (εις το ειναι αυτον). Not so that he became, but expressing the divinely appointed aim of his receiving the sign.

Romans 15:19

19 (AV) Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. (AV)
19 (IGNT) εν {IN THE} δυναμει {POWER} σημειων {OF SIGNS} και {AND} τερατων {WONDERS,} εν {IN THE} δυναμει {POWER} πνευματος {OF THE SPIRIT} θεου {OF GOD;} ωστε {SO AS FOR} με {ME} απο { FROM} ιερουσαλημ {JERUSALEM,} και {AND} κυκλω {IN A CIRCUIT} μεχρι του {UNTO } ιλλυρικου {ILLYRICUM,} πεπληρωκεναι {TO HAVE FULLY PREACHED} το {THE} ευαγγελιον { GLAD TIDINGS} του {OF THE} χριστου {CHRIST;} (IGNT)

Romans 15:19 (RWP)

In power of signs and wonders (εν δυναμει σημειων και τερατων). Note all three words as in Hebrews 2:4, only here δυναμις is connected with σημεια and τερατα. See all three words used of Paul’s own work in 2 Corinthians 12:12 and in 2 Thessalonians 2:9 of the Man of Sin. See 1 Thessalonians 1:5; 1 Corinthians 2:4 for the "power" of the Holy Spirit in Paul’s preaching. Note repetition of εν δυναμει here with πνευματος αγιου.

So that (ωστε). Result expressed by the perfect active infinitive πεπληρωκεναι (from πληροω) with the accusative με (general reference).

Round about even unto Illyricum (κυκλω μεχρι του ιλλυρικου). "In a ring" (κυκλω, locative case of κυκλος). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see 2 Corinthians 13; Acts 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul’s mission journeys so far.

Romans 15:19 (Vincent_NTWordStudies)

19. Signs—wonders. See on "Mt 11:20".

Round about (κυκλω). Not, in a circuitous track to Illyricum, but Jerusalem and the regions round it. For the phrase, see Mark 3:34 6:6,36 Luke 9:12 Revelation 4:6. For the facts, Acts 13,19.

Illyricum. Lying between Italy, Germany, Macedonia, and Thrace, bounded by the Adriatic and the Danube. The usual Greek name was Illyris. The name Illyria occurs in both Greek and Latin. Though the shore was full of fine harbors and the coast-land fertile, Greek civilization never spread on the coast. Dyrrachium or Epidamnus was almost the only Greek colony, and its history for centuries was a continuous conflict with the barbarous nations. In the time of the Roman Empire the name spread over all the surrounding districts. In the division between the Eastern and Western Empire it was divided into Illyris Barbara, annexed to the Western Empires and Illyris Graeca, to the Eastern, including, Greece, Epirus, and Macedonia. The name gradually disappeared, and the country was divided between the states of Bosnia, Croatia, Servia, Rascia, and Dalmatia. No mention of a visit of Paul occurs in the Acts. It may have taken place in the journey mentioned Acts 20:1-3. {1}

Fully preached (πεπληρωκεναι). Lit., fulfilled Some explain, have given the Gospel its fall development so that it has reached every quarter.

{1} See Professor E. A. Freeman’s “Historical Geography of Europe.”

1 Corinthians 1:22

22 (AV) For the Jews require a sign, and the Greeks seek after wisdom: (AV)
22 (IGNT) επειδη {SINCE} και {BOTH} ιουδαιοι {JEWS} σημειον { A SIGN} αιτουσιν {ASK FOR,} και {AND} ελληνες {GREEKS} σοφιαν {WISDOM} ζητουσιν {SEEK;} (IGNT)

1 Corinthians 1:22 (RWP)

Seeing that (επειδη). Resumes from verse 21. The structure is not clear, but probably verses 23,24 form a sort of conclusion or apodosis to verse 22 the protasis. The resumptive, almost inferential, use of δε like αλλα in the apodosis is not unusual.

Ask for signs (σημεια αιτουσιν). The Jews often came to Jesus asking for signs (Matthew 12:38; 16:1; John 6:30).

Seek after wisdom (σοφιαν ζητουσιν). "The Jews claimed to possess the truth: the Greeks were seekers, speculators" (Vincent) as in Acts 17:23.

1 Corinthians 12:10

10 (AV) To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: (AV)
10 (IGNT) αλλω δε {AND TO ANOTHER} ενεργηματα {OPERATIONS} δυναμεων {OF WORKS OF POWER;} αλλω δε {AND TO ANOTHER} προφητεια {PROPHECY;} αλλω δε {AND TO ANOTHER} διακρισεις {DISCERNING } πνευματων {OF SPIRITS;} ετερω δε {AND TO A DIFFERENT ONE} γενη {KINDS} γλωσσων {OF TONGUES;} αλλω δε {AND TO ANOTHER} ερμηνεια {INTERPRETATION} γλωσσων {OF TONGUES.} (IGNT)

1 Corinthians 12:10 (RWP)

Workings of miracles (ενεργηματα δυναμεων). Workings of powers. Cf. ενεργων δυναμεις in Galatians 3:5; Hebrews 2:4 where all three words are used (σημεια, signs, τερατα, wonders, δυναμεις, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.

Prophecy (προφητεια). Late word from προφητης and προφημι, to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God’s message under the guidance of the Holy Spirit.

Discernings of spirits (διακρισεις πνευματων). διακρισις is old word from διακρινω (see 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1).

Divers kinds of tongues (γενη γλωσσων). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4) and was intelligible to God (14:2,28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on "Ac 19:6".

The interpretation of tongues (ερμηνεια γλωσσων). Old word, here only and 14:26 in N.T., from ερμηνευω from ερμης (the god of speech). Cf. on διερμηνευω in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

1 Corinthians 12:28

28 (AV) And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. { diversities: or, kinds} (AV)
28 (IGNT) και {AND} ους μεν {CERTAIN} εθετο ο {DID SET} θεος {GOD} εν {IN} τη {THE} εκκλησια {ASSEMBLY:} πρωτον {FIRST,} αποστολους {APOSTLES;} δευτερον {SECONDLY,} προφητας {PROPHETS;} τριτον {THIRDLY,} διδασκαλους {TEACHERS;} επειτα {THEN} δυναμεις {WORKS OF POWER;} ειτα {THEN} χαρισματα {GIFTS} ιαματων {OF HEALINGS;} αντιληψεις {HELPS;} κυβερνησεις {GOVERNMENTS;} γενη {KINDS} γλωσσων {OF TONGUES.} (IGNT)

1 Corinthians 12:28 (RWP)

God hath set some (ους μεν εθετο ο θεος). See verse 18 for εθετο ο θεος. Note middle voice (for his own use). Paul begins as if he means to say ους μεν αποστολους, ους δε προφητας (some apostles, some prophets), but he changes the construction and has no ους δε, but instead πρωτον, δευτερον, επειτα (first, second, then, etc.).

In the church (εν τη εκκλησια). The general sense of εκκλησια as in Matthew 16:18 and later in Colossians 1:18,24; Ephesians 5:23,32; Hebrews 12:23. See list also in Ephesians 4:11. See on "Mt 10:2" for αποστολους, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve.

Prophets (προφητας). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God’s Spirit use them, men moved to utter the deep things of God.

Teachers (διδασκαλους). Old word from διδασκω, to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; 13:13), and of Paul by himself along with αποστολος (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See Ephesians 4:11.

Then miracles (επειτα δυναμεις). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (δυναμεις, ιαμητων, γλωσσων) in verses 9,10 with γλωσσων , last again. But these two new terms (helps, governments).

Helps (αντιλημψεις). Old word, from αντιλαμβανομαι, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick.

Governments (κυβερνησεις). Old word from κυβερναω (cf. κυβερνητης in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops ( επισχοποι) or elders (πρεσβυτεροι), the outstanding leaders (οι προισταμενοι in 1 Thessalonians 5:12; Romans 12:8; οι ηγουμενοι in Acts 15:22; Hebrews 13:7,17,24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See Philippians 1:1 for both officers.
29 (AV) Are all apostles? are all prophets? are all teachers? are all workers of miracles? {workers…: or, powers?} (AV)
29 (IGNT) μη {ARE} παντες {ALL} αποστολοι μη {APOSTLES?} παντες {ALL} προφηται μη {PROPHETS?} παντες {ALL} διδασκαλοι μη {TEACHERS? HAVE} παντες {ALL} δυναμεις {WORKS OF POWER?} (IGNT)

1 Corinthians 12:29 (RWP)

Are all (μη παντες). The μη expects a negative answer with each group.

1 Corinthians 14:22

22 (AV) Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. (AV)
22 (IGNT) ωστε {SO THAT} αι {THE} γλωσσαι {TONGUES} εις { FOR} σημειον {A SIGN} εισιν {ARE,} ου {NOT} τοις {TO THOSE THAT} πιστευουσιν {BELIEVE,} αλλα {BUT} τοις {TO THE} απιστοις {UNBELIEVERS;} η δε προφητεια {BUT PROPHECY,} ου {NOT} τοις {TO THE} απιστοις {UNBELIEVERS,} αλλα {BUT} τοις {TO THOSE THAT} πιστευουσιν {BELIEVE.} (IGNT)

1 Corinthians 14:22 (RWP)

For a sign (εις σημειον). Like the Hebrew and occasional Koin‚ idiom also.

2 Corinthians 12:12

12 (AV) Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. (AV)
12 (IGNT) τα {THE} μεν {INDEED} σημεια {SIGNS} του {OF THE } αποστολου {APOSTLE} κατειργασθη {WERE WORKED OUT} εν {AMONG} υμιν {YOU} εν {IN} παση {ALL} υπομονη {ENDURANCE,} εν {IN} σημειοις {SIGNS} και {AND} τερασιν {WONDERS} και {AND} δυναμεσιν {WORKS OF POWER. } (IGNT)

2 Corinthians 12:12 (RWP)

Of an apostle (του αποστολου). "Of the apostle" (definite article). Note the three words here for miracles wrought by Paul (σημεια, signs, τερατα, wonders, δυναμεις, powers or miracles) as in Hebrews 2:4.

Galatians 3:5

5 (AV) He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? (AV)
5 (IGNT) ο {HE WHO} ουν {THEREFORE} επιχορηγων {SUPPLIES} υμιν {TO YOU} το {THE} πνευμα {SPIRIT,} και {AND} ενεργων {WORKS} δυναμεις {WORKS OF POWER} εν {AMONG} υμιν {YOU, IS IT} εξ {BY} εργων {WORKS} νομου {OF LAW} η {OR} εξ {BY} ακοης {REPORT} πιστεως {OF FAITH?} (IGNT)

Galatians 3:5 (RWP)

Supplieth (επιχορηγων). It is God. See on "2Co 9:10" for this present active participle. Philippians 1:19; 2 Peter 1:5.

Worketh miracles (ενεργων δυναμεις). On the word ενεργεω see 1 Thessalonians 2:13; 1 Corinthians 12:6. It is a great word for God’s activities (Philippians 2:13). "In you" (Lightfoot) is preferable to "among you" for εν υμιν (1 Corinthians 13:10; Matthew 14:2). The principal verb for "doeth he it" (ποιει) is not expressed. Paul repeats the contrast in verse 2 about "works of the law" and "the hearing of faith."

2 Thessalonians 2:9

9 (AV) Even him, whose coming is after the working of Satan with all power and signs and lying wonders, (AV)
9 (IGNT) ου {WHOSE} εστιν η {IS} παρουσια {COMING} κατ { ACCORDING TO THE} ενεργειαν του {WORKING} σατανα {OF SATAN} εν {IN} παση { EVERY} δυναμει {POWER} και {AND} σημειοις {SIGNS} και {AND} τερασιν {WONDERS} ψευδους {OF FALSEHOOD,} (IGNT)

2 Thessalonians 2:9 (RWP)

Whose coming is (ου εστιν η παρουσια). Refers to ον in verse 8. The Antichrist has his παρουσια also. Deissmann (Light from the Ancient East, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his παρουσια." Antiochus Epiphanes is called the manifest god (III Macc. 5:35). So the two Epiphanies coincide.

Lying wonders (τερασιν ψευδους). "In wonders of a lie." Note here the three words for the miracles of Christ (Hebrews 2:4), power (δυναμις), signs (σημεια), wonders (τερατα ), but all according to the working of Satan (κατα ενεργειαν του σατανα, the energy of Satan) just as Jesus had foretold (Matthew 24:24), wonders that would almost lead astray the very elect.

Hebrews 2:4

4 (AV) God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? {gifts: or, distributions} (AV)
4 (IGNT) συνεπιμαρτυρουντος του {HEARING WITNESS WITH THEM} θεου {GOD} σημειοις {BY SIGNS } τε {BOTH} και {AND} τερασιν {WONDERS} και {AND} ποικιλαις {VARIOUS} δυναμεσιν {ACTS OF POWER,} και {AND} πνευματος {OF THE SPIRIT} αγιου {HOLY} μερισμοις {DISTRIBUTIONS,} κατα την {ACCORDING TO} αυτου {HIS} θελησιν {WILL.} (IGNT)

Hebrews 2:4 (RWP)

God also bearing witness with them (συνεπιμαρτυρουντος του θεου). Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω, to join (συν ) in giving additional (επι) testimony (μαρτυρεω). Here only in N.T., but in Aristotle, Polybius, Plutarch.

Both by signs (σημειοις τε και)

and wonders (και τερασιν)

and by manifold powers (και ποικιλαις δυναμεσιν)

and by gifts of the Holy Ghost (και πνευματος αγιου μερισμοις). Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα (works) of Christ. τερας (wonder) attracts attention, δυναμις (power) shows God’s power, σημειον reveals the purpose of God in the miracles. For ποικιλαις (manifold, many-coloured) see Matthew 4:24; James 1:2. For μερισμος for distribution (old word, in N.T. only here and Hebrews 4:12) see 1 Corinthians 12:4-30.

According to his own will (κατα την αυτου θελησιν). The word θελησις is called a vulgarism by Pollux. The writer is fond of words in - ις.

Revelation 12:1

1 (AV) And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: {wonder: or, sign} (AV)
1 (IGNT) και {AND} σημειον {A SIGN} μεγα {GREAT} ωφθη {WAS SEEN} εν {IN} τω {THE} ουρανω {HEAVEN;} γυνη {A WOMEN} περιβεβλημενη {CLOTHED WITH} τον {THE} ηλιον {SUN,} και {AND} η {THE} σεληνη {MOON} υποκατω {UNDER} των ποδων αυτης {HER FEET,} και {AND } επι {ON} της κεφαλης αυτης {HER HEAD} στεφανος {A CROWN} αστερων {OF STARS} δωδεκα {TWELVE;} (IGNT)

Revelation 12:1 (RWP)

A great sign (σημειον μεγα). The first of the visions to be so described (13:3; 15:1), and it is introduced by ωφθη as in 11:19; 12:3, not by μετα ταυτο or by ειδον or by ειδον και ιδου as heretofore. This "sign" is really a τερας (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; 5:12. The element of wonder is not in the word σημειον as in τερας , but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13; 15:1; 16:14; 19:20.

A woman (γυνη). Nominative case in apposition with σημειον. "The first ‘sign in heaven’ is a Woman—the earliest appearance of a female figure in the Apocalyptic vision" (Swete).

Arrayed with the sun (περιβεβλημενη τον ηλιον). Perfect passive participle of περιβαλλω, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse Revelation 12:17 makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind (Isaiah 7:14 Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17; 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon "under her feet" (υποκατω των ποδων αυτης) and "a crown of twelve stars" (στεφανος αστερων δωδεκα), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14).

Revelation 12:3

3 (AV) And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. {wonder: or, sign} (AV)
3 (IGNT) και {AND} ωφθη {WAS SEEN} αλλο {ANOTHER} σημειον { SIGN} εν {IN} τω {THE} ουρανω {HEAVEN,} και {AND} ιδου {BEHOLD,} δρακων {A DRAGON} μεγας {GREAT} πυρρος {RED,} εχων { HAVING} κεφαλας {HEADS} επτα {SEVEN} και {AND} κερατα {HORNS} δεκα {TEN,} και {AND} επι {UPON} τας κεφαλας αυτου {HIS HEADS} διαδηματα {DIADEMS} επτα {SEVEN;} (IGNT)

Revelation 12:3 (RWP)

Another sign (αλλο σημειον). "A second tableau following close upon the first and inseparable from it" (Swete).

And behold (και ιδου). As often (4:1; 6:2,5,8, etc.).

A great red dragon (δρακων μεγας πυρρος). Homer uses this old word (probably from δερκομαι, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9; Job 26:12), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2). In Psalms 74:13 we read of "the heads of the dragons." On πυρρος (red) see 6:4. Here (12:9) and in 20:2 the great dragon is identified with Satan. See Daniel 7:1ff. for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T.

Seven diadems (επτα διαδηματα). Old word from διαδεω (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεφανος (chaplet or wreath like the Latin corona as in 2:10), in N.T. only here, 13:1; 19:12. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in 13:1).

Revelation 13:13

13 (AV) And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, (AV)
13 (IGNT) και {AND} ποιει {IT WORKS} σημεια {SIGNS} μεγαλα { GREAT,} ινα {THAT} και {EVEN} πυρ {FIRE} ποιη {IT SHOULD CAUSE} καταβαινειν {TO COME DOWN} εκ {OUT} του {OF THE} ουρανου {HEAVEN} εις {TO} την {THE} γην {EARTH} ενωπιον των {BEFORE} ανθρωπων {MEN. } (IGNT)

Revelation 13:13 (RWP)

That he should even make fire come down out of heaven (ινα και πυρ ποιη εκ του ουρανου καταβαινειν). Purpose clause again with ινα and the present active subjunctive of ποιεω and the object infinitive of καταβαινω after ποιει. Christ promised great signs to the disciples (John 14:12), but he also warned them against false prophets and false christs with their signs and wonders (Mark 13:22). So also Paul had pictured the power of the man of sin (2 Thessalonians 2:9). Elijah had called down fire from heaven (1 Kings 18:38; 2 Kings 1:10) and James and John had once even urged Jesus to do this miracle (Luke 9:54).
14 (AV) And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. (AV)
14 (IGNT) και {AND} πλανα {IT MISLEADS} τους {THOSE WHO} κατοικουντας {DWELL} επι {ON} της {THE} γης {EARTH,} δια {BY REASON OF} τα {THE} σημεια {SIGNS} α {WHICH} εδοθη {IT WAS GIVEN} αυτω {TO IT} ποιησαι {TO WORK} ενωπιον {BEFORE} του {THE} θηριου {BEAST, } λεγων {SAYING} τοις {TO THOSE WHO} κατοικουσιν {DWELL} επι {ON} της {THE} γης {EARTH,} ποιησαι {TO MAKE} εικονα {AN IMAGE} τω { TO THE} θηριω {BEAST,} ο {WHICH} εχει {HAS} την {THE} πληγην {WOUND} της {OF THE} μαχαιρας {SWORD,} και {AND} εζησεν { LIVED.} (IGNT)

Revelation 13:14 (RWP)

And he deceiveth (και πλανα). Present active (dramatic) indicative of πλαναω, the very thing that Jesus had said would happen (Matthew 24:24, "So as to lead astray" ωστε πλανασθαι , the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams.

