Bishop's Epistle: September 2012

Tuesday, September 18, 2012

THE DUAL NATURE OF JESUS OF NAZARETH (Chapter One)

Christ Pantocrator Sinai

Chapter One
Introduction of the Fact

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful. Counsellor, The might God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)

It would be good to begin our study on the Dual Nature of Jesus of Nazareth with a clear and comprehensive didactic statement of faith taken from The Apostolic Creed.

Concerning Jesus of Nazareth the Creed states:

Who, because of us sinners, and for our salvation, became manifested in flesh. Conceived by the Holy Spirit, born of the virgin Mary. This incarnation not lessening His deity, nor altering His humanity; fully God and fully man, consubstantiated. Therefore, the angel named Him Jesus – Jehovah Savior. As to his deity, He is the same essence, nature and being (homoousios) as the Father. As to His humanity, He is a like essence, nature, and being (homoiousios) with us men. Thereby, and because of generation and redemption, reasonably termed the Son of God.

The dual nature of Jesus is so taught in Scripture that none would hardly attempt to refute it. But, to accept it’s obvious conclusions is a matter left to the bolder souls of the scholars.

On the subject of “the dual nature” of Christ there is one personage of history which stands out among all the rest; his name was Nestorius. Nestorius was educated in Antioch, and became bishop of Constantinople in 428. In the neighborhood of the capital the monks were especially fond of attributing to Mary the term “theotokos”, Mother of God. To Nestorius this was unacceptable. Nestorius said that she should be called either, “mother of the man Jesus” or “mother of Christ.” His objection, then, was the same as ours is today against the Trinitarians, that being: the conveyance of human attributes to the divine Logos. The Trinitarians have accomplished this by divesting the Logos of deity in order to make Him man; this the Modalistic Monarchican (Oneness believer) emphatically rejects. Nestorius, as do we, denied that God (Logos) participated in the sufferings of the human nature of Christ. The Position of Nestorius was that the union in Christ, of God and man, was not a union of essence. He would have said that the two natures are not “homoousios.” According to Nestorius the Divine and the Human entered into a relation of constant co-existence and co-working. The divine Logos took up his abode in the man Jesus. There was a reciprocal connection of the two sets of attributes, a mutual co-operation for the common end, but no communication , no interchange of attributes. Only the smaller fraction of the evangelic affirmations respecting Jesus during His earthly life pertains to Him as at once God and man. Most of them are true of Him either as God exclusively or as man exclusively.

Cyril of Alexandria, a man of vehement temper and intolerant …was quite ready to take up the cause of the adversaries of Nestorius (G. P. Fisher, “History of Christian Doctrine”). Cyril’s position is akin to what we find in most Trinitarian circles today. He asserted a physical (or meta-physical) uniting of the two natures. To Cyril, God, the Logos, BECOMES man. After the Incarnation, according to Cyril, the two natures of God and Man are only abstractly considered, but in concrete reality there was only one: The incarnated nature of the divine Logos. The idea of Cyril is that the flesh, i.e. all the human attributes, have become the attributes of the Logos without the loss of His divine nature. The product is a theanthropic person, not merely God, or merely man, but throughout both in one. There is thus in Christ incarnate a communion of attributes. There is one subject, with ONE NATURE, which is divine-human. According to historian G. P. Fisher, “Nestorius argued that such a conception clashes with the distinction between God and man as to essence; that it annuls the immutability of God by imputing to Him a change of nature …” (See Malachi 3:6; James 1:17.)

Cyril made an ally of the Emperor, Theodosius II, who took sides against the Nestorians. Nestorius was exiled and driven from one place to another; he died about the 440. Fisher states further that the theological school at Edessa refused to acquiesce in the measures of the Anti- Nestorians, and it was broken up. The Nestorians fled into Persia and spread far into the East. Their creed can still, to this day, be found among many groups in that part of the world. We are told that when Muslims conquered that part of the world they were kind toward the churches of Nestorius, while they burned others. The reason? They considered the theology of this creed to teach monotheism.

Given below is a late sixth century Christological formula of the Eastern (Nestorian) Church. You, dear reader may see for yourself the truth of Nestorius’ Christology.

