MARANATHA BIBLE-PRESBYTERIAN CHURCH

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1 Weekly Newsletter of MARANATHA MESSENGER Private Circulation Only MARANATHA BIBLE-PRESBYTERIAN CHURCH 13 November 2016 Present every man perfect in Christ Jesus (Colossians 1:28) Address: 63 Cranwell Road, Singapore Sunday School: 9.45 am Sunday English / Chinese Worship Service: am Sunday Chinese Worship Service: 7 pm Wednesday Prayer Meeting: 8.00 pm Introduction Getting Our Hearts Right Before God 1 Timothy 1:5 says, Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: Heart disease is a serious concern among many and a top killer in Singapore and in the world but a greater spiritual concern is not just the failure of a physical pumping heart but our spiritual hearts before God. Consider how we may develop good cardiac discipline in our walk of faith : 1) Start with a Regenerate Heart (Ezekiel 36:26). It is not the heart with which a person is born, but another heart put in them by the Holy Spirit. It is a heart which has new tastes, joys, sorrows, desires, hopes, fears, likes and dislikes. It has a biblical views about the soul, sin, God, Christ, salvation, the Bible, prayer, heaven, hell, the world, and holiness. We need a major spiritual makeover in our lives. Paul says Old things are passed away. Behold all things are become new (2 Corinthians 5:17). 2) Get it BROKEN for the Right Cause (Psalm 51:17). Our hearts have to be humbled and broken from all our arrogance, conceit, and self-righteousness. Its former high thoughts of self and the world are to be removed and replaced with lofty thoughts of God instead. It thinks itself guilty, unworthy, and corrupt. Its former rebellion, anger, and malice have to be put away. We must not think lightly of offending the just and holy God. The heart is tender, and keen on avoiding sin (2 Kings 22:19). It has to be sanctified and separated and set right with God and men as well. 3) A Heart of Faith and Trust in the Right Person (Romans 10:10; Ephesians 3:17). It rests all its hopes of pardon and eternal life on Christ s vicarious atonement, Christ s mediation, and Christ s intercession for our sins and not on anything else. It is sprinkled in Christ s blood from an evil conscience (Hebrews 10:22). It turns to Christ for help always. It depends on Christ for daily peace, mercy, and sovereign grace of God. It sees in Christ the only source of all its needs and requirements. It leans, depends, builds and cleaves to Him, as our Saviour Lord and God. 1

2 4) A Cleansed and Sanctified Heart (Acts 15:9; Matthew 5:8). A cleansed heart loves holiness, and loathes sin. It strives daily to cleanse itself from all filthiness of flesh and spirit (2 Corinthians 7:1). It abhors that which is evil, and cleaves to that which is good. It delights in the Word of God, and has that law engraved on it, that it may not forget it (Psalm 119:11). It longs to obey the Word more, and takes pleasure in those who love the law of God. It fears and loves God and His covenant people. Its affections are set on things above (Matthew 6:33). It is most holy; and it looks forward to heaven with joy, as the place where perfect holiness will at length be attained. 5) An Intercessory Heart of Profound Prayers. 2 Corinthians 1:11 says, Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. Its daily feeling is, Early in the morning thou shall hear my voice (Psalm 5:3). It is drawn by a habitual inclination to speak to God about spiritual things It is necessary to pour out itself before God, as before a friend, and to spread before Him all its needs and desires. It tells Him all its inner heart desires. It is the possessor of a right heart with zealous intercessory praying for others before the throne of God. 6) A Heart with a Good Conscience (Galatians 5:17). It finds within itself two opposing principles contending with each other the flesh lusting against the spirit, and the spirit against the flesh. It knows by experience what Paul means when he says, I see a law in my members warring against the law of my mind (Romans 7:23). The wrong or compromised heart knows nothing of the strife against sin. The right heart may be known by its spiritual warfare against sin, and yet the overwhelming peace of God and with God. 7) A Genuine and Truthful Heart (Luke 8:15; 1 Chronicles 12:33; Hebrews 10:22). A true heart will have nothing to do with falsehood, hypocrisy, or deception. It is genuine and transparent before God and men. It really is what it professes to be, in all its thoughts and actions. Its faith is growing. Its obedience is slowly enhanced. The right heart has a biblical religion that is true and sincere. Conclusion Matthew 6:21 says, For where your treasure is, there will your heart be also. A regenerate and consecrated heart is to be the possession of all true Christians and it is to be a sound right heart. Some have fallen, for a season, like David, Samson and Peter but their hearts have never entirely departed from the Lord. They are proven people with infirmities but their hearts have been right in the sight of God. They will delight in God and in the world to come. All that have had right hearts upon earth, will find that they have a pure heart when they enter into the everlasting rest above with God one day. Jack Sin (edited from J.C. Ryle, Old Paths, The Heart, [Carlisle, PA: Banner of Truth, 1999], ) 2