That they should make an image to the beast (ποιησαι εικονα τω θηριω). Indirect command (this first aorist active infinitive of ποιεω) after λεγων as in Acts 21:21, not indirect assertion. This "image" (εικων, for which word see Matthew 22:20; Colossians 1:15) of the emperor could be his head upon a coin (Mark 12:16), an imago painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14,15 ter; 14:9,11; 15:2; 16:2; 19:20; 20:4). Emperor-worship is the issue and that involves worship of the devil.

The stroke of the sword (την πληγην της μαχαιρης). This language can refer to the death of Nero by his own sword.

And lived (και εζησεν). "And he came to life" (ingressive first aorist active indicative of ζαω). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

Revelation 15:1

1 (AV) And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. (AV)
1 (IGNT) και {AND} ειδον {I SAW} αλλο {ANOTHER} σημειον { SIGN} εν {IN} τω {THE} ουρανω {HEAVEN,} μεγα {GREAT} και {AND} θαυμαστον {WONDERFUL:} αγγελους {ANGELS} επτα {SEVEN,} εχοντας {HAVING} πληγας {PLAGUES} επτα {SEVEN,} τας {THE} εσχατας {LAST;} οτι {BECAUSE} εν {IN} αυταις {THEM} ετελεσθη {WAS COMPLETED} ο {THE} θυμος του {FURY} θεου {OF GOD.} (IGNT)

Revelation 15:1 (RWP)

Another sign in heaven (αλλο σημειον εν τω ουρανω). Looking back to 12:1,3, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. Revelation 6:1) and the Seven Trumpets (chapters Re 8-11), but there is an even closer connection with chapters Re 12-14, "the drama of the long conflict between the church and the world" (Swete).

Great and marvellous (μεγα και θαυμαστον). θαυμαστος is an old verbal adjective (from θαυμαζω, to wonder) and is already in Matthew 21:42. The wonder extends to the end of this vision or sign (Rev 16:21).

Seven angels (αγγελους επτα). Accusative case in apposition with σημειον after ειδον. Cf. 8:2.

Which are the last (τας εσχατας). "Seven plagues the last." As in 21:9, "the final cycle of such visitations" (Swete).

Is finished (ετελεσθη). Proleptic prophetic first aorist passive indicative of τελεω as in 10:7. The number seven seems particularly appropriate here for finality and completeness.

Revelation 16:14

14 (AV) For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. (AV)
14 (IGNT) εισιν γαρ {FOR THEY ARE} πνευματα {SPIRITS} δαιμονων {OF DEMONS} ποιουντα {DOING} σημεια {SIGNS,} εκπορευεσθαι {TO GO FORTH} επι {TO} τους {THE} βασιλεις {KINGS} της {OF THE} γης {EARTH} και {AND} της {OF THE} οικουμενης {HABITABLE WORLD} ολης {WHOLE} συναγαγειν {TO GATHER TOGETHER } αυτους {THEM} εις {UNTO} πολεμον της {BATTLE} ημερας {OF DAY} εκεινης της {THAT} μεγαλης {GREAT} του {OF} θεου {GOD} του { THE} παντοκρατορος {ALMIGHTY.} (IGNT)

Revelation 16:14 (RWP)

Spirits of devils (πνευματα δαιμονιων). "Spirits of demons." Explanation of the simile ως βατραχοι. See 1 Timothy 4:1 about "deceiving spirits and teachings of demons."

Working signs (ποιουντα σημεια). "Doing signs" (present active participle of ποιεω). The Egyptian magicians wrought "signs" (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.

Which go forth (α εκπορευεται). Singular verb with neuter plural (collective) subject.

Unto the kings (επι τους βασιλεις). The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. "There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain" (Swete).

To gather them together (συναγαγειν). Second aorist active infinitive of συναγω, to express purpose (that of the unclean spirits).

Unto the war of the great day of God, the Almighty (εις τον πολεμον της ημερας της μεγαλης του θεου του παντοκρατορος). Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalms 2:2) and probably the battle pictured in Rev 17:14; 19:19. Cf. 2 Peter 3:12, "the day of God," his reckoning with the nations. See Joel 2:11; 3:4. Paul uses "that day" for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philippians 1:6; 2:16; 2 Timothy 1:12,18; 4:8.

Revelation 19:20

20 (AV) And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (AV)
20 (IGNT) και {AND} επιασθη {WAS TAKEN} το {THE} θηριον { BEAST,} και {AND} μετα {WITH} τουτου {HIM} ο {THE} ψευδοπροφητης {FALSE PROPHET} ο {WHO} ποιησας {WROUGHT} τα {THE} σημεια { SIGNS} ενωπιον {BEFORE} αυτου {HIM,} εν {BY} οις {WHICH} επλανησεν {HE MISLED} τους {THOSE WHO} λαβοντας {RECEIVED} το {THE} χαραγμα {MARK} του {OF THE} θηριου {BEAST,} και {AND} τους {THOSE WHO } προσκυνουντας {DO HOMAGE} τη εικονι αυτου {TO HIS IMAGE.} ζωντες {ALIVE} εβληθησαν { WERE CAST} οι {THE} δυο {TWO} εις {INTO} την {THE} λιμνην του {LAKE} πυρος {OF FIRE} την {WHICH} καιομενην {BURNS} εν τω { WITH} θειω {BRIMSTONE;} (IGNT)

Revelation 19:20 (RWP)

Was taken (επιασθη). First aorist (prophetic) passive indicative of the Doric πιαζω (Attic πιεζω). Cf. 2 Thessalonians 2:8.

The false prophet (ο ψευδοπροφητης). Possibly the second beast of 13:11-17; 16:13; 20:10. Charles takes him to be "the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast."

That wrought the signs in his sight (ο ποιεσας τα σημεια ενωπιον αυτου). As in 13:14.

Wherewith (εν οις). "In which" signs.

He deceived (επλανησεν). First aorist active indicative of πλαναω. He was only able to deceive "them that had received" (τους λαβοντας, articular second aorist active participle of λαμβανω, "those receiving") "the mark of the beast" (13:16; 14:9; 16:2; 20:4) "and them that worshipped his image" (τους προσκυνουντας τη εικονι αυτου) as in 13:15.

They twain (οι δυο). "The two."

Were cast (εβληθησαν). First aorist passive Indicative of βαλλω. They fall together as they fought together. "The day that sees the end of a false statecraft will see also that of a false priestcraft" (Swete).

Alive (ζωντες). Present active participle of ζαω, predicative nominative, "living."

Into the lake of fire (εις την λιμνην του πυρος). Genitive πυρος describes this λιμνην (lake, cf. Luke 5:1) as it does γεηεννα in Matthew 5:22. See also Rev 20:10; 21:8. It is a different figure from the "abyss" in 9:1; 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.

That burneth with brimstone (της καιομενης εν θειω). Note the genitive here in place of the accusative λιμνην, perhaps because of the intervening genitive πυρος (neuter, not feminine). The agreement is regular in 21:8. For εν θειω (with brimstone) see 14:10; 20:10; 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Re 4; 5; 21; 22 is to be so understood. Both fall short of the reality.

I want to believe!
 Topic: First John Outline
First John Outline [message #8725] Wed, 04 January 2012 22:36
GWB  is currently offline GWB
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Registered: March 2008
Location: Louisville, Ky area
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*First John Outline provided and written by Dr. Freeman at FA as a supplemental guide for the First John series.*

*These are not my personal notes. I am just transcribing them for this site. *



Introduction Ch. 1:10-4

I. God is Light Ch. 1:5-2:28

Am I walking in the light?j

Six Tests to prove

II. God is Righteousness Ch. 2:29-5:21

Am I walking in rightousness?

Three tests to prove


*First John Outline provided and written by Dr. Freeman at FA as a supplemental guide for the First John series.*

*These are not my personal notes. I am just transcribing them for this site. *

[Updated on: Fri, 23 November 2012 04:33]



"Be still and know that I am God."
 Topic: List of the Categories of the Parables
List of the Categories of the Parables [message #8724] Wed, 04 January 2012 22:26
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*Parables Outline provided and written by Bruce Kinsey at FA as a supplemental guide for the Parables series.*

*These are not my personal notes. I am just transcribing them for this site. *

A. List of the Categories of the Parables


a. The Seed Growing Secretly (Mk. 4:26-29)

b. The Mustard Seed and The Leaven (Mk. 4:30–32; Mt. 13:32-33;
Lk. 13:18-21)

d. The Hid Treasure and The Pearl of Great Price (Mt.13:44-46)


a. The Sower (Mt. 13:3-9, 18-23; Mk. 4:1-9, 13-20; Lk. 3:4-15)

b. The Patched Cloth and The Wineskins (Mt. 9:16-17; Mk. 2:21-
22; Lk 5:36-38)


l. The Wheat and Tares (Mt. 13:24-30, 36-43)


a. The Pharisee and the Publican (Lk. 18:9-14)

b. The Lost Sheep, The Lost Coin, and The Prodigal Son (Lk. 15)

c. The Sons Called to Work (Mt. 2:28-32)

d. The Barren Fig Tree (Lk. 13:6-9)

e. The Strait Gate and the Shut Door (Lk. 13:23-30)

f. The Inward Light (Mk. 6:22-23; Lk. 11:34-36)

g. The Door of the Sheep and The Good Shepherd (Jn. 10)


a. The Wicked Husbandmen (Mt. 21:33-41; Mk. 12:1-9; Lk. 20:9-16)

b. The Rejected Stone (Mt. 23:42-46; Mk. 12:10-11; Lk. 20:7-19)


a. The Cost of the Tower and The King’s Estimate of Military
Resources (Lk. 14:28-32)

b. The Two Builders (Mt. 7:24-27; Lk 6:46-49)

c. The Empty House (Mt. 12:43-45; Lk. 11: 25-26)

d. The Offending Members of the Body (Mt. 5:29-30; Mk. 9:43,
Resources (Lk. 14:28-32)

e. Salt Without Savour (Mt. 5:13; Mk. 9:50; Lk. 14:33-35)

f. The Lighted Lamp (Mt. 5:15; Mk. 4:23; Lk. 8:16-17)

g. The Two Roads (Mt. 7:13-14)

h. The Unprofitable Servants (Lk. 17:7-10)

i. The Great Supper (Lk. 14:15-24)

j. The Righteous Steward (Lk. 16:1-13)


a. The Importunate (? GWB) Friend and The Unjust Judge (Lk.
11:5-8, 18:1-8)

b. The Two Debtors (Lk. 7:41-43)

c. The Bridegroom and the Children of the Bridechamber (Mk.
2:19-20; Lk. 5:34-35)

d. The Vine and Branches (Jn. 15:1-11)

e. The Rich Fool (Lk. 12:16-34)


a. The Unmerciful Servant (Mt. 18:23-35)

b. The Good Samaritan (Lk. 10:30-37)


a. The Laborers in the Vineyard (Mt. 20:1-16)


a. The Sprouting Tree (Mt. 24:32-35; Mk. 13:28—31; Lk. 21:29-33)

b. Men Waiting for Their Lord’s Return from the Wedding (Lk.

c. The Breaking-In of the Thief (Mt. 24:43-44; Lk. 12:39-40)

d. The Servant Awaiting the Master (Mt. 24:45-51; Lk. 12:42-46

e. The Householder and the Porter (Mk. 13:34-37)

f. The Ten Virgins (Mt. 25:1-13)


a. The Fishnet (Mt. 13:47-50)

b. The Rich Man and Lazarus (Lk. 16:29-31)

c. The Talents and The Ten Pounds (Mt. 25:14-30; Lk. 19:11-27)


*Parables Outline provided and written by Bruce Kinsey at FA as a supplemental guide for the Parables series.*

*These are not my personal notes. I am just transcribing them for this site. *

[Updated on: Fri, 23 November 2012 04:34]



"Be still and know that I am God."
Forum: Bible Issues
 Topic: "The Micro Chip"
"The Micro Chip" [message #13285] Tue, 14 April 2020 16:26
Gary  is currently offline Gary
Messages: 975
Registered: August 2008
Location: Indiana
Senior Member

16 He causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, 17 and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name.

18 Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666. p-implants-in-humans-become-mandatory

Even though the scriptures say the Anti-Christ will cause all to receive the mark, we find many today have become willing volunteers.

In Him,

 Topic: The Tree of Life
The Tree of Life [message #12263] Sat, 30 September 2017 02:13
Mark L  is currently offline Mark L
Messages: 662
Registered: October 2006
Location: Canada
Senior Member
Do you ever think about what is going on in a verse. So much of what is written in the bible is two dimensional. By that I mean just the bare fact(s) are given with no extras adjectives or embellishment. Probably because doing so would mean we would need a library instead of a book.

So I gave some thought to the Tree of Life in the Garden.

Genesis 3/24.

The facts
They were driven out of the garden Cherubim were place there along with a flaming sword to guard the tree of Life.

So the first fact we see here is that the Tree of Life must have been available to people on the earth to get to or else why guard it. I'm sure Adam/Eve told their children about it. The whole earth must have known about it. I think the tree of Life was there probably up to the flood. Or at least a long time after the garden.

I did some research some yrs ago and came the opinion that the flood occurred about 7000 BC. Later in going over my OT survey notes I was absolutely astounded to read Bro Freeman believed the flood occurred about 7000 BC. According to those notes he also believed there was about 10-15,000 yrs of history before the flood. An opinion I agree with.

There are lots of conservative scholars (like Bro. Freeman) (and conservative hangers on like me) who believe that the genealogies in the OT are not father son lists. That includes the list in Gen 5. Those who believe in a 6000 yr old earth generally take it from the genealogies. For lots of good reasons a 6000 yr old earth simply isn't credible. By that I mean scriptural reasons not science.

Us human beings or Living Souls as the bible calls us are just a just a pale shadow of the partly physical partly spiritual personality God created in the garden. Both male and female. God created us humans “a little lower than the angels” Ps 8/5
In other words concerning strength abilities intelligence we were created close to what an angel is capable of.

I think over the thousands of yrs of our history (and especially at the flood) we have lost most of the awareness of the spiritual side of our nature. Creation being made subject to vanity is a reference to this as well. Rom.8/20 To at least some degree Adam/Eve (and their descendants) would have been cognizant of and aware of the spiritual realm around them “and” the personalities living in it. Angels for eg.

Adam/Eve had kids and apparently lots of them because they all got mates somewhere. Cain himself established a city (or more probably imo) a civilization. There must have been thousands (or millions) living there. Over the 1000's of yrs of history prior to the flood there must have been many cities and civilizations established. Millions and billions of people. Think of the many civilizations that have risen and fallen just over the last 2000 yrs here in our post flood world.

Genesis 6/11-13 says the earth was filled with violence. Do we think that was just neighbors engaged in fisticuffs? Or is it as I think there were wars big and small. Cities countries civilizations fighting with each other. With all kinds of weapons. With the intelligence people had then some of those weapons must have been horrifying.

So to get to the point of the tree of life . . . It must have been a prize worth having. Eat of it and live forever. Never die! Probably the one prize in all the earth worth having! At least as far as sinful man was concerned. The knowledge of it was certainly in the earth.

I think it is entirely reasonable to assume that not only was the knowledge of it available but that sinful man tried to get to it. Why else block the way.

It is interesting that God set Cherubim there to guard it. Not just angels but cherubim. A personality with a higher class of strength intelligence and ability to guard it. And not just one but cherubim “plural” probably lots of them. And not just Cherubim plural but also some serious spiritual weapon. (the sword which turned every way) Obviously because just the Cherubim wouldn't have been enough.

So to keep sinful men from the tree God had to set very significant powerful spiritual beings and weapons for a defense. Man in his natural state working together on his home ground (the earth) with the weapons their civilization gave them must have been powerful indeed.

Is it beyond reason that sinful men would have lived and planned the same way we do today? Armies don't just up and head off to battle. There is much planning and thought that goes into it. By knowledgeable experienced intelligent people. My point is that I think there were great campaigns and wars designed to get to the tree and eat of it.

As I said it was a prize worth having. Obviously they never got to it though.

[Updated on: Sun, 08 October 2017 00:33]

 Topic: Spirit of Whoredoms
Spirit of Whoredoms [message #12258] Sun, 17 September 2017 20:15
Mark L  is currently offline Mark L
Messages: 662
Registered: October 2006
Location: Canada
Senior Member
Hosea 14/9 Who is wise and he shall understand these things. Prudent and he shall know them.

The book of Hosea was written mainly to show one truth. The Spirit of Whoredoms its effect causes and results. There is a lot in the book but I want to deal mainly with the Spirit of Whoredoms. But first some detail.

Hosea 1/2 sets the tone for the entire book.
Literally . . . The Land in whoring has whored

After Solomon's death because of his unfaithfulness the kingdom was divided. The northern 10 tribes became the kingdom of Israel and the southern 2 tribes (Benjamin & Judah) became Judah.

The two issues in the book are Israels (northern kingdom) unfaithfulness to God and the reasons for it. In the first 3 chap this is expressed through the prophet Hosea's life.

