Daily Bible Nugget #676, John 6:44

Posted on March 12, 2022 by Jerry

The Nugget:

Joh 6:44  No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

One of my friends on Facebook posted this interesting comment:

There is something about being created as self directed individuals (angels and humanity) that craves autonomy.

Biblical “Calvinism” affirms the sovereignty of God and the true Gospel of divine sovereign grace.

“…that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved;” Romans 10

“…so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2

Criticism of “Calvinism” comes from the spiritual pride of the flesh, as recorded in Genesis 3. It judges God, and telling Him He has to be fair, and that we get to choose by our own “free will” whether to believe in Jesus or not.

 

I posted, in response, this comment:

Criticism of Calvinism may also come from a more careful and accurate study of what the Bible itself actually teaches!

In answer to a question posed to me on Facebook, “What is one thing that you think calvinism teaches that isn’t biblical?” I wrote:

From my long, careful, and thorough study of the Bible I must conclude that the doctrine of limited atonement is unscriptural. There are other doctrines that are unbiblical because those who formulated those doctrines failed to heed the grammatical distinctions maintained in the Greek New Testament, with particular reference to the subjunctive mood.

John 6:44 is a prime example:

Joh 6:44  No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (KJV)

Joh 6:44 no one is able to come unto me, if the Father who sent me may not draw him, and I will raise him up in the last day; (YLT, Young’s Literal Translation)

Notice that the KJV “draw” is more correctly translated “may draw,” as reflected in Young’s Literal Translation of the Bible. “May” represents the subjunctive mood that is present in the underlying Greek text of the New Testament.

draw. or, may draw. Aorist tense, active voice, subjunctive mood, third person singular verb. Logically, Calvinism cannot base absolute sovereignty and absolute predestination or the doctrine of irresistible grace upon (or in the face of) the “may” of the subjunctive mood in the probable future third class condition here and in verse 65 (Joh 6:65), That would be an absolute contradiction in terms. “May” expresses contingency; the “third class condition” expresses probability, but not certainty, because of the contingency. The “third class condition” asserts that if a specified condition is met, a certain result will follow. Thus, the Calvinistic position is proven absolutely untenable according to the grammar of Scripture. The terms of the contingency are expressed in Joh 6:37 and Joh 6:40, and include continuing belief.

Joh 6:37  All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. (KJV)

Joh 6:37 all that the Father doth give to me will come unto me; and him who is coming unto me, I may in no wise cast without, (YLT)

Notice that Young correctly preserves the subjunctive mood by translating the last clause “I may in no wise cast without .”

I will. or, I may (Young). The subjunctive mood marks the contingency: is coming.

Joh 6:40  And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. (KJV)

In this instance at John 6:40 the KJV got it right by properly representing the subjunctive mood by the use of “may” in the clause “may have everlasting life.” The “may” of the subjunctive mood reflects the preceding contingency marked by “and believeth on him,” where “believeth” represents the present continuous tense of the verb “believe,” calling attention to the necessity of continued believing.

Joh 6:65  And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. (KJV)

Joh 6:65 and he said, `Because of this I have said to you–No one is able to come unto me, if it may not have been given him from my Father.’ (YLT)

were given. or, may not have been given (Young). As in Joh 6:44, the subjunctive mood (“may”) marks a stipulated contingency involving continued hearing of His word (Joh 6:63) and believing (Joh 6:40; Joh 6:47; Joh 6:64).

This may not be what you have been taught in Sunday school. It may not be what your church or pastor teaches. It is what the Bible teaches! It is never safe to go by man-made doctrinal systems for they do not accurately represent what the Bible teaches. Study the Bible yourself. Learn all you can. Careful study will make a difference for  all eternity!

That is what Real Bible Study is all about. If you have not been using The New Treasury of Scripture Knowledge or Nelson’s Cross Reference Guide to the Bible or The Ultimate Cross Reference Treasury, you are not studying the Bible to the degree that will most help your spiritual life and Bible understanding! These resources, like their venerable predecessor, The Treasury of Scripture Knowledge, let Scripture interpret Scripture.

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Daily Bible Nugget #675, Matthew 19:17

Posted on March 6, 2022 by Jerry

The Nugget:

Mat 19:17  And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

My Comment:

This passage (Matthew 19:17) was brought up in a discussion about baptism regarding the assertion that good works are required for salvation. Jesus spoke in a manner to indicate that “if thou wilt enter into life, keep the commandments.”

To make this important answer more accessible for all readers here, I am making use of my answer in that discussion in this separate main post:

Dear Dave,

You brought up a most interesting passage, Matthew 19:17, in a comment above.