Synod of Mar Sabrisho, AD 596

It seemed good to his fatherhood and to all the metropolitans and bishops to write this composition of the faith . . . which accurately and plainly teaches us the confession which is in one glorious nature of the Holy Trinity of Father, Son, and Holy Spirit, and reveals and shows us the glorious mysteries of the dispensation of God the Word, which at the end of times he perfected and fulfilled in the nature of our humanity, the same by which the heathen are conquered who acknowledge a multitude of gods, and Judaism is judged which does not acknowledge a Trinity of qnome, and all heresy is convicted and condemned which denies the Godhead and manhood of our Life-giver, Jesus Christ, accepting it with the exact meaning of the holy fathers, which the illustrious among the orthodox, the blessed Theodore the Antiochian, bishop of the city of Mopsuestia, “the Interpreter of the Divine Scriptures, explained, with which all the orthodox in all regions have agreed and do agree, as also all the venerable fathers who have governed this apostolic and patriarchal see of our administration have held, while we anathematize and alienate from all contact with us everyone who denies the nature of the Godhead and the nature of the manhood of our Lord Jesus Christ, whether through mixture and commingling, or compounding or confusing, introducing, with regard to the union of the Son of God, either suffering, or death, or any of the mean circumstances of humanity in any way, to the glorious nature of his Godhead, or considering as a mere man the Lordly temple of God the Word, which, in an inexplicable mystery and an incomprehensible union, he joined to himself in the womb of the holy Virgin in an eternal, indestructible, and indivisible union. Again, we also reject one who introduces a quaternity into the Holy Trinity, or one who calls the one Christ, the Son of God, two sons or two Christs, or one who does not say that the Word of God fulfilled the suffering of our salvation in the body of his manhood. Though he was in him, with him, and toward him in the belly, on the cross, in suffering, and for ever, inseparably, while the glorious nature of his Godhead did not participate in any sufferings, yet we strongly believe, according to the word and intent of the writings and traditions of the holy fathers, in one Lord Jesus Christ, the Only-begotten Son of God, who was begotten before the foundations of the world in his Godhead, spiritually, without a mother, and in the last times was born from the holy Virgin in a fleshly manner without the intercourse of a man through the power of the Holy Spirit. He is, in his eternal Godhead and in his manhood from Mary, one true Son of God, who in nature of his manhood accepted suffering and death for us, and by the power of his Godhead raised up his uncorrupted body after three days, and promised resurrection from the dead, ascension to heaven, and a new and indestructible and abiding world for ever. (Synod of Mar Sabris˚o, AD 596)

Written by Mar Odisho, Metropolitan of N’siwin and Armenia, A.D. 1298

“Qnuma in Greek is called hypostasis, namely, that which underlies the essence, by which the nature is known. And Parsoopa: the Greeks call prosopon: We Easterns, therefore, profess that M’shikha (Messiah) Our Lord is in two Natures in one person. But the question of the Godhead and humanity is brought into discussion in order so as to distinguish the natural properties of each Nature, then of necessity we are led to the discussion of Qnuma (the essence or underlying substance) by which the Nature is distinguished. These facts, therefore, lead us to the indisputable evidence of the existence of two Qnume which are the underlying properties of these (two) Natures, in one person of the Son of God.”

Having shown, as we have, both the Modalist and Nestorian creedal formulas it would be proper at this point to provide the Creed of Chalcedon which details the faith of those churches that remained united with Rome, Constantinople and the three Roman Orthodox patriarchates of the East (Alexandria, Antioch and Jerusalem), that under Justinian II at the council in Trullo were organized under a form of rule known as the Pentarchy. Those Protestant bodies that broke from Rome in the Middle Ages would be included within this group. Their creedal formula is as follows:

Creed of Chalcedon

We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [co-essential] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the unity, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ; as the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us.

By the historical creedal formulas presented above it can be seen that the Lord’s church in differing communities, in all parts of the earth, has universally acknowledged the two natures of Jesus of Nazareth; these being the natures of God and man. Each nature distinct one from the other; each individual nature acting upon, and receiving action from its world without any affect on the alternant nature. E.g. as the creeds have stated: Christ suffered as man, but the deity nature was in no way affected. That is to say: Christ suffered as man, but did not suffer as God. Thus the accusation of patripassianism aimed at Modalism is defeated.

Before we get to Jesus of Nazareth in particular it would be good to review a few of the Old Testament prophets concerning the person of the Messiah (or Christ). Three prophets will be examined: Jeremiah, Isaiah, and Micah.

