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K
You argue out of ignorance of the what the original languages teach.
Filled is pletho in the Greek seen in Acts 2. Bapto and "baptizo" are Greek terms used for baptism one for water and the other for Holy Spirit.
A Strongs concordance can be obtained online and supply ready references for these terms.
For the cause of Christ
Roger
For the cause of Christ
Roger
Good thing you are not falling for this because Bapto is not for water baptism and Baptizo for Holy Spirit baptism.......
Here is there true definitions;
Bapto
a. to dip, dip in, immerse: τί, John 13:26 (but in 26 Lachmannἐμβάψας, as in 26b L text R G); followed by a genitive of the thing into which the object is dipped (because only a part of it is touched by the act of dipping), Luke 16:24 (cf. ἅπτεσθαι τίνος, λούεσθαι ποταμοιο,Homer, Iliad 5, 6; 6, 508; cf. Buttmann, § 132, 25; (Winers Grammar, § 30, 8. c.)).
b. to dip into dye, to dye, color: ἱμάτιον αἵματι, Revelation 19:13(Tdf. περιρεραμμενον, see under the word περιρραίνω; WHῥεραντισμενον, see ῤαντίζω). (Herodotus 7, 67; Anth. 11, 68;Josephus, Antiquities 3, 6, 1.) (Compare: ἐμβάπτω.)
Baptizo
1. properly, to dip repeatedly, to immerge, submerge (of vessels sunk,Polybius 1, 51, 6; 8, 8, 4; of animals, Diodorus 1, 36).
2. to cleanse by dipping or submerging, to wash, to make clean with water; in the middle and the 1 aorist passive to wash oneself, bathe; soMark 7:4 (where WH text ῥαντισωνται); Luke 11:38 (2 Kings 5:14ἐβαπτίσατο ἐν τῷ Ιορδάνῃ, for טָבַל; Sir. 31:30 (Sir. 34:30; Judith 12:7).
3. metaphorically, to overwhelm, as ἰδιωτας ταῖς ἐισφοραις,Diodorus 1, 73; ὀφλημασι, Plutarch, Galba 21; τῇ συμφοράβεβαπτισμενος, Heliodorus Aeth. 2, 3; and alone, to inflict great and abounding calamities on one: ἐβαπτισαν τήν πόλιν, Josephus, b. j.4, 3, 3; ἡ ἀνομία με βαπτίζει, Isaiah 21:4 the Sept. hence,βαπτίζεσθαι βάπτισμα (cf. Winers Grammar, 225 (211); (Buttmann, 148 (129)); cf. λούεσθαι τό λουτρόν, Aelian de nat. an. 3, 42), to be overwhelmed with calamities, of those who must bear them, Matthew 20:22f Rec.; Mark 10:38; Luke 12:50 (cf. the Germanetwasauszubadenhaben, and the use of the word e. g. respecting those who cross a river with difficulty, ἕως τῶν μαστῶν οἱ πεζοίβαπτιζόμενοι διέβαινον, Polybius 3, 72, 4; (for examples seeSophocles' Lexicon under the word; also T. J. Conant, βαπτίζειν, its meaning and use, N. Y. 1864 (printed also as an Appendix to their revised version of the Gospel of Matthew by the American Bible Union); and especially four works by J. W. Dale entitled Classic, Judaic, Johannic, Christic, Baptism, Phil. 1867ff; D. B. Ford, Studies on the Bapt. Quest. (including a review of Dr. Dale's works), Bost. 1879)).
II. In the N. T. it is used particularly of the rite of sacred ablution, first instituted by John the Baptist, afterward by Christ's command received by Christians and adjusted to the contents and nature of their religion (seeβάπτισμα, 3), viz., an immersion in water, performed as a sign of the removal of sin, and administered to those who, impelled by a desire for salvation, sought admission to the benefits of the Messiah's kingdom; (for patristic references respecting the mode, ministrant, subjects, etc. of the rite, cf. Sophocles Lexicon, under the word; Dict. of Chris. Antiq. under the word Baptism).