3 Thanksgiving Thank u Pastor Jack. Indeed nothing returns to the Lord void. Just want to say what you have taught me, in Emmanuel Reformed Bible Lectures and the preparation for exams has sunk in many lessons (book of Joshua) in longer term memory and used in practical application. Soh Eng Teck Zion BP Church Bishan ********* Just wanted to let you know that I am so thankful to take your class on Occult and Cults. I have learned so much and this class is very crucial for believers to grow in discernment. Thank you for inviting and allowing me to join this class in July Alice Wong Kulai BP Church Malaysia (NB. Emmanuel Reformed Bible College [ERBC] classes begin on 9 January 2017 and brochures are available in the front of the church and all are encouraged to attend.) Introduction A Biblical Examination of the Key Doctrinal Beliefs of Oneness Pentecostalism Aaron Wee Ya Lun The roots of the Oneness Pentecostalism movement can be traced back to the World Wide Apostolic Faith Camp Meeting on 15 April 1913 in Los Angeles, United States of America where founder Frank Ewart first heard the Jesus Name Doctrine preached by Canadian Revivalist R E McAlister. Subsequently, Frank Ewart preached his first sermon on Acts 2:38 that believers must be baptised in the name of the Lord Jesus Christ. The most influential Oneness Pentecostalism organisation today is the United Pentecostal Church International ( UPCI ) which, led by their General Superintendent David K. Bernard, has seminaries, various mission outreaches and a global network of churches. Whilst this denomination is more active within the USA, the Oneness Pentecostalism movement has reached Singaporean shores and the church Tabernacle of Joy is an affiliated church of the UPCI. This writer aims to undertake a biblical examination of the key doctrinal beliefs of Oneness Pentecostalism such as modalism, salvation through baptism in the name of Jesus Christ only 3

4 and the baptism of the Holy Spirit. Modalism: Jesus Christ the Father, the Son and the Holy Spirit Oneness Pentecostalism prescribes to the belief that Jesus Christ is the Father, Son and the Holy Spirit; there is only one divine person and no such thing as the Trinity. By citing passages such as John 10:30, 10:38, 14:7-11; the conclusion is drawn that Jesus Christ is the Father because Jesus says Himself that I and my Father are one and if we see Him, we see the Father. The book of John seems to give the impression that Jesus and the Father are carrying out the same activities such as answering prayer, drawing people to Jesus; therefore, the conclusion is made that they are the same person. Support is also drawn from verses in the bible that show that we have one true God to justify that Jesus is indeed the Father, Son and Holy Spirit. Such verses include Isaiah 44:6, 45:5 and 46:9, where God says that He is the only God and there are none beside Him. In order to prove that Jesus and the Holy Spirit are actually one, Oneness Pentecostals cite verses such as 2 Corinthians 3:17. They claim that the word Lord refers to Jesus and conclude that Jesus Christ and the Holy Spirit are the same person. Apart from the above, Oneness Pentecostals also claim that the Shema provides support for this doctrine. Response: Modalism The Father, Son and Holy Spirit are not one person but three distinct persons. Charles Hodge adds that a person is an intelligent subject who can say I, who can be addressed as Thou, and who can act and can be the object of action. Nonetheless, Christians are not polytheistic but triune monotheistic. Whilst they are three distinct persons, we believe that they are all a subsistence of one divine being. Father, Son and Holy Spirit all have the same attributes and are equal in glory and power. In the Gospels when Jesus was baptised, the distinctiveness of Father, Son and Holy Spirit can be clearly seen. The Son, Jesus Christ was baptised, the Holy Spirit descended upon the Son and the Father announced that He was pleased with His beloved Son. When Jesus says that he is one with the Father in verses such as John 10:30, he is not claiming that they are one unified person but it refers to the fact that the Father and Son are in agreement and whatever is carried out by the Son, will be confirmed by the Father s power. A commentator adds that it is actually a oneness of redemptive power. Paul implying that Jesus Christ is actually the Holy Spirit in 2 Corinthians 3:17 does not tally with the context of the verse. It refers to how the Holy Spirit has been given to us by the Lord Jesus Christ and that the Holy Spirit gives life to the law. This verse does not tell us that Jesus Christ is the Holy Spirit but that the Holy Spirit is God. 4