Mat 19:17  And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

I placed the following note on this passage in my newest Bible study tool, The Ultimate Cross Reference Treasury:

but if. FS184A, +1Co 15:2, Note,—The Lord answers this inquirer according to the terms of the Legal Dispensation, which had not yet expired, and under which, as a Jew, he was: with a view to vindicating the requirements of the law, preparatory to the announcement of the grace of the gospel; to the faith and privileges of which, however, he afterwards invites him in the words Come and follow me, Mat 19:21 :—whence also the difference between this answer and that given by the apostles to the same question, in the case of the Philippian Jailer, Act 16:31,—he being a Gentile, and the New Testament dispensation having been opened. So in the other instance recorded, Luk 10:25, the Lord answers according to the Law, but yet (as in this instance) in such a way as to convince of sin by it, and so lead from it. See the references (De Burgh, p. 91). +Lev 18:5, Neh 9:29, Eze 20:11, 12, 13; Eze 20:21, Luk 10:25, 26, 27, 28, Rom 2:13; Rom 10:5, Gal 3:10, 11, 12, 13; Gal 3:19, 20, 21, 22, 23 24, 25.

 

Notice the reference to Leviticus 18:5,

Lev 18:5  Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.

This must be contrasted with Genesis 15:6,

Gen 15:6  And he believed in the LORD; and he counted it to him for righteousness.

Both of these passages (Leviticus 18:5 and Genesis 15:6) are cited in the New Testament a number of times.

[Genesis 15:6 is cited at Romans 4:3, 6, 9, 22, 23, 24. Galatians 3:6. James 2:23.

Leviticus 18:5 is cited at Romans 10:5. Galatians 3:12.]

Paul tells us that the law was our schoolmaster to bring us to Christ:

Gal 3:24  Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

Gal 3:25  But after that faith is come, we are no longer under a schoolmaster.

It is plain that if “the law was our schoolmaster to bring us unto Christ, that we might be justified by faith,” then, as Paul teaches, “But after that faith is come, we are no longer under a schoolmaster.” Thus, we conclude with Paul, being justified by faith, we are no longer under the law.

Therefore, any  properly informed Jew or properly taught Gentile would know from Scripture itself that salvation is by faith alone, apart from the works of the law. Remember how often Jesus asked his hearers (Matthew 12:3. 21:16. Mark 2:25), “have ye not read?”

That does not mean that because we placed our faith in Jesus Christ for our salvation that we are free to become lawless. Rather, as Paul clearly and carefully teaches,

Gal 5:16  This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

Gal 5:17  For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

Gal 5:18  But if ye be led of the Spirit, ye are not under the law.

Notice that  Paul explicitly declares that if we are led of the Spirit, we are not under the law.

Paul further teaches that those who are genuinely saved by faith also produce the fruit of the Spirit, “against such there is no law,”

Gal 5:22  But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

Gal 5:23  Meekness, temperance: against such there is no law.

Gal 5:24  And they that are Christ’s have crucified the flesh with the affections and lusts.

Gal 5:25  If we live in the Spirit, let us also walk in the Spirit.

So if we are not under the law, we surely are not saved by obedience to the law. This would be “another Gospel,” contrary to what Paul (and the Bible as a whole) taught, and is anathema!

Lev 18:5  Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.

Leviticus 18:5 teaches one of the two ways we can be saved: if we keep the law perfectly, we can be saved. But no one except our Lord Jesus Christ has  perfectly kept the law. So, according to the central emphatic point of the book of James (as seen in its literary structure—the whole book of James is one great chiasmus, and the central member of the chiasm is James 2:10), anyone who claims to have kept the law, and yet offends in one point, is guilty of all:

 Jas 2:10  For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

[The chiastic literary structure of the book of James is displayed on page 1847 of the Companion Bible.]

No one, therefore, will ever be saved on the basis of obedience to the law.

The second means of salvation declared in Scripture is justification by faith:

Gen 15:6  And he believed in the LORD; and he counted it to him for righteousness.

This promise given to Abraham in the Abrahamic Covenant has been extended to us all as the only means of our salvation as explained in detail by the Apostle Paul in Romans chapter 4. Notice the obvious: this promise was given before the institution of the Mosaic law and therefore has precedence over it.

Now when James declares that “faith without works is dead” (James 2:26), he is not contradicting himself and neither is he contradicting the Apostle Paul. If you see a contradiction, you are obviously misreading the text of Scripture.

