A Lesson From the Cave

A Lesson From the Cave Are you in debt? Are you discouraged? Are you defeated ? If these are your needs, here is a word from the Lord for you today:
"In the move of my Spirit coming on the earth, my children will no longer have to follow the cloud, but the cloud will follow them. You are the generation destined for experiential manifestation and revelation of the glory of God." This is your promise: There is a place this side of heaven where the evil one touches us not, where our bodies are off-limits to him, because he cannot get through the cloud, he cannot get through the fire and he cannot get through the flood tide of baptism.
The greatest flood tide of the power of God ever seen is beginning to sweep the face of the earth. It is a wave of the convicting power of God, where the Bible says the sower will be overtaken by the reaper.
Read in 1 Samuel when David went in the cave . . . "David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him. And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men" (1 Samuel 22:1,2).
What was David doing in the cave? David said, "Before we go, let us go in this cave and regroup." David gathered his mighty men together and the Bible says they walked into the cave discouraged, in debt, downtrodden and defeated. This sleeping giant known as the church of Jesus Christ is shaking itself from slumber. It is rising up and putting its hands in the clouds of God's glory.
You may be in the cave right now. You may be pushed back. You may be defeated. You may be discouraged. You may be in debt. But you are coming out; and when you do, you will be different than when you went in. David's men went into the cave in debt. They went in discouraged. They went in defeated. But David was in the cave with them, and he knew the God he served. He said, "Friends, let me tell you something. Sit here a little while free from the encumbrances of the doubt and unbelief of the outside world, and let me paint you a picture of the Redeemer."
When you come out of the cave, it is not going to be easy. There are ravenous wolves just outside the door, but He is with you. His rod and His staff will comfort you. When you come out of there, you are going to get into some scrapes, but do not worry about it. In Israel, before sheep go out to graze for the day, the shepherd pours healing oil over their heads. At some time during the day they know the sheep are likely to be cut among the rocks and crevices.
The shepherd may not be there just at that moment, but he is a shepherd of preparation. Our God is a God of preparation! When those sheep cut their heads, oil full of healing and anointing seeped into their wounds and drove out infection.
When you come out of the cave, you may encounter some rough times. You may get into some scrape, but do not worry. He anoints your head with oil, and your cup runs over. Do not be fearful, for He shall prepare a table before you in the presence of your enemies.
If you are pushed back, just remember, when your adversary is pushing you back, goodness and mercy shall follow you all the days of your life, and you will dwell in the house of the Lord forever (Psalm 23) . Can you hear the voice of David in the cave, stirring himself up in the Lord? "I remember a time when Goliath of Gath came roaring out of hell. I was outraged, but I knew someone Goliath did not know.
"Some trust in chariots and some in swords, but I have been in the school of the Lord. Goliath said he would feed my flesh to the fowls of the air, but I said, 'Your bones are going to bleach white on the field of defeat. For I know in whom I have believed, and I am fully persuaded and confident of this very thing: what Jehovah has promised, Jehovah will perform."
If you will step into the cave, that place of intimacy with Jehovah Shammah, the God who is always present with you, you can receive the strength of the Lord. You will be encouraged, restored, refreshed and ministered unto. You will receive the blessings of God, His healing power, His peace in your mind and His joy deep in your heart.
Receive the Lord's ministry. Let Him minister to you. Let Him build you up. Let Him strengthen you. Let Him anoint your head with oil. Get in the cave with Him and shut out doubt -- and everything else. The church of Jesus Christ has been in the cave, defeated, discouraged and in debt. We have been in the cave, and there has been a silence in the earth. But we are coming out. We are coming out different than when we went in, because we have been hanging out with a giant-killer, Jesus Christ of Nazareth.
Do not just get excited about going to heaven. Get excited about what is going to happen before we get there. History is accelerating itself. We are living in a day that makes the everyday newspaper read like the books of Isaiah, Jeremiah, Daniel and Ezekiel, where prophecy after prophecy is being fulfilled.
God has brought you to this moment in your destiny as a part of His plan. You are playing a key role in God's end time plan. This is your destiny! "Lord here I am in the cave and you said I and my house shall be saved. I am going to be like Jacob in the mountain. I am going to stay here until I receive your blessing. I am going to stay in the cave until I receive it, and when I do, I am coming out different than when I went in." Remember Shammah who was sitting in the cave with David? After Shammah came out of the cave, the Philistines came down from the hillsides with their wagons to steal his harvest.
But Shammah said, "No way. I have been to the cave, and you are not setting foot on my land." Shammah stood in the midst of his field and defended it. . . and the Lord wrought a great victory (2 Samuel 23:11,12) . That is exactly what is going to happen to your adversaries after you spend some time in the cave.
You are going to say, "I have been with the Lord God Jehovah. Do not touch my land. Do not touch my kids. Do not touch my body. I know who I am, and I know who lives in me; and greater is He that is in me than he that is in the world."
This is the lesson for you from the cave. Remember, there were 400 warriors in that cave with David. You are not alone in the cave any more than David was. I love all fo you in the name of Jesus. Pastor Hal