He is commanded to marry a “women of Whoredoms” (Hosea 1/2-3) Which he does in marrying a women named Gomer. I think this is referring to a women with an unstable heart which is later borne out when she leaves him and runs after other men. They have 3 kids all given prophetic names by God

1. Jezreel - Israel as a kingdom is going to cease
2. Loruhamah – He is not going to have any more mercy on them.
3. Loammi – They are no longer his people & he is not any longer their God

Eventually Gomer runs away after other men and God commands Hosea to go find her and bring her home. When he finds her she is apparently in some sort of slavery because he has to buy her back.

The final 10 chap of the book are a series of somewhat unrelated prophecies. Sometimes the Hebrew prophets would just throw all the information in and expect the reader to sort it out for themselves. This is the case with Hosea. Other of the prophets would carefully document everything sometimes with the day and month.

As I said Hosea just threw everything in and expected us to sort it out. There is some very deep stuff in this book and I don't pretend to understand it all. I do understand some though. As far as I am aware I have never heard anyone talk about a Spirit of Whoredoms. I looked around on the internet and couldn't find any significant info there either

One other significant detail about Hosea is his use of the the term Hesed. Or Chesed. Which is love or kindness expressed as part of a covenant. The point being that Israel may not be faithful but God is going to be. He is rejecting them and exiling them but because of his “Hesed” he is eventually going to bring them back. Hosea 3/4

Some yrs ago the saved members of my family (6 of us) started meeting weekly to pray for our family. We did so for several yrs. What I am sharing here came from what the Lord showed me in those times of prayer.

The book of Hosea is dealing with this one subject in the entire book.
Hosea 5/4
Hosea 4/12
KJV Sp. of Whoredoms
NIV Sp. of Prostitution
NASV Sp. of Harlotry

It was the cause of Israel and Judah's turning away from the Lord and shows Gods attitude toward it and its results. It should be said here that there is no relationship between this spirit and any kind of fornication or sexual activity. None whatsoever. It is entirely spiritual.

This spirit comes into a family / person / region / nation after God gives light & salvation and understanding and then the people backslide. This happened in my family. In the Welsh revival of 1905 my family got saved and eventually the family walked away from the Lord. Or they didn't go on living in the light they had. They didn't teach their children the ways of the Lord and eventually the door opened and this spirit came in.
When salvation and understanding of Spiritual things is given and not walked in or ignored or forgotten about in a nation or family or person eventually the door opens and this spirit comes in and eventually when it really gets a hold it prevents them from returning to the Lord.

John Wesley said in his comments on Hosea 4/12
. . . they have a heart ensnared in Whoredoms. It blinded and deceived them.
He phrased it that way because he understood it.

Ezek 16 is dealing with the same subject. Spirit of Whoredoms
2Thessalonians 2/9-12 in this vs you see the final stage of a spirit of whoredom expressed through Gods sovereignty ie . . . God shall send . .
Jer. 44 especially vs 15-19. completely deceived.

How does it work

Blinds their minds so they cannot see and understand. Believe a lie.
Interferes with the circumstances of their life so they don't hear the Gs word. Which will give them light. Or the parable of the sower. (hard ground/ wayside)
It takes away the strength of their heart so they cannot stand. Do not have the strength to resist or fight.
Turns their heart so they don't want to return to the Lord

It also has a human component Hosea 5/4 (they will not frame) & 11 Thess. 2/9-12-- (because they received not). There comes a point where the spirit will completely overcome the person and they are just too far gone to come back. Until that time the person can still by one means or another get back to the Lord if they really want to and persist.

I think this originally came into Israel in the later times of Solomon's reign. 1 Kings 11. It came into the nation and then fought tooth and nail to dominate. Because of Solomon's sin God divided the nation. The 10 northern tribes almost entirely forsook the Lord. Eventually going into the Assyrian captivity.

The southern tribe Judah (and Benjamin) took longer but eventually suffered the same fate with Babylon (and for the same reasons). The book of Hosea was written right at the time of King Ahaz. 2 Chron.28/22-23.

The spirit of Whoredoms is often found working with a spirit of witchcraft. Which is interesting because they are both doorkeeper or control spirits. Meaning they are a higher level of strength and intelligence and ability and have other spirits working for them.
Isaiah 57/3 literally . . . sons of the sorceress and she will commit whoredom.
11 Kings 9/22 Whoredoms and witchcraft s ( words in the bible are not put together by accident)
Nahum 3/4 This entire book is dealing with Gods judgment on Assyria which for a time ruled the entire OT world. This vs tells us why they succeeded.

Without going into too much detail it is quite interesting to me that my father with a family controlled by an ancestral spirit of witchcraft married a women with a family controlled by an ancestral spirit of Whoredoms. My mothers family forsook the Lord and it was the later generations that paid the price.

Some thoughts and characteristics of this spirit. Some of these are very strange but they are on the page so I'm including them. It should be said here that there can be other reasons for these problems. But these are in Hosea and the spirit of Whoredoms is one big reason why people have them.

1/ Chronic backsliding

2/ Hosea 4/6 You are unable to protect your children. This absolutely characterized my family. When I was a teenager my mother got saved and filled with the HS and started fighting against the devil with the result our entire family got saved.
Is there anything more tragic then being unable to protect your children? Ancient societies (and some today) even including King Solomon sacrificed their own kids to evil Gods. Why would normal ordinary people do that? Why would otherwise normal, understanding, supposedly intelligent people sacrifice their own children through abortion? And see nothing wrong with it!

3/ Hosea 4/3 Land will languish – no prosperity – diminish ordinary. I think it means the ordinary things in life. Money health kids do well etc.

4/ Hosea 4/3 Very interesting it says this . . . the fishes of the sea also shall be taken away. Odd? In Canada we have a province called Newfoundland. It joined our confederation in 1949. Before that it was a British protectorate. The entire NFL economy was built on the Cod fishery. The school system there was coordinated entirely by the Anglican and Pentecostal churches. Some yrs ago there was a strong move by the secular authorities to remove education from the churches. Well about that time the Cod completely disappeared. The Govt still isn't completely sure why. I think there is a direct connection.

5/ Hosea 4/7 Shame will cover you. Know anyone like that? It sure characterized my family.

6/ Hosea 4/11 Ezek. 16/30 Unable to stand strong in your life – take away your heart. Lots to say here. Says it several times throughout the passages.

7/ Totally unaware of evil in your life and being done to you until it is too late. A spirit of stupor. Unaware of what is going on around you until it is too late. You just don’t see.

8/ Hosea 4/5 I will destroy your Mother. I don't really understand this but it is there on the page.

Eventually when that spirit gets control.

God will withdraw his justice
Won’t requite wrong
Given over those hate you
Won’t protect the innocent
Barrenness in all your life
Lack of prosperity
Enemies not just hurt you - but pursue to destroy

There is lots more that could be said here about characteristics but this covers the basics. These things happen not because God is mad at people but they are spiritual laws. They are the activities of an evil spirit that get entrance into a persons life or family or country.

I think this spirit is a major force in our western world. All our countries of course but particularly America. It has had more light than any other nation outside Israel. And for all practicable purposes it has forsaken it all. Why spirit filled Christians think they can fight these principalities with secular courts and political power is beyond me.

The Holy spirit said by prophetic utterance through a prophet yrs back “that fighting the enemy (who is a spirit) with these weapons is like fighting an enemy tank with a sling shot.”

In my opinion this spirit is a major force in our western world and particularity America. And its going to get much much worse

Whoredoms and Witchcraft they go together in the bible. I believe they have not yet reached the height of their power (particularly in America) and they are controlled by even more powerful personalities. Spirits of Wickedness in high places.

One last point here.
Hosea 4/12 is there any difference between listening to their staff and the atheism all around us today. They look at the world around us and say their is no God. Solomon said the fool says there is no God

[Updated on: Fri, 15 June 2018 03:40]

 Topic: Unregenerate Israel and the Believer
Unregenerate Israel and the Believer [message #8467] Fri, 28 October 2011 13:01
lesjude  is currently offline lesjude
Messages: 48
Registered: October 2011
Location: Camden, NY
God does not punish any nation for not supporting Israel. His heart is salvation, not judgment.
The devil does not do God's job and God does not do the the devil's job. This is where judgment begins, when it begins: 1 Peter 4:17-18 (New King James Version)
17 For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? 18 Now
“ If the righteous one is scarcely saved Where will the ungodly and the sinner appear?” BY "RIGHTEOUS" PETER IS REFERRING TO I COR 3:15 CHRISTIANS OF WHICH LOT IS A TYPE (SEE GEN 19). THE FOLLOWING SCRIPTURE IS THE HEART OF JESUS UNTIL JUDGMENT DOES COME: Luke 9:54-56 (New King James Version)
54 And when His disciples James and John saw this, they said, “Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?”[a]
9 Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet, and to know that I have loved you. THIS IS WHY THE BIBLE SAYS CHRISTIANS ARE TO DO THE FOLLOWING: BRING THEM THE GOSPEL OF THE KINGDOM AND PROVOKE THEM TO JEALOUSLY BY LIVING AND DEMONSTRATING THE KINGDOM OF GOD (SEE MATT 5, 6 AND 7 MARK 16:17-18, AND MATT 10:7-8) AND PRAY FOR THE PEACE OF JERUSALEM WHICH IS CHRIST'S 2ND COMING. Religious Jews CANNOT live the heart of Christianity (Matt 5, 6 and 7) or do any part of Matt 10:7-8. The church provokes Jews to laughter with xmas, easter and religion. The devil is pleased to distract Christians from what God says to do, with partisan politics on behalf of unregenerate Israel along with the things the devil does to make it look like God is judging the US for not supporting Israel's world agenda. There are whole ministries wasting time doing this. Israel despises the US and thinks of the people as fools to be used. WHEN BAD THINGS HAPPEN ANYWHERE IT IS SIMPLY THE CONSEQUENCES OF A FREE WILL CHOICE TO LIVE IN THE DEVILS KINGDOM INSTEAD OF THE KINGDOM OF GOD. THE DEVIL IS A CRUEL KING. THESE CONSEQUENCES SHOULD NEVER BE SEEN AS GOD'S JUDGMENT. HIS JUDGMENT WILL COME SOON ENOUGH, BUT HIS HEART NOW IS SALVATION. IT IS TRUE THAT MANY WILL SEE THAT THE CONSEQUENCES OF 'FREE WILL' LIVING IS NOT A GOOD CHOICE AND SEEK JESUS. IN THE MEAN TIME WE NEED TO SEEK HEAVEN TO DO WHAT IT SAYS IN MATT. 10:7-8, MARK 16:17-18 AND LIVE MATT 5, 6, AND 7.
I will add that the creation of Israel, just as Christ death, was God's perfect will. The Jews (who are not ethnic Jews but converts) meant the founding of Israel for their own evil purposes. So far they are doing VERY well!

[Updated on: Fri, 28 October 2011 13:05]

 Topic: How "user friendly" is Jesus?
How "user friendly" is Jesus? [message #8458] Thu, 27 October 2011 23:06
lesjude  is currently offline lesjude
Messages: 48
Registered: October 2011
Location: Camden, NY

Jesus is compassionate. He demonstrates the the love of His Father throughout the gospels by healing ALL that came to Him, setting people free from demons, raising the dead, and feeding the hungry with His word. The all inclusive purpose of His ministry was to teach, preach and demonstrate the Kingdom Of God by the power of the Holy Spirit; and raise up disciples to do the same. This has NOT changed, but it seems the current meaning of discipleship has.

Jesus ALWAYS rebuked unbelief in His disciples at every occasion. Let us look at them.

1. His disciples were EXPECTED to have faith in what Jesus said, not whine.

Mark 4:35 (New King James Version)

Wind and Wave Obey Jesus

35 On the same day, when evening had come, He said to them, “Let us cross over to the other side.”

37 And a great windstorm arose, and the waves beat into the boat, so that it was already filling.

38 But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, “Teacher, do You not care that we are perishing?

40 But He said to them, “Why are you so fearful? How is it that you have no faith?”[a]

2. Peter demonstrated faith when he was the only one that got out of the boat to walk on the stormy sea.One would think Jesus would cut Peter some slack. It was not the case. It should be noted that Jesus did NOT let Peter drown and it is obvious as to why. 13 For “whoever calls on the name of the LORD shall be saved.”[a] "saved" (sozo) means a LOT more than having ones sins forgiven. This is what Jesus was demonstrating!

Matthew 14:30-31 (New King James Version)

30 But when he saw that the wind was boisterous,[a] he was afraid; and beginning to sink he cried out, saying, “Lord, save me!”

31 And immediately Jesus stretched out His hand and caught him, and said to him, “O you of little faith, why did you doubt?”

3. Jesus expected His disciples to heal and cast out demons. NOTHING has changed! Note His rebuke for their unbelief. Perverse means corrupted, turned aside. In this case turned aside or corrupted from the meaning and use of FAITH to set people free from powerful demons. HAVING COMPASSION!

Matthew 17:16-17 (New King James Version)

16 So I brought him to Your disciples, but they could not cure him.”

17 Then Jesus answered and said, “O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me.” THE DISCIPLES CHOSE NOT TO BE OFFENDED AND AS A RESULT RECEIVED INSTRUCTION FROM JESUS. THERE IS NO SUBSTITUTE FOR A TEACHABLE HEART. IT WILL SAVE ONES LIFE. (see King David)

4. Jesus spoke the Words His Father gave Him. His disciples were EXPECTED to believe them, not try to put their own "spin" on things or be offended.

60 Therefore many of His disciples, when they heard this, said, “This is a hard saying; who can understand it?”

64 But there are some of you who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who would betray Him.


66 From that time many of His disciples went back and walked with Him no more.


67 Then Jesus said to the twelve, “Do you also want to go away?”


68 But Simon Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life. 69 Also we have come to believe and know that You are the Christ, the Son of the living God.”[a]

5. Let us look at corporate unbelief. Christian leaders and Christians who think they know Jesus are the cause of a culture of unbelief in the churches. It is difficult to overcome.

Matthew 13:55-58 (New King James Version)

55 Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses,[a] Simon, and Judas? 56 And His sisters, are they not all with us? Where then did this Man get all these things?” 57 So they were offended at Him.

But Jesus said to them, “A prophet is not without honor except in his own country and in his own house.” 58 Now He did not do many mighty works there because of their unbelief.

6. The disciples experienced a devastating trauma when Jesus was crucified. However He still expected them to believe the report:

Isaiah 53:1 (New King James Version)

1 Who has believed our report?


10 She went and told those who had been with Him, as they mourned and wept. 11 And when they heard that He was alive and had been seen by her, they did not believe.

12 After that, He appeared in another form to two of them as they walked and went into the country. 13 And they went and told it to the rest, but they did not believe them either.

14 Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.


38 And He said to them, “Why are you troubled? And why do doubts arise in your hearts? 39 Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.”

40 When He had said this, He showed them His hands and His feet.[a] 41 But while they still did not believe for joy, and marveled, He said to them, “Have you any food here?” 42 So they gave Him a piece of a broiled fish and some honeycomb.[b] 43 And He took it and ate in their presence.


2 Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. 3 Simon Peter said to them, “I am going fishing.”

They said to him, “We are going with you also.” They went out and immediately[a] got into the boat, and that night they caught nothing.


John 14:17 (New King James Version)

17 the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.

John 16:13-14 (New King James Version)

13 However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. 14 He will glorify Me, for He will take of what is Mine and declare it to you.


Acts 2:4 (New King James Version)

4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

Acts 2:38-39 (New King James Version)

38 Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. 39 For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”


Hebrews 11:6 (New King James Version)

6 But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.
 Topic: If It Be Thy Will?
If It Be Thy Will? [message #8455] Thu, 27 October 2011 22:19
lesjude  is currently offline lesjude
Messages: 48
Registered: October 2011
Location: Camden, NY
Can Christians receive a yes by faith to prayer if the request is contrary to the latest charismatic teaching from the Father's heart, opposed by all the elders; they are called names, told no, and told to go away? You make the call.
 Topic: Whose Father is it?
Whose Father is it? [message #7777] Sat, 23 April 2011 15:05
Mark L  is currently offline Mark L
Messages: 662
Registered: October 2006
Location: Canada
Senior Member
The question is . . .

Is the Father of Jesus the Allah of the Muslims. A related question would be "Is the Father of Jesus the one the Jews worship". Christianity Today had an editorial on the Muslim question some time ago. I looked for it but couldn't find it. Their conclusion was that he isn't. I would agree. God has a triune nature but the God we worship is Jesus. The visible representation of the triune God is Jesus.

To my mind even asking the question is indicative of the days we live in. Once you start compromising even a little on important issues like this where does it stop.

The writer here is part of the evangelical establishment. A born again christian. He teaches in the rarefied heights of Yale university. I would agree with the thrust of his book that we need to find common ways of living with our Muslim neighbors but you don't do it by compromising on Jesus. Peter said Acts 4/12 that Jesus is the only way. ianssamegod.html
 Topic: New manuscript findings...
New manuscript findings... [message #7740] Mon, 04 April 2011 02:24
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
Anyone seen this yet? First-portrait-Jesus-1-70-ancient-books.html

Last week there was another article mentioning this as well... fascinating!


I want to believe!
 Topic: Mark Chapter 1
Mark Chapter 1 [message #7690] Fri, 04 March 2011 02:10
JWBTI  is currently offline JWBTI
Messages: 289
Registered: March 2007
Location: Ohio
Senior Member
14Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
15And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. Mark 1:14-15 (KJV)

It has been over 2000 years sense Jesus spoke those words.
How do we define this passage ?

The time is fulfilled ?Does this mean…?
The completion of prophecy…Or
The completion of a time span ?
Or Both ?

The Kingdom of God is at handDoes this mean…?
The Eternal everlasting visible Kingdom is at Hand (close by-near in time) or
Does it mean that Jesus is near to us, personally as in walking close to us daily
Or Both ?

Repent ye and Believe the Gospel !

I am so Glad that Jesus made this simple to understand !

Repent: Change your mind…Let His mind be in us..
Believe: Trust !
The Gospel: The Words that He Spoke (Old and New)

 Topic: Faith or Desire
Faith or Desire [message #7363] Tue, 21 September 2010 19:03
grandom  is currently offline grandom
Messages: 404
Registered: October 2007
Senior Member
Is it faith or is it desire?

