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Sunday, 11 October 2009

Revival - Something we all need

I recently recieved the following email about a series on revival by Dr. Martyn Lloyd-Jones that I think we all need to hear, (I know I do!)!

Dear Brothers and Sisters,

Please forgive the basic appearance of this eMail - I ran out of time to get it to our wonderful HTML

professional!

In 1959 my grandfather interrupted his weekly studies in the book of Ephesians to bring a six month

long series on a subject that was very close to his heart - Revival. These messages were preached to

commemorate the great Revivals in1859 in various parts of the world.

However, his objective was not just to provide us with a history lesson, but to give us an incisive

critique of the Church and its problems in 1959 - problems with which we are still struggling 50 years

later. He did not want to just give us an analysis of the problems that we face, he also wanted to show

our desperate need for the sovereign work of God in our day and generation. It is our desire that the

Lord will use this series to call his people to prayer that He might, once again "rend the heavens and

come down" (Isaiah 64:1).

These sermons will be on Oneplace.com in October and November, and we hope that you will have a

chance to listen in.

As always, we only want to send these eMails to those who want to receive them, so if you have

received this in error, please accept my apologies. You can hit "unsubscribe" at the bottom of this

eMail and Groundspring will remove you from the database.

Every blessing,

Jonathan

----------------------------------------

Our postal address is

Post Office Box 113

Middleburg, Virginia 20118

United States

Sunday, 07 June 2009

What is SIN - part 2
What is SIN - 2
Introduction
The existence of sin is an undeniable fact. No man can examine his own nature, or observe the conduct of his fellow men, without having the conviction forced upon him that there is such an evil as sin. This is not a purely moral or theological question. It falls also within the province of philosophy, which assumes to explain all the phenomena of human nature as well as of the external world. Philosophers, therefore, of every age and of every school, have been compelled to discuss this subject. The philosophical theories, as to the nature of sin, are as numerous as the different schools of philosophy. This great question comes under the consideration of the Christian theologian with certain limitations. He assumes the existence of a personal God of infinite perfection, and he assumes the responsibility of man. No theory of the nature or origin of sin which conflicts with either of these fundamental principles, can for him be true. Before entering upon the statement of any of the theories which have been more or less extensively adopted, it is important to ascertain the data on which the answer to the question, What is sin-? is to be determined; or the premises from which that answer is to be deduced. These are simply the declarations of the word of God and the facts of our own moral nature. Ignoring either wholly or in part these two sources of knowledge, many philosophers and even theologians, have recourse to the reason, or rather to the speculative understanding, for the decision of the question. This method, however, is unreasonable, and is sure to lead to false conclusions. (Charles Hodge - Systematic Theology)

As we saw in my previous post, the Hebrew word chata and its equivalent Greek word hamartano primarily mean to miss the mark. We will next look at the words used for guilt.
A. Asham (H816-819) 1.a primitive root; to be guilty; by implication to be punished or perish :- × certainly, be (-come, made) desolate, destroy, × greatly, be (-come, found, hold) guilty, offend (acknowledge offense), trespass.2.guilt; by implication a fault; also a sin-offering :- guiltiness, (offering for) sin, trespass (offering). 3. guilty; hence presenting a sin-offering :- one which is faulty, guilty 4. guiltiness, a fault, the presentation of a sin-offering :- offend, sin, (cause of) trespass (-ing, offering). (Strong's Greek & Hebrew Dictionary)
1. Asham and its derivative are used over 100 times in the Old Testament.
2. ²Or if anyone touches an unclean thing, whether the carcass of an unclean wild beast or of an unclean domestic animal or of unclean creeping things that multiply prolifically, even if he is unaware of it, and he has become unclean, he is guilty (asham). ³Or if he touches human uncleanness, of whatever kind the uncleanness may be with which he becomes defiled, and he is unaware of it, when he does know it, then he shall be guilty (asham). Leviticus 5:2-3
3. Do not accuse and hurt a servant before his master, lest he curse you, and you be held guilty (asham) [of adding to the burdens of the lowly]. Proverbs 30:10
4. [She] said, Why then have you planned such a thing against God's people? For in speaking this word the king is like one who is guilty (ashem), in that [he] does not bring home his banished one. 2 Samuel 14:13
5. And said, You shall not bring the captives in here; we are guilty (ashmah) before the Lord already, and what you intend will add more to our sins and our guilt (ashmah). For our trespass (guilt) (ashmah) is great, and there is fierce anger against Israel. 2 Chronicles 28:13
6. Asham and it derivatives can also be translated:
B. The equivalent Greek word is: Enochos (G1777) liable to (a condition, penalty or imputation):—in danger of, guilty of, subject to. (Strong's Greek & Hebrew Dictionary)
1. ²¹You have heard that it was said to the men of old, You shall not kill, and whoever kills shall be liable (enochos) to and unable to escape the punishment imposed by the court. ²²But I say to you that everyone who continues to be angry with his brother or harbors malice (enmity of heart) against him shall be liable (enochos) to and unable to escape the punishment imposed by the court; and whoever speaks contemptuously and insultingly to his brother shall be liable (enochos) to and unable to escape the punishment imposed by the Sanhedrin, and whoever says, You cursed fool! [You empty-headed idiot!] shall be liable (enochos) to and unable to escape the hell (Gehenna) of fire. Mathew 5:21-22
2. For whosoever keeps the Law [as a] whole but stumbles and offends in one [single instance] has become guilty (enochos) of [breaking] all of it. James 2:10
3. So then whoever eats the bread or drinks the cup of the Lord in a way that is unworthy [of Him] will be guilty (enochos) of [profaning and sinning against] the body and blood of the Lord. 1 Corinthians 11:27
4. Hebrews 2:15 and release those who through fear of death were all their lifetime subject to (enochos) bondage. (NKJV)
C. No matter how you look at it, both word ultimately mean we are guilty before God.