James had just told us earlier in his letter (James 1:18) that we have been begotten by the word of truth:

Jas 1:18  Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

He also speaks of the “engrafted word, which is able to save your souls,”

Jas 1:21  Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

Therefore, James is speaking of the fact that genuine faith in our Lord Jesus Christ  transforms our nature and produces the fruit of the Spirit–the good works that are seen by men as the outcome of our genuine faith.

 

 

 

 

 

 

 

 

 

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Is water baptism required for salvation Part 5

Posted on February 25, 2022 by Jerry

I have been discussing a number of Bible passages which are used by some individuals, churches, and denominations to support the mistaken doctrine of baptismal regeneration or baptismal remission of sin.

Acts 22:16 is another such passage:

Act 22:16  And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

I dealt with this passage in my Bible study resource, The New Treasury of Scripture Knowledge, with special reference to the mode of Christian water baptism. Many Christians, churches, and denominations assume that whenever the word “baptize” appears in the New Testament, it always has  reference to immersion. A careful study of how the word is actually used in the Greek text of the New Testament actually would show that the word “baptizo” which underlies our English word “baptism” and “baptize” is a non-modal word. That is, it tells what was done but does not tell how it was done. Context determines how it was done. That is a linguistic fact.

So, when I placed the following note in my book, The New Treasury of Scripture Knowledge, I wrote the note with the subject of the mode of Christian baptism in mind:

arise. or, standing, he was baptized (2 aorist active participle, nominative singular masculine). Paul was water baptized in a standing position in a Jewish home. Nothing in this record or the parallel accounts suggests Paul went to a place where there was sufficient water for immersion. Jewish households had no provision for immersions, and even the six waterpots at the wedding of Cana would be insufficient for such a purpose (Joh 2:6 note). +*Act 2:38; +Act 8:12; +Act 8:26; +Act 9:6; +#Act 9:18, 1Ch 22:19, **Rom 6:3; **Rom 6:4, *1Co 6:11; **1Co 12:13, **Gal 3:27, *Tit 3:5, **Heb 10:22, 1Pe 3:21.

It ought to be clear that even if Acts 22:16 is a reference to ritual water baptism (which it absolutely is not) that the mode of baptism referred to could not be immersion.

When I created my latest and much expanded Bible study resource, The Ultimate Cross Reference Treasury, I included the following new note to stress that carefully considered, Acts 22:16 is actually a reference to “real baptism,” not “ritual water baptism”:

and be baptized. or, you baptize yourself. The verb is in the middle voice, implying that he had his part to do in connexion with baptism, ’get baptized’ (Walker). You baptize yourself is a middle voice imperative, not passive; you wash away is a middle voice imperative; having called on the name of the Lord shows how the imperatives were carried out—by prayer! Thus the middle voice shows Paul as acting on himself by means of prayer, having nothing to do with water (see LNT, fn u). This baptism cannot possibly be with water, by man. There is not a drop of water here. Here is a baptism that had the power to wash away sins, was effected by prayer and by the subject acting upon himself, and not being passively acted upon by a baptizer with water (see Malcolm Lavender, The Fallacy of the ’Sinning Christian,’ p. 112). On the middle voice, see Act 2:41 note; Rom 9:22 note; Rom 10:13 note. +Act 2:38 note, Act 2:41 note. Act 6:3-4 note. +Act 8:12, *1Co 1:17, Col 2:12 note, Col 2:13 note. 1Pe 3:20, 21, 22.

Does water baptism wash away our sins? Not according to a proper understanding of Scripture. I placed the following note at Acts 22:16 in the New Treasury and retained it in The Ultimate Cross Reference Treasury:

away thy sins. It was not the ritual water of literal baptism that washed away Paul’s sins, but the blood of Christ. This is certain from Scripture, for **Rev 1:5 asserts that the blood of Christ has washed us from our sins. Now if we ask the question, “Which washing is the real, and which the symbolic, washing of our sins?” the only answer possible is that the blood cleansing is real, the water symbolic. Ritual baptism symbolizes the washing away of sins by the blood of Christ. This is the basis for asserting that ritual baptism symbolizes what is accomplished by the Holy Spirit in real baptism (Act 1:5 note). See related notes (Act 1:5 note. **Act 2:38 note, Act 2:41 note. Act 8:36 note, Act 8:38 note, Act 8:39 note. Act 10:47 note, **Act 10:48 note. Act 11:17 note. Act 16:14 note, Act 16:15 note, *Act 16:33 note. **Mar 16:16 note. %**Rom 6:4 note. Col 2:11 note, Col 2:12 note). +Act 2:38, Psa 51:2, Mat 3:6, Mar 1:4, Luk 3:3, Joh 19:34, *Rom 4:11, 1Co 6:11, +**Heb 10:22, 1Pe 3:21, **1Jn 1:7, *Rev 1:5.