a. The word is used absolutely, to administer the rite of ablution, to baptize (Vulg.baptizo; Tertulliantingo,tinguo (cf.metgiro, de corona mil. § 3)): Mark 1:4; John 1:25f, 28; John 3:22f, 26; John 4:2; John 10:40; 1 Corinthians 1:17; with the cognate noun τό βάπτισμα, Acts 19:4; ὁβαπτίζων substantively equivalent to ὁ βαπτιστής, Mark 6:14 (24 TTr WH). τινα, John 4:1; Acts 8:38; 1 Corinthians 1:14, 16. Passive to be baptized: Matthew 3:13f, 16; Mark 16:16; Luke 3:21; Acts 2:41; Acts 8:12, 13,(); ; 1 Corinthians 1:15 L T Tr WH; L T Tr marginal reading. WHmarginal reading. Passive in a reflexive sense (i. e. middle, cf. Winers Grammar, § 38, 3), to allow oneself to be initiated by baptism, to receive baptism: Luke (); ; Acts 2:38; Acts 9:18; Acts 16:33; Acts 18:8; with the cognate noun τό βάπτισμα added, Luke 7:29; 1 aorist middle,1 Corinthians 10:2 (L T Tr marginal reading WH marginal readingἐβαπτίσθησαν (cf. Winer's Grammar, § 38, 4 b.)); Acts 22:16. followed by a dative of the thing with which baptism is performed, ὕδατι, see bb. below.
b. with prepositions; aa. εἰς, to mark the element into which the immersion is made: εἰς τόν Ιορδάνην, Mark 1:9. to mark the end: εἰςμετάνοιαν, to bind one to repentance, Matthew 3:11; εἰς τόἸωάννου βάπτισμα, to bind to the duties imposed by John's baptism,Acts 19:3 (cf. Winer's Grammar, 397 (371)); εἰς ὄνομα τίνος, to profess the name (see ὄνομα, 2) of one whose follower we become,Matthew 28:19; Acts 8:16; Acts 19:5; 1 Corinthians 1:13, 15; εἰς ἄφεσινἁμαρτιῶν, to obtain the forgiveness of sins, Acts 2:38; εἰς τόνΜωυσῆν, to follow Moses as a leader, 1 Corinthians 10:2. to indicate the effect: εἰς ἕν σῶμα, to unite together into one body by baptism, 1 Corinthians 12:13; εἰς Χριστόν, εἰς τόν θάνατον αὐτοῦ, to bring by baptism into fellowship with Christ, into fellowship in his death, by which fellowship we have died to sin, Galatians 3:27; Romans 6:3 (cf. Meyer on the latter passive, Ellicott on the former). bb. ἐν, with the dative of the thing in which one is immersed: ἐν τῷ Ιορδάνῃ, Mark 1:5; ἐν τῷὕδατι, John 1:31 (L T Tr WH ἐν ὕδατι, but compare Meyer at the passage (who makes the article deictic)). of the thing used in baptizing: ἐνὕδατι, Matthew 3:11; Mark 1:8 (T WH Tr marginal reading omit; Tr text brackets ἐν); John 1:26, 33; cf. Buttmann, § 133, 19; (cf. Winers Grammar, 412 (384); see ἐν, I. 5 d. α.); with the simple dative, ὕδατι,Luke 3:16; Acts 1:5; Acts 11:16. ἐν πνεύματι ἁγίῳ, to imbue richly with the Holy Spirit (just as its large bestowment is called an outpouring):Matthew 3:11; Mark 1:8 (L Tr brackets ἐν); Luke 3:16; John 1:33; Acts 1:5; Acts 11:16; with the addition καί πυρί to overwhelm with fire (those who do not repent), i. e. to subject them to the terrible penalties of hell,Matthew 3:11. ἐν ὀνόματι τοῦ κυρίου, by the authority of the Lord,Acts 10:48. cc. Passive ἐπί (L Tr WH ἐν) τῷ ὀνόματι ἸησοῦΧριστοῦ, relying on the name of Jesus Christ, i. e. reposing one's hope on him, Acts 2:38. dd. ὑπέρ τῶν νεκρῶν on behalf of the dead, i. e. to promote their eternal salvation by undergoing baptism in their stead, 1 Corinthians 15:29; cf. (Winers Grammar, 175 (165); 279 (262); 382 (358); Meyer (or Beet) at the passage); especially Neander at the passage; Rückert, Progr. on the passage, Jen. 18 47; Paret in Ewald's Jahrb. d. Biblical Wissensch. ix., p. 247; (cf. B. D. under the word Baptism XII. Alex.'s Kitto ibid. VI.).
We receive the cleansing blood through faith in Jesus Christ. In Romans 6, Paul is talking about water baptism, where we identify publically with Jesus death, burial and resurrection. That is NOT the baptism of the Holy Spirit.