Saturday, 30 May 2009

What is SIN - part 1
What is SIN - part 1

Introduction

The existence of sin is an undeniable fact. No man can examine his own nature, or observe the conduct of his fellow men, without having the conviction forced upon him that there is such an evil as sin. This is not a purely moral or theological question. It falls also within the province of philosophy, which assumes to explain all the phenomena of human nature as well as of the external world. Philosophers, therefore, of every age and of every school, have been compelled to discuss this subject. The philosophical theories, as to the nature of sin, are as numerous as the different schools of philosophy. This great question comes under the consideration of the Christian theologian with certain limitations. He assumes the existence of a personal God of infinite perfection, and he assumes the responsibility of man. No theory of the nature or origin of sin which conflicts with either of these fundamental principles, can for him be true. Before entering upon the statement of any of the theories which have been more or less extensively adopted, it is important to ascertain the data on which the answer to the question, What is sin-? is to be determined; or the premises from which that answer is to be deduced. These are simply the declarations of the word of God and the facts of our own moral nature. Ignoring either wholly or in part these two sources of knowledge, many philosophers and even theologians, have recourse to the reason, or rather to the speculative understanding, for the decision of the question. This method, however, is unreasonable, and is sure to lead to false conclusions. (Charles Hodge - Systmeatic Theology)

As we saw in my previous post, there are many definitions for sin. All of them are correct if we are talking in theological terms, and I am not going to attempt to talk about sin in non-theological terms. One of the problems defining sin is language. The Old Testament was written in Hebrew while the New Testament was primarily written in Greek. I am not a Hebrew or Greek scholar so I'm going to rely on several dictionaries to define the words for sin as well as other words translated from the root Hebrew or Greek word. I will note Strong's Hebrew or Greek number but I will not use the punctuated versions of these words.

A. Chata (H2398) >
A primitive root; properly to miss; hence (figuratively and generally) to sin; by inference to forfeit; lack, expiate, repent, (causatively) lead astray, condemn:—bear the blame, cleanse, commit [sin], by fault, harm he hath done, loss, miss, (make) offend (-er), offer for sin, purge, purify (self), make reconciliation, (cause, make) sin (-ful, -ness), trespassive

Chata and its derivitives occurs over 500 times in the Old testament.
Now all the people perceived the thunderings and the lightnings and the noise of the trumpet and the smoking mountain, and as [they] looked they trembled with fear and fell back and stood afar off. And they said to Moses, You speak to us and we will listen, but let not God speak to us, lest we die. And Moses said to the people, Fear not; for God has come to prove you, so that the [reverential] fear of Him may be before you, that you may not sin (chata)." Exodus 20:20
This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of God, as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. (Matthew Henry)
Desire without knowledge is not good, and to be overhasty is to sin (chata) and miss the mark. Proverbs 19:2
Thy as hard as we can and we still miss the mark!

