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Baptism

QUESTION by R.: Who baptized John the baptizer?

ANSWER by Timothy:

I do not recall anywhere in the 1,189 chapters of the Bible that we are told who may have baptized John the baptizer.

QUESTION by R.: The thief was not baptized, so why was Yehoshua and all those who the apostles baptized if the old law was still active? The only ones that were baptized previously were proselytes and John was not one, he was a Jew.

ANSWER by Timothy:

Many assume the penitent thief on the cross had not been previously immersed, but he may have been as he may have been previously commanded to do so: “John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins” (Mk. 1:4-5).

We simply are not told whether or not the penitent thief was immersed. However, we do know that Jesus had power on earth to forgive sins (Mk. 2:10) and that Jesus was able to pardon him (Lk. 23:43).

It is clear that some rejected the will of God for themselves, not having been immersed by John (Lk. 7:30).

What seems to be important for us today is that under “the law of the spirit of life in Christ Jesus” (Rom. 8:2), among other things which Scripture says saves, “immersion also now saves us” (1 Pet. 3:21). Both Jews (Acts 2:38-41) and Gentiles (Acts 10:48) are immersed into Christ to clothe themselves with Christ (Gal. 3:27).

Hope this helps in your search of the Scriptures.

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Forgiveness and Repentance: Harmonizing God’s Teaching

By Timothy Sparks
tdsparks77@yahoo.com
http://www.timothysparks.com

God as “the Judge of all the earth” (Gen. 18:25), commands humans to repent or they will be lost (Lk. 13:3, 5). God, being God, can and does dictate that to receive his forgiveness of our sins, humans must repent. God’s forgiveness is conditional. We will receive his forgiveness only if we repent of our sins. God alone has the power to forgive sins (Mk. 2:7, 10). Humans can forgive wrongs committed against them.

Some believe what is true of God’s forgiveness of our sins is also true for us individually. That is, a person who has wronged me must repent in order to receive my forgiveness of the wrong committed. Does God teach us to have this kind of forgiveness? Which kind does God teach: conditional or unconditional forgiveness?

Some believe, based on Lk. 17:3, that when we are wronged, we either cannot forgive or do not have to forgive unless a person repents. Concerning Lk. 17:3, the negative inference fallacy would be to assume: “If he does not repent do not forgive him!” Please see the following research on the negative inference fallacy and address of Lk. 17:3, https://timothysparks.files.wordpress.com/2018/02/negative-inference-fallacy.pdf.

Please consider that the Greek word ἀφίημι (aphíēmi) translated “forgive,” means “to send away, leave alone, let go.” We do have the ability to let go of a situation and leave it alone, even if the offender does not repent. Hard, yes. Impossible, no.

Notice God’s teaching concerning forgiveness (Scriptures taken from NKJV, unless otherwise noted):

“And forgive us our debts, as we forgive our debtors” (Mt. 6:12).

“For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Mt. 6:14-15).

“Then Peter came to Him and said, ‘Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?’ Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy times seven'” (Mt. 18:21-22; other translations, “77 times”).

“So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses” (Mt. 18:35).

“And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses. But if you do not forgive, neither will your Father in heaven forgive your trespasses” (Mk. 11:25-26).

“Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven” (Lk. 6:37).

“And forgive us our sins; for we also forgive every one that is indebted to us” (Lk. 11:4).

“Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him” (Lk. 17:3-4).

Love “thinks no evil” (1 Cor. 13:5) [Footnote: “keeps no accounts of evil”]. Also note the Amplified Bible, Classic Edition (AMPC): “it takes no account of the evil done to it [it pays no attention to a suffered wrong].”

“And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you” (Eph. 4:32).

“Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do” (Col. 3:12-13).

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Evangelism: What Is It? How Do We Measure It? What Should We Do?

By Timothy Sparks
tdsparks77@yahoo.com
http://www.timothysparks.com

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A Biblical Pattern for Evangelizing

Scriptures Compiled by Timothy Sparks
tdsparks77@yahoo.com
http://www.timothysparks.com

Radical Evangelism—The First Century Way—Meeting People Where They Are

(As Opposed to Inviting People to Come to Us)

“And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom…” (Mt. 4:23).

“Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom” (Mt. 9:35).

“Now when he had departed from there, he went into their synagogue” (Mt. 12:9).

“When he had come to his own country, he taught them in their synagogue . . .” (Mt. 13:54).

“Then they went into Capernaum, and immediately on the Sabbath he entered the synagogue and taught” (Mk. 1:21).

“But He said to them, ‘Let us go into the next towns, that I may preach there also, because for this purpose I have come forth.’ And he was preaching in their synagogues throughout all Galilee . . .” (Mk. 1:38-39).

“And he entered the synagogue again” (Mk. 3:1).