We receive the baptism of the Holy Spirit when we ask Him for it, and then submit our entire beings to it. He comes upon us with His powerful anointing, which is unmistakeable.
I have been taught the truth, and I do not receive from people who dispute these matters.
Holy Spirit, when He baptizes us with Himself, comes UPON us and pours Himself liberally over us just like that oil of old that poured over Aaron's head and down over his beard and down to his feet---from head to toe! Just like Holy Spirit came UPON Jesus at His baptism in water.
Psalm 133:2
It is like the precious oil upon the head,
Running down on the beard,
The beard of Aaron,
Running down on the edge of his garments.
The baptism of the Holy Spirit is not a cleansing fire. It is His precious anointing of those who are already cleansed by the blood of the Lamb!
You have been misled about this beautiful act of God toward His children.
We receive the baptism of the Holy Spirit when we ask Him for it, and then submit our entire beings to it. He comes upon us with His powerful anointing, which is unmistakeable.
I have been taught the truth, and I do not receive from people who dispute these matters.
Holy Spirit, when He baptizes us with Himself, comes UPON us and pours Himself liberally over us just like that oil of old that poured over Aaron's head and down over his beard and down to his feet---from head to toe! Just like Holy Spirit came UPON Jesus at His baptism in water.
Psalm 133:2
It is like the precious oil upon the head,
Running down on the beard,
The beard of Aaron,
Running down on the edge of his garments.
The baptism of the Holy Spirit is not a cleansing fire. It is His precious anointing of those who are already cleansed by the blood of the Lamb!
You have been misled about this beautiful act of God toward His children.
Always beware of ppl who say, but in the original language, it's says this or that. I don't believe we need to study the original languages to understand most of the Bible. Im a Pastor (evangelist) for COGIC , the largest pentecostal denom in America. I have not spoken in tongues. Speaking in tongues was not an issue with the leaders I met. Also speaking in tongues and other practices some pentecostal use are strikingly similar to pagan practices.
Your experiences are askew of scripture. You argue against the word of God. You reject direct counsel from Gods word.
The Holy Spirit leads into the truth in Gods word. The Holy Spirit does not speak of Himself but only that which He has heard of the Father in heaven.
The only way to get out of a hole is to stop digging.
For the cause of Christ
Roger
The Holy Spirit leads into the truth in Gods word. The Holy Spirit does not speak of Himself but only that which He has heard of the Father in heaven.
The only way to get out of a hole is to stop digging.
For the cause of Christ
Roger
The best bible you can find is still a translation from the Greek and Hebrew. It is the height of stupidity to say we don't need to refer to the original languages. Thank God for good and honest translations but they are done by men and still have some textual variances in them.
Aligning the translations with the original texts is only a good workman studying to show himself approved that needeth not to be ashamed.
For the cause of Christ
Roger
Aligning the translations with the original texts is only a good workman studying to show himself approved that needeth not to be ashamed.
For the cause of Christ
Roger
You argue out of ignorance of the what the original languages teach.
Filled is pletho in the Greek seen in Acts 2. Bapto and "baptizo" are Greek terms used for baptism one for water and the other for Holy Spirit.
A Strongs concordance can be obtained online and supply ready references for these terms.
For the cause of Christ
Roger
Good thing you are not falling for this because Bapto is not for water baptism and Baptizo for Holy Spirit baptism.......
Here is there true definitions;
Bapto
a. to dip, dip in, immerse: τί, John 13:26 (but in 26 Lachmannἐμβάψας, as in 26b L text R G); followed by a genitive of the thing into which the object is dipped (because only a part of it is touched by the act of dipping), Luke 16:24 (cf. ἅπτεσθαι τίνος, λούεσθαι ποταμοιο,Homer, Iliad 5, 6; 6, 508; cf. Buttmann, § 132, 25; (Winers Grammar, § 30, 8. c.)).
b. to dip into dye, to dye, color: ἱμάτιον αἵματι, Revelation 19:13(Tdf. περιρεραμμενον, see under the word περιρραίνω; WHῥεραντισμενον, see ῤαντίζω). (Herodotus 7, 67; Anth. 11, 68;Josephus, Antiquities 3, 6, 1.) (Compare: ἐμβάπτω.)
Baptizo
1. properly, to dip repeatedly, to immerge, submerge (of vessels sunk,Polybius 1, 51, 6; 8, 8, 4; of animals, Diodorus 1, 36).