We can desire any of the thousands of promises in the word. Does that entitle us to get them?

Jesus desire is that all these promises are ours. Does that mean we will get them?
Can we hinder and actually nullify the promises of God?

Consider Ex 3:17 And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. God promised it. Did it happen? Of all the hundreds of thousands of His children, only two entered in. Why? They saw the giants in the land and did not BELIEVE what God had said.God`s desire was for all His people to enter in. Only two did.

Mat 9:27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us. It doesn't tell us how long they cried but there cries did not heal them Mat 9:28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. Their crying didn't heal them. It was their faith.

Mat 19:26 says that all things are possible with God. Mat 12:22 qualifies that "All things believing you shall receive."
God addresses unbelief in numerous places but in James 1:6-7 says ask without wavering for unbelieving person will receive nothing.

Mark 6:5-6. Jesus couldn't do any mighty works because of their unbelief.

Faith or desire. What are you using for your giants in the land?

Be blessed.
ONWARD CHRISTIAN SOLDIERS [message #7343] Thu, 16 September 2010 15:27
grandom  is currently offline grandom
Messages: 404
Registered: October 2007
Senior Member
Onward Christian Soldiers

Another old hymn I was reflecting on the other day. You don't hear much of anything about warfare or fighting a good battle in sermons or music of today. I believe that most (professing) Christians of today haven't a clue about being at war with the devil. I hate to preface people by saying professing Christians each time but so many today claim to be Christians and their lives reflect every thing but living as Christ lived.

The devil doesn't spend to much time warring with professing Christians. They really aren't causing him any problems. Paul exhorts Timothy in 1 Tim 1:18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare. 1 Tim 6:12 he is urged to fight the good fight.

May I submit that if you are doing the will of the Father Brothers and Sisters you are in a warfare. I`m sure I don't have to remind you of that fact. We are all in a war with eternal consequences.
I would that all read again eph 6. God has given us the weapons we need to fight and remember he is a defeated foe.
I encourage and exhort, be strong in the Lord. Eph 6:14 stand therefore. Watch and pray.

Be Blessed
 Topic: The New Testament Pattern
The New Testament Pattern [message #7078] Sat, 08 May 2010 04:37
william  is currently offline william
Messages: 1302
Registered: January 2006
Senior Member
Actually the "Biblical Pattern".

As the Lord established Himself in the new nation of Israel with the
giving of the Law, it becomes obvious that His plan for mankind is being
unveiled. Interestingly enough He chooses an unlikely and relatively
small group of people to make Himself known. Without their obedience His
message would not proceed very far. Apart from the tables of stone
written with His own finger there wouldn't be a whole lot of evidence of
God's plan if the recipients hadn't taken some responsibility to both
document and preserve His words for future generations.

That revelation could be further compromised by the lack of morality, by
those to whom the Word had come. Fortunately the written record survived
despite the moral failings of His chosen people. Even the lack of
faithfulness on the part of trustees was documented and preserved so that
future generations could see aspects of God's grace and forbearance that
might otherwise be hidden.

Fast forward to the New Testament. The Jews have neglected their
responsibility to bring the light of the good news to the gentile nations
and have become introverted. In the span of a few years they reject God's
renewed attempt to restore their prominence as bearers of His revelation
which turns out to be a blessing for the gentiles. They officially reject
God's offer of salvation obtained through the suffering and death of His
own son.

God had once again offered to them the responsibility of bearing His
standard to the world and in the pages of the Book of Acts you seen them
time and again rejecting His offer.

They wanted to continue to be focused upon those things that seemed to
make them unique-adherence to an outward conformity to a myriad of
minutia. They saw the details but failed to see the grand mosaic that was
spread before them. Paul finally has had enough of their rejection and
says: (Act 28:28) Be it known therefore unto you, that the salvation of
God is sent unto the Gentiles, and that they will hear it.

They did indeed hear the message of the Gospel and proceeded to spread it
far and wide.

Fast forward to the present day. As gentiles we were given the same
responsibility to spread the good news by offering God's salvation to all.
This has been done to some degree throughout Church history with various
levels of success. The main problems that continue to hinder the
successful propagation of that message is the same problems that the Jews
encountered-pride and sin. (Obviously pride IS SIN!)

We spend our days thanking God that we are not like that sinner, and just
like the Pharisee we wrap ourselves in the knowledge that we are "the
elect". Oh the simplicity of the Gospel! Love God with our whole heart
and love our perishing neighbors as we love ourselves!

None of us know how much time we have left to spread His message;
shouldn't we spend the rest of our days doing just that? How much time
have we wasted as professional critics; critiquing this group or that
group, instead of preaching the good news of our common salvation, and the
blessings derived from following His Word?

As far as I can tell the first attempt to mold the Church into the failed
methodology of the past came from the Judaizers who wanted to burden the
growing-by-leaps-and-bounds Church by preaching: You must be circumcised
to be saved! We have our own variations but the message is the same-- Do
This, or Don't do that, or you can't be saved. Shouldn't we have the same
sort of answer to those false messages as did the early church? Is the
Lord's arm so short as to be unable to save without us trying to help Him
produce good works in the people He chooses?

The message then is the same message today--preach the Good News of the
Gospel and the Holy Spirit will come as a refining fire to purge the dross
from the midst of His people. He has His work and we have ours, let us
not become as the Jews became-so introverted as to be unable to perceive
God's plan for the world. They failed miserably and we will fail too...
unless we learn the lessons that have been clearly set before us.



 Topic: Worship is a Verb
Worship is a Verb [message #2015] Wed, 04 June 2008 03:22
jisamazed  is currently offline jisamazed
Messages: 170
Registered: January 2008
Location: Grand Rapids, MI
Senior Member
"...Yet a time is coming, and now has come, when the true worshippers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. For God is spirit, and his worshipers must worship in spirit and in truth." John 4:23-24

I've read and heard many different comments from former "faith message" people over the past year. Regardless of their perspectives on their experiences, I have noticed that there is one consistent positive comment that people have made: they really miss the way we would worship the Lord in church. It was heartfelt, spontaneous and fervent. On one hand, we were not bound to strict litergy and hymns only out of hymnbooks. On the other hand, it was not showy and artificial and self-absorbed. The beautiful melodies we used to sing were often written to scripture, and we have memorized passages based on those songs (remember Psalm 100 or Isaiah 41:10?). It was not about how slick or smooth the instrumentation was, nor did we showcase fancy guitar riffs. The Holy Spirit might lead guitar player to play skillfully like the Psalm says, but that was not our focus. We could sing loud (hopefully in tune), we could sing soft, we could clap, dance for joy, raise our hands, kneel (once people got freed up), pray, wait for the gifts of the Spirit to flow, etc...

I miss that. I think a lot of us miss that. The church that I am currently a part of has similar freedom, and in some ways even more, but I cut my teeth on the "faith" group. That way of worshipping the Lord in church became a part of my spiritual DNA.

Robert Weber wrote a book in the late eighties called, "Worship is a Verb." I never read the book, but the title speaks volumes. It caught my eye at a bookstore one day, and I was taken aback by it. As I thought about it later, I realized that he is right. Worship is always a verb in the Bible, never a noun. There is no such thing as "the worship". It is what you do. It is not this thing that we evaluate and judge and decide that this church has it and that one doesn't. We just do it. We are to focus on our risen Lord and not pay attention to whether or not others are doing things "just right". If you are worshipping the Lord with other Christians and they sing hymns out of a hymnal, join them and do it with all your heart, even if you feel like you can't raise your hands because of the hymnbook. Maybe you can it aside and raise them anyway. If there is a set liturgy, make the most out of it and worship the Lord wholeheartedly like Wigglesworth did when he visited the Anglican church. God's children are at many different places in their journey to heaven, and he meets them where they are, even if they are stuck in liturgy land. Yes, he loves us too much to leave us there, but our job is not to judge the way others worship, but rather to give Him our best wherever we are. Maybe people will follow our example. Maybe we will learn something.

It is always important that a church be open for the Holy Spirit to move and do something unexpected. He likes to interrupt the program. We sometimes had our own liturgy in the faith camp: a couple fast songs, then some slow, quiet songs, a time for some utterance gifts, a testimony or two, an "I confess such and such...", maybe another song or two, and usually a song about the blood of Jesus before the teacher came to the pulpit. If we were so set in that order that we could not follow the Holy Spirit to do something different, we were no different than Anglicans or Baptists or Reformed or whatever else that had their own set way of of doing things.

Even if you are in a fellowship that does not function in the gifts of the Spirit (not just the utterance gifts) during church, worship him fervently, anyway. Whatever you do, do with all your heart to the Lord. That is what He desires from us when we worship Him. It is what you do. Do it simply because He is worthy of it, regardless of what the people around you are doing or are not doing.

"Worthy, so worthy are you, Lord; worthy to be thanked and praised and worshipped and adored..."

Amazed smitten astonished stunned floored blown away astounded shocked flabbergasted surprised wonderfully devastated awed shattered overwhelmed incredulous speechless sense of wonder at the love of God.
THE UNIQUENESS OF JESUS [message #1140] Sat, 26 January 2008 18:17
Messages: 35
Registered: December 2007
Location: Auburn, Alabama


A new and unusual age of religious pluralism seems to be bursting upon the American scene. The cultural exchange facilitated by means of mass communication and transportation has brought with it a steady influx of strange religious ideas and practices, particularly from the East. Given impetus by the Hippie Movement (a revolt of American youth against traditional religious and social norms stemming from a disillusionment with the materialism of the age), this Eastern influence has made its presence felt in the rapid growth of interest in yoga, transcendental meditation, psychic experiences, and occultism of all forms. The West's increasing fascination with Eastern thought and practice is reminiscent of Isaiah's description of decadent, eighth century B.C. Judah: "Therefore thou hast forsaken thy people the house of Jacob, because they be replenished [Heb. 'They are full from the East'] from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers" (Isaiah 2:6). This explosion of eastern religious ideas upon American soil has won the acceptance of many within the scientific community, sparked a "human potential movement” bent on realizing personal godhood (remember the serpent's age-old lie: ' shall be as gods' [Gen. 3:5 “For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.”]?), foisted a pantheistic world view upon minds that were largely, though imperfectly, conditioned by a Judeo-Christian one, and-most alarmingly-reshaped the thinking of some in Christendom to embrace a less-than-Biblical view of Jesus Christ.

The existence of religious pluralism has presented a new challenge to believers in America and has rendered necessary a bold reaffirmation of the UNIQUENESS OF JESUS. Is our Lord to be regarded merely as a highly proficient guru in a long line of Eastern adepts or is He, as the Scriptures declare Him to be, God in the flesh? Is faith in Jesus Christ the only way of salvation, or is Christianity merely one way among many religious paths that share a common essence and which ultimately lead to the same destination? In what sense is the Biblical teaching concerning the resurrection of Christ and the believer unique and superior to the oriental concept of reincarnation and eventual absorption into the "Universal Soul"? These questions, and others, must be satisfactorily answered if we, as conscientious believers, are to "keep the FAITH" (2 Timothy. 4:7 “I have fought a good fight, I have finished my course, I have kept the faith”) and effectively repel the influence of the pagan religions of the Orient.

Almighty God-Not Just Another Guru

From Islam to Hinduism and from Buddhism to Baha'ism, the religions of the East are united in their contention that Jesus Christ is not uniquely Divine. Dr. Hobart E. Freeman, distinguished author and Bible scholar, has written concerning Baha'ism's attitude toward Jesus: "He was not unique, according to Baha'ism. He was a prophet, but only one of many whom God has sent into the world at certain times to witness to their generation. Christ was the prophet of the Christians, as Moses was the prophet of the Jews. Others were such religious leaders as Mohammed, Zoroaster, Buddha, and Confucius." (Hobart E. Freeman, Every Wind of Doctrine, (Warsaw, IN: Faith Ministries and Publications, 1974), p. 74.) Such a deluded evaluation of Jesus is characteristic of devotees of the drug culture, Hinduism, Christian Science, Unity School of Christianity (falsely so called), Mind Science, yogis, etc., and is increasingly conditioning the mindset of Western civilization. No longer a bastion of conservative Christianity, the West is increasingly looking Eastward for spiritual direction and is, in the process, losing its appreciation for the unique and absolute Deity of Jesus Christ.

Despite, however, this alarming trend, the Bible is unflinching in its declaration that Jesus Christ is, in fact, God (e.g., John. 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.”). To deny this Biblical testimony to the absolute Divinity of Jesus Christ is to strike at the very foundation of Christianity, which is squarely built upon the understanding that God has assumed humanity for the purpose of suffering and dying as the sacrificial Lamb of God (1 Timothy 3:16 “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”; Hebrews 2:9, “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” 14 “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;”; John. 1:29 “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away {beareth} the sin of the world.”; 1 Corinthians 5:7 “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed {is slain} for us:”). In fact, it is the Divinity of Jesus that gives His sacrificial death its saving power; for the blood of a mere man, being sinful can not save from sin! (Romans 3:23 “For all have sinned, and come short of the glory of God;”), By virtue of the virgin birth, God side-stepped the universal stain of original sin and assumed a real, though sinless, humanity. (Isaiah 7:14 “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel”; Matthew 1: 22&23 “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.”) It was in virtue of His unique person (simultaneously both Divine and human), that He could offer Himself as a sinless sacrifice dying on the Cross in our stead (1 Peter 2:24 “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.”). This is why the apostle Paul could refer to Christ's shed blood as the very blood of God: "...feed the church of God, which he hath purchased with his own blood" (Acts 20:28 “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.”). A denial of the Deity of the Lord Jesus is therefore a repudiation of the saving power of His sacrifice, without which men everywhere are doomed to the torments of eternal punishment (Mark. 16:16b “but he that believeth not shall be damned.”; John 3:36 “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”). If one refuses to believe that Jesus is the great "I Am" (Exodus 3:14 “And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.”) of the Old Testament then he will certainly die in his sins (John 8:24 “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.”). It is therefore no small matter when men begin to think of Jesus as somehow less than Divine, as do the Cults, Liberals, and all Eastern religions. In attempting to rob Jesus of His unique Divinity men tamper with the truth of God's Word, and expose their souls to grave peril.


If we are to rescue the Biblical concept of Christ's unique Divinity from the pluralistic religious influences that are presently molding the mind set of contemporary society, we must recover what the Scriptures plainly teach concerning this important subject. The following should serve to illustrate the wealth of undeniable Biblical evidence pointing to the absolute deity of Jesus Christ:



John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.”
John 20:28 “And Thomas answered and said unto him, My Lord and my God.”
Romans 9:5 “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.”
Philippians 2:6 “Who, being in the form of God, thought it not robbery to be equal with God:
Titus 2:13 “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;”
1 John 5:20 “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.
Isaiah 9:6 “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”
1 Timothy 3:16 “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”
Hebrews 1:8 “But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.”


John 1:3 “All things were made by him; and without him was not any thing made that was made.”
10 “He was in the world, and the world was made by him, and the world knew him not.”
Colossians 1:16-17 “16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
17 And he is before all things, and by him all things consist. ”
Hebrews 1:2-3, 10 “2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:”


Hebrews 1:6 “And again, when he bringeth in the firstbegotten {unique} into the world, he saith, And let all the angels of God worship him.”
Matthew 14:33 “Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.”
28:9 “And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.”
John 20:28 “And Thomas answered and said unto him, My Lord and my God.”


Mark 2:5-7 “5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
6 But there were certain of the scribes sitting there, and reasoning in their hearts,
7 Why doth this man thus speak blasphemies? who can forgive sins but God only?”
Colossians 3:13 “Forbearing one another, and forgiving one another, if any man have a quarrel {complaint} against any: even as Christ forgave you, so also do ye.”


"...I am the way, the truth, and the life: no man cometh unto the Father, but by me."(John 14:6).

“For there is one God, and one mediator between God and men, the man Christ Jesus;” (1 Timothy 2:5).

Due to the current drive to develop dialogue between major world religions in the interest of world peace, the message of the above-mentioned passages, which have been historically interpreted as asserting explicit faith in Jesus Christ as the only way to salvation, is being increasingly questioned. Here again, the pressure to formulate a "pluralistic theology," so as not to offend or alienate worshipers of other religions, has been keenly felt by both Catholic and Protestant alike.

It seems as though modern man, with his obsessive aversion to religious intolerance and his frequent dislike of those who claim to know the truth (contra John 8:32 “And ye shall know the truth, and the truth shall make you free.”; 1 Timothy 2:4 “Who will have all men to be saved, and to come unto the knowledge of the truth.”; 1 John 4:6 “We are of God:[ he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.”), is intent on re-interpreting Christianity in an effort to embrace adherents of native religion the world over. In so doing, he downplays the importance of Jesus' uniqueness and seeks for some common denominator around which world religions can rally. Despite this search for a "common essence" among world religions, Biblical Christianity remains essentially and unchangeably at odds with every religious alternative in that it unequivocally states that its message is God's final saving Word to mankind (John 1:17 “For the law was given by Moses, but grace and truth came by Jesus Christ.”; Hebrews 1:1 “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,”). Apart from a knowledge of and faith in Jesus Christ as Lord (Romans 10:9 “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”), all men are doomed to an eternity of conscious torment (Mark. 16:15-16 “15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”) here we see that salvation is conditioned upon faith in the gospel and not upon dutiful observance of native religion; (cf. also John 3:36 “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”; John 8:24 “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.”; John 14:6 “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”; Romans 1:16 “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.”; 2 John 9 “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.”).