“And when the Sabbath had come, he began to teach in the synagogue” (Mk. 6:2).

“And he taught in their synagogues . . .” (Lk. 4:15).

“. . . . And as his custom was, he went into the synagogue on the Sabbath day . . .” (Lk. 4:16).

“And he was preaching in the synagogues of Galilee” (Lk. 4:44).

“Now it happened on another Sabbath, also, that he entered the synagogue and taught” (Lk. 6:6).

“Now he was teaching in one of the synagogues on the Sabbath” (Lk. 13:10).

“These things he said in the synagogue as he taught in Capernaum” (Jn. 6:59).

“Jesus answered him, ‘I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing’” (Jn. 18:20).

“So continuing daily with one accord in the temple, and breaking bread from house to house…” (Acts 2:46).

“But at night an angel of the Lord opened the prison doors and brought them out, and said, ‘Go, stand in the temple and speak to the people all the words of this life.’ And when they heard that, they entered the temple early in the morning and taught” (Acts 5:19-21a)

“And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ” (Acts 5:42).

“Therefore those who were scattered went everywhere preaching the word” (Acts 8:4).

“Immediately he preached the Christ in the synagogues . . .” (Acts 9:20).

“And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant” (Acts 13:5).

“But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down” (Acts 13:14).

“Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed” (Acts 14:1).

Acts 17:1-17

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too. Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king—Jesus.” And they troubled the crowd and the rulers of the city when they heard these things. So when they had taken security from Jason and the rest, they let them go.

10 Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. 11 These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. 12 Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men. 13 But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. 14 Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there. 15 So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed.

16 Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. 17 Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there.

Acts 18:24-28

24 Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. 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. 26 So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. 27 And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; 28 for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

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Did Jesus Use Food as a Hook to Attract People to the Gospel (John 6:1-14)?

By Timothy Sparks
tdsparks77@yahoo.com
http://www.timothysparks.com

Notice the text (NKJV):

1 After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. 2 Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased. 3 And Jesus went up on the mountain, and there He sat with His disciples.

4 Now the Passover, a feast of the Jews, was near. 5 Then Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to Philip, “Where shall we buy bread, that these may eat?” 6 But this He said to test him, for He Himself knew what He would do.

7 Philip answered Him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little.”

8 One of His disciples, Andrew, Simon Peter’s brother, said to Him, 9 “There is a lad here who has five barley loaves and two small fish, but what are they among so many?”

10 Then Jesus said, “Make the people sit down.” Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves, and when He had given thanks He distributed them [b]to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted. 12 So when they were filled, He said to His disciples, “Gather up the fragments that remain, so that nothing is lost.” 13 Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten. 14 Then those men, when they had seen the sign that Jesus did, said, “This is truly the Prophet who is to come into the world.”

We ask the question, “Did Jesus use food as a hook to attract people to the gospel?” Interestingly, John tells us, “Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased” (Jn. 6:2). Jesus was not using food to attract the crowd to hear the gospel. Rather, Jesus performed signs for people to hear and obey the gospel that they might have eternal life. Jesus did not feed them to attract them—they were already following him “because they saw His signs which He performed . . .”

According to the text, the feeding of these thousands was not about attracting people to a teaching opportunity, nor simply about filling their stomachs. The purpose of miraculously feeding so many accomplished yet another sign: “Then those men, when they had seen the sign that Jesus did, said, ‘This is truly the Prophet who is to come into the world’” (Jn. 6:14). The sign accomplished its purpose of creating belief in Jesus as God’s messenger, with God’s message, that they would believe that Jesus is the Christ, the Son of God, and that believing, they may have life in His name (Jn. 20:31).

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Rightly Dividing (2 Timothy 2:15)

What does ὀρθοτομέω (orthotoméō) “rightly dividing” or “correctly handling” (2 Tim. 2:15) mean?


McFall notes, “When the writings of the New Testament were first written down the writers followed the normal conventions which meant that Paul’s epistles (and the Greek Old Testament) were written down in capital letters (uncial script) with no spaces between the words, which throws light on Paul’s expression ‘rightly dividing the word of truth’ (2 Tim 2:15). The Greek verb means ‘to make a straight cut, to dissect’. The difficulty of knowing just where to divide continuous text can be illustrated in the English sentence: HESAWABUNDANCEONTHETABLE. This can be divided up to read: HE SAW ABUNDANCE ON THE TABLE, or, HE SAW A BUN DANCE ON THE TABLE. Only the context will decide which of these two divisions is correct. There were plenty in Paul’s day who did not rightly divide the text into its proper words, and created mischief for him. A continuous Greek uncial text of the NT was published by The Concordant Pub. Concern (1926, 1930, 1955, 1977) called Concordant Version. The Sacred Scriptures, with an interlinear English translation” (McFall, https://www.headcoveringmovement.com/Dr-Leslie-McFall-Good-Order-In-The-Church.pdf, p. 508, n. 1002).