2. to cleanse by dipping or submerging, to wash, to make clean with water; in the middle and the 1 aorist passive to wash oneself, bathe; soMark 7:4 (where WH text ῥαντισωνται); Luke 11:38 (2 Kings 5:14ἐβαπτίσατο ἐν τῷ Ιορδάνῃ, for טָבַל; Sir. 31:30 (Sir. 34:30; Judith 12:7).
3. metaphorically, to overwhelm, as ἰδιωτας ταῖς ἐισφοραις,Diodorus 1, 73; ὀφλημασι, Plutarch, Galba 21; τῇ συμφοράβεβαπτισμενος, Heliodorus Aeth. 2, 3; and alone, to inflict great and abounding calamities on one: ἐβαπτισαν τήν πόλιν, Josephus, b. j.4, 3, 3; ἡ ἀνομία με βαπτίζει, Isaiah 21:4 the Sept. hence,βαπτίζεσθαι βάπτισμα (cf. Winers Grammar, 225 (211); (Buttmann, 148 (129)); cf. λούεσθαι τό λουτρόν, Aelian de nat. an. 3, 42), to be overwhelmed with calamities, of those who must bear them, Matthew 20:22f Rec.; Mark 10:38; Luke 12:50 (cf. the Germanetwasauszubadenhaben, and the use of the word e. g. respecting those who cross a river with difficulty, ἕως τῶν μαστῶν οἱ πεζοίβαπτιζόμενοι διέβαινον, Polybius 3, 72, 4; (for examples seeSophocles' Lexicon under the word; also T. J. Conant, βαπτίζειν, its meaning and use, N. Y. 1864 (printed also as an Appendix to their revised version of the Gospel of Matthew by the American Bible Union); and especially four works by J. W. Dale entitled Classic, Judaic, Johannic, Christic, Baptism, Phil. 1867ff; D. B. Ford, Studies on the Bapt. Quest. (including a review of Dr. Dale's works), Bost. 1879)).
II. In the N. T. it is used particularly of the rite of sacred ablution, first instituted by John the Baptist, afterward by Christ's command received by Christians and adjusted to the contents and nature of their religion (seeβάπτισμα, 3), viz., an immersion in water, performed as a sign of the removal of sin, and administered to those who, impelled by a desire for salvation, sought admission to the benefits of the Messiah's kingdom; (for patristic references respecting the mode, ministrant, subjects, etc. of the rite, cf. Sophocles Lexicon, under the word; Dict. of Chris. Antiq. under the word Baptism).
a. The word is used absolutely, to administer the rite of ablution, to baptize (Vulg.baptizo; Tertulliantingo,tinguo (cf.metgiro, de corona mil. § 3)): Mark 1:4; John 1:25f, 28; John 3:22f, 26; John 4:2; John 10:40; 1 Corinthians 1:17; with the cognate noun τό βάπτισμα, Acts 19:4; ὁβαπτίζων substantively equivalent to ὁ βαπτιστής, Mark 6:14 (24 TTr WH). τινα, John 4:1; Acts 8:38; 1 Corinthians 1:14, 16. Passive to be baptized: Matthew 3:13f, 16; Mark 16:16; Luke 3:21; Acts 2:41; Acts 8:12, 13,(); ; 1 Corinthians 1:15 L T Tr WH; L T Tr marginal reading. WHmarginal reading. Passive in a reflexive sense (i. e. middle, cf. Winers Grammar, § 38, 3), to allow oneself to be initiated by baptism, to receive baptism: Luke (); ; Acts 2:38; Acts 9:18; Acts 16:33; Acts 18:8; with the cognate noun τό βάπτισμα added, Luke 7:29; 1 aorist middle,1 Corinthians 10:2 (L T Tr marginal reading WH marginal readingἐβαπτίσθησαν (cf. Winer's Grammar, § 38, 4 b.)); Acts 22:16. followed by a dative of the thing with which baptism is performed, ὕδατι, see bb. below.