In addition, it is well to remember that Christianity did not begin within the social context of a religious vacuum. The apostles of our Lord Jesus encountered a largely unsympathetic world teeming with varying religious sentiments, as is attested by the Ephesian mob's hysterical cry "Great is Diana of the Ephesians!" and by the various objects of worship that dotted the landscape of religious Athens (Acts 19:28 ”And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.”; 17:22-23,29 “ 22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23 For as I passed by, and beheld your devotions {gods that ye worship}, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.”). Theirs was -as ours is- an age of religious diversity. And yet in the very midst of this pluralistic environment these servants of God were bold to declare that God wanted Gentiles to "turn from these vanities unto the living God" (Acts 14:15 “And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:”)

Can one honestly imagine the Apostle Paul, who traversed sea and land to proclaim the glad tidings of salvation in Christ, seeking some common bond between the gospel and the gross idolatrous religion that was the order of his day? Even to ask such a question is to expose the absurdity and sheer nonsense of seeking to develop dialogue with the pagan religions of the world! To those searching for sure salvation our response must ever be, as was Paul's: "Believe on the Lord Jesus Christ, and thou shalt be saved..." (Acts 16:31)

There is, moreover, another consideration that points to an irreconcilable conflict between Christianity and other "faiths." In citing the very commissioning words of the resurrected Jesus, Paul reveals the motivating purpose of his apostolic mission to the Gentiles as being: "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me " (Acts 26: 18). Plainly, the apostle, as did his Master, considered the Gentile world to be groping in a satanically induced darkness and in dire need of the forgiveness, spiritual inheritance, and sanctification that is only to be found in Jesus! Why else would Paul brave the perils of a heathen world to bring them a message that was so often offensive to their religious sensibilities? (2 Corinthians 11:26 “In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;”; 1 Corinthians 1:23 “But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;”) If steadfast devotion to their native religions was sufficient for salvation, why even bother to evangelize?

Obviously, an intelligent faith in Jesus as God and Savior is essential to salvation. Moreover, such faith is produced by hearing the gospel faithfully proclaimed by men sent from God. The inspired words of Paul, himself a champion of the UNIQUENESS OF JESUS, should forever settle the question of whether non Christian religions can be a way of salvation and serve to underscore the urgent need of telling a lost and dying world about Jesus: "For whosoever shall call upon the name of the Lord [Jesus] shall be saved. How then shall they call on him in whom they have not believed? And how: shall they believe in him of whom they have not: heard? And how shall they hear without a preacher? And how shall they preach except they be sent? (Rom. 10:13-15a). No man comes to the Father except through Jesus (John. 14:6 “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”). Buddha, Mohammed, Hinduism, or any other religious alternative will simply not suffice--ye must be saved by calling on the name of the uniquely divine Son of God.

Resurrection, Not Reincarnation

Reincarnation is (transmigration-rebirth as an animal, plant or insect is a broader term. See Hobart Freeman, Every Wind of Doctrine (Warsaw, IN: Faith Ministries and Publications, 1974). p.229.), the erroneous belief that all men are involved in a series of rebirths into successive lives in which they fulfill the Law of Karma until they are (either through spiritual enlightenment or religious self effort) absorbed into a nebulous "World Soul," is a characteristic feature of Eastern religions such as Buddhism and Hinduism, and of certain cults (e.g., Theosophy, New Thought, and Unity School of Religion)

Such a concept, however, is fraught with unscriptural presuppositions. For one, the law of karma, upon which the alleged cycle of rebirth is based, is none other than an oriental version of "works-salvation " (see in refutation: Romans 3:20 “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin”; Galatians 2:16 “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”; Ephesians 2:8-10 “8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained {prepared} that we should walk in them.” Titus 3:5 “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”). Secondly, successive rebirth implies many earthly opportunities to attain salvation and is therefore in direct opposition to such passages as Luke 16:19-31 “19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”; 2 Corinthians 6:2 “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)”; and, most obviously, Hebrews 9:27, which reads: " is appointed unto men once to die, but after this the judgment" [emphasis mine]. Also, the dignity of human individuality is denied, since man is viewed as but an extension of an all embracing, impersonal force (a pantheistic concept of God) and could just as easily be reborn as an acorn, earthworm, or caterpillar!

In stark contrast, the Bible asserts the bodily resurrection of Christ (Matthew 28:6 “He is not here: for he is risen, as he said. Come, see the place where the Lord lay.”; 1 Corinthians 15:1-8 “15 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory {hold fast} what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time.”) and the eventual resurrection (or change for those who are still alive when Jesus returns) of every born-again believer (1 Corinthians 15:20-23, 52 “20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. :52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”; Philippians 3:21 “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”). The bankruptcy of Eastern thought is nowhere more apparent than at this crucial point. In place of the conscious and eternal existence of the soul in a glorified body like unto Christ's, it has substituted a dreary, unconscious absorption into an intangible something. Sadly, its adherents remain without substantial hope and without God in the world; the tombs of its venerated founders are unable to ever remotely suggest the expectation embodied in the angel's morning message, "He is not here: for He is risen, as He said" (Matthew 27:6).

Sandhill Bible Church
4505 Sandhill Rd.
Auburn, Al 36830
 Topic: WHY EVERY BELIEVER Should speak with TONGUES
WHY EVERY BELIEVER Should speak with TONGUES [message #1131] Thu, 17 January 2008 15:43
Messages: 35
Registered: December 2007
Location: Auburn, Alabama

"What is the value of speaking in tongues; to what extent, if any, will it enhance my spiritual life, empower my testimony and improve my ministry to the Lord's assembly?" These questions and others are not infrequently pondered by observers of what may be properly labelled "the spiritual phenomenon of the Twentieth Century"-- the great Pentecostal outpouring of the Holy Spirit. This spiritual movement, which began in earnest in the late 19TH Century and literally exploded in the early 20TH Century, has made phrases such as "baptism with or in the Holy Spirit" and "speaking with tongues" almost common parlance in the realm of theological discussion and has done much to awaken the sleeping masses to the reality, if not the validity, of that form of inspired utterance commonly called "tongues." (Acts 2:4 “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”)

Frowned upon by churchmen as emotional gibberish and decried as the spontaneous outburst of individuals emotionally disturbed, it should come as no surprise that the practice of speaking in tongues has enlisted its fair share of enemies. Despite this opposition, however, conservative evangelicals have found it increasingly difficult to deny the reality of a practice that is thoroughly documented in Scripture, and have therefore chosen to reluctantly acknowledge the validity of speaking in tongues while carefully downplaying its value. Especially have they denounced the idea that speaking in tongues is for every Christian. I, for one, take exception to such a sour response and believe that when the pertinent Scriptures are examined with an unbiased heart, this cold toleration will change to a warm hearted approval of tongues as a form of spiritual utterance of immense value for every saint. So this humble tract is sent your way in the interest of the Truth, and with the sincere desire that, upon further examination, you yourself will join the happy throng who have come to realize in a personal way the reasons WHY EVERY BELIEVER SHOULD SPEAK WITH TONGUES.

A Telltale Token

"But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy..." (Acts 2:14-18).

It was Pentecost, 30 A.D., and Jerusalem buzzed with teeming throngs of the pious who ascended to the "city of the Great King" to observe the pilgrimage Feast of Weeks. But this Pentecost was to be extraordinary; it was destined to be the day when a huddled band of one hundred and twenty Galileans, believers in the crucified but resurrected Jesus of Nazareth, were to become a "habitation of God by the Spirit" (Ephesians 2:22 “In whom ye also are builded together for an habitation of God through the Spirit.”). The stage had been set by long days of prayer and supplication (Acts 1:14 “These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.”), days of expectation and hope, as the tiny band, unnoticed by the world, eagerly awaited the "promise of the Father" (Luke 24:49 “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.”). And then it happened. The sound of a forceful gust of wind filled the house where they were sitting, and they saw mysterious tongues as of fire distributed to each of them. In the awe of that moment, they were all filled with the Holy Spirit and began to speak with other tongues.

As the rumor of what had happened spread, a curious but startled crowd gathered and, perplexed by the remarkable scene, enquired as to its significance? In response to their enquiry, the Apostle Peter announced with holy fervor and evident fire: "This is that which was spoken by the prophet Joel; and it shall come to pass in the last days, saith God. I will pour out of My Spirit upon all flesh..." (Acts 2:16. 17a). The Spirit had descended. The promise of the Father had arrived, heralding the dawn of a new epoch in the Divine economy. The church, predicted by Jesus (Matthew 16:18 “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”), was birthed in the glory of a moment cloaked in power. And significantly, God had chosen to announce the arrival of His Spirit with the telltale token of tongues.

It was, in fact, this supernatural utterance in languages unlearned by the speakers that prompted Peter as the apostolic spokesman to announce the arrival of the Holy Spirit in partial fulfillment of Joel's prediction (Joel 2:28,29 “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.”).
"... This is that which was spoken by the prophet Joel," replied Peter to the unenlightened charge that these men were "full of new wine." By so doing, this leading apostle underscored the evidential value of tongues as betokening the indisputable arrival of the Holy Spirit in the lives of these New Testament believers. Similarly, at a later period, he, along with some fellow Jewish believers accepted an eruption of tongues at Cornelius' household as conclusive proof that the Holy Spirit had fallen upon that band of Gentile believers:

"While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" (Acts 10:44-47)

The key phrase in the above quotation is "For they heard them speak with tongues." The phenomenon of tongues, which characterized the initial outpouring of the Spirit in the Jerusalem upper room, was what convinced those of the circumcision (Jewish believers who were zealous for the law and therefore leery of Gentile inclusion) that these Gentiles had genuinely received the Holy Spirit. In a later rehearsal of the Cornelius episode to brethren in Jerusalem, Peter seems to establish an experiential link between the tongues of the Jerusalem outpouring and the Holy Spirit's work in Caesarea by recounting: "And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.” (Acts 11:15) (The Greek particle in this context means “just as,'' "even as''; it augments the force of the simple, thus emphasizing a commonality of experience between the initial Jerusalem outpouring and the work of the Spirit here in Caesarea.) Clearly, speaking in tongues is beginning to emerge, just as Jesus predicted (Mark 16:17 “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;”), as a sign following believers; and, as Peter plainly implies, as a supernatural display evidencing the reception of the Holy Spirit (cf. Acts 2:4 “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance”; Acts 11:15,16 “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.”; 19:1-6 “And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.”). This is reason number one why every believer should speak with tongues: it is the initial evidence of one's reception of the Holy Spirit. Nor should we expect to walk in the pathway of apostolic Christianity apart from this apostolic experience!

It is precisely at this point, however, that Satan beguiles the unlearned who are unaccustomed to making those subtle distinctions so essential to proper Biblical interpretation. For how many of these believers have rejected the insistence that all Christians should speak with tongues as the initial evidence of the Holy Spirit's arrival with an appeal to Paul's question in 1 Corinthians 12:30: " all speak with tongues?", thereby concluding that universal tongue-speaking for Christians is utterly out of the question? But does such an appeal actually prove their point? On the surface it might seem so, but a careful reading of 1 Corinthians 12-14, and indeed of all New Testament references to speaking in tongues, will point us to a consideration that they have over-looked-- and one that is absolutely vital to the discussion. It is simply this: The New Testament uses the phrase "speaking in or with tongues" in a fluid manner, sometimes denoting the inspired utterance in a language unknown to the speaker which signals the reception of the Holy Spirit, and at other times the charismatic gift of tongues whereby God seeks, in conjunction with the companion gift of interpretation, to communicate a message to His people. It is the all important context which determines which particular form is under review. In 1 Corinthians 12:28-30 “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities {kinds} of tongues.
Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?”, for example, the context clearly reveals that it is the gift of tongues that is under consideration, not the sign of tongues which every believer can, and indeed should, express as a means of prayer and communion. Failure to make this distinction inevitably results in a confounding of things that differ, the obvious error of those who attempt to make a sweeping application of the form-specific reference in 1 Corinthians 12:30. Such an attempt thus reflects an over simplistic view of the phrase "speaking with tongues," which, as a fluid expression, may refer to more than one form of tongues-speech.

To illustrate this point, let us examine for a moment the experience of the church in Jerusalem. This assembly initially consisted of 120 men and women who received a powerful baptism with the Holy Spirit, and who each spoke with tongues as the sign or evidence that they had received the Spirit's in filling (Acts 2:4 “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”). And yet, there is no Biblical evidence that this entire company possessed the charismatic gift of tongues which is generally used to communicate a message from God to His people and is to be accompanied by an interpretation in the native language of the Christian assembly. Paul could have addressed these believers in Jerusalem as he did the church at Corinth, "Do all speak with tongues [as the charismatic gift to communicate a message]?" and fully expected his rhetorical question to be answered with an inward "no" by the congregation, although each member prayed in tongues in his or her private devotional life.

To further illustrate this distinction, permit me to appeal to my personal experience as a pastor. The congregation (the adult element) I currently pastor consists of a company of tongue-talking believers (those who are baptized members), and yet perhaps no more than one of them presently has the charismatic gift to deliver divine messages to the congregation in tongues! Do they all speak with tongues? Certainly not in the sense of the gift of tongues; no, no more than the Corinthians did. But if you mean "do they all pray in tongues as a sign of the Spirit's presence in their lives?" The happy answer is a resounding yes! And my dear friend, so should you! So the appeal to 1 Corinthians 12:30 in objection to universal tongues-speaking for believers does not prove what the detractors would hope; it is simply a classic instance of confounding things that differ-all in an attempt to discredit a Pentecostal emphasis.

A Source of Spiritual Edification

A second reason why every believer should speak with tongues involves the immense spiritual up building that is the direct result of "praying in the Spirit." Jude is no doubt referring to the edificational value of tongues when he writes: " But ye, beloved, building up yourselves on your most holy faith praying in the Holy Ghost" (Jude 20).

Of course, there may be those who respond negatively to an identification of "praying in the Holy Ghost" with prayer in tongues, but those who are privileged to pray in this manner recognize that when they lift their voices in a language supernaturally inspired by the Holy Spirit they are, in the purest sense, "praying in the Holy Ghost. " This is readily apparent when one reflects on the fact that the individual who is praying in tongues is giving expression to words that originate independently of his own finite understanding (1 Corinthians 14:14 “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.”), words which articulate, as humanly formulated ones seldom do, the very mind of the Spirit (Romans 8:26,27 “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.”). Such an individual has been admitted into a special prayer channel, through which "mysteries in the Spirit" (1 Corinthians 14:2 William's Translation: "by the Spirit he is speaking secret truths") leave lips of clay and are borne heavenward. Is not such prayer, which expresses the "mind of the Spirit" and conveys "mysteries in the Spirit," the most undeniable and unadulterated form of "praying in the Holy Spirit"?

Jude 20 indicates that such prayer is a spiritual boon to the believer. I can attest from personal experience (over twenty years of praying in tongues) that "praying in the Spirit" is an invaluable means of fortifying one's faith, replenishing spiritual energies, and refreshing the weary soul. It is Divinely directed prayer in a spiritual dimension that makes a decided difference in one's over-all development in discipleship.

A Means of Rest and Spiritual Refreshment

Speaking in tongues as the Spirit gives utterance is also the source of spiritual refreshment to which the prophet Isaiah refers when he writes: "For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest ["this is the rest, quietness"] wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear" (Isaiah 28:11,12). It is to this prophecy that the apostle Paul refers in 1 Corinthians 14:21 as he writes, "In the law it is written, with men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. " It is as if the Lord were saying, "As an irrefutable sign, I will speak supernaturally in an unfamiliar language to a disobedient and gainsaying people, in an attempt to rouse them from their unbelief and usher them into My glorious rest." Has not God been doing just that through what is popularly and derisively known as the "Tongues Movement"? Is not the very Lord who invited the heavy laden to find rest beneath His easy yoke (Matt. 11:28-30 “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.”), beckoning to this end-time generation, beset with information overload, dazed by the daily buzz of business, and ruffled with the hustle and bustle of religious activism, to come apart for a while and find invigorating and refreshing rest in the place of Spirit-inspired prayer? Could it be that some, despite the obvious length to which the Lord has gone, will not hear Him--opting instead to run the Christian course without the promised rest and finding themselves, in the end, "wearied and faint in their minds" (Hebrews 12:3 “For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.”)? How shall we escape the besetting burdens of age-end difficulties (2 Timothy 3:1 “This know also, that in the last days perilous times shall come.”), the strain of increasing satanic opposition (1 Peter 5:8,9 “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.”), and the widespread spiritual lethargy (Matthew 24:12 “And because iniquity shall abound, the love of many shall wax cold.”) of the last days if we brush aside this "rest wherewith ye may cause the weary to rest"?

Without it, a believer's experience will lack the apostolic luster, the deep seated tranquility and the calm repose of the one who said, "I thank my God, I speak with tongues more than ye all:" (1 Corinthians 14:18).

Fail-Proof Intercession

"Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Rom. 8:26, 27).

Ah, and now we come to a vital and very practical reason why every believer should treasure the ability to pray supernaturally in the Spirit. According to Romans 8:26 “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.”, God has sent forth the Spirit of His Son into our hearts (Galatians 4:6,7 “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.”) to assist us in the monumental task of prayer. The Greek word used to depict the Spirit's help in this regard which, according to Thayer's Lexicon means "to take hold with another," thus implying that unaided human weakness is woefully inadequate when it comes to the vital issues of for what and how we ought to pray.

Who is the man or woman who cannot relate to the limitations of the finite human intellect when seeking to formulate prayers in accordance with God's will (1 John. 5:4 “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.”) and in a manner that is acceptable in His sight? Just consider for a moment the numerous questions associated with the question of effective intercession. For whom shall I pray--especially in a sin-cursed world wherein myriads are in dire need of Divine intervention? For what should I pray, since the basic need{s) of needy men is (are) often shrouded in circumstances that are but symptomatic (Mark 2:5 “When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.”)? In what manner and to what extent should I pray-should I pray at length against stubborn demonic strongholds (Daniel 9:3 “And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:”) or briefly in ejaculatory {brief utterance} faith (Mark 11:24 “Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.”)? Should I fast while I pray? The crucial answers to these questions are provided when we learn to rely upon the Spirit's assistance in the matter of prayer.

With the Spirit's indwelling presence, we will be prompted to pray, given utterance (Acts 2:4 “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”) that adequately expresses the mind of God concerning the matter about which we are praying (Romans 8:27 “And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.”), and moved to sigh and groan with heart-felt emotion appropriate to the eternal issues that engage us in intercession. Who is sufficient for these things (2 Corinthians 2:16 “To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?”)? None but the competent Holy Ghost, Who maketh intercession for the saints according to the will of God, thus insuring that all things work together for our good and His ultimate glory (Romans 8:27,28 “And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. And we know that all things work together for good to them that love God, to them who are the called according to his purpose.”).