5 Finally, Deuteronomy 6:4 is not a verse that denies the Trinity. If the context is considered, one will find that Moses said this to remind the Israelites that there was only one true God. They were not to hearken to polytheistic Canaanite worship. Baptism in the Name of Jesus Christ: Criterion for Salvation If the belief is that Jesus Christ is the Father, Son and Holy Spirit, it would make sense for baptisms to be conducted in the name of the Lord Jesus Christ only, as there is after all, only one person in the Godhead; Jesus Christ Himself. In Oneness Pentecostalism, baptism in the name of Jesus Christ is required in order for one s salvation and this is claimed to be taken from the New Testament by following after the examples of the Apostles. In Acts 2:38, Peter tells the Jews to repent and be baptised in the name of Jesus Christ. Simon the sorcerer and the Ethiopian eunuch also believed and were baptised by Philip in Acts 8:13 and 8:38. Paul baptised certain disciples in Ephesus in Acts 19:5. When Paul was arrested, he also gives his testimony of how Ananias told him to arise, and be baptised, and wash away thy sins, calling on the name of the Lord. Furthermore, Jesus words to Nicodemus in John 3:5 appear to be quite clear; that one had to be born of water and of the Spirit before he was able to enter the kingdom of God. Response: Baptism in the Name of Jesus Christ Acts 2:38 appears to be the pivotal verse for Oneness Pentecostalism when it comes to baptismal regeneration; it mentions Repent, and be baptised 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 verse should be read in light of many other verses in the New Testament which clearly affirm that salvation is by faith alone such as John 3:16 and Romans 1:16. The act of baptism is an expression of one s faith and repentance and also God s forgiveness and gift of new life. It is only but an expression, and not in any means a deciding factor for salvation. Calvin adds that we ought not to obtain the definition of baptism from just this passage, for Peter mentions only a fraction of the whole truth. Rhodes argues that the word for in Acts 2:38 is the word eis in Greek which actually means because of or in order to attain, thus concluding that baptism is a result of and not a requirement for the remission of sins. Furthermore, it can be seen from Acts 8:19-24 that Simon the sorcerer may not have been truly saved after he was baptised. Regarding the baptismal formula that the Oneness Pentecostals have derived from Acts 2:38, Peter has not changed the form of baptism originally prescribed by Jesus in Matthew 28:19 but by stating in the name of Jesus Christ, he merely enforces that the whole strength of baptism is contained in Christ. If not for Christ, it would not even be baptism but circumcision which would still be the seal of our salvation. Finally, Jesus was not telling Nicodemus that he had to be baptised in order to enter the 5