The prophet Jeremiah foretells of the Messiah’s dual nature in these terms: “Behold, the days come, saith the LORD (YHWH), that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD (YHWH) OUR RIGHTEOUSNESS” (Jeremiah 23:5-6). The prophet Jeremiah foretells of an incarnation of the very person Yahweh into an offspring of David. If there would be any doubt as to in whom this promise was fulfilled one needs but to read John’s account to Christ’s words, in Revelation 22:16, “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David ….” Notice that the analogy used by Jesus is that of a ‘family tree’. The same idea is introduced by Yahweh Himself in Jeremiah 23:5-6. Here the concept is clearly one of genealogy. Jesus said, of Himself, that He was not only the offspring (i.e. the branch: Jeremiah 23:5-6; see also Zechariah 3:8; 6:12), but, that he was also the ROOT of this great Tree of Life. We may get a good look at the ‘family tree’ of Jesus in the gospel of Luke chapter 3 and verses 23-38. It begins with Jesus, the branch, and proceeds through the tree until we arrive at the tap root in verse 38. This genealogy is through Mary, through David, and on to Adam, who, we are told, was the Son of God! Therefore, God Yahweh is the tap ROOT of David’s family tree and Jesus is the BRANCH (offspring). But in that we have Jesus saying, clearly, in Revelation 22:16 that He was, indeed, both the Root and the Offspring (Branch) we are left with only one unavoidable conclusion, which is: Jesus Christ is, at the same moment, Branch and Root; human and divine; man and God.

Further, there is the witness of the prophet Isaiah concerning the Messiah’s dual nature:

Isaiah9:6 The Human Messiah : “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder…”

The God Messiah: “…and his name shall be called Wonderful, Counsellor, The might God, The everlasting Father, The Prince of Peace.”

Moreover the prophet Micah also witnesses of the dual nature of the Messiah:

Micah5:2 The Human Messiah : “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me (YHWH) that is to be ruler in Israel;”

The God Messiah: "whose goings forth have been from of old, from everlasting.”

The Icon at the top of this essay is Christ Pantocrator, Sinai, which has different facial expression for each side of its face to represent the Dual nature of Christ: God and man. Here each side is mirrored to show the two personas.

Be sure to continue reading the Dual Nature in chapters 2, 3, 4 and 5 at the links provided here:

Chapter Two: Jesus is Yahweh Godhttp://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-two.html

Chapter Three: Jesus is Human
http://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-three.html

Chapter Four: Distinctions Between the Two Natures
http://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-four.html

Chapter Five: The Test of Deity
http://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-five.html

Apostolically Speaking
☩☩ Jerry L Hayes
(mar David Ignatius)

Read other essays from the Bishop on the subject of the Godhead:

Godhead Theology is a study of Christian Godhead theology. ... Was He God or not? In Godhead Theology Bishop Jerry Hayes follows that debate through the first 300 years of the Church's history. Our book is in five sections: Section One ... demonstrates Modalistic Monarchianism as the original orthodoxy of the Chruch; Section Two introduces the Apostolic Creed ... ; Section Three is an affirmation of Modalistic Monarchianism; Section Four is Modalism's responses to objection from the pluralists Trinitarians, Binitarians, Arians and Semi-Arians. Included are two comprehensive indexes: Subject Index and Scripture Index. 613 pages.

Own this classic book today by ordering from the link provided here:https://www.amazon.com/Godhead-Theology-Modalism-Original-Orthodoxy/dp/1516983521/ref=sr_1_4?keywords=Bishop+Jerry+hayes&qid=1554244653&s=books&sr=1-4

The Jesus Debate is a written debate between Bishop Jerry Hayes and Prof. Willy Olmo. This book contains all papers submitted between this two knowledgeable men. Bishop Hayes affirms and defends the Oneness of God; Prof. Olmo affirms and defends Arian Unitarianism.

Own this classic debate by ordering from the link provided here:
https://www.amazon.com/Jesus-Debate-Modalism-Arianism-Unitarianism/dp/1484036670/ref=sr_1_6?keywords=Bishop+Jerry+hayes&qid=1554244653&s=books&sr=1-6

The Hayes vs Mulbah Debate is a formal written debate on the subject of the Godhead, between Bishop Jerry L Hayes (Onenessarian) and Minister Andrew Mulbah (Trinitarian). This work contains the debate in its entirety plus other related material. Included are the two Creeds from which both disputants argue their respective views: The Apostolic Creed (the statement of faith for the Oneness/Modalistic Monarchian theology) and the Athanasian Creed (the official statement of faith for the Trinitarian theology).