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Did God Authorize Divorce for Fornication or Adultery (Deuteronomy 22; Mt. 19:9; John 8)?

By Timothy Sparks
tdsparks77@yahoo.com
http://www.timothysparks.com

We do not read a dismissal penalty or divorce penalty for sexual unfaithfulness in Deuteronomy 22. Some would have Jesus approving divorce for sexual unfaithfulness in Mt. 19:9. However, Jesus clearly did not contradict his Father’s law while teaching on earth (Mt. 5:17-20). Under God’s law, Jesus could not teach divorce for fornication; the law was death. If Jesus had taught they could divorce rather than put to death, he would have been a false teacher.

Concerning the woman caught in adultery (Jn. 8:3-11), God’s penalty according to the law was stoning (Jn. 8:5). Jesus upheld his Father’s death penalty, as seen in the Greek imperative βαλέτω (baletō), “do throw” (Jn. 8:7). He did not offer divorce as an option because it would have been against God’s law. If the Pharisees had changed the penalty for adultery from death to divorce, then they would have been guilty of changing God’s law. It was not a lawful option to change the death penalty to a divorce punishment.

Just as God has the ability to pardon, like he did David (2 Sam. 12:13), so Jesus had “authority on earth to forgive sins” (Mk. 2:10). Notice the similarity of the statements by Jesus and Pilate:
● “Jesus said to her, ‘Neither do I condemn you; go and sin no more’” (Jn. 8:11).
● “Do you not know that I have power to crucify you, and power to release you?” (Jn. 19:10).
● A proverb of Roman law says, “Nobody who can condemn cannot acquit” (Nemo, qui condemnare potest, absolvere non potest. Justinian, Digest 50.17.37).

Philo supported the death penalty for adultery. Philo regarded a betrothed “wife” as a wife because she is his wife in all but deed. He says betrothal is the equivalent of marriage and therefore if she has intercourse with another man it “is a form of adultery.” “And therefore the law orders both to be stoned” (III.58, 72-73).

We read only about the death penalty for sexual unfaithfulness during both betrothal and marriage and nothing about divorce as an authorized punishment (Deut. 22:13ff):

13 “If any man takes a wife, and goes in to her, and detests her, 14 and charges her with shameful conduct, and brings a bad name on her, and says, ‘I took this woman, and when I came to her I found she was not a virgin,’ 15 then the father and mother of the young woman shall take and bring out the evidence of the young woman’s virginity to the elders of the city at the gate. 16 And the young woman’s father shall say to the elders, ‘I gave my daughter to this man as wife, and he detests her. 17 Now he has charged her with shameful conduct, saying, “I found your daughter was not a virgin,” and yet these are the evidences of my daughter’s virginity.’ And they shall spread the cloth before the elders of the city. 18 Then the elders of that city shall take that man and punish him; 19 and they shall fine him one hundred shekels of silver and give them to the father of the young woman, because he has brought a bad name on a virgin of Israel. And she shall be his wife; he cannot divorce her all his days.

20 “But if the thing is true, and evidences of virginity are not found for the young woman, 21 then they shall bring out the young woman to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has done a disgraceful thing in Israel, to play the harlot in her father’s house. So you shall put away the evil from among you.

22 “If a man is found lying with a woman married to a husband, then both of them shall die—the man that lay with the woman, and the woman; so you shall put away the evil from Israel.

23 “If a young woman who is a virgin is betrothed to a husband, and a man finds her in the city and lies with her, 24 then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry out in the city, and the man because he humbled his neighbor’s wife; so you shall put away the evil from among you.

25 “But if a man finds a betrothed young woman in the countryside, and the man forces her and lies with her, then only the man who lay with her shall die. 26 But you shall do nothing to the young woman; there is in the young woman no sin deserving of death, for just as when a man rises against his neighbor and kills him, even so is this matter. 27 For he found her in the countryside, and the betrothed young woman cried out, but there was no one to save her.

28 “If a man finds a young woman who is a virgin, who is not betrothed, and he seizes her and lies with her, and they are found out, 29 then the man who lay with her shall give to the young woman’s father fifty shekels of silver, and she shall be his wife because he has humbled her; he shall not be permitted to divorce her all his days” (NKJV).

While God is able to pardon abundantly on his terms (Is. 55:7), humans are to obey God’s law under which they live. If the Hebrews had failed to execute the death penalty as God commanded, deciding instead to be merciful and let the fornicator live, they would have been in direct disobedience to God’s law. Deuteronomy 22 granted favorable approval to execute fornicators and adulterers as specified.

See also: Hebrew Death Penalty (John 8; John 18:31) https://timothysparks.files.wordpress.com/2019/01/death-penalty-john-8-john-18.pdf

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