A scholarly discussion of Acts 22:16 may be found in James W. Dale, Christic and Patristic Baptism, on the following indicated pages (these references are not given in the index on page 646):

Alexander Campbell, President of Bethany College Page 105
Ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα τοῦ Κυρίου.—ACTS 22:16.

Alexander Campbell, President of Bethany College Page 105
Acts 22:12–16 differs from that passage now examined as being more full in statement, and with material variety in phraseology.

Speaking with Tongues and Prophesying Page 114
It is not stated that he prayed, but doubtless he did as is stated in Acts 8:15, and Acts 22:16, in the case of his own baptism.

Λουτρόν Page 379
Acts 22:16: “Wash away (ἀπόλουσαι) thy sins calling upon the name of the Lord.” Prayer will wash away sin; water will not.

Brief Examination of These Views Pages 427–428
And Acts 22:16, “Baptize thyself, and wash away thy sins (ἐπικαλεσάμενος) calling upon the name of the Lord,” is a crushing, ad hominem, argument against the doctrine.

Dale, J. W. (1874). An Inquiry Into the Usage of ΒΑΠΤΙΖΩ and the Nature of Christic and Patristic Baptism (pp. 105–428). Wm. Rutter & Co.

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Is water baptism required for salvation Part 4

Posted on February 20, 2022 by Jerry

Sometimes individuals, churches, and denominations hold to a mistaken view of what the Bible teaches based on a string of favorite proof-texts. Those who believe in baptismal regeneration or baptismal remission of sins frequently point to Titus 3:5,

Tit 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; (KJV)

Tit 3:5  he saved us, but not because of anything we had done to gain his approval. Instead, because of his mercy he saved us through the washing in which the Holy Spirit gives us new birth and renewal. (GW, God’s Word translation)

Tit 3:5 He saved us because of his mercy, and not because of any good things that we have done. God washed us by the power of the Holy Spirit. He gave us new birth and a fresh beginning. (CEV, Contemporary English Version)

Tit 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, (NET Bible)

This passage is hardly a reference to ritual water baptism. If it were a reference to water baptism, this would be a contradiction to what Paul stated at the beginning of the sentence, “Not by works of righteousness which we have done, but according to his mercy he saved us.”

There is no reference in context to a human administrator of water baptism.

This, then, is another reference to “real baptism,” which is accomplished by the Holy Spirit when we believe on and trust in our Lord Jesus Christ for salvation.

Notice, once again (see John 3:5 for another instance), that two things are here joined by “and”: “washing of regeneration, and renewing of the Holy Ghost.” This is another example of the Figure of Speech Hendiadys, where two words or things are mentioned but only one thing is meant. Thus, the “washing of regeneration, even renewing of the Holy Ghost” are one thing, the same thing, not two things.

The reference is to the spiritual cleansing by the Holy Spirit in real baptism as opposed to ritual water baptism which has no such efficacy, the regeneration and renewing which the Holy Spirit accomplishes in creating in us the new nature in Christ.

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Is water baptism required for salvation Part 3

Posted on February 16, 2022 by Jerry

Those who believe that water baptism is required for salvation appeal to several New Testament verses to support their belief. In Part 2 I discussed John 3:5 which is one of the main verses used to support the doctrine of baptismal regeneration.

Another passage commonly used to support the doctrine of baptismal regeneration is Acts 2:38,

Act 2:36  Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Act 2:37  Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Act 2:38  Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

This passage is often considered by those who teach the doctrine of baptismal regeneration as being an unanswerable prooftext in support of this doctrine.

When Acts 2:38 is examined carefully it is very evident that it does not teach the doctrine of baptismal regeneration at all.

I attended an interesting debate between Albert Garner and a local Church of Christ pastor in Gainesville, Florida. The Church of Christ pastor had posted a large sign about Acts 2:38 which listed fifty scholars which he claimed agreed with his interpretation of the word “for” in the phrase “for the remission of sins.”