Own this remarkable debate today, by ordering it from the link provided here:https://www.amazon.com/Hayes-Mulbah-Debate-Oneness-Trinity/dp/1727358953/ref=sr_1_8?keywords=Bishop+Jerry+hayes&qid=1554244653&s=books&sr=1-8

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Tuesday, September 4, 2012

Spiritual Benefits Of The Lord's Supper

The spiritual benefits of partaking of the Lord's Supper are many and diverse.

Initially it is a RENEWAL of our covenant vows, since this mystery is a "Blood Covenant Memorial" of the New Covenant (Luke 22:20; Matthew 26:28; Hebrews 9:16-17).
A second imporant benefit is that the Christian obtains FORGIVENESS of post-baptismal sins (Matthew 26:26-28), because it is here that the Believers come back into communion with the blood of Christ (1 Corinthians 10:16). Remember the words of Jesus "Drink ye all of it; For this is MY blood ... which is shed for ... remission of sins" (Matthew 26:27-28).
A third blessing obtained through the Lord's Supper is that there is phyical and spiritual HEALING for the saints in the eucharistic meal; the Believers have koinonia (fellowship, communion, intercorse, and joint participation) with the flesh of Christ that received the stripes for their healing(1 Corinthians 11:29-30;10:16; 1 Peter 2:24).
Fourthly, "...We being many are one bread and one body: for we are all partakers of that one bread" which is Christ (1 Corinthians 10:17).
Fifthly, each Christian, through the Lord's Supper, gives TESTIMONY to the vicarious death of Jesus Christ for all men's sins (1 Corinthians 11:26).
In addition, the saint of God receives SUSTAINING LIFE (Greek: Zoe) by eating the Lord's body and drinking His blood (John 6:53). The Old Testament type and shadow of this truth may be seen in 1 Corinthians 10:1-4 with its reference to the exodus from Egypt. The Hebrews were sustained in their journey by the manna from heaven and the water from the rock, which Paul shows clearly were a type of the flesh and blood of Christ.
The seventh benefit is that the child of God has true FELLOWSHIP with the "passion" of our Lord: here, as we have already seen, the Greek word koinonia translates as Fellowship or Communion. Therefore the Believer has fellowship with the Body and Blood of Jesus by means of the bread and wine of the Lord's Supper (1 Corinthians 10:16).

In short, we have seen through examining these functions of the Lord's Supper, the fullness of Christ's sacrifice at work through the Communion meal (1 Corinthians 2:2).

Apostolically Speaking
☩☩ Jerry L Hayes

In "The Lord's Supper" Bishop Hayes presents a comprehensive study of the holy Sacrament. The book answers important questions, like: "What is the Lord's supper?" Who may partake of the Lord's supper?" "Is the body and blood of Christ really present in the elements or do the elements actually change into the body and blood of Christ?" "How often should the Lord's Supper be observed?" These are but a few of the questions addressed in the book. It is safe to predict that this work will be a standard volume in the libraries of those who love the Sacrament.

Order you personal copy of this classic work from the link provided here:https://www.amazon.com/Lords-Supper-Apostolic-Concerning-Corinthians/dp/148254380X/ref=sr_1_5?keywords=Bishop+Jerry+hayes&qid=1554244230&s=books&sr=1-5

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Monday, September 3, 2012

THE SAVING NAME

Neither is there salvation in any other: for there is no other name … whereby we must be saved. Acts 4:12

INTRODUCTION

There is much discussion on the efficacy of the invoked name of Jesus; this study will examine that thought and establish the biblical premise from which this doctrine is established.

We will review this topic in three steps:

1. The Hebrew concept of the Name;

2. Why the name: Jesus;

3. The name Jesus, an instrument of salvation.

I. THE HEBRAIC CONCEPT OF THE PROPER NAME OF A PERSON AS IT RELATES TO JEHOVAH.

A. Tetragrammaton: The letters YHWH known as the tetragrammaton stand for the covenant name of God throughout the Old Testament: Yahweh or Jehovah. Wherever the tetragrammaton (YHWH) appears in the KJV it is translated LORD in all upper case letters. (See, for example Exodus 6:3 and 15:3)

B. Exodus 20:22a and vs 24. This passage establishes the promise of Jehovah that His presence and blessing will be wherever His name is recorded.

“And the LORD said unto Moses … in all places where I record my name I will come unto thee, and I will bless thee.”

1. The LORD will choose a particular place for His name (YHWH) to be recorded. Deuteronomy 12:11 Then there shall be a place which the Lord thy God shall choose to cause his name to dwell there;

a. Jehovah’s name (YHWH) equals His presence: See vv 12 and 18.