In the foregoing paragraphs we have sought to examine the sign significance, edificational value, tranquilizing and helpful nature of speaking with tongues. Now it is time for you to make a decision. As a believer in the Lord Jesus Christ, are you convinced that this outflow of tongues, occasioned by the reception of a personal Pentecost (Acts 2:4 “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”), is of sufficient value to be a dynamic part of your Christian experience? Do you believe that your faith would be fortified, your spirituality furthered, and your testimony enhanced by praying in the Holy Spirit (Jude 20 “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,”)? If you answer these questions in the affirmative, there would seem to be but one recourse for you--Receive ye the Holy Spirit with the initial evidence of praying in tongues! Then you will be able to pray as Peter, James, John, Paul and a host of other New Testament worthies prayed. And if we will purify ourselves as they purified themselves (2 Corinthians 7:1 “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”; 1 Jn. 3:3 “And every man that hath this hope in him purifieth himself, even as he is pure.”), and labor for the souls of men as they did labor (1 Corinthians 15:10 “But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.”), we will not be far from the heartbeat of apostolic practice (Acts 2:42 “And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.”).

If your interest is sufficient to join me in prayer, please do so now: "Dear Heavenly Father, as a believer on your Son, the Lord Jesus Christ, I am convinced of the value of praying supernaturally in other tongues. But Father, I recognize that such a blessed capability is the result of receiving, as did the early disciples on the day of Pentecost, the Holy Spirit. In Jesus Name I ask for the Holy Spirit now. I believe that He is in me now and begins to give me utterance in new tongues. In an act of childlike faith, with perfect confidence in your promise [Luke 11:13 “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”], I begin to lift up the sound of my voice, not in any language you know, but in the new language [Mk. 16:17 “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;”] which you have given me." At this point you should lift up your voice, expecting the Holy Spirit to form the words and syllables as you supply the sound of your voice. The Holy Spirit, unlike unclean spirits, will not forcibly usurp control of your vocal apparatus, moving your tongue, lips and jaw against your will. As you begin to speak by faith, determined not to utter a word in any language you know (since one cannot speak two languages simultaneously), the Holy Spirit will graciously begin to mould and shape the sound of your voice into the syllables and words of His choosing. As you act your faith, the assurance and manifold blessings of prayer in the Spirit will assuredly follow. (Mark 11:24 “Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.”; John14:14 “If ye shall ask any thing in my name, I will do it.”; 1 John 5:14,15 “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”).

For More information Contact:
Sandhill Bible Church,
4505 Sandhill Road.
Auburn. AL 36830

[Updated on: Mon, 21 January 2008 17:45]

SALVATION, HEALING, DELIVERANCE & MORE [message #1101] Sat, 29 December 2007 20:59
Messages: 35
Registered: December 2007
Location: Auburn, Alabama

A C Valdez Sr., in his book Fire On Azusa Street, wrote

In those days—like today—skeptics loudly insisted that “the age of miracles is past.”

I could only answer, “It is past all right—past, present, and future—just as Jesus is the same yesterday, today and forever.” So many miracles of all varieties happened—cures of “incurables,” reversal of sin-filled lives, and strange, supernatural events that couldn’t have occurred by coincidence.

I shall never forget the astounding series of major and minor miracles that occurred to a Mr. Lovegreen, a hotel owner in San Bernardino and Riverside counties of California.

Thirty years before, he had been a New York-based salesman who, with his wife, had traveled many times from city to city across country.

One day he told her, “I’m going west again.”

She sighed, “Dear, I’m tired of traveling. We’ve done it so much. I just can’t take it any longer.”

That was not the response Lovegreen had expected, and he became upset and then stubborn.

“All right, if that’s the way you feel, stay,” he replied. “But I’m going anyway?’

Just like that, he walked out of her life and headed for California. Now, during that thirty years, he became an alcoholic, deathly ill and seemingly hopeless. One night he fell up against our San Bernardino mission door, which flung open. And there, lying on the floor, reeking of whiskey, was this large, once fine-looking man, hemorrhaging from his stomach.

When I reached him, he glanced up, hopelessness in his bloodshot, blue eyes. As more blood oozed from his mouth, he gasped.

What pity I felt for him!

“O, parson. Do something for me!”

Now the hemorrhaging stopped; he coughed, soon caught his breath and explained himself.

“Before my mother died, she prayed for me. While she was dying, she took me by the hand, looked into my eyes and said, “Son, I had hoped that, by this time, you would have given your heart to Jesus. Your mother would then have had the joy of seeing you a born again Christian. It seems I won’t have that pleasure. But, son, before I go, do me a favor. Put forth the effort to be a Christian and meet me in heaven. I’ll be watching for you through the eastern gate?”

“I said, ‘Yes, mother.’ Parson, what else could I say? But I confess to you, I haven’t tried”

The creases in the forehead of his ruddy face deepened in grave concern.

“A few hours ago, I came away from the doctor’s office. The lining of my stomach is gone—eaten out with alcohol. The doctor advised me; ‘Lovegreen, there’s nothing I can do for you now. Take my advice. Go right on drinking, because you won’t live long anyway. And if you’re drunk, you won’t know the difference.’ ”

Lovegreen’s watery eyes begged me as much as his voice.

“Parson, can’t you do something for me?”

“Yes, if you’ll promise to do something for me.”

“What’s that?”

Again he gasped for air, and blood oozed from his mouth.

“Come into the mission. Promise that you won’t leave until we pray through to God. Then you’ll have complete deliverance from alcohol, and I also promise that Jesus will heal your body and make you whole.”

As the path eased for an instant, he looked up at me with a flicker of hope.

“That’s the least I can do.”

I have dealt with many alcoholics, and their promises are often worthless. So I was still skeptical. Lovegreen slowly, painfully rose to his feet and followed me to the altar. In this mission, we had home-made, awkward-looking, heavy benches eighteen feet long. They served me well that night, because my wife, mother and I piled many of these benches against the back door.

Then we fell upon our knees and prayed. The spiritual battle was on. I don’t know how many times Lovegreen collapsed on the floor, but the devil spoke to me in no uncertain terms.

“Valdez, if you keep this man locked up in here, and he dies. you will be held for manslaughter?”

That sent fear racing through me. Unfortunately, what he had said was true. And I felt a terrible temptation to yield. But it wasn’t the voice of God. God doesn’t speak that way. The Lord says, “Come unto me all ye that labor and are heavy laden, and I will give you rest.” So I turned and said— “Satan, get behind me in the Name of Jesus,” and the Spirit of the Lord rebuked the devil.

That was just the beginning of the story It was a night of struggle, and Lovegreen started screaming in an unearthly way. “Get those snakes off me!” he begged. He was having terrifying nightmares of delirium tremens. He thrashed and worked his hands to untangle snakes winding around his neck. “O, my God,” he cried, “Those witches and demons!”

We continued to pray with faith, through the night and into the early morning. At six o’clock, we were hoarse and exhausted but still holding on to God in his behalf.

By this time, he was beginning to flail his arms and crying out:

“Let me go! Open the door! Let me go!”

But I spoke sharply to him.

“You promised to stay until deliverance comes?”

A few minutes later, when my mother, wife and I were praying, the glory of God came down like a skyfull of light, filling the room. All of us looked up at the same time. A bright shaft of light focused on Lovegreen’s face, and he shouted, “I’m saved, I’m saved, I’m saved.”

Not only was he gloriously born of the Spirit of God, he was also healed in body. His stomach was so well he was able to eat a large beef steak. He no longer wanted alcohol.

An urge to be with his wife had gnawed at him off and on for thirty years and was part of the reason for his alcoholism. They had been divorced and, in a generation, had not communicated with one another. Like him, she had never remarried.

On one morning, she felt a powerful desire to travel to Los Angeles. She didn’t know why. Although a Christian, she did not realize that God was leading her. Her train stopped at San Bernardino, and a strange urge made her take a layover in that city

The railroad station was then at least three quarters of a mile from the heart of town, so she drifted down on the left hand side of the street, looking for a hotel.

At that very instant, Lovegreen felt a strong desire to go for a walk, and he started down the same side of the street.

The woman coming toward him looked familiar. He blinked his clear blue eyes. The woman saw him and squinted to make sure. The man coming toward her looked so familiar.

Suddenly they were face to face for the first lime in thirty years.

Lovegreen felt a surge of warmth. She was beautiful—snow white hair, still a young face. How could she be even more lovely than before?

Similar feelings stirred her.

They gazed into each other’s eyes momentarily, and the years between melted away. Then they literally flew into each other’s arms.

When I learned from them what had happened, I knew that this wonderful reunion was a story written and directed by the Holy Spirit.

A few days later, they asked me to marry them. It was a I privilege and an honor for me.

This was just one of the many flames of Azusa Street.


[Updated on: Thu, 17 January 2008 14:06]

WHY I WOULD RATHER TRUST JESUS [message #1088] Mon, 24 December 2007 20:27
Messages: 35
Registered: December 2007
Location: Auburn, Alabama

“Jesus said unto him, If thou canst believe, all things are possible to him that believeth." Mark 9:23

As Jesus walked the shores of Galilee and made His way through its many villages, His power to cure sicknesses and diseases was a conspicuous and remarkable part of His ministry. Wherever He went, crowds of expectant sufferers were sure to throng Him, looking for the least opportunity to reach out and touch the One Who went about doing good, healing all that were oppressed of the devil (Acts 10:38 “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.”). And those who exercised a humble faith were never disappointed. Time and again we read of healing successes summarized in sublime expressions like these:

Matthew 4:23 "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people"

Matthew 4:24 "And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them"

Matthew 8:16 "When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: That It might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses"

Matthew 12:15 "But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all"

Luke 6:19 "And the whole multitude sought to touch him: for there went virtue out of him and healed them all."

Such passages are, however, much more than simply glowing episodes from a bygone era. Jesus Christ, as risen Lord, is just as willing and able to show Himself strong in the bodily healing of His children today, as He was in the days of His flesh.

During the mid-1970's William Harvey was a student at North East Junior College in Rainsville, Alabama. Muscular dystrophy had taken its toll leaving him with a stride that was less than full and making his ascent up a flight of stairs at the school complex a major task. One of his legs was also shorter than the other---that is, until he encountered the risen, healing Christ. It happened one day at a local Methodist parsonage. He was asked by a full gospel minister if he believed Jesus would grow his leg out to be equal with the other one. After responding in the affirmative, prayer was offered in the Name of Jesus, and the power of God grew his shorter leg to the proper length. His stride became normal and a flight of stairs was no longer the task it once was, simply because of Jesus' healing touch.

Exceeding Great and Precious Promises

The very fact that God promises supernatural, bodily healing in both Old and New Testaments should provide the believer with sufficient incentive to trust Jesus alone for the healing and health of his body. The direct, supernatural intervention envisioned in these Divine pledges is overwhelming evidence of God's will for the believer to cling trustingly to God's Word of promise for the gracious removal of all of his bodily ailments. Promises such as these literally beckon us to believe:

Exodus 15:26-- “And said. If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which Is right in his sight, and wilt give ear to his commandments, and keep all his statutes. I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee." The Hebrew of this final phrase, "For I am the Lord that healeth thee” could be translated. "For I am the Lord your physician." thereby highlighting the exclusive right of Yahweh to relate to His people in the role of physician. God’s role as Healer is such an integral aspect of His relationship to His people that it actually becomes His very Name!

Exodus 23:25.26- "And ye shall serve the LORD your God, and he shall bless thy bread, and thy water: and I will take sickness away from the midst of thee. There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil." Here, in no uncertain terms. God promises to remove sickness, miscarriage, and barrenness from His people in response to their faithful service.

Deut. 7:15 “And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee: but will lay them upon all them that hate thee." Obviously, it is not the will of our Father In heaven that His children be burdened with the hideous maladies which so often plague the unregenerate world (Egypt).

Psalms 103:2.3- “Bless the LORD. O my soul, and forget not all his benefits: Who forgiveth all thine iniquities: who healeth all thy diseases." Here, in bold terms, we have God's undeniable promise to heal all our diseases just as surely as He promises to forgive all our iniquities. We can believe Him to do one with the very same confidence with which we believe Him to do the other. With such unmistakable pledges before us, and mind you, these are but samples drawn from a plethora of promises, the unwillingness on the part of those who claim to be God's children, to simply trust Jesus for all of their health needs Is little short of astounding.

God's Ample Provision For Our Healing

In addition, the fact that the Scriptures clearly teach the sufferings and death of our Lord to be a bearing of our bodily infirmities (Hebrew = our weaknesses) and sicknesses, Matthew 8:17 “That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”), should likewise encourage the believer to place the totality of his trust in the Lord as his Healer. God has not only pledged Himself with a plurality of plain promises, He has also made ample provision for the fulfillment of those promises by grounding our healing squarely in the atoning sufferings and death of our Lord Jesus. This is the significance of such passages as Isaiah 53:4, 5, an Old Testament classic atonement reference, and its New Testament counterpart and commentary, Matt. 8: 17. Respectively, these passages read: “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he {was] wounded for our transgressions, bruised for our iniquities: the chastisement of our peace {was] upon him; and with his stripes we are healed"; and “That it might be fu{filled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare sicknesses."

These passages, coupled with 1 Peter 2:24 “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.” stand out as beacons, beckoning the believer to view his healing as an accomplished fact. God has acted historically (2 Corinthians 5:19 “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.”) in the person of Jesus Christ to reconcile as many as believe to a right relation with Him by bearing the imputed guilt of their transgressions and the bodily infirmities which overtook them because of sin, whether racial sin in Adam (Romans 5:12 “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:”), or individual transgressions. Since the root cause for sickness, viz. sin, has been dealt with at Calvary, the effect---sickness---has likewise been dealt the death-blow.

The fact that healing is "in the atonement" removes the question of whether it is always God's will to heal his believing and obedient children from the realm of uncertainty into the land of blessed certitude. Once the believer reckons his healing a finished work (John 19:30 “When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.”), confessing that by Jesus' stripes he was healed, and carefully complying with the other Biblical conditions, it is but a matter of time until his bodily condition will conform to these inspired statements of God's Word. Furthermore, since God has already healed him, the believer need not beg and engage in vain repetition, as though there were need of overcoming some unspoken reluctance in God's mind concerning His will to do what He has already done in Christ. Viewing our healing as an accomplished fact thus becomes a basis for the bedrock conviction that what God has done for us in Christ at the Cross cannot be altered by the assaults of Satan against our body.

The Prescribed Means of Healing

Healing thus promised in the Bible and provided at Calvary is not mediated to the believer by medical but by supernatural means. It is by the laying on of hands (Mark 16:18 “They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.”; Luke 13:13 “And he laid his hands on her: and immediately she was made straight, and glorified God.”), the prayer of faith (James 5:14-15 “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.”; John 14:14 “If ye shall ask any thing in my name, I will do it.”), the touch of faith (Mark 5:27-28 “When she had heard of Jesus, came in the press behind, and touched his garment. For she said, If I may touch but his clothes, I shall be whole.”), the Word of God (Proverbs 4:20-22 “My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health {Heb. medicine} to all their flesh.”; Psalms 107:20 “He sent his word, and healed them, and delivered them from their destructions”), and the supernatural gifts of the Holy Spirit (1 Corinthians 12:28 “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities {kinds} of tongues.”) that God's people are relieved of the satanic oppression of sickness and disease (Acts 10:38 “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.”).

In their bouts with physical infirmity, Job (Job 2:7 “So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.”: 42:10 “And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. {Heb. added all that had been to Job unto the double}”), David (Psalms 30:2 “O LORD my God, I cried unto thee, and thou hast healed me.”), Paul (Galatians 4:13 “Ye know how through infirmity of the flesh I preached the gospel unto you at the first.”), Epaphras (Philippians 2:27 “For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.”) and Hezekiah (Isaiah 38:2 “Then Hezekiah turned his face toward the wall, and prayed unto the LORD,”) saw no need to resort to medical means. In fact, the only believer who is said to have sought medical relief was King Asa, who was promptly chastened for his unbelief (2 Chronicles 16:12-13 “And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians. And Asa slept with his fathers, and died in the one and fortieth year of his reign.”). Obviously, God was displeased with his distrust and his premature death is set forth In Scripture as a warning to those who would "trust in the arm of the flesh" (Jeremiah 17:5 “Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.”).

As we think of Israel, an entire nation without a health department or Divinely authorized medical Institution (although the less spiritual would resort to physicians, as did their pagan neighbors), to whom God was committed by covenant as Healer-Physician (Exodus 15:26 “And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.”), the alien nature of the medical alternative becomes increasingly apparent.

Did You Know?

In addition to the fact that the Medical Institution does not fall within the Biblical framework of God's prescribed means of healing, there are several considerations which make it a questionable route for a Christian:

The very rationale underlying all modern medicine represents a form of that "wisdom of man" (1 Corinthians 2:5 “That your faith should not stand {Gr. not be} in the wisdom of men, but in the power of God.”) that is "foolishness with God" (1 Corinthians 3:19 “For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.”), and is therefore diametrically opposed to the Biblical teaching concerning the source and cure of sickness. His educational background and training predisposes even the most well-meaning doctor to trace every sickness to a natural cause---some bacterial microbe, virus or dangerous cell. The Scriptures, However, assert a spiritual (Satan---Acts 10:38 “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.”; Luke 13: 11-16 “And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?”) and moral cause for every physical malady known to man. Romans 5:12 is quite clear in this regard, and attributes spiritual and physical death to the human race's disobedience in the person of its natural head and representative. Adam: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Simply stated, this means that the experience of death, and by implication, its precursor, deadly disease---are penal inflictions traceable to original sin. Psalms 107:17-20 also reinforces this concept by adding that personal transgression (again. a moral cause) can be the root cause of illness: "Fools because of their transgression, and because of their iniquities, are afflicted. Their soul abhorreth all manner of meat; and they draw near unto the gates of death. Then they cry unto the LORD in their trouble. [and] he saveth them out of their distresses. He sent his word, and healed them, and delivered [them} from their destructions." Thus, the rationale of modern medicine is radically at odds with the Bible and must therefore be discounted by the sincere believer as an unscriptural explanation of the cause and cure of sickness.