I do not recall whether Dr. Garner addressed this issue. But if I were in a debate, I would address this claim by asserting (1) fifty scholars may appear to agree with you but that is likely because they were not addressing the doctrine you promote when they discussed this verse in their commentaries or other writings. (2) Truth is not determined by a majority vote! (3) Your mistaken assertion that “for” in Acts 2:38 means “in order to” is not supported by a careful comparison of related Bible passages. (4) That rendition of Acts 2:38 so as to make it read “Repent, and be baptized every one of you in the name of Jesus Christ ‘in order to’ the remission of sins” does not even make good English sense and certainly in this context is not a good translation of the underlying Greek preposition “eis” which most often is translated by the word “into.” Now translating Acts 2:38 by reading “into” instead of “for” may not at first seem to provide any added clarity until we trace the usage of “eis” in four other  passages about baptism or repentance which use this same Greek preposition:

(1) Matthew 3:11,

Mat 3:11  I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

We are certainly not baptized with water “in order to” repent, but as a sign or symbol of repentance which has already taken place.

(2) Matthew 28:19

Mat 28:19  Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

The expression “in the name” or “into the name” does not mean “in order to the name” but “as a sign or profession of faith in and obedience to” the triune God.

(3) 1 Corinthians 10:2

1Co 10:2  And were all baptized unto Moses in the cloud and in the sea;

The expression, “were all baptized unto Moses” can be translated “were all baptized into Moses.” How can a person or a whole crowd of people be “baptized into (eis) Moses”? The meaning is that when the Israelites crossed the Red Sea on dry land and escaped the Egyptian army who were in hot pursuit, they finally realized they had a firm basis for faith in Moses as their leader. They came under the controlling influence of Moses. You will recall that the Egyptians, attempting to follow the Israelites across that sea on dry land were overwhelmed and drowned in the returning waters:

Exo 14:31  And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses.

It ought to be very clear that “eis” in 1 Corinthians 10:2, “baptized unto Moses,” cannot mean “baptized ‘in order to’ Moses,” but “baptized as a sign or profession of faith in” Moses as their leader.

(4) 1 Corinthians 1:13

1Co 1:13  Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

The questions Paul poses to the Corinthians here all have an expected answer “No.” The Corinthians were not baptized in (eis) the name of Paul. Most certainly the rendering “baptized ‘in order to’ the name of Paul” would be incorrect here also. In the very next verse Paul says:

1Co 1:14  I thank God that I baptized none of you, but Crispus and Gaius;

Now consider: if ritual water baptism is essential for salvation, how could Paul possibly have said “I thank God that I baptized none of you”?

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Is water baptism required for salvation Part 2

Posted on February 13, 2022 by Jerry

There are two major Christian groups, churches, or denominations I know of  that believe it is necessary to be water baptized in order to receive remission of sins or in order to be born again or be saved.

One of the main texts of Scripture they point to in support of this view is John 3:5,

Joh 3:3  Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

Joh 3:5  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

In context, Nicodemus, a ruler of the Jews, did not understand what Jesus meant by “born again.”

A little farther in the narrative Jesus indicates his surprise that Nicodemus did not know these things:

Joh 3:9  Nicodemus answered and said unto him, How can these things be?
Joh 3:10  Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

If Jesus expected Nicodemus to know and understand these things, it stands to reason that these things were already taught in the Bible and Nicodemus should have known them.

Since Jesus expected Nicodemus as a “master in Israel” to know these things, clearly they must be taught in the Old Testament, and in fact they are. Being “born of water” is taught in Eze 36:25, “sprinkle clean water,” and being “born of the spirit” is taught in Eze 36:26, 27, “a new spirit will I put within you,” both expressions in Ezekiel pertaining to the spiritual awakening required for Israel to be restored to God’s favor in order to receive the promised theocratic kingdom in the land of Israel (Eze 36:28). Since the three elements “water,” “spirit,” and promised “kingdom of God” appear together in both passages in precisely the same connection, it is unnecessary to look elsewhere for the proper explanation of Jesus’ words.

Therefore, the reference to being “born of water and the Spirit” can have no reference to the Christian rite of ritual water baptism for there is no way that Jesus could properly expect Nicodemus to have knowledge of that. Water baptism is not at all in view in Ezekiel 36:26, 27, 28.

In the first part of this series about “Is water baptism required for salvation” which I began with yesterday’s post, I established from Scripture itself that there are at least two baptisms spoken of in the New Testament (Hebrews 6:1, 2, note baptisms is plural). I gave several New Testament passages which spoke of two baptisms (Matthew 3:11)–water baptism as practiced by John the Baptist and baptism of the Holy Ghost as practiced by our Lord Jesus Christ.

Baptism with water is ritual water baptism and requires someone to administer the water to the subject.

Real baptism is accomplished by the Holy Spirit without a human administrator and without the use of physical water.