2. The LORD chose to place His name (YHWH) in His temple in Jerusalem: 1 Kings 8:29; 9:3.

a. During Solomon’s prayer of dedication he reminds YHWH of His promise to meet His people where His name was placed: 1 Kings 8:29.

b. Later the LORD (YHWH) says: “I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.” 1 Kings 9:3

3. In the time of national trouble the name of the LORD (YHWH) in the temple was Israel’s great hope: 2 Chronicles 20:8-9.

a. The temple was a SANCTUARY for the name of the LORD (YHWH)

v 8.

b. The LORD’s name (YHWH) being in the temple caused His presence to be in the temple: v 9.

4. The Prophet Amos foretells of the total destruction of the temple (Amos 9:1-10) and of it being replaced by the TABERNACLE OF DAVID (Amos 9:11-12).

a. Amos’ prophecy was fulfilled when the Romans destroyed both the city and the temple in 70 AD. (See Mathew 23:37-38; 24:2, 34).

b. According to James (the Lord’s brother) the TABERNACLE OF DAVID, which replaced the temple, is the New Testament church: Acts 15:16-17

ba. The TABERNACLE OF DAVID includes all races upon whom the name of the LORD (YHWH) is called: Amos 9:12 and Acts 15:17.

bb. See Amos 9:12. The Hebrew is literally as the text is quoted in the book of Acts: “Upon whom my name is called.” That name is YHWH.

bb1. Acts 15: 17 “…upon whom my name is called, saith the Lord.” The word called is the Gk word “epikaleo.”

bb2. Epikaleo: “To put a name upon someone, the name of one is named upon someone” Thayer.

bb3. New Testament example is James 2:7. The name of Jesus is called upon (epikaleo) believers. Here epikaleo is aorist tense which means it was a one-time calling that produced a result that continues

bc. Concerning Matthew 28:19 W. E. Vine states: ‘“Baptizing them into the name’ would indicate that the baptized person was closely bound to, or became the property of, the one into whose name he was baptized.”

5. The name of the LORD called, in faith, upon a believer assures the presence and blessings of God in said believer’s life. According to 1 Corinthians 6:19, the believer’s physical body is the Temple of the Holy Spirit.

C. The NAME of the LORD (YHWH) is recorded (Exodus

20:24) upon (epikaleo) His temple (person of the believer) at

baptism making all believers, collectively, the

TABERNACLE OF DAVID upon whom the name of the

LORD is called. (Acts 22:16 compare to James

2:7 and Acts 15:16-17).

II. WHY THE NAME: JESUS?

Why this name, only? Acts 4:12 “… salvation in … none other name…”

A. Matthew 1:21. “You shall call his name Jesus: for he shall save…”

1. Jesus – Gk is Iesous (Strong’s NT #2424) origin is Hebrew Yehowshuwa (Strong’s OT#3091)

a. Yehowshuwa is from two Hebrew words (Strong’s OT#3091).

aa. Yehovah (Jehovah, Strong’s OT#3068) YHWH

ab. Yasha (Savior; or, bring salvation; Strong’s OT#3467).

b. Yehowshuwa (Hebrew) which is Iesous (Greek) which is Jesus (English) translates to “Jehovah (YHWH) Savior.”

ba. Yehowshuwa (Jesus in English) is the New Covenant name of YHWH.

bb. Note the tetragrammaton in the name Yehowshuwa.

B. A look at the exclamation Hosanna. (See John 12:13 cf Matthew 21:9,15; Mark 11:9-10)

1. Hosanna (Strong’s NT#5614) is the exclamation: “Oh save!”

2. Hosanna is from Hebrew origin and is made from two words:

a. yasha (Strong’s OT#3467) which means Savior; or, bring salvation.

b. na (Strong’s OT#4994) which means “I pray!”

C. The name Yehowshuwa (Jesus) saves (see our text Acts 4:12) by receiving the repentant sinner INTO it:

1. Matthew 28:19. Jesus commanded the disciples to convert the nations by baptizing them INTO the name of the Lord; placed into the name – positionally.

2. Acts 2:38. Repentant sinners are instructed to be baptized “in the name of Jesus Christ.”

3. Acts 8:12-16. The Samaritans were baptized by Philip “INTO” the name of Jesus; placed into the name – positionally.

4. Acts 19:2-5. The disciples of John the Baptist were re-baptized INTO the name of Jesus; placed into – positionally.

5. Galatians 3:27. For as many of you as have been baptized INTO Christ have put on Christ. (Placed into – positionally.)