b. with prepositions; aa. εἰς, to mark the element into which the immersion is made: εἰς τόν Ιορδάνην, Mark 1:9. to mark the end: εἰςμετάνοιαν, to bind one to repentance, Matthew 3:11; εἰς τόἸωάννου βάπτισμα, to bind to the duties imposed by John's baptism,Acts 19:3 (cf. Winer's Grammar, 397 (371)); εἰς ὄνομα τίνος, to profess the name (see ὄνομα, 2) of one whose follower we become,Matthew 28:19; Acts 8:16; Acts 19:5; 1 Corinthians 1:13, 15; εἰς ἄφεσινἁμαρτιῶν, to obtain the forgiveness of sins, Acts 2:38; εἰς τόνΜωυσῆν, to follow Moses as a leader, 1 Corinthians 10:2. to indicate the effect: εἰς ἕν σῶμα, to unite together into one body by baptism, 1 Corinthians 12:13; εἰς Χριστόν, εἰς τόν θάνατον αὐτοῦ, to bring by baptism into fellowship with Christ, into fellowship in his death, by which fellowship we have died to sin, Galatians 3:27; Romans 6:3 (cf. Meyer on the latter passive, Ellicott on the former). bb. ἐν, with the dative of the thing in which one is immersed: ἐν τῷ Ιορδάνῃ, Mark 1:5; ἐν τῷὕδατι, John 1:31 (L T Tr WH ἐν ὕδατι, but compare Meyer at the passage (who makes the article deictic)). of the thing used in baptizing: ἐνὕδατι, Matthew 3:11; Mark 1:8 (T WH Tr marginal reading omit; Tr text brackets ἐν); John 1:26, 33; cf. Buttmann, § 133, 19; (cf. Winers Grammar, 412 (384); see ἐν, I. 5 d. α.); with the simple dative, ὕδατι,Luke 3:16; Acts 1:5; Acts 11:16. ἐν πνεύματι ἁγίῳ, to imbue richly with the Holy Spirit (just as its large bestowment is called an outpouring):Matthew 3:11; Mark 1:8 (L Tr brackets ἐν); Luke 3:16; John 1:33; Acts 1:5; Acts 11:16; with the addition καί πυρί to overwhelm with fire (those who do not repent), i. e. to subject them to the terrible penalties of hell,Matthew 3:11. ἐν ὀνόματι τοῦ κυρίου, by the authority of the Lord,Acts 10:48. cc. Passive ἐπί (L Tr WH ἐν) τῷ ὀνόματι ἸησοῦΧριστοῦ, relying on the name of Jesus Christ, i. e. reposing one's hope on him, Acts 2:38. dd. ὑπέρ τῶν νεκρῶν on behalf of the dead, i. e. to promote their eternal salvation by undergoing baptism in their stead, 1 Corinthians 15:29; cf. (Winers Grammar, 175 (165); 279 (262); 382 (358); Meyer (or Beet) at the passage); especially Neander at the passage; Rückert, Progr. on the passage, Jen. 18 47; Paret in Ewald's Jahrb. d. Biblical Wissensch. ix., p. 247; (cf. B. D. under the word Baptism XII. Alex.'s Kitto ibid. VI.).
For the cause of Christ
Roger
You really do not know what you're talking about. My experience equals millions and millions of other believers' experiences since Pentecost. Totally aligned with scripture.
You are fighting God's word because you are devoid of His revelation about Holy Spirit. It's all right there for you in black and white, but it eludes you because your spiritual eyes are closed. There is no convincing you apart from Holy Spirit Himself opening your eyes. Holy Spirit indeed leads us into all truth, but you are still outside looking in. Your confusion about Holy Spirit is a glaring flaw. He teaches us about Himself! He is the Spirit of Christ!
You are fighting God's word because you are devoid of His revelation about Holy Spirit. It's all right there for you in black and white, but it eludes you because your spiritual eyes are closed. There is no convincing you apart from Holy Spirit Himself opening your eyes. Holy Spirit indeed leads us into all truth, but you are still outside looking in. Your confusion about Holy Spirit is a glaring flaw. He teaches us about Himself! He is the Spirit of Christ!
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Gee, that's quite a judgement call considering you say you don't do those things.
All you've proven here is that you either don't read your Bible, or you don't believe what it says.
The world teaches theory as fact. So do you.
This is stated by someone that thinks the RCC is biblical. Go figure.
This is stated by a cessationist that believes we've been in the millennial reign of Christ since 70 AD, 1,930 years over the limit & during The Obamaination?
Before you start assassinating people's character left & right, you outta take a good look at yer own..... just say'in.
All you've proven here is that you either don't read your Bible, or you don't believe what it says.
The world teaches theory as fact. So do you.
This is stated by someone that thinks the RCC is biblical. Go figure.
This is stated by a cessationist that believes we've been in the millennial reign of Christ since 70 AD, 1,930 years over the limit & during The Obamaination?