Furthermore, the medical profession routinely employs methods of research and treatment which the Bible squarely condemns. The desecration of the dead by the use of cadavers---corpses utilized in classes on surgery rather than being properly buried and provided the dignity of a decent funeral. Since the Scriptures view the corpse as representing the person, any indignity done to the body is viewed as an injustice to the person (1 Samuel 31:11-13 “And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul; All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there. And they took their bones, and buried them under a tree at Jabesh, and fasted seven days.”; 2 Samuel 21:8-10 “But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest. And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.” of course, I realize that some misguided souls actually donate their bodies for such desecration!).

Then there is the exposure of human nakedness (e.g., in the exams of gynecologists and in childbirth, physicals, etc.)---a practice which the Scriptures condemn with one voice (Genesis 9:20-25 “And Noah began to be an husbandman, and he planted a vineyard: And he drank of the wine, and was drunken; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him.
And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.”: Leviticus 18:6-18 “6 None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.
7 The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.
8 The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.
9 The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover.
10 The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.
11 The nakedness of thy father's wife's daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.
12 Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman.
13 Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.
14 Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.
15 Thou shalt not uncover the nakedness of thy daughter in law: she is thy son's wife; thou shalt not uncover her nakedness.
16 Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.
17 Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.
18 Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time.” 20:17-18 “And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered {Heb. made naked} her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.”) as bringing God's certain curse (Genesis 9:25 “And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren”). The concealment of nakedness is a concept firmly rooted in Biblical modesty (1 Timothy 2:9-10 “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided {plaited} hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works.”), although it is commonly ignored by today's culture and routinely trampled in the ongoing practice of medicine. Is it any wonder that depraved and unsupervised children sometimes refer to their indecent exposure as "playing doctor"?

And what of the administration of drugs? Are you aware that the Greek word for sorcery {<pharmakeia>} (the use or the administering of drugs ("pharmacist"): poisoning: sorcery, witchcraft, magical arts) also refers to the concoctions of the druggist---sorcerer used as remedies? We are told that sorcery (drug use) will be a predominate sin of the Endtime, and one which men will refuse to part with even in the face of unprecedented Divine judgments (Revelation 9:21 “Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.”: and following also Galatians 5:19-21 “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft {Greek <pharmakeia>--pharmacy}, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”: Revelation 21:8 “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”).

A survey of these considerations and a trusting look at the many promises of bodily healing in the Word of God have convinced me that simple trust in Jesus is preferable to reliance upon the vaunted medical discoveries of modern man. And when I ponder the very practical consideration that JESUS has been faithful to heal me and maintain my health for many years, I am satisfied with this simple, but Scriptural conclusion concerning physical healing---
I would rather trust Jesus!

Sandhill Bible Church,
4505 Sandhill Road.
Auburn. AL 36830 (334} 749-6475

My personal testimony is that Jesus the Great Physcian has been my personal physican, and HIM only, since 1982. He has always been faithful and always will be. I was born in 1938. Thank you JESUS!

[Updated on: Mon, 24 December 2007 20:45]

HAVE WE REALLY FORSAKEN ALL INCLUDING SELF? [message #1054] Fri, 14 December 2007 11:23
Messages: 35
Registered: December 2007
Location: Auburn, Alabama
Praise the Lord Jesus!

My wife, Arlene, and I usually have a time before the Lord as we read and meditate over the word every morning. Today’s readings ended with the verses below.

Isaiah 66:1-2

1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?
2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.

As I was reading it to Arlene the Lord God Himself came in a stronger way. He impressed me to speak out as I read the underlined words. As I spoke out I was impressed that He was asking some questions and then had some things to say!

Where is the house that you have built? Why have you told others that your body is the temple of the Holy Spirit but you have not totally yielded to Me yet? How is it My house when you don’t always make Me welcome? There are times that you take the house back and you push Me out. It is to be My house. O, when will you stop struggling with Me and let Me do My will in and through you? It is I Who will receive the glory and not you! You also have told others that you have the peace that passeth all understanding but I can’t see it as you lose your peace with others and thus with Me. O My son, get out of My way and then and only then will I find My place of rest to be in you. For it is I and I alone Who has started and will complete the building of My house in you. Then I will find my place of rest and you will abide in My rest and that peace that passeth all understanding will abide upon you all to My glory and not yours!

Your servant in Christ


[Updated on: Sat, 29 December 2007 21:31]

SANDHILL BIBLE CHURCH [message #1053] Fri, 14 December 2007 11:21
Messages: 35
Registered: December 2007
Location: Auburn, Alabama

For the Lord your God does say that in this hour I am speaking to the hearts of men and women and showing them the way wherein they should go. And I say unto thee that if thou shalt listen, yea, if thou shalt heed, yea, if thou shalt ponder the path of thy feet, then I will guide thee, I will lead thee, I will show thee, saith the Lord, what ye need to know to make straight paths for your feet. But I say unto thee that there are lame areas even amongst members of this assembly; they will cause you to walk haltingly in the days ahead; they will cause you, saith the Lord, to be turned out of the way and turned aside after satan except ye be healed. So My people, let Me heal thee of thy back turnings, of thy backslidings, yea, of thy resistance, yea, of thy pride. Let Me humble thee, saith the Lord. For I would humble thee that thou wouldest not be humiliated in the days ahead, lest your folly be made manifest unto all. O My people, repent ye this day and draw near to Me, and I will draw near to thee, and I say unto thee that, that which is lame shall be healed, and thou shalt make straight paths for thy feet, and I shall guide thee in the way everlasting. Yea, and thou shalt see out of obscurity, and the things that have seemed obscure in the days gone by, because of the darkness of thine understanding, shall be seen clearly. Yea, saith the Lord, for I am able to anoint thine eyes with eyesalve. I am able to illuminate, yea, I am able, saith the Lord, to renew thee in the Spirit of thy mind, so that ye may behold the King and His beauty, that ye may behold the beauty of holiness as I understand holiness to be. Yea, saith the Spirit of God, that you might behold the way wherein ye should go, hearing a Word behind thee, saying, this is the way, walk ye in it. O My people, this is the hour when I will begin to move My people. Move them beyond the infantile stage, yea, that they might be brought to the perfect man, to the measure [of] the stature [of] the fullness of Christ. And shalt not this involve a change, yea, saith the Lord, from glory to glory even as by the Spirit of the Lord. For it is by My Spirit that this change shalt be wrought, saith God. And I will cause My people to begin to think with the mind of Christ, and to move in realms beyond their present level of understanding. And I say unto thee that there shall be a restoration of the mind of Christ and the body of Christ. And I say unto thee that they shall begin to walk upon their high places, and no man shall cast them down, and no man shall cause them to stumble. For they shall be granted a glimpse, saith the Lord, of the high calling of God in Christ Jesus, and they shall begin to mount up [with wings] as eagles. Yea, saith the Lord, they shall begin to mount up, and they shall begin to ascend into realms, saith the Lord, that they have only pondered in days gone by, but now they begin to experience. I say unto thee, that this is what I have for thee: to go higher and to go deeper; yea, saith the Lord, to be led by My Spirit into deeper places of change, if you will permit Me to teach thee in the way wherein you should go. So humble ye, yea, saith the Lord, humble ye your own hearts beneath My mighty hand, and I shall begin to shape and mold and make a vessel unto honor, yea, meet for the Master’s Use in this last day of ministry and message. I say unto thee, that I will give thee My message as I have purged thee, saith the Lord. As I have removed the precious from the vile in thy life, I shall make thee as My own mouth, yea, saith the Lord, I shall put My Words in thy mouth, and when thou speaketh, thou shalt speak as the oracles of God, for a divine sentence will be fitted to thy lips. Yea, saith the Spirit, I seek a people who are walking in stride with Me, and a people who have been humbled beneath My hand, and a people who may speak with My Words to the people to whomsoever I send them. O My people, will ye be this people? Yea, saith the Lord, will ye be the people of God in the midst of a last day apostate generation? Will ye be the people, saith the Lord, who rise above the low level of superficial religion? Yea, if ye shall be this people, saith God, then I shall be thy God, and I shall equip thee, and I shall anoint thee, and I shall direct thy every step, and show thee the way wherein ye should go. Yea, I say unto thee, that darkness lies ahead, yea, a great darkness, saith God. But in the midst of the darkness great light will shine, for I shall be a light unto thee, saith the Lord, and I shall direct thee as you look unto Me, the author and finisher of thy faith; thy faith shall be lightened, and ye shall know what you ought to know, when you ought to know it, and thou shalt be led, not by thy own mind, but by My Spirit, saith the Lord.



The Lord your God does say that I am with thee to the extent that you abide in My Spirit, saith the Lord. Yea, be not one bound by the brain, be not one who is simply limited to the unaided deductions of thy mind. Yea, saith the Lord, be one who is lead of the Spirit of God. For have I not said in My Word that they which are lead of the Spirit of God, they are the sons of God. And I say unto thee that if thou shalt pray in the Spirit, yea, thou shalt learn what it is to be lead of the Spirit. For as ye yield your tongue, yea, as you yield your vocal apparatus to Me and allow Me to give thee utterance, not of thine own mind nor, saith the Lord, from thine own reasoning, yea, as you allow Me to give you utterance in another language, in the tongues, yea, in the Spirit, ye are yielding yourselves to Me. And if ye shall yield yourself to Me in regions beyond the tongues, saith the Lord, then thou shalt be lead of the Spirit. Yea, but all of this shall begin with learning to yield yourself to Me as you pray in the Spirit, saith God. So yield your members unto Me. Yea, saith God, yield them as instruments of righteousness as though who are alive from the dead and I shall work through thee, saith the Lord. Yea, I say unto thee, that I will use thee as a vessel set apart unto Me if you shall make communion with the Most High God thy top priority. Yea, if thou shalt make it the thing which your soul so yearns after, yea, if thou shalt make the hidden place of prayer a place of delight, if thou shalt make, saith the Lord, thy seeking of God a time set aside and unhindered and undistracted by man and by the interruptions of man, yea, if thou shalt come apart, yea, for a season and seek Me in prayer, I say unto thee that I shall restore thy joy. I say unto thee that I shall restore thy zeal. I say unto thee that I shall restore thy perception. I say unto thee that I shall quicken thine ear to hear what the Spirit of God is saying in this hour. And thou shall be lead of the Spirit even unknowingly, saith God, even unwittingly thou shalt find that I, the Lord your God, shall ordain thy steps and lead thee in the way wherein thou shouldest go. Thy steps shall be ordained, ordered by the Lord. So My people, seek Me even in this day in tongues, yea, seek Me, saith the Lord, to pray. Yea, seek Me, saith the Lord, to know what it is to be lead by the Spirit by first of all yielding your tongue, yea, your vocal apparatus to Me in the Spirit. And I say unto thee that if thou shalt learn to pray in the Spirit, yea, and to pray more earnestly and with a fervent heart, I say unto thee that I shall teach thee what it is to be lead of My Spirit and thou shalt know the mind of Christ and I shall give thee My judgments and I will show you when to pursue and I will show you when to cease from pursuit. I shall show you to what chariot to join thyself and I shall show you when to turn away. And I say unto thee that I alone am sufficient for these things. So seek Me, the Lord your God, wherein thy sufficiency lies and thou shalt be confident not competent in yourself but competent in the Lord Christ, yea, not sufficient of yourself but with a sufficiency that flows from God above.


[Updated on: Sat, 29 December 2007 21:33]

JESUS CHRIST OUR HEALER [message #1052] Fri, 14 December 2007 11:17
Messages: 35
Registered: December 2007
Location: Auburn, Alabama

The Lord Jesus is so longsuffering and good to us. Recently on a Weds evening, at Sand Hill Bible Church, there was a Word of knowledge about someone with a hip problem. That very morning while I was praying at the Church, I was limping around with a very painful hip. I received the Word of Knowledge with joy and also believed for a painful knee to be manifested healed. I had previously claimed my healing by calling on Jesus, my healer, our great physician! Both healings were manifested and I want to declare that I love You Jesus and I thank You that You are so faithful and that You watch over Your word to perform it. Praise You Lord Jesus and Thank You Heavenly Father!


Hebrews 13:8 Jesus Christ the same yesterday, and to day, and for ever.

[Updated on: Sat, 29 December 2007 21:34]

 Topic: "he being dead yet speaketh." (Heb. 11.4) Thoughts From HEF - Part 5
"he being dead yet speaketh." (Heb. 11.4) Thoughts From HEF - Part 5 [message #435] Thu, 01 February 2007 17:38
unclebob_5  is currently offline unclebob_5
Messages: 15
Registered: January 2007
Location: Pennsylvania, USA
Junior Member
"God testifying of his gifts: and by it he being dead yet speaketh." (Heb. 11.4) Thoughts From HEF (Part 5)

I have recently been (re-)reading HEF's book, "Deeper Life In The Spirit"; this was a book that has always blessed me, so I thought I would just excerpt from it a bit for the benefit of those who have never (or recently) read it - starting at the beginning...Here is part 5 (from pp. 22-33 of the book; emphasis in bold is mine; my thoughts follow the excerpt). Read his teaching, meditate, and be blessed!

How to Receive the Baptism in the Holy Spirit
with the Scriptural Sign Following

Two basic steps are necessary to receive the baptism in the Holy Spirit: the first concerns preparation of the heart to receive the Holy Spirit; the second is the act of faith whereby one receives the baptism with the accompanying evidence.

Preparation of the Heart

In order to reap a harvest the farmer must first prepare the ground to receive the seed. In like manner one's heart must first be conditioned and prepared to receive the blessed Comforter. Some who have desired the baptism in the Holy Spirit have not received it because they have not prepared themselves beforehand. Receiving the Holy Spirit is not something to be taken lightly and rushed into without serious consideration. The basic purpose of God in giving us this anointing from heaven is not merely so we can speak in new tongues, as great a blessing as this experience is; but the baptism in the Holy Spirit is the doorway into the deeper life in the Spirit and the fullness of God. What then is necessary to prepare .the heart for this experience?

1. Believe that the Scriptures teach that the baptism in the Holy Spirit is a personal experience subsequent to salvation which is promised to every believer.

One cannot go beyond this point until the matter of the validity of the baptism in the Holy Spirit as a personal experience for the believer today is settled. God will not surprise a doubting heart with the Holy Spirit. One must have resolved any doctrinal questions as to the possibility of being filled with the Holy Spirit in the same manner as the disciples at Pentecost, or such doubt will act as a hindrance and one's faith cannot be released sufficiently for this experience. All of God's promises are appropriated by faith, and the promise of the baptism in the Holy Spirit is no exception. We must ground our faith in the Word of God, for faith comes by hearing (Romans 10:17) and believing the Word. To remove doubts and correct wrong teaching, we recommend a sincere study of the Scriptures on this subject. This is how the writer received this experience, and I have been privileged to instruct and lead hundreds of others into this blessing. There is, we believe, sufficient scriptural evidence set forth in this chapter to inspire the necessary faith to receive the Holy Spirit.

The baptism in the Holy Spirit is a clear Scriptural promise to every believer.

a. Old Testament prophecy.

Joel predicted that in the latter days God would pour out His Spirit upon all flesh:

And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy.
– Joel 2:28

This was first experienced on the Day of Pentecost, when the 120 disciples were all filed with the Holy Spirit and spoke with new languages or tongues (Acts 2:1-4). The fact that the promise was not limited to this initial outpouring is seen from Peter's words of explanation of their experience in Acts 2:38-39, where the same gift of the Holy Spirit is promised to all those who receive Christ: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." The promise of the baptism in the Holy Spirit is without question for all believers who will exercise the faith to appropriate it.

b. New Testament promise.

The classic passage where Jesus promises us the gift of the Holy Spirit is Luke 11:9-13. Verse 13 reads: "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?" The willingness of our heavenly Father to give us the baptism of the Holy Spirit is clearly indicated here, since, as a child of God, we already have received the work of the Spirit in regeneration (Romans 8:9, 15-16). The writer has seen many, many Christians come into this blessing merely by quoting to them this verse of Scripture, which was then appropriated by them in faith. Christ also promises the baptism in Acts 1:4-5, 8.

2. Recognize your need of the baptism in the Holy Spirit.

Jesus said to His disciples in Matthew 5:3, "Blessed are the poor in spirit." As long as one is satisfied with his present spiritual level of life and testimony; as long as he is content with his present degree of holiness, faith, and power; as long as he is satisfied with his present mediocrity and fruitlessness, or his inability to fulfill his responsibilities to the commission as Jesus intended (Mark 16: 15-20), then the baptism in the Holy Spirit will not hold sufficient interest for him to receive it.

A most tragic situation is when the Christian finds himself satisfied with his present level of spiritual growth and attainment. Occasionally there are those who will ask, "What you say concerning the fulfilling of Joel's prophecy today may be true, but what do I need with the baptism in the Holy Spirit?" This is tantamount to asking, "What do I need with more of the power and presence of God in my life?" To ask such a question reveals an abysmal lack of spiritual perception into the teaching of Jesus concerning the need and purpose of the baptism, and is itself an indication of such need of the Holy Spirit by this individual.

When Jesus said, "Blessed are the poor in spirit," He was saying, "Blessed is that individual who recognizes his spiritual poverty; who is aware of his own insufficiency to fulfill My will in his life, and to give an effective witness, or to minister to the needs of the whole man." When one sees himself, as it were, a spiritual pauper and in dire need of power from on high, then in humility he will cry out for divine enablement, desiring above all else the baptism from heaven. This will never occur until one comes to the end of himself and sees himself helpless before a dying world which is in dire need, which he in his pathetic feeble efforts is unable to meet effectively because he lacks the anointing of the Holy Spirit.
The primary reason multitudes in the organized church of our day do not see their need of the baptism of power from on high is that the church has substituted religious organizations and institutions, church activities, and dynamic programs for the power of the Holy Spirit. If the Holy Spirit were taken out of the world tomorrow, most of the program and work of the churches would go right on and they would not know the difference! Therefore, until one is aware of his spiritual poverty and need of the Holy Spirit, attempting to persuade him with scriptural argument is useless.