D. Colossians 2:11-12. Water baptize is Christian circumcision. Circumcision is the seal of the covenant; thus, Water Baptism is the seal of the New Covenant.

1. The only name that declares the New Covenant gospel is yehowshuwa (Jesus):

Yehovah plus yasha = Jehovah Savior; or, Jehovah brings salvation.

a. Colossians 3:17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus,…

2. To enter into the name of Jesus is to enter into His covenant:

a. Galatians 3:27. One puts on Christ by being baptized INTO His name.

b. Matthew 28:19; Acts 8:16; 19:5. Believers are placed INTO His name by water baptism.

c. Colossians 2:11-12. Water baptism is Christian circumcision; therefore, the Seal of the New Covenant.

E. 1 Corinthians 6:11. The name of Jesus invoked in baptism works with the Spirit as an instrument of our salvation. Notice what the name, along with the Spirit, does:

1. Ye are washed;

2. Ye are sanctified;

3.Ye are justified.

III. THE NAME JESUS, AN INSTRUMENT OF SALVATION

A. Acts 4:12.

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

1. Baptism into the name of Jesus places one INTO Christ’s name.

a. Matthew 28:19; eis to onoma – into the name.

b. Acts 8:16; eis to onoma – into the name.

c. Acts 16:5; eis to onma – into the name.

2. In a Hebraic sense to be placed into the name of Jesus is the same as being placed into Jesus Himself.

a. Romans6:3; Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death

b. Galatians 3:27; For as many of you as have been baptized into Christ have put on Christ.

3. “… none other name … whereby we must be saved.”

“Whereby.” Saved by the name. The name = instrumentality.

B. THE NEITHER CONNECTION.

Acts 4:12; “Neither is there salvation in any other: …”

1. Neither (Gk. Oute, Strong’s NT#3777) Is a conjuction that connects the instrument of the healing of the lame man (3:1-8) to the instrument of salvation.

2. Acts 4:7; “By what power, or by what name, have ye done this” (healed the lame man)? Asked the Sadducees.

a. “By the name of Jesus,” Peter replied. (v 10).

aa. A reference to 3:6 Then Peter said… In the name of Jesus Christ of Nazareth rise up and walk

b. The cripple man was healed by the invoking the name of Jesus.

c. Peter employed the conjunction NEITHER to say that just as the invoked name of Jesus was the instrument of healing so too is the invoked name an instrument to salvation.

C. Demons are cast out in the name of Jesus. Mark 16:17.

1. Mark 9:38 Disciples saw OTHERS casting out devils in the name of Jesus.

a. How did the disciples know in whose name the demons were being cast out if the name was not invoked?

2. Acts 19:13-15; The seven son of Sceva foolishly tried to invoke the Name of Jesus to cast out demons without having the authority.

a. A relationship with the person of the name is required to authoritatively invoke the name of Jesus

D. Instruments of salvation must to applied.

1. Grace: Ephesians 2:8;

2. Faith: Galatians 3:26;

3. Belief: Acts 16:31;

4. Confession: Romans 10:10;

5. The Blood of Christ: Matthew 26:28;

6.Works: James 2:24;

7. Water Baptism: Mark 16:16.

Question: Do these things save by merely exiting or by their application?

Even So

The Name of Jesus Christ!

E. Salvation is only through the name of Jesus:

1. Acts 10:43; … that through his name whosoever believeth in him shall receive remission of sins.

2. Acts 2:38; Then Peter said unto them, Repent, and be baptized 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.

3. Acts 10:48; And he commanded them to be baptized in the name of the Lord (Jesus).

Amen

Apostolically Speaking

☩☩ Jerry Hayes

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Water Baptism is a comprehensive study of biblical water baptism. Bishop Hayes addresses 70 commonly asked questions on the subject, after which he examines 14 different biblical passages showing the salvific nature of the sacrament. Also, included in "Water Baptism" is a thorough examination of the canonicity of Matthew 28:19. The result of this work is the complete and total establishing of what is Apostolic Water Baptism.

Order you personal copy of this classic book from the link provided here: https://www.amazon.com/Water-Baptism-Bishop-Jerry-Hayes/dp/197628032X/ref=sr_1_fkmrnull_1?keywords=Water+baptism%2C+Hayes&qid=1554243685&s=books&sr=1-1-fkmrnull

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