Notice very carefully that John 3:5 is a reference to real baptism by the Holy Spirit which results in the new birth for in context no water is mentioned in connection with any human administrator of the rite:

Joh 3:5  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

But reading the verse you might say, but Jesus explicitly mentions being “born of water.” What is involved here is a Figure of Speech called Hendiadys, where two words are used (water, Spirit) but only one thing is meant (Spirit). Thus what is meant is “born of water, even the Spirit.” Water is here used as a symbol of the Holy Spirit. Taken this way, what Jesus said to Nicodemus should have been understood by Nicodemus in the light of Ezekiel 36:25, 26, 27, a passage he surely should have known.

This conclusively demonstrates that two Christian churches or denominations I know of have misinterpreted John 3:5 when they have used this text to assert their mistaken doctrine of baptismal regeneration when they teach that ritual water baptism is a requirement for salvation.

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Is water baptism necessary to salvation?

Posted on February 12, 2022 by Jerry

By carefully considering what the Bible teaches, this should be a fairly straightforward question that is easy to answer.

First, consider Hebrews 6:1, 2,

Heb 6:1  Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

Heb 6:2  Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

Notice carefully that in Hebrews 6:2 the word “baptisms” is a plural word, which indicates that there is more than one kind of baptism spoken of in the New Testament.

Second, consider Matthew 3:11,

Mat 3:11  I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

Notice carefully that there are two different baptisms mentioned here:  (1) the baptism of John the Baptist specifically stated to be “with water”;  (2) the baptism of our Lord Jesus Christ, specifically stated to be “with the Holy Ghost.”

Throughout the New Testament record reference is made to both “baptism with water” and “baptism with the Holy Ghost.”

See these passages among several which could be given:

Mar 1:8  I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

Luk 3:16  John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

Joh 1:33  And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

Act 1:5  For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

Notice carefully that the two baptisms mentioned in all the above texts of Scripture are (1) water baptism and (2) baptism with the Holy Ghost.

Many careful students and scholars have pointed out that these two baptisms are distinct. They refer to water baptism as “ritual water baptism.” They refer to baptism with the Holy Ghost as “real baptism.”

Careful Bible readers can tell which of these two types of baptisms are referred to in any Bible context by observing that ritual water baptism requires a human administrator but real baptism does not involve a human administrator.

In the Bible, “real baptism” with the Holy Ghost is required for salvation:

Rom 8:9  But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Rom 8:11  But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

1Co 12:13  For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

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Daily Bible Nugget #674, Psalm 4:8

Posted on January 29, 2022 by Jerry

The Nugget:

Psa 4:8  I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety. (KJV)

Psa 4:8  I fall asleep in peace the moment I lie down because you alone, O LORD, enable me to live securely. (GW, God’s Word translation)

Psa 4:8 I can lie down and sleep soundly because you, LORD, will keep me safe. (CEV, Contemporary English Version)

My Comment:

If you find it hard to go to sleep at night, try trusting in this Bible promise and testimony. Rather than counting sheep, count your blessings. While you are awake, pray for yourself and others. No need for sleep medicines!

The Treasury of Scripture Knowledge cross references for Psalm 4:8

Psalms 4:8

I will: Psa 3:5, Psa 16:8; Job 11:18-19; Pro 3:24; 1Th 4:13-14, 1Th 5:10; Rev 14:13

for: Lev 25:18-19, Lev 26:5; Deut 12:10, Deut 33:27-29; Eze 34:25; Hos 2:18; Rom 8:35-39

The New Treasury of Scripture Knowledge:

Psalms 4:8

I will. *Psa 3:5; Psa 16:8; + *Psa 34:4; Psa 34:7; Psa 112:7; Psa 121:4-7; Lev 26:6; Job 11:18; Job 11:19; *Pro 3:24; Pro 6:22; Isa 41:10; *1Th 4:13; 1Th 4:14; 1Th 5:10; 2Ti 1:7; *Rev 14:13

sleep. 121S2, +Gen 21:6; By Metonymy of the Adjunct, whereby the sign is put for the thing signified, sleep is put for perfect security. + *Psa 127:2

for. *Psa 34:7; Lev 25:18; Lev 25:19; Lev 26:5; Deut 12:10; Deut 33:27-29; Jdg 9:51; 2Ki 20:19; *Job 11:18; Job 11:19; Pro 22:3; Eze 34:25; Hos 2:18; Rom 8:35-39; 1Ti 2:2

dwell. Psa 23:4; *Deut 33:12

safety. T1683. Psa 119:117; ◐Gen 19:30; *1Sa 30:6

The Ultimate Cross Reference Treasury:

Psalms 4:8

I will. *Psa 3:5; Psa 16:8; +*Psa 34:4; +*Psa 34:7; Psa 112:7; Psa 121:4, 5, 6, 7, Lev 26:6, Job 11:18, 19, *Pro 3:24, 25, 26; Pro 6:22, Isa 41:10, Jer 31:25, 26, *1Th 4:13; *1Th 4:14; 1Th 5:10, 2Ti 1:7, *Rev 14:13.

sleep. FS121S2, +Gen 21:6. By Metonymy of the Adjunct, whereby the sign is put for the thing signified, sleep is put for perfect security. +*Psa 127:2. 2Sa 17:2, 1Ki 14:20, *Act 12:6.

for. *Psa 34:7, Lev 25:18, 19; Lev 26:5, Deut 12:10; Deut 33:27, 28, 29, Jdg 9:51, 2Ki 20:19, *Job 11:18; *Job 11:19, Pro 22:3, Eze 34:25, Hos 2:18, Rom 8:35, 36, 37, 38, 39, 1Ti 2:2.

only. or, alone. Deut 32:12.

dwell. Psa 23:4; Psa 61:3, +Deut 12:10; *Deut 33:12.

safety. T1683. +*Psa 119:117, %Gen 19:30, *1Sa 30:6, 2Sa 12:25; 2Sa 17:1, Jer 23:6; Jer 33:16.

 

Posted in Bible Promises, Bible Study Tools, Daily Bible Nuggets, Practical Application Bible Studies | Tagged , | 2 Comments

Daily Bible Nugget #673, Genesis 3:8

Posted on January 17, 2022 by Jerry

The Nugget:

Gen 3:8  And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

The Question:

In an ongoing discussion today of Genesis 3:8 where a Muslim poster raised the question of how the Bible could be correct if it says God walked in the Garden of Eden if it is also true that Jesus said in John 4:24 that God is a spirit?

I jumped in and offered the following two-paragraph comment in answer to the Opening Post’s question:

My Comment:

The Bible states (John 4:24) that God is spirit. We are also told that no man has seen God at any time (John 1:18). Yet there are a number of Bible passages in the Old Testament that specifically state that men or people have seen God (Genesis 17:22. 32:30. Exodus 24:9, 10. Exodus 33:11. Judges 6:22. Judges 13:22). I believe the best answer is furnished by Genesis 17:22 and its preceding and following context. Recall that when Jesus was asked if He had seen Abraham, Jesus answered in the affirmative. Jesus said also that “before Abraham was I am” (John 8:58) after Jesus said “Your father Abraham rejoiced to see my day: and he saw it and was glad” (John 8:56). It is clear from the Bible, therefore, that when anyone saw God it was Jesus who they saw in His pre-incarnate form as the Angel of Jehovah. Note that in context the Angel of Jehovah is called God. Note also that there are TWO Jehovah’s on the scene at the same time in Genesis 19:24.

All this may be very hard for many to understand. Study the Bible carefully and you will find that what I have presented in my paragraph above is absolutely true to what the Bible itself teaches.

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Daily Bible Nugget #672, Romans 3:25

Posted on January 16, 2022 by Jerry

The Nugget:

Rom 3:25  Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (KJV)

Rom 3:25  Whom, God, and no other, set forth an Atonement by means of His blood, through faith, to declare His righteousness because of passing over of the sins having previously occurred, (LNT, Lavender New Testament)

My Comment:

Romans 3:25 is a critically important verse about the Atonement of Christ. For many apparently historical reasons the doctrine of the Atonement of Christ has been largely misunderstood. I have been studying this subject for many years and I am still studying this subject. I believe that the Lavender New Testament and its careful notes are the most helpful resource I have found so far on the subject. I have placed, by  permission, many of these notes in my Bible study resource, The Ultimate Cross Reference Treasury. I share from this resource the notes and cross references I have assembled for Romans 3:25 below.