3. Receiving the baptism in the Holy Spirit must be the greatest expectation of the heart.

One must have a deep hunger and thirst for the Holy Spirit. This thirst must be the most important thing in his life, the greatest expectation of his heart, and the deepest longing of the soul. For now it must be more important than work, friends, eating, or sleeping. One might say, "I don't feel such an urgency or longing, although I would like to have this experience." Then my advice is: do not ask for the Holy Spirit until you feel the need and desire due to your spiritual poverty—until you make it as important as the experience is.

The Christian will not receive the baptism in the Holy Spirit until he recognizes his need for this empowering (point 2, above), but one may be all too aware of his need and still not have a deep desire to receive this experience. A man may be quite conscious of his need of deliverance from alcohol or drug addiction, for example, but at the same time be totally lacking in any desire to give up these things. One may be weak, sickly, and suffering from malnutrition due to an inadequate diet, and still have no real desire to seek a change. Many Christians recognize their spiritual weakness, fruitlessness, ineffectiveness, and need of the baptism, but experience no deep hunger and thirst for the Holy Spirit. God cannot fill one who is not hungry, nor quench the thirst of one who is not thirsty. Jesus said, "Blessed are they which do hunger and thirst after righteousness; for they shall be filled" (Matthew 5:6). Spiritual blessings, by their very nature, cannot be forced upon one, and for this reason Jesus invites only the thirsty to come unto Him and receive the Holy Spirit, saying,

If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him would receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.
– John 7:37-38

In my ministry I have seen hundreds receive the Holy Spirit, entering into a new spiritual dimension which has gloriously changed their lives. In only a few instances, those who have come for the laying on of hands have not received the baptism in the Holy Spirit; but in each case it was not difficult to determine the reason. Generally, it was due to a lack of faith on their part or a lack of deep-felt hunger for this experience. I have been privileged to pray for Christians who came sometimes from long distances with such yearning in their hearts for more of God's life and power in their lives that they could not rest until they had received the gift of the Holy Spirit.

In one instance, two Catholic women had sought this experience for four years without success. When they heard of the outpouring of the Holy Spirit at Notre Dame in March 1967, in which I had the privilege of participating, their hunger for the Holy Spirit was such that they left their employment in Canada and flew to South Bend, Indiana, for the purpose of receiving the baptism! It was also my privilege to pray for one of these. She received the Holy Spirit immediately, speaking in new tongues. The other woman, to the best of my knowledge, had already received when she arrived at the meeting.

On another occasion a woman who lived in another state had such a hunger that she arose early one morning and drove to my residence, knocking on my door at 9:30 a.m. asking for prayer for the baptism in the Holy Spirit, Needless to say her thirst was quenched by the Lord. One brother, a missionary from Africa, although aware that receiving this experience could mean his dismissal from fellowship with his denomination (which actually occurred later), nevertheless felt such a need for the baptism of power in his ministry that he deemed the cost was little enough to pay.

Many instances of the satisfaction of this deep-felt hunger for the Holy Spirit could be given; but where such a hunger was lacking, these individuals have not received the baptism. A case comes to mind of a pastor, who, as most Christians, believed that he had received the baptism in the Holy Spirit at the time he was saved. However, upon being shown from the Scriptures that he did not have the baptism because he did not have the scriptural evidence of speaking in tongues, he asked for prayer to receive the baptism, stating that he wanted all God had for him. But he then added, "However, God has blessed my ministry so much that I must admit that I do not have a real hunger for this experience as probably most of those for whom you have prayed." Needless to say, he received nothing. In fact, I make it a point never to pray for those who do not express a real need and desire to receive the Holy Spirit. These individuals never receive, and it only increases their skepticism and indifference toward the whole experience. Without a genuine thirst for the experience, one cannot exercise sufficient faith to receive the promise. Moreover, God cannot be expected to take one seriously who asks for His best gifts, but who, in turn, manifests no real love and hunger for them.

4. Finally, there must be a willingness to receive the Holy Spirit on God's terms.

This means, first of all, a willingness to receive the baptism with its evidence—that is, speaking in new tongues. Had the disciples on the day of Pentecost been as prejudiced and uncooperative as some Christians today who attempt to set the "conditions" for receiving the baptism, Pentecost would never have occurred. Receiving the sign of the baptism in the Holy Spirit, contrary to the misconception held by some, is not optional. Occasionally some recognize their need of the Holy Spirit and seek the baptism; but due to a lack of understanding of the need and purpose of speaking in tongues, they ask, "What do I need with the tongues? I just want the empowering of the Spirit." Others, wishing to avoid what they feel is the stigma associated with speaking in tongues, seek the baptism on their terms, without the vocal evidence. But this would be like inviting Jesus into your home because you recognize the need of His presence and power, but forbidding Him ever to speak! It is as if one should ask, "Can I receive Christ as my Savior without having to witness to this fact to others? They would doubtless laugh and ridicule, or perhaps persecute me for my testimony." Obviously, one cannot receive Christ who does not care to pay the cost, and in the same manner one does not receive the baptism of the Holy Spirit who would seek to conceal the evidence and testimony of his experience: supernatural utterance given by the Spirit of God. To reject the sign of the baptism, because one fears the so-called stigma of tongues, betrays a lack of awareness of the basic teachings of Jesus concerning discipleship, for He repeatedly emphasized that His disciples are called to suffer tribulation and persecution for His sake (John 15:18-21; 16:33; Acts 14:23; 2Tim 3:12; 1Pet 2:19). One need not think that receiving the baptism in the Holy Spirit is any exception to this. On the day of Pentecost, did they not accuse the disciples of being drunken with wine?

For those who question the need of speaking in tongues as evidence of one's baptism, it is well to ask, "How could one know whether or not he had received the baptism in the Holy Spirit, unless he received it in the same manner as the disciples at Pentecost?" Sometimes Christians, who feel that they have received the Holy Spirit without speaking in tongues, have stated that they do not believe that speaking in tongues is the only evidence of the baptism. Often these are sincere Christians who have had some supernatural experience in their lives, in which God has spoken audibly to them, or they have had a heavenly vision, or some other deeply moving spiritual experience with the Lord, which they identify with the baptism in the Holy Spirit. In one such instance, a young man, while in conversation with the writer, insisted that he had received the baptism because of just such an experience, in which the room where he was praying was suddenly illuminated with heavenly light and Jesus spoke to him audibly. This he was sure was his "baptism in the Holy Spirit." However, we may point out that the Apostle Paul had almost an identical experience to this on the road to Damascus, in which he too saw a great light which "shined round about him from heaven...and heard a voice saying unto him, Saul, Saul..." (Acts 9:3-4). But we read that it was not until three days later that he received the baptism in the Holy Spirit (9:9-17). And there is no question as to whether or not Paul spoke in tongues, as 1 Corinthians 14:18 clearly indicates. Evidence that speaking in tongues is definitely the "sign" of having received the baptism in the Holy Spirit has already been sufficiently set forth earlier in this chapter. It is worth noting that this same young man who thought he had received the baptism of the Holy Spirit without speaking in tongues at the time of his supernatural encounter with the Lord, later when shown his error received the baptism with its evidence, as others have done.

Frequently, Christians wish to be filled with the Holy Spirit because they are all too aware of their spiritual ineffectiveness, weaknesses, fruitlessness, and failure. Out of real spiritual concern, such individuals wish to be more successful and effective as a pastor, evangelist, missionary, or teacher, or desire to live a more victorious Christian life. They sincerely desire the power of the Spirit in their lives, but on their own terms. These individuals will find, however, if they will carefully examine their motives, that their primary concern is not so much God's glory as their own failures! Too often, if we are really honest with ourselves, we are really asking God to change our lives if we do not have to change our beliefs in the process. We have a subtle way of sanctifying our desires many times by telling ourselves that what we wish from God is for His glory, as well as for our good, when in reality, if we would examine our motives, God's will and purpose may play a very minor role in the matter.

For example, a minister once asked me to pray for him to receive the baptism in the Holy Spirit, after he had heard me speak to a group of Christians, telling them of the tremendous change this experience had made in my life and ministry. He confessed that his ministry had been largely unsuccessful, without fruit, and that he needed and desired the baptism. However, he added that he wanted to receive this experience "without the tongues," because the denomination to which he belonged accepted the baptism as valid, but taught that speaking in tongues was not for our day. One who desires the baptism in the Spirit should not ask God, "How can I receive the baptism in the Holy Spirit without tongues?" but "How can I receive the identical experience that the disciples at Pentecost received in the identical way in which they did, so that I might be what they were and do what they did?

So, to receive the baptism on God's terms, we must first be willing to receive with the evidence. But we must also be willing, in the second place, to fulfill God's purpose in giving us the Holy Spirit. This purpose is to bring us into the deeper life in the Spirit and to fill us with all the fullness of Himself (Ephesians 3:19). Our motive must be that we desire this experience in order that we might become holy temples for habitation by the Spirit. To desire the baptism merely to be empowered, whether to speak supernaturally in new tongues, to witness more effectively, or to be endowed with the gifts of the Spirit, fails to take into account the fact that, while these blessings are to be desired, they are not ends in themselves. The Holy Spirit comes to make us what He is: HOLY. The Holy Spirit does not care to indwell one whose basic desire is not the same as His. While receiving the Holy Spirit is by a simple act of faith, and is not dependent upon our reaching a certain degree of perfection first, nevertheless, there must be a willingness to walk in the Spirit and manifest the fruit and character of the Holy Spirit.

In Acts 1:8 we read that when the Holy Spirit comes He empowers the disciple to witness. Significantly, this is why the Holy Spirit is reluctant to fill one whose primary desire is not holiness of character and life, for one can only witness to what he is. Thus, the Holy Spirit does not want to empower anyone to witness to the wrong things. If one desires to be empowered, but wants to live at about the same spiritual level as before, and does not wish to pay the cost of disciplining himself for the deeper walk in the Spirit, submitting his life completely to the Spirit for His control, then the Holy Spirit would be empowering him to be a witness against Himself! We have power enough already to witness to our spiritual weaknesses and failures. If the Holy Spirit gave us power to witness without changing us, we would only publish our weaknesses and shortcomings before the world.

The heart must be prepared to receive the blessed Holy Spirit. The Christian must be willing to ask himself if he is really willing to be filled with One who will take over the control of his life and be his Lord; One who will not accept rationalizations and excuses for sin in his life; One who will no longer tolerate the self-life he has been living, but will require him to submit himself to His pruning and refining work in order to be crucified with Christ. Unless one can sincerely answer in the affirmative that this is his desire, then he does not want the baptism in the Holy Spirit, but merely the empowering of the spirit to serve his own religious ends.

Receiving the Baptism in the Holy Spirit

1. Believe God's Word which promises you the Holy Spirit (Acts 2:38-39).
The terms "baptism," "filled," and "gift" of the Holy Spirit are used synonymously. Cf. Acts 1:5; 2:4; 10:45; 11:15-17.

2. Ask for the baptism in the Holy Spirit (Luke 11:9-13).

3. Confess that you have received the Holy Spirit by faith (Mark 11:24).

For example, say: "Heavenly Father, on the authority of your promise, I now ask for, and by faith receive, the gift of the Holy Spirit, in Jesus' Name."

4. Act on your faith (James 2:17).

The scriptural evidence of having received the baptism in the Holy Spirit is the sign of speaking in a new tongue (Acts 2:4; 10:44-46; 19:1-6; Mark 16:17). In Acts 2:4 we read, "They...began to speak with other tongues, as the Spirit gave them utterance." God fills you, but you must begin to speak. Determine not to speak a word of English at this time (for you cannot speak two languages at once). Lift up the sound of your voice and the Holy Spirit will give you utterance in a new language supernaturally.

Do not be concerned about "what to say," as the language is spoken supernaturally and does not come through the mind or intellect, but through your spirit quickened by the Holy Spirit. In faith, put your speech faculties into operation (vocal chords, tongue, lips) as in speaking any language, and the Holy Spirit, now indwelling you, will give the utterance.

Remember, receiving the Holy Spirit is an act of faith, and this promise is to be appropriated in the same way as all God's promises are, such as salvation, healing, etc. Some who have not understood this fact have failed to receive because they were looking for some "feeling," "emotional experience," or "special anointing" before they would believe they had received the Holy Spirit. We are to receive the Holy Spirit by faith, and as we act on our faith, the evidence and assurance will follow.

My thoughts (see text in bold)--
--One thing I find interesting about this section of DLS is that Dr. Freeman spends more time on preparation of the heart - about 11 pages in the print edition - than he does on receiving - just a little over 2 pages. "Receiving the Holy Spirit is not something to be taken lightly and rushed into without serious consideration," is what Dr. Freeman teaches us here. A slogan comes to my mind (think it might be something they say in government or the military): "Prior Planning Prevents Poor Performance." I think the HEF would have agreed with that! Those of us today who would want to minister the truth of the Baptism in the Holy Spirit to others effectively, should learn from Dr. Freeman that "Some who have desired the baptism in the Holy Spirit have not received it because they have not prepared themselves beforehand." My understanding is that HEF was used mightily to minister the baptism to many, many people. I myself received it through reading his teachings in this very book. He was skilled in this area, and he understood the absolute importance of proper preparation - getting the doctrinal doubts out, eliminating objections, challenging the heart.

"He being dead...YET SPEAKETH!"
Your thoughts?

 Topic: Divine Healing (Part 2): "Go and Do the Same"
Divine Healing (Part 2): "Go and Do the Same" [message #434] Thu, 01 February 2007 17:22
unclebob_5  is currently offline unclebob_5
Messages: 15
Registered: January 2007
Location: Pennsylvania, USA
Junior Member
Parable of the Good Samaritan


30 Jesus replied with a story: “A Jewish man was traveling on a trip from Jerusalem to Jericho, and he was attacked by bandits. They stripped him of his clothes, beat him up, and left him half dead beside the road.

31 “By chance a priest came along. But when he saw the man lying there, he crossed to the other side of the road and passed him by. 32 A Temple assistant walked over and looked at him lying there, but he also passed by on the other side.

33 “Then a despised Samaritan came along, and when he saw the man, he felt compassion for him. 34 Going over to him, the Samaritan soothed his wounds with olive oil and wine and bandaged them. Then he put the man on his own donkey and took him to an inn, where he took care of him. 35 The next day he handed the innkeeper two silver coins, telling him, ‘Take care of this man. If his bill runs higher than this, I’ll pay you the next time I’m here.’

36 “Now which of these three would you say was a neighbor to the man who was attacked by bandits?” Jesus asked.

37 The man replied, “The one who showed him mercy.”

Then Jesus said, “Yes, now go and do the same.”
Luke 10:30-37 (NLT)

I guess that if there is any passage from the gospels that is familiar to most people, it is this one. Perhaps, like me, you have heard this story from your early childhood. And we are very familiar with it --
--The Jewish man traveling, attacked (Greek: surrounded), stripped, very badly beaten and left beside the road
--The priest, who crosses by on the other side of the road
--The Temple assistant (Levite) who comes over to take a look, but also passes by
--The Samaritan who, feeling compassion, chooses to help the man
--Jesus' question: who was this man's neighbor? And the reply of the questioner: the one who was merciful
--Jesus' final comment: "Yes, now go and do the same."

If you were trying to summarize this account for children (and my wife and I do this all the time, as we teach kids at our church), what would you say? Perhaps something like this: "There once was a man…Then there was a third man, a Samaritan. Only he had compassion on this injured man, and helped him. And Jesus our Savior said we should do the same."

One of the things I find very striking - astonishing, really - is the fact that the Samaritan gave the injured man medical treatment! From our perspective it might seem more like "first aid", but at that time, it really amounted to significant medical care. Let's list out what he did --

--The Samaritan "smoothed" (epicheō - to pour on) wine and oil into the man's wounds. Why? Because they had medicinal value.
*Oil was used to moisturize wounds, to keep them from hardening and cracking (which would have permitted germs to enter, causing infections). We see a reference to this in Isaiah: "From the sole of the foot even to the head/There is nothing sound in it,/Only bruises, welts and raw wounds,/Not pressed out or bandaged,/nor softened with oil." (Isa. 1.6 NASB)
*Wine has often been used as an antibiotic/antiseptic treatment, possessing alcohol. In other words, it kills germs.

--Then the Samaritan bandaged those wounds, to keep out dirt and to help the wound heal (and to prevent additional blood loss). These types of remedies were well known in the ancient world. For example, Hippocrates (the father of medicine) prescribes for ulcers, “Bind with soft wool, and sprinkle with wine and oil.” (See Vincent's Word Studies on this)

--Then the Samaritan gives the injured man an "ambulance ride" to a kind of "hospital": he mounts him on his own animal, and while walking along with him, takes him to an inn, where he continues to care for him - perhaps changing his bandages and applying more wine and oil.

--The next day the Samaritan provides for his continued care and healing treatment, leaving a deposit of money with the innkeeper, with a promise that he will meet any additional expense incurred in the treatment of this man.

By the way, Warren Wiersbe, in his famous "BE" commentaries, says this--

"Jesus did not say that this story was a parable, so it could well be the report of an actual occurrence. For Jesus to tell a story that made the Jews look bad and the Samaritans look good would either be dangerous or self-defeating. “You just made that up!” they could say. “We all know that nothing like that would ever happen!” So it is possible that some of His listeners, including the lawyer, knew that such a thing had really happened. Either way, the account is realistic."

Would you say it is fair and reasonable to understand that the Samaritan used medicines and medical treatment in helping this man who was injured? I think so.

But here is what I find striking -- in this account Jesus does not display any antagonism towards medicine. He does not condemn the actions of the Samaritan in providing medical care. No one is upbraided for having a "lack of faith". In fact, Jesus commends his actions - He agrees with His questioner that the Samaritan "showed mercy" - that he displayed compassion.

And Jesus commands us, as well as His questioner, to "Go and do the same."

How? In what way are we to "do the same?" To show compassion on our "neighbors"? -- which Jesus is teaching us includes everyone with a need. What actions would be the "same" actions we are told by Christ to do? How can we show that compassion? Can we not show compassion (at least in part) by providing compassionate care - including compassionate medical care - for the sick and injured - just as this Samaritan man did?

"Go and do the same." -- Jesus said so!

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