Chata is also translated —
faults — Then the chief butler said to Pharaoh, I remember my faults (chata) today. Genesis 41:9
blame — Genesis 43:9 "I will be security for him; you shall require him of me [personally]; if I do not bring him back to you and put him before you, then let me bear the blame (chata) forever."
offenses — Ecclesiastes 10:4 "If the temper of the ruler rises up against you, do not leave your place [or show a resisting spirit]; for gentleness and calmness prevent or put a stop to great offenses."
B. Hamartano (G264) >
properly to miss the mark (and so not share in the prize), that is, (figuratively) to err, especially (morally) to sin:—for your faults, offend, sin, trespass.

Harmartano and its derivitive are the Greek equivalent to chata and are used about 300 times in the New Testament. In fact, harmartano and its derivitives were used to translate chata and its family in the Septuagint.
What then [are we to conclude]? Shall we sin (hamartano) because we live not under Law but under God's favor and mercy? Certainly not! Romans 6:15
As for those who are guilty and persist in sin (hamartano), rebuke and admonish them in the presence of all, so that the rest may be warned and stand in wholesome awe and fear. 1 Timothy 5:20
No one who abides in Him [who lives and remains in communion with and in obedience to Him--deliberately, knowingly, and habitually] commits (practices) sin (harmatano). No one who [habitually] sins (harmartano) has either seen or known Him [recognized, perceived, or understood Him, or has had an experiential acquaintance with Him]. 1 John 3:6

Shun immorality and all sexual looseness [flee from impurity in thought, word, or deed]. Any other sin (harmartema) which a man commits is one outside the body, but he who commits sexual immorality sins (harmatano) against his own body. 1Corinthians 6:18
Here the two other derivitives of harmartano are used.
This does not teach that sexual immorality is greater than any other sin; but it does teach that it is altogether unique in its effects on the body; not so much in its physical as in its moral and spiritual effects. The idea runs through the Bible that there is something mysterious in sexual intercourse, and in the effects which flow from it. Every other sin, however degrading and ruinous to the health, even drunkenness, is external to the body, that is, external to its life. But sexual immorality, involving as it does a community of life, is a sin against the body itself, because it is incompatible with the purpose of its creation, and with its immortal destiny. (Hodge's Commentary on the First Epistle to the Corinthians)
C. The general idea of chātaʾ and hamartia is that all wrongdoing is a failure, "missing the mark" which God intends for all persons to attain. Man, as made in the image of God, has implanted within him an innate sense to live as God directs. Every departure from this sense is a coming short of the purpose for which man was made, a missing of the mark. This failure to hit the mark is always a sin against God; that is, the sinner always fails to achieve the standard set or to hit the mark established by God.[Günther, "hamartia," DNTT, 3:579; Walter Grundmann and Gustav Stählin, "hamartanō," TDNT, 1:289, 295] The moral connotations of the concept stipulate that a person misses the right mark because he intentionally chooses to aim at a wrong mark; he misses the right path because he deliberately chooses to follow a wrong path.[Smith, The Bible Doctrine of Sin, 17] We miss the mark and sin against God when, for example, we fail to love our brother, since loving our brother inevitably follows a true love for God.[Erickson, Christian Theology, 587] With regard to moral culpability, there is no question of an innocent mistake or a negative idea of failure. The terms suggest an active, deliberate missing of the right mark or way in order to choose intentionally a wrong mark or path. The sinner is responsible and accountable for the behavior that results in missing the mark, whether overtly intentional or not.[Fiedler, "hamartia," EDNT, 1:66] (A Theology for the Church)

Monday, 11 May 2009

What is SIN?

What is SIN?

Introduction

I am going to interrupt our studies to discuss an important topic. I am going to be quoting from "A Theology for the Church" by Danial L. Akin. All Bible quotes are from the Amplified Bible at BibleGateway.com.

Since the fall, no one has been able to elude the entanglements of their own sinfulness. No matter how enlightened we may be or how advanced our technological discoveries, we still find ourselves ravaged by hatred, lust, rage, and covetousness. We contend against the adversary of our ancestors: the sin that resides within each of us. We do not like to think of ourselves as helpless, yet the doctrine of sin reminds us that we are unable to extricate ourselves from the grip of our sinfulness.