Before you start assassinating people's character left & right, you outta take a good look at yer own..... just say'in.
1 Corinthians 1:25-29 (KJV) [SUP]25 [/SUP]Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. [SUP]26 [/SUP]For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: [SUP]27 [/SUP]But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; [SUP]28 [/SUP]And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: [SUP]29 [/SUP]That no flesh should glory in his presence.
It's so sad when people glory in their knowledge & wisdom.
1 Corinthians 2:14 (KJV) But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
[HR][/HR]1 Corinthians 3:19 (KJV) For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
It's so sad when people glory in their knowledge & wisdom.
1 Corinthians 2:14 (KJV) But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
[HR][/HR]1 Corinthians 3:19 (KJV) For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
You I hold to a higher standard.
Baseless accusation. No foundational argument laid.
Just another unsupported accusation. This is about as accurate as the rest of your post. But you felt like you had to say something I suppose.
Considering the source I could take that as a compliment. 1 Peter 4:14
For the cause of Christ
Roger
Just another unsupported accusation. This is about as accurate as the rest of your post. But you felt like you had to say something I suppose.
Considering the source I could take that as a compliment. 1 Peter 4:14
For the cause of Christ
Roger
You are way out of line here in your accusations.
The number of Pentecostals in the world today is really very small. They just think they are big.
Pentecostals are way off on a number of core tenets of the faith. That has been the subject of a number of threads on CC so I'll not chase down that rabbit trail.
For the cause of Christ
Roger
The number of Pentecostals in the world today is really very small. They just think they are big.
Pentecostals are way off on a number of core tenets of the faith. That has been the subject of a number of threads on CC so I'll not chase down that rabbit trail.
For the cause of Christ
Roger
That's a real problem right there. Most believers, including Pentecostals, WANT to know what the original languages say. That's part of "study to show yourselves approved".
Since scripture plainly states it is a gift of the Spirit, & God validates it on the Day of Pentecost, it's not just "good 'nuf for me", it necessitates its use in the church, & the church SHOULD be exercising this gift. Reasons:
1. God gave it to the church, therefore He knows we need it, & we should appreciate it as God's gift..... not deny it, not abuse it, but be glad we have the Holy Spirit using us in this gifting. It should be a privilege to serve with His gift!
2. In these last days, the church needs all the help it can get..... agreed?
Luke 24:45-49 (KJV) [SUP]45 [/SUP]Then opened he their understanding, that they might understand the scriptures, [SUP]46 [/SUP]And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: [SUP]47 [/SUP]And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. [SUP]48 [/SUP]And ye are witnesses of these things. [SUP]49 [/SUP]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.
Why did Jesus tell the disciples to tarry until this power from on high was instilled within them?
John 15:4-5 (KJV) [SUP]4 [/SUP]Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. [SUP]5 [/SUP]I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
Since scripture plainly states it is a gift of the Spirit, & God validates it on the Day of Pentecost, it's not just "good 'nuf for me", it necessitates its use in the church, & the church SHOULD be exercising this gift. Reasons:
1. God gave it to the church, therefore He knows we need it, & we should appreciate it as God's gift..... not deny it, not abuse it, but be glad we have the Holy Spirit using us in this gifting. It should be a privilege to serve with His gift!
2. In these last days, the church needs all the help it can get..... agreed?
Luke 24:45-49 (KJV) [SUP]45 [/SUP]Then opened he their understanding, that they might understand the scriptures, [SUP]46 [/SUP]And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: [SUP]47 [/SUP]And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. [SUP]48 [/SUP]And ye are witnesses of these things. [SUP]49 [/SUP]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.
Why did Jesus tell the disciples to tarry until this power from on high was instilled within them?
John 15:4-5 (KJV) [SUP]4 [/SUP]Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. [SUP]5 [/SUP]I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
Maybe that is why you make the stand you make......the bolded that is.....and to be quite frank...as a preacher/pastor/evangelist you should be ashamed to say that...you should use every tool in the box to biblically understand the word so as to accurately convey it...the bible was given in Hebrew, Chaldean (Daniel) and Greek in the N.T. and contains verb tenses, portrayed thoughts and truths that cannot be accurately described in English.....WHY would you not want to know EXACTLY what was meant by any given verse based upon the ISPIRED WORDS that make up said document....EVERY word of GOD is inspired...including the verb tenses, nouns, adjectives etc in the language they were inspired in for a reason.......