The Ultimate Cross Reference Treasury:

Romans 3:25

Whom God. Lev 17:11.

set forth. or, foreordained. Set forth, proetheto (S# G4388), is an intensive middle voice verb, stressing the Agent producing the Action—God, no other! Thus God acted, set forth Christ for the sole purpose of Atonement. Here then is a Divine Union, God and Christ joined together in a setting forth in the action of Atonement by means of the blood (LNT, fn s). +Rom 1:13 g. Rom 9:11, Joh 3:14, *Act 2:23; Act 3:18; *Act 4:28; *Act 15:18, Gal 3:1 g. Eph 1:9 g. Eph 3:11, +*2Ti 1:9, Heb 6:18, *1Pe 1:18, 19, 20, **Rev 13:8.

to be. +Exo 25:17, 18, 19, 20, 21, 22, *Lev 16:15, Heb 9:5 g. **1Jn 2:2; *1Jn 4:10.

a propitiation. or, mercy seat, or rather, an atonement. “Though some traditional translations render hilastērion as ‘propitiation,’ this involves a wrong interpretation of the term in question. Propitiation is essentially a process by which one does a favor to a person in order to make him or her favorably disposed, but in the NT God is never the object of propitiation since he is already on the side of the people” (Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, § 40,12, s.v. hilasmos). Atonement translates hilastērion. The doctrine of propitiation has supplanted New Testament Atonement, resulting in Atonement passages being translated propitiation rather than Atonement (Rom 3:25; Heb 2:17; 1Jn 2:2; 1Jn 4:10). Propitiation or appeasement is neither OT nor Christian; it is paganism coming to Protestantism through Roman Catholicism and the Reformation. Cf. Gal 3:13 and note (see LNT, fn t). See 1Jn 2:2. Exo 25:17, 18, 19, 20, 21; Exo 30:6; Exo 31:7; Exo 35:12; Exo 37:6, 7, 8, 9; Exo 40:20, Lev 1:4; Lev 12:7; Lev 16:2; Lev 16:13, 14, 15, Num 7:89; Num 15:25, Deut 16:1, 2, Heb 4:16; Heb 9:5 g. Heb 13:10, 11, 12, 13, *+1Jn 2:2; 1Jn 4:10.

through. *Rom 5:1; *Rom 5:9; *Rom 5:11, Isa 53:11, Joh 6:47; Joh 6:53, 54, 55, 56, 57, 58, Col 1:20, 21, 22, 23, Heb 10:19, 20.

faith in. T577. Rom 5:8, 9; Rom 5:11, +*Lev 17:11, Isa 53:5, Mat 20:28; Mat 26:28, Joh 1:29; Joh 3:14, 15; Joh 3:36; Joh 6:51; Joh 10:15, +**Act 20:28 note. 1Co 5:7; +*1Co 15:3, Gal 1:4; *Gal 2:20; +Gal 3:13, *Eph 1:7; Eph 2:13, Col 1:20, 1Ti 1:1, Heb 9:12, 13, 14; Heb 9:22; *Heb 9:26, 27, 28; Heb 10:10, 11, 12, 13, 14; Heb 10:19, 20; Heb 13:12; Heb 13:20, 1Pe 1:2; 1Pe 1:18, 19; *1Pe 2:24; *1Pe 3:18, *1Jn 1:7, +*Rev 1:5; Rev 5:9; Rev 7:14; Rev 12:11.

blood. FS117, +Gen 19:8. Joh 11:51; Joh 19:30, Heb 10:19, 20, 21, 22, 23, *1Pe 1:18; *1Pe 1:19, 1Jn 1:7; 1Jn 5:6.

to declare. Gr. endeixis (S# G1732). Rom 3:26 g. 2Co 8:24 g (proof). Php 1:28 g (evident token).

his righteousness. Rom 3:21; Rom 3:26, Rom 10:4; Rom 10:6, Job 33:23; *Job 36:3, *Psa 22:31; Psa 36:6; *Psa 40:10; Psa 50:6; +*Psa 85:10; Psa 97:6; Psa 116:5; +*Psa 119:142, Isa 42:6; Isa 42:21; Isa 45:21, Hos 2:19, Mic 6:5, 2Co 8:24 g. Php 1:28 g. 1Jn 1:10.

remission. or, passing over. Rom 3:23, 24, Rom 4:1-8, +*Exo 34:6; +*Exo 34:7, *2Sa 12:13, Mic 7:18, Luk 1:77, +*Act 13:38; +*Act 13:39; *Act 17:30, *1Ti 1:15, Heb 9:15, 16, 17, 18, 19, 20, 21, 22; Heb 9:25, 26; Heb 10:4; Heb 11:7; Heb 11:14; Heb 11:17; Heb 11:39, 40, Rev 5:9; *Rev 13:8; *Rev 20:15.

of sins. Mar 3:28 g. Mar 4:12 g. 1Co 6:18 g. 2Pe 1:9.

that are past. Rom 4:25, Eze 33:12, Act 14:16; +*Act 17:30, *Col 2:13 note. Heb 9:15.

forbearance. Rom 2:4 g. *Mic 7:18.

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