6 kingdom of God; this is actually an example of a hendiadys which is a rhetorical device wherein two nouns are joined by a conjunction. For example, it would not be customary to say that a cup of coffee is nicely hot but you would say that it is nice and hot ; wherein the niceness is derived from the coffee being hot. Therefore, a way of interpreting this difficult statement by Jesus is to take the view that both water and spirit are actually referring to the same thing; wherein that one had to experience a spiritual rebirth. Baptism of the Holy Ghost: Tongues Required for Salvation Oneness Pentecostals proclaim and believe that one ought to be baptised in the Spirit and this spirit baptism is evidenced by speaking in tongues. Apart from water baptism, this is also another criterion to be assured of one s salvation. Evidence is drawn from the book of Acts where believers on the day of Pentecost had cloven tongues like as of fire sat upon each of them and they began to speak in other tongues. In Acts 10:44, the Holy Ghost fell upon Cornelius and his household and they too began to speak with tongues. Also, in Acts 19:6, it is noted that certain disciples in Ephesus also had the Holy Spirit come upon them before they started speaking in tongues. Further support is drawn by dissecting John 3:8. By looking at the Greek of John 3:8, both wind and Spirit are actually the word pneuma. The word listeth actually means desire, thus the first pneuma or wind can be translated as the Holy Spirit because it would not be possible for the wind to desire. After giving further reasons to support his argument, it is concluded that this verse means that the Holy Spirit ( wind ) blows where He wants you to hear His voice and that the speaking of tongues accompanying the filling of the Holy Spirit is the only possible explanation for this interpretation of what Jesus has said. Response: Baptism of the Holy Ghost As mentioned above in a response to baptismal regeneration, one must consider these verses in light of other verses in Scripture that clearly show that salvation is by faith and faith alone. If spirit baptism was truly a requirement for salvation, then what can be said of the salvation of the old biblical men and women who were commended for their faith by God in Hebrews 11? Logically, how can this doctrine be applicable to people like Abraham and Noah where Scripture does not mention whether they experienced any tongue speaking. A key verse is Acts 1:8, wherein it says But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. After studying the book of Acts, one can notice that there are four accounts of tongue speaking which occur in each location mentioned by Jesus in this verse; Jerusalem, Judaea, Samaria and the uttermost part of the earth. Firstly, the Holy Spirit came upon the believers on the Day of Pentecost in Jerusalem. Secondly, in Judaea, the Centurion and his household spoke in tongues. Next, John and Peter laid hands on the people in Samaria and they received the Holy Ghost. Whilst Scripture does not expressly state that these people spoke in tongues, Simon the sorcerer saw a change in these believers 6

7 which caused him to offer money to the apostles. It must have been some form of an outward sign such as tongue speaking. Finally, certain disciples in Ephesus, representing the Gentiles of the uttermost part of the earth, spoke in tongues. Tongue speaking was not a requirement for salvation, but it was God s way of showing the apostles that non-jews could also be saved and that the Jews were not to be treated any differently from the rest of the world. Furthermore, by considering what Jesus has said in John 3:8 in its context, one can see that Jesus was describing the incomprehensibility of the Holy Spirit by using the movements of actual wind. The first half of this verse was describing actual wind and not the Holy Spirit. One would wonder that the KJV translators could have made things more obvious by translating the first pneuma as Spirit instead of wind should they have adopted the Oneness Pentecostal interpretation. Conclusion Whilst a Reformed reader may agree with the biblical evidence cited by this writer, a reader from the Oneness Pentecostal circle may strongly differ in his comments. The key issue that we ought to note when evangelising to Oneness Pentecostals is the way in which they interpret certain passages. Both denominations use the same bible, but they differ in the method of interpretion. For example, during the baptism of Jesus Christ, we clearly see the Trinity in action, however, Oneness Pentecostals argue that this does not support the doctrine of the Trinity but it merely reveals the omnipresence of God and the humanity of Christ. David K Bernard adds When God speaks to four different people on four different continents at the same time, we do not think of four persons of God but of God s omnipresence. As with any other religious groups, when evangelising, we ought always to remember that we are to be shining beacons of light in this dark world and not to be caught in situations where we win arguments but lose souls. Let us always give priority to the reading and studying of God s Word that we may rightly divide the Word of Truth and contend earnestly for our faith with an intention to glorify God. (NB This is an assignment submitted for the Emmanuel Reformed Bible Lectures course on Biblical Examination of Cultic, Occultic and New Age Movements from July to November 2016)

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10 Theme for the Quarter : Christian Resources in Facing the Terrible Ds English Worship Service : Rev Isaac Ong speaks on Facing Distractions (Scripture Text : Romans 12:1-4; 1 John 2:17-19; Responsive Reading : Luke 10:38-42) [End of MM] 10