These misunderstandings about the nature of sin may stem in part from the demise of meaningful and honest discourse on the subject. Although important and relevant, the topic of sin is not the most popular of issues. Modern attitudes about the subject consider it either unpleasant and inappropriate or irrelevant and passé. Recent years have witnessed a decline even in the use of the word. Several years ago, psychiatrist Karl Menninger wrote a book entitled Whatever Became of Sin? In this work Menninger called attention to the fact that "sin" is an all-but-extinct term in the American vocabulary. He noted that simply removing the word sin from our collective vocabularies would not make it disappear. Menninger argued for an understanding of sin that included willful rebellion against the standards of God.

We should take this observation to heart. We deceive ourselves if we believe that we can either minimize or eliminate the reality of sin simply by ignoring it or changing its name. Redefinitions or misunderstandings about sin do not lessen our accountability. We should also admit that such evasive efforts are themselves manifestations of sin. We live in an age that strives to ease or eradicate moral and spiritual culpability; to confess our sinfulness will painfully confront us with our shortcomings and accentuate our guilt. Our unwillingness or failure to address sin truthfully will not, however, achieve our liberation from its insidious presence, power, and penalty. The rejection of the biblical doctrine of sin does not invalidate its reality or power. To disregard the reality of sin will eventuate in individual and societal destruction. (A Theology for the Church)

Definitions

American Tract Society Bible Dictionary

Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.

Baker's Evangelical Dictionary of Biblical Theology

Sin is a riddle, a mystery, a reality that eludes definition and comprehension. Perhaps we most often think of sin as wrongdoing or transgression of God's law. Sin includes a failure to do what is right. But sin also offends people; it is violence and lovelessness toward other people, and ultimately, rebellion against God. Further, the Bible teaches that sin involves a condition in which the heart is corrupted and inclined toward evil.

Easton's Bible Dictionary

Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Romans 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Romans 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", A.A.Hodge's Outlines.

A Biblical Definition

For whatever does not originate and proceed from faith is sin [whatever is done without a conviction of its approval by God is sinful]. Romans 14:23

My definition

Sin is anything, known or unknown, that keeps anyone from being like Christ. See 1 Peter 1:15-16
Additional sources for definitions may be found at http://www.studylight.org/dic/

Sunday, 19 April 2009

Baptism - The Form and Practice of The Early Church

* In previous lessons, we have looked at the nature of salvation as being by God's Grace alone through faith in Christ alone.

* We have shown that salvation is therefore eternal because of its very nature.

* In the last lesson, we briefly examined the concept of Holy Spirit Baptism, which was in integral result of Christ's mission on earth. We have learned how to distinguish between the two types of Baptism in scripture. Having done that, we can examine the concept of Water Baptism, and its place in the outer ceremonial life of the church. Christ gave the church two ceremonies, The Lord's Supper and Baptism, and they are very similar in purpose and meaning. Therefore, in order to fully understand the concept of Water Baptism, we must first look at the Supper.

A. The Lord's Supper

1. There are references to the events of the first Lord's Supper in each of the gospels. If you look at the following verses, you will be able to piece together the whole narrative of that meal and its surrounding events.

Matt 26:17-30

Mark 14:17-24

Luke 22:14-29

John 13 ─ whole chapter

2. And the following allusions to the Supper help us see some things about it.

Acts 2:42 "And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers."

Acts 2:46-47 "So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And the Lord added to the church daily those who were being saved."

Acts 20:7 "Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight."

1 Cor 10:16-17 "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread."

1 Cor 10:21 "You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons."

3. However, the "ought" passage which most fully explains the Lord's Supper is in 1 Cor 11.

1 Cor 11:17-34 "Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. For there must also be factions among you, that those who are approved may be recognized among you. Therefore when you come together in one place, it is not to eat the Lord's Supper. For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you. For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, "Take, eat; this is My body which is broken for you; do this in remembrance of Me." In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me." For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body. For this reason many are weak and sick among you, and many sleep. For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. Therefore, my brethren, when you come together to eat, wait for one another. But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come."

4. From these verses we learn many things, but as to the meaning, power, and significance of the Supper, we see the following:

a. It is a memorial ─ it is done in memory of the Sacrifice of Christ on the Cross ─ 11:24-25

b. It is a proclamation of the Cross ─ 11:26

c. There is no mystical power or grace conferred in the ceremony of the Supper ─ it is a memorial and a proclamation. It is significant in the life of the church, and it is to be celebrated, because Christ commanded so, but it confers no piece nor part of salvation.