A Baptism of Repentance for the Forgiveness of Sins

A Baptism of Repentance for the Forgiveness of Sins"You must repent, Peter answered, and every one of you must be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit" Acts 2:38Baptism, Christian - an ordinance immediately instituted by Christ (Matt. 28:19, 20), and designed to be observed in the church, like that of the Supper, "till he come." The words "baptize" and "baptism" are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them.
The mode of baptism can in no way be determined from the Greek word rendered "baptize." Baptists say that it means "to dip," and nothing else. That is an incorrect view of the meaning of the word. It means both (1) to dip a thing into an element or liquid, and (2) to put an element or liquid over or on it. Nothing therefore as to the mode of baptism can be concluded from the mere word used. The word has a wide latitude of meaning, not only in the New Testament, but also in the LXX. Version of the Old Testament, where it is used of the ablutions and baptisms required by the Mosaic law. These were effected by immersion, and by effusion and sprinkling; and the same word, "washings" (Heb. 9:10, 13, 19, 21) or "baptisms," designates them all. In the New Testament there cannot be found a single well-authenticated instance of the occurrence of the word where it necessarily means immersion. Moreover, none of the instances of baptism recorded in the Acts of the Apostles (2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34) favours the idea that it was by dipping the person baptized, or by immersion, while in some of them such a mode was highly improbable.
The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible.
Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only "washing with water," no mode being specified and none being necessary or essential to the symbolism of the ordinance.
The apostles of our Lord were baptized with the Holy Ghost (Matt. 3:11) by his coming upon them (Acts 1:8). The fire also with which they were baptized sat upon them. The extraordinary event of Pentecost was explained by Peter as a fulfillment of the ancient promise that the Spirit would be poured out in the last days (2:17). He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (33). In the Pentecostal baptism "the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them (11:15), came upon them, sat on them." That was a real and true baptism. We are warranted from such language to conclude that in like manner when water is poured out, falls, comes upon or rests upon a person when this ordinance is administered, that person is baptized. Baptism is therefore, in view of all these arguments "rightly administered by pouring or sprinkling water upon the person."
The subjects of baptism. This raises questions of greater importance than those relating to its mode.
1. The controversy here is not about "believers' baptism," for that is common to all parties. Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is "believers' baptism." Every instance of adult baptism, or of "believers' baptism," recorded in the New Testament (Acts 2:41; 8:37; 9:17, 18; 10:47; 16:15; 19:5, etc.) is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being "believers" would be required from every one of them before baptism. The point in dispute is not the baptism of believers, but whether the infant children of believers, i.e., of members of the church, ought to be baptized.
2. In support of the doctrine of infant baptism, i.e., of the baptism of the infants, or rather the "children," of believing parents, the following considerations may be adduced:
The Church of Christ exists as a divinely organized community. It is the "kingdom of God," one historic kingdom under all dispensations. The commonwealth of Israel was the "church" (Acts 7:38; Rom. 9:4) under the Mosaic dispensation. The New Testament church is not a new and different church, but one with that of the Old Testament. The terms of admission into the church have always been the same viz., a profession of faith and a promise of subjection to the laws of the kingdom. Now it is a fact beyond dispute that the children of God's people under the old dispensation were recognized as members of the church. Circumcision was the sign and seal of their membership. It was not because of carnal descent from Abraham, but as being the children of God's professing people, that this rite was administered (Rom. 4:11). If children were members of the church under the old dispensation, which they undoubtedly were, then they are members of the church now by the same right, unless it can be shown that they have been expressly excluded. Under the Old Testament parents acted for their children and represented them. (See Gen. 9:9; 17:10; Ex. 24:7, 8; Deut. 29:9-13.) When parents entered into covenant with God, they brought their children with them. This was a law in the Hebrew Church. When a proselyte was received into membership, he could not enter without bringing his children with him. The New Testament does not exclude the children of believers from the church. It does not deprive them of any privilege they enjoyed under the Old Testament. There is no command or statement of any kind, that can be interpreted as giving any countenance to such an idea, anywhere to be found in the New Testament. The church membership of infants has never been set aside. The ancient practice, originally appointed by God himself, must remain a law of his kingdom till repealed by the same divine authority. There are lambs in the fold of the Good Shepherd (John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14).
"In a company of converts applying for admission into Christ's house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbor the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ's direction to them? Shall we say that it is to this effect: 'Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside...For the present you must leave them where they are and come in by yourselves.' One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone. Surely it would be more like the Good Shepherd to say, 'Come in, and bring your little ones along with you. The youngest needs my salvation; and the youngest is accessible to my salvation. You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now. I can impart to them pardon and a new life. From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life. You may without misgiving bring them to me. And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also'" (The Church, by Professor Binnie, D.D.).
Baptism for the dead - only mentioned in 1 Cor. 15:29. This expression as used by the apostle may be equivalent to saying, "He who goes through a baptism of blood in order to join a glorified church which has no existence [i.e., if the dead rise not] is a fool." Some also regard the statement here as an allusion to the strange practice which began, it is said, to prevail at Corinth, in which a person was baptized in the stead of others who had died before being baptized, to whom it was hoped some of the benefits of that rite would be extended. This they think may have been one of the erroneous customs which Paul went to Corinth to "set in order."
Baptism, John's - was not Christian baptism, nor was that which was practiced by the disciples previous to our Lord's crucifixion. Till then the New Testament economy did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Acts 18:24; 19:7).
Baptism of Christ - Christ had to be formally inaugurated into the public discharge of his offices. For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.
John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance." But Christ said, "'Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners." His reception of baptism was not necessary on his own account. It was a voluntary act, the same as his act of becoming incarnate. Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfill all righteousness (Matt. 3:15).
The official duty of Christ and the sinless person of Christ are to be distinguished. It was in his official capacity that he submitted to baptism. In coming to John our Lord virtually said, "Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation." Christ was not made under the law on his own account. It was as surety of his people, a position which he spontaneously assumed. The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity (Luke 12:50). In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.Mathew 10:1
"He called his twelve disciples to him and gave them authority to drive out evil spirits and to heal every disease and sickness