B. Water Baptism

If we want to know what our practice as a church should be, we need only to look at the command given by Christ and at the practice followed by the first churches.

1. The disciples of Jesus practiced water baptism during Christ's earthly ministry.

John 3:22 "After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized."

John 4:1-2 "Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples),"

2. Christ Commanded that the church baptize new converts

Matt 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,"

3. The normal practice of the church was to baptize new converts immediately, or as soon as possible.

Acts 2:41 "Then those who gladly received his word were baptized; and that day about three thousand souls were added to them."

Acts 8:12-13 "But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done."

Acts 8:36-38 "Now as they went down the road, they came to some water. And the eunuch said, "See, here is water. What hinders me from being baptized?" Then Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God." So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him."

Acts 9:18 "Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized."

Acts 10:46-48 "For they heard them speak with tongues and magnify God. Then Peter answered, 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?' And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days."

Acts 16:14-15 "Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshipped God. The Lord opened her heart to heed the things spoken by Paul. And when she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." So she persuaded us."

Acts 16:30-33 "And he brought them out and said, 'Sirs, what must I do to be saved?' So they said, 'Believe on the Lord Jesus Christ, and you will be saved, you and your household.' Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized."

Acts 18:8 "Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized."

Acts 18:25 "This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John."

Acts 19:4 "Then Paul said, 'John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.' When they heard this, they were baptized in the name of the Lord Jesus."

3. The controversial verses and their meanings. So far, we have learned the following things about the controversy surrounding salvation and baptism:

a. Salvation is by grace alone through faith alone, not in any measure by human works.

b. Holy Spirit Baptism is the subject of many of the verses in the Bible which refer to Baptism, particularly those verses which refer to being placed into Christ, or into the body of Christ (the church).

c. There is a simple way to distinguish which baptism is being discussed in a verse.

d. The other ordinance, or ceremony, which Christ gave the church, the Supper, is a memorial which demonstrates or proclaims a reality which is separate from the ceremony itself.

e. Water Baptism is to be practiced by the church as a ceremony commanded by Christ and exemplified by the early church.

f. This leaves us with a few verses harder to understand, which are alleged by some people to overthrow the clear teachings of the many verses we have already given you. It is not easy to determine the exact meaning of these verses, but based on the MANY verses given above, it is easy to say what they do not mean.

Because human works cannot contribute one iota to salvation, these verses cannot mean that the ceremony of Baptism has any saving power. Manifestly, the clear message of the dozens of scriptures given above cannot be twisted by the few harder to understand verses given below.

Mark 16:16 "He who believes and is baptized will be saved; but he who does not believe will be condemned."

g. The proper understanding of this verse, in the light of the many clear verses which teach the nature of salvation is:

1. The normal evidence of a changed heart is obedience, and will normally be first evidenced by following the Lord in water baptism.

2 . Someone who does not believe is lost ─ of course, this is well known by believers.

3. The Scripture above does NOT say that anyone skipping baptism would be lost ─ which Mark could easily have said, had the Holy Spirit so desired.

Acts 2:38 "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.'"

Peter is not here giving a detailed explanation of the way of salvation ─ he gives the convicted hearers a set of valid instructions ─ remember, this was the first mass evangelism of the New Testament era, and Peter was setting the pattern ─ confession of Christ and salvation, followed by the first act of obedience, Water Baptism.

Acts 22:16 "'And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.'"

Again, Paul is not here giving a theological dissertation ─ he is telling the gathered assembly of great people what transpired during the beginning of his Christian life. He is quoting Ananias, the messenger sent to him. Indeed, Paul figuratively washed his sins away in water baptism, just as do all believers, but there is no evidence of any deeper meaning here. If, indeed, water baptism was so vital, Paul would no doubt have included it in his discussions of salvation in Romans and Ephesians ─ he did not do so.

Indeed, it might behoove those who think there is saving power in baptism to consider the verses below.

1 Cor 1:13-17 "Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name. Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect."

Paul baptized only a few of the Corinthians ─ yet he plainly declares that he was the spiritual father of all of them.

1 Cor 4:14-15 "I do not write these things to shame you, but as my beloved children I warn you. For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel."