Friday, May 31, 2019

God's New Covenant With Israel







Prophet Jeremiah, by Matttew Garrett
Prophet Jeremiah, by Matthew Garrett
Behold, the days come, saith the LORD, That I will make a new covenant with the house of Israel, and with the house of Judah. (Jeremiah 31:31)
Compare:
For finding fault with them, He saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:... (Hebrews 8:8)

This writing, and the next three, will be revisiting the four prophets that were introduced in a previous article entitled: “Did the Prophets Write of the Church.” These prophets are: Jeremiah, Joel, Amos, and Malachi. The purposes of these four papers will be to examine closer the prophecies of each. By this we will be able to see more clearly the identity of the Church and the identity of the true Israel as one and the same. That is to say: the Church is indeed the Israel of promise.






The Church IS the "remnant" of Israel that believed. (Rom 11:1-7)
The Church IS the "remnant" of Israel that believed. (Rom 11:1-7)

The Prophets and Apostles agree: the Church is Israel!
Here, we place two companion passages of Scripture under examination: namely, Jeremiah 31:31-34 and Hebrews 8:8-12. It is important that you read these texts before proceeding and keep your Bible always before you so you can follow there what you read here. Yahweh, speaking through the prophet Jeremiah, speaks of a New Covenant (Hebrews 8:8) that would replace the old covenant which Israel had broken (see Jeremiah 31:32). This present letter will address Jeremiah’s prophecy of God’s New Covenant with Israel.
Jeremiah 31:31-34 “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.”
Hebrews 8:8-12 "Because finding fault with them, He says: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 9 not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. 10 For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. 11 None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them. 12 For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.”
The old (former) covenant that was to be replaced was not the Abrahamic, but the Sinaitic. Jeremiah is clear about this fact. See, for instance, Jeremiah 31:32, “Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:”
One must not think that the covenant which God made with Abraham is to be put aside; it is the covenant of the Law of Moses made at Sinai that had fault (see Hebrews 8:7). The “fault” lay in the inability of the people to keep the covenant requirements. (This truth is established in Hebrews 8:8-13 when viewed with Romans 7:7-25.) Jeremiah writes of the LORD’S promise to “write” the laws of this new covenant “in their hearts” (see Jeremiah 31:33 compared with Hebrews 8:10 and 10:16). That is to say: whereas the covenant of Sinai placed the law in the mind, it was powerless to change the heart; the “New Covenant” would, in fact, change the heart so that its people would not only ‘know” the law, but would actually possess the desire (and nature) to obey it. This, the New Testament calls the New Birth.
Moreover, the promise is to make this “new covenant” with the houses of Israel and Judah (Jeremiah 31:31). (Jeremiah prophesied at a time after the division of the twelve tribes. Ten northern tribes broke away after the death of Solomon and retained the name Israel; the two southern tribes [Judah and Benjamin] were known as Judah. The northern nation of Israel fell to the Assyrians in 722 B.C. and no longer existed at the time of Jeremiah’s prophecy. Jeremiah is given this prophecy even as the Babylonians are about to do the same with Judah [585 B.C].) These circumstances make Jeremiah’s prophecies amazing promises: though both Israel and Judah would be defeated and scattered throughout the habitable earth the “new covenant” would be established with them—not another.
Christianity is the fulfillment of Jeremiah’s prophetic promise of a new covenant with the houses of Israel and Judah. That being true, one must see all twelve tribes represented in Jerusalem on the feast of Pentecost, in that the author of Hebrews, writing under the inspiration of the Holy Ghost, identifies A.D. 30 (see Acts 2:5-11) as the establishing of Jeremiah’s new covenant. Indeed, the Assyrians and Babylonians had scattered the house of Israel and the house of Judah over the earth, but in A. D. 30 they returned from the Parthian Empire, Media, Elam, Mesopotamia, Cappadocia, Pontus, Asia, Phrygia, Pamphylis, Egypt, Cyrene, Rome, Crete, and Arabia to Jerusalem for the establishing of Jeremiah’s “new covenant”. On that day 3,000 were baptized into the covenant name of Jesus (Acts 2:41); all 3,000 were Jews of the house of Israel and the house of Judah – the twelve tribes. Later, as a result of the healing of the lame man (Acts 3:1-16), and the preaching of Peter, 5,000 men believed (Acts 4:4); add to that number their women and children – all were Jews of the houses of Israel and Judah (the twelve tribes). By Acts 5:14 the disciples became too numerous to count and are referenced simply as “multitudes” – all were Jews of the houses of Israel and Judah (the twelve tribes). These are the “elect” that Paul writes of in Romans 11:1-5,7 who are the spiritual olive tree that was “born again” (John 3:3-10) from its former state as a natural tree. These are the Israel of promise (Romans 9:6-8; see Galatians 3:16-18; 4:22-31).
Now, God, having established His “new covenant” with the houses of Israel and Judah (as promised) provides a means of including the whole world (Gentiles) into Israel’s new covenant. Paul refers to this as a “grafting”—when the allegory is a tree (Romans 11); “adoption”—when the allegory is a family (Romans 8:15; Galatians 4:5; Ephesians 1:5). The imagery is clear: the grafted branches become the tree they are grafted into; the adopted children become the family they are adopted into. If the tree is the house of Israel and Judah—if the family is the house of Israel and Judah then the “grafted” and the “adopted” ones become the house of Israel and Judah—the twelve tribes. This truth is demonstrated in the New Testament when James writes, to Christians in general, and addresses his letter to them in the following manner: “to the twelve tribes” (see James 1:1).
The author of Hebrews declares the new covenant to be a “better covenant, which was established upon better promises” (Hebrews 8:6). At least two promises are better: namely,
  1. the covenant members will have their sins removed (remitted) by the blood of Jesus (Jeremiah 31:34; Hebrews 10:16-18);
  2. the covenant members will receive the law of God in their hearts, not only in their minds; they will, therefore, be empowered to true holiness (Hebrews 8:10-11; Jeremiah 31:33-34; see John 17:17).
In that Jeremiah’s prophetic promise of a “new covenant” indicates the condition of the Messiah’s Kingdom, and in that the author of Hebrews proclaims the New Testament Church to be the fulfillment of that prophecy, the Christian should not expect any future covenant to be made with natural Israel for the purpose of establishing a future Messianic Kingdom Age.
Of course, an entire book could (and mostly likely should) be written from Jeremiah 31:31-34, but this small letter will, I trust, be sufficient for the purpose at hand. It is my humble prayer that you my children prayerfully hide these things in your hearts.
My prayer, as always, is that the God of all peace keep you in His unfailing love.

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


The above article is an excerpt from my book entitled "Letters to My Children on Apostolic Kingdom Theology."  "Letters" is a compilation of twenty-four letters I wrote to my children mapping my conversion from Dispensationalism to Realized Millennialism. If you are interested in the study of eschatology I am sure you will want this book. Order your personal copy today from the link provided here:
https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmr1_1?keywords=letters%2C+bishop+jersey+hayes&qid=1559362891&s=books&sr=1-1-fkmr1






THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:
Read other epistles from the Bishop on eschatology:

God’s New Covenant With Israel
https://bishopjerrylhayes.blogspot.com/2019/05/gods-new-covenant-with-israel.html

Apostolic Eschatology
https://bishopjerrylhayes.blogspot.com/2013/02/apostolic-eschatology.html

The Prophets Speak of the Church
https://bishopjerrylhayes.blogspot.com/2013/04/the-prophets-speak-of-church.html

Apostolic Kingdom Theology vs Futurism


Dating the Book of Revelation



Prophecy and the Spiral Staircase
https://bishopjerrylhayes.blogspot.com/2013/04/bible-prophecy-and-spiral-staircas.html

The Three Horsemen of Dispensationalism
https://bishopjerrylhayes.blogspot.com/2014/01/the-three-horsemen-of-dispensationalism.html

Correct Method of Interpreting the Book of Revelation
http://bishopjerrylhayes.blogspot.com/2015/07/correct-method-of-interpreting.html

 Joel's Messianic Kingdom (The Church of Jesus Christ)
https://bishopjerrylhayes.blogspot.com/2019/06/joels-messianic-age-church-of-jesus.html

Biblical Eschatology
https://bishopjerrylhayes.blogspot.com/2019/09/biblical-eschatology.html

Millennial Reign of Christ
http://bishopjerrylhayes.blogspot.com/2019/09/millennial-reign-of-christ.html

All These Things (A Study on Matthew 24)
http://bishopjerrylhayes.blogspot.com/2019/09/all-these-things-kingdom-teaching-of.html

Second Coming of Christ Jesus
https://bishopjerrylhayes.blogspot.com/2019/09/second-coming-of-christ-jesus.html

The Crux of the Matter (What Did Jesus Mean By "The Generation"?)
https://bishopjerrylhayes.blogspot.com/2019/09/the-crux-of-matter-what-did-jesus-mean.html

The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.




THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

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Sunday, May 12, 2019

The Christian's Day of Worship, Chapter One, "The First Day of the Week"



“Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” —Paul the Apostle, AD 55,  First Corinthians 16:2

“And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.  And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.” —Luke the Evangelist, Acts 20:6-7

The First Day of the Week
Christians, around the world, gather on the first day of each week to worship God and celebrate the holy eucharist. We do this because we have been so taught by Christ and His apostles and encouraged to perpetuate the practice by our bishops since the very beginning(1). 

It may appear that the first written record the New Testament gives for a Christian fixed day of worship is the Acts of the Apostles, written by the Evangelist Luke, where he introduces the believers at Troas meeting on the first day of the week to keep the eucharist (Acts 20:6-7). This event would have taken place in the spring of AD 58, during Paul’s third missionary journey. However, that would be incorrect, because Paul instructed the church at Corinth, three years earlier (AD 55), to bring their offerings for the poor saints of Jerusalem(2) each first day of the week, so there would be no need for collections when he came to them (1 Corinthians 16:2). The idea communicated here is: at each of their weekly meetings. We see, then, the Christians’ fixed time for corporate worship was The First Day of the Week. 

There is witness from secular sources of this day of corporate worship in the regions of Troas and Asia from Pliny’s letter to Trajan(3) (Epp. x. 96), in which he describes the Christians as meeting on “a fixed day,” for what he calls a sacramentum (the Syriac understanding of “beaking bread” is seen by them translating it, "to break the eucharist”; the Arabic version, "to distribute the body of Christ.”) at break of day, and again in the evening to partake of a simple and innocent repast (the love feast).  This was Paul’s third visit to the city. Who was the first pastor or bishop of the church at Troas is not certain; perhaps Carpus, of whom mention is made in 2 Timothy 4:13(4).  At the end of the first and the beginning of the second centuries, in the times of Ignatius, there were brethren at Troas, from whence he wrote his epistles to the churches at Smyrna, and Philadelphia, and who are saluted in them by the brethren at Troas; in the third century, several martyrs suffered here, as Andreas, Paulus, Nicomachus, and Dionysia a virgin: in the "fifth" century, Pionius, bishop of Troas, was present at Constantinople at the condemnation of Eutyches, and afterwards he was in the council at Chalcedon; and even in the "eighth" century mention is made of Eustathius, bishop of Troas, in the Nicene council. My point for mentioning these things is to underline the richness of Troas’ contribution to early Christianity.

Luke writes that the Christians at Troas met on the first day of the week to celebrate the eucharist; this was the spring of AD 58. We know that this was the “fixed day” appointed for their corporate worship because Paul’s party arrived on the second day of the week (Monday) and tarried until the Christians of that place came together to break bread, a full six days later; then they departed on the seventh day [Acts 20:6]— on Monday.

One would be amiss, however, to assume that Sunday worship was 25-28 years (the time from Pentecost AD 30 to Paul’s instructions to the Corinthians, and/or his third visit to Troas, AD 58) in being established. Holy Scripture gives a clear picture that it was Christ, Himself, that established a first day of the week gathering for His followers by inaugurating the rhythm of days through His post resurrection appearances to His disciples. John records the two first day of the week gathers of the disciples in Jerusalem, where Christ appeared in their midst (John 20:19 and 26 respectively). The first appearance was the day of the resurrection (Thomas was absent), the second was “after eight days” (Thomas was present). Actually, according to our method of counting, it would be seven days - not eight. The Jews considered any part of a day as one day. Whereas, we would not count one day until the next day, not so with the Jew. The first day, i,e, that Sunday of the first appearance is counted as day one; so, then, counting Sunday as day one and Monday as day two, the following Sunday would be day eight. The phrase “after eight days” means after the eighth day had arrived. (Understanding this type of reckoning time helps the Bible reader to grasp how Jesus was actually in the grave three days(5) between Friday afternoon and Sunday morning.) 

 The First Day of the Week was established by the Holy Spirit throughout the holy Scriptures as being a very special day in Yahweh's accounting of time. Two of Israel's appointed times, Feast of First Fruits and Feast of Weeks, always occur on The First Day of the Week, and are, themselves, Sabbaths. A third, the Feast of Tabernacles (Booths) terminates with a special Sabbath that always falls on The First Day of the Week. Latter we will see how the fulfillment of these Old Covenant figures necessitates a First Day of the Week time of worship the saints of the New covenant.

We see, then, how the Old Covenant First Day of the Week events presaged the New Covenant’s fulfillment of former types and shadows; namely, the resurrection of the Savior on the very day of the Feast of First Fruits and the birth of the Lord’s Church on the very day of the Feast of Weeks (Pentecost) AD 30. (Matthew 28:1; Mark 16:2,9; Luke 24:1; John 20:1; cf. 20:19.) One should not, then, think it a strange thing for the Lord’s church to have as its day of primary worship the First Day of the Week.

Historians find the practice of the First Day of the Week worship among Christians as being universal from the beginning, with no hint of controversy(6); unlike, for example, the related Quartodeciman Controversy(7). One would reason that since the controversy over which day to celebrate the death and resurrection of Christ is so famously recorded that a controversy over which day for Christians to meet in corporate worship could not have gone unnoticed.  

One hears much noise from seventh day Christians about Rome’s influence in changing the day of worship. Of course, this is just so much nonsense. In the 2nd. 3rd, or even 4th centuries the church of Rome lacked jurisdictional authority to impose a novel universal change of Sabbath rest from the seventh day to the first, or to obtain universal Sunday worship, had it, in fact, been introduced after the Christian church had spread throughout the known world — as our opponents assert.  Bauckham states that there is no record of any early Christian group which did not observe Sunday, with the exception of a single extreme group of Ebionites mentioned by Eusebius of Caesarea  (who, among other blasphemies, denied the virgin birth and deity of our Savior); and that there is no evidence of Christians worshipping on the seventh day sabbath and then substituted Sunday for the sabbath in the early centuries(8).

Before we move from the consideration of The First Day of the Week, we should consider the misunderstanding and misinformation propagated among that segment of Christians who wish to keep the Jewish Sabbath, but lack an understanding of the biblical languages. When such ones review the Greek text for Acts 20:7 they see: 
ጘΜ ÎŽáœČ Ï„ῇ ÎŒÎč៷ Ï„áż¶Îœ ÏƒÎ±ÎČÎČᜱτωΜ ÏƒÏ…ÎœÎ·ÎłÎŒáœłÎœÏ‰Îœ áŒĄÎŒáż¶Îœ ÎșλᜱσαÎč áŒ„ÏÏ„ÎżÎœ; “and on the one of the sabbath (Grk. sabbatƍn) they having been assembled [to] bread bread.” 
From this the unlearned declare that it was not The First Day of the Week, but the first Sabbath from unleavened bread. 

What one sees is a Koine Greek idiom where “sabbath” or “sabbaths” (σαÎČÎČÎŹÏ„Ï‰Îœ [sabbatƍn] Acts 20:7) is used for week. The cardinal numeral “ÎŒÎč៶ͅ” (mia) “one” is used here for the ordinal prōtē “first.” The definite article “Ï„áż†ͅ” (tĂȘ) before the cardinal numeral “ÎŒÎč៶ͅ” (mia) makes this clear. Literially: “the one of the week.” See  Mark 16:9 below. (See A.T. Robertson Grammar, p 671.) 

Truly, the fact that, literally, every accepted English version of this text renders “ἘÎœ ΎΔ̀ Ï„áż†ͅ ÎŒÎč៶ͅ τῶÎœ σαÎČÎČÎŹÏ„Ï‰Îœ” as “one the first day of the week” should lay heavy on their minds that all scholarship is in agreement on this understanding. 

Below I have given three texts where σαÎČÎČÎŹÏ„Ï‰Îœ or σαÎČÎČÎŹÏ„ÎżÏ… (i.e. “sabbath”) is used as an idiom for “week.” 

Acts 20:7
ἘÎœ ΎΔ̀ Ï„áż†ͅ ÎŒÎč៶ͅ τῶÎœ σαÎČÎČÎŹÏ„Ï‰Îœ En de tē miai tōn sabbatōn 
And-on the one (first) of the week 

Mark 16:9
ἈΜαστὰς ΎΔ̀ πρωῒ πρώτῃ σαÎČÎČáœ±Ï„ÎżÏ…, (transliteration: Anastas de prōi prōtē sabbatou)
And-having arisen early on [the] first [day of the] week 

1 Cor 16:2
Îșατὰ ÎŒÎŻÎ±Îœ σαÎČÎČÎŹÏ„ÎżÏ… (transliteration: kata mian sabbatou) 
 every first [day] of a week …

New King James: “Now on the first day of the week, …" 
New International Version: “On the first day of the week, …" 
New American Standard Bible: “On the first day of the week, …”  
Revised Standard Version: “On the first day of the week, …"  
New Living Translation: “On the first day of the week, …"  
Young’s Literal Translation: “On the first day of the week, …" 
Word Studies in the New Testament, M.R. Vincent says, "The noun "Sabbath" is often used after numerals in the signification of a week.”

The Greek sabbaton (σαÎČÎČÎŹÏ„Ï‰Îœ), or sabbatou. (σαÎČÎČÎŹÏ„ÎżÏ…) is never translated as “the Sabbath day” in these passages. the word is used in these contexts (as Greek scholars overwhelmingly agree) to denote a “week” (Perschbacher, 1990, p. 364), “a period of seven days” (Danker, et al., 2000, p. 910; cf. Thayer, 1962, p. 566). 

John Lightfoot states: “The Jews reckon the days of the week thus; One day (or the first day) of the sabbath: two (or the second day) of the sabbath;” etc. (1859, 2:375).  Maccoth alludes to those who testify on “the first of the sabbath” concerning an individual who stole an ox. Judgment was then passed the following day—“on the second day of the sabbath” (Lightfoot, 2:375; Maccoth, Chapter 1). Bava Kama describes ten enactments ordained by a man named Ezra, including the public reading of the law “on the second and fifth days of the sabbath,” and the washing of clothes “on the fifth day of the sabbath” (Lightfoot, 2:375; Bava Kama, Chapter 7).
Hello friends, I am a full time biblical researcher. I  rely on freewill love offerings (from those of you who benefit from my work) and book sales  for my support. Would you please consider leaving a small donation at the link provided here? Thank you for your support. -JLH

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This has been the first of three chapters on Sunday as the biblical day for Christian corporate worship. Be sure to continue the series at the links provided here:

Chapter Two, "The Eighth Day"

Chapter Three, "The Lord's Day: Sunday"

Apostolically Speaking,
☩☩ Jerry L Hayes
(Mar David Ignatius)
Apologia is a polemical work of apologetics in the defense of Christian sacred days. Our focus is Sunday worship, Easter and Christmas. There has been little written in the line of a strong apologia for the observance to the traditional times. Bishop Hayes offers his work "Apologia, A Defense of Christian Sacred Days" to meet that need.  This book establishes why Christians have observed Sunday as their primary day of worship right out of the gate. Also, within the pages of "Apologia" the reader will discover the true meaning of the terms 'Easter" and "Christmas". Both terms have come under sustained attack in recent years from an element that is antagonistic to traditional Christianity. Bishop Jerry L Hayes comes to the defense of historical Christianity in this work that is destined to become a classic. We know you will want to recommend "Apologia, A Defense of Christian Sacred Days" to all your friends and family.
Order your personal copy today from the link provided here:https://www.amazon.com/Apologia-Defense-Christian-Sacred-Days/dp/1099666589/ref=sr_1_1?keywords=Apologia%2C+Hayes&qid=1558905902&s=books&sr=1-1

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH
Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:


Read more essays from the pen of the Bishop on Christian holy days at the links provided here:
Defending Easter
http://bishopjerrylhayes.blogspot.com/2019/04/defending-easter.html

Sunday Worship (A Discussion With AmĂș)
https://bishopjerrylhayes.blogspot.com/2019/05/sunday-worship-discussion-with-amu.html

The Sign of Jonah, Defending Good Friday

 End Notes
1 1. Hebrews 10:25, Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

2 2. There were a few different events that lead to the need for help. First, Jerusalem suffered severely during the famine in the reign of Claudius, the mother church in Jerusalem had experienced persecution and affection at the hands of the Jews, plus, not to be ignored was the circumstance where the believers in Jerusalem, upon joining the church, gave their passions to the apostles to distribute as needed: in short a communistic manner of living. As a result all were soon poor. By reason of these things the Christians in that place were in need. Paul was raising funds throughout all the Gentile church for their relief.

3 3. Pliny the Younger, the Roman governor of Bithynia et Pontus (now in modern Turkey) wrote a letter to Emperor Trajan around 112 AD and asked for counsel on dealing with Christians. The letter (Epistulae X.96) details an account of how Pliny conducted trials of suspected Christians who appeared before him as a result of anonymous accusations and asks for the Emperor's guidance on how they should be treated

4 4. 2 Timothy 4:13, The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments

5 5. Matthew 12:39-40; Matthew 27:63; John 2:18-22.

6 6. As is true with rejection of infant water baptism, the same is true with the rejection of Sunday worship among Christians: neither can be found before the appearance of the Anabaptists in central Europe. This is true in spite of how much this element wishes to rattle its chains back to the time of the apostles.

7 7. Quartodecimanism (from the Vulgate Latin quarta decima in Leviticus 23:5, meaning fourteenth) refers to the custom of early Christians celebrating Passover beginning with the eve of the 14th day of Nisan . The Quartodeciman controversy arose because Christians in the churches of Jerusalem and Asia Minor observed the death and resurrection on the 14th of the first month (Nisan (postexilic), Aviv/Abib (preexilic)) no matter the day of the week on which it occurred, while the churches in and around Rome changed to the practice of celebrating the resurrection on the Sunday following Nisan 14, calling it "the day of the resurrection of our Saviour.

8  8. Bauckham, R.J. (1982). "Sabbath and Sunday in the Post-Apostolic Church". In Carson, Don A (ed.). From Sabbath to Lord's Day, With & Stock Publishers/Zondervan. Pp. 252 98. ISBN 9781579103071






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Wednesday, May 8, 2019

Water Baptism INDEX


Biblical Answers 
to Commonly Asked Questions On Water Baptism 
Index
Water Baptism Q &A, 1 of 15
Question 1: What is the meaning of the word baptize? 
Question 2: Where in the Bible is Water Baptism instituted?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-a.html

Water Baptism Q &A, 2 of 15
Question 3: How important are the Words of Institution?
Question 4: Who may receive Water Baptism? 
Question 5: Who may perform Water Baptism? 
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-2-of-16.html

Water Baptism Q &A, 3 of 15
Question 6: Does the Bible teach of other baptisms, apart from Water Baptism?
Question 7: Since the Bible teaches a plurality of baptisms (Question 6), what is meant by the “one baptism” of the Ephesians 4:5?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-3-of-16.html

Water Baptism Q &A, 4 of 15
Question 8: Since the Bible teaches different types of baptism, (Water, Spirit, Fire [judgment] and Suffering) how does one determine which type of baptism any given passage has in view? 
Question 9: What does Water Baptism signify? 
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-4-of-16.html

Water Baptism Q &A, 5 of 15
MODE OF WATER BAPTISM
Question 10: What is meant by the phrase “Mode of Water Baptism?”
Question 11: What does the Bible teach concerning the “Mode” of Water Baptism?”
Question 12: What is the significance of the symbolic burial, planting and resurrection given in Romans 6:4? KJV
Question 13: What examples does the Bible provide for the mode of Water Baptism?
Question 14: How important is Biblical (Apostolic) example?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-5-of-16.html

Water Baptism Q &A, 6 of 15
Question 15: Why is the mode of Water Baptism important?
FORMULA OF WATER BAPTISM
Question 16: What is meant by the Formula of Water Baptism?
Question 17: Is Water Baptism administered in any particular formula in the New Testament?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-6-of-16.html

Water Baptism Q &A, 7 of 15
Question 18: What did Jesus say concerning the formula (name) into which one must be Water Baptized?
Question 19: What is the Biblical significance of being Water Baptized “into” a name?
Question 20: What is the significance of the word “into” (Greek: eis)?
Question 21: What did the disciples of Jesus say about the formula (name) into which one must be Water Baptized?
Question 22: Why do some use the formula of Father, Son and Holy Spirit?
Question 23: Are there any biblical records (example) of believers receiving Water Baptism in the formula of Father, Son and Holy Spirit?
Question 24: What is the earliest date found for the use of the Father, Son and Holy Spirit formula? 
Question 25: Is the Didache a reliable document? 
Question 26: Why is the Father, Son and Holy Spirit formula called the triune formula?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-7-of-16.html

Water Baptism Q &A, 8 of 15
Question 27: Are there historical witnesses to the innovating of the formula of Water Baptism from the single name of Jesus to the triune titles of Father, Son and Holy Spirit?
Question 28: What reasons do the historical records give for the formula innovation?
Question 29: What was offensive about the invoking of a Jewish name at Water Baptism?
Question 30: How does this type of offense fulfill the prophecy of Scripture concerning the name of Jesus? 
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-8-of-15.html

Water Baptism Q &A, 9 of 15
Question 31: Why is Water Baptism into the triune formula called “Baptism into the Titles?”
Question 32: Are there any Biblical (apostolic) examples of the single name formula (i.e. Jesus) being used in Water Baptism?
Question 33: Is there a conflict between Jesus’ command to baptize into the name of a Father, Son and Holy Spirit in Matthew 28:19 and the disciples actions of actually performing the baptism into the single name of Jesus? 
Question 34: How does the Lord’s church harmonize the Words of Institution to baptize into the name of the Father, and the Son, and the Holy Spirit (Matthew 28:19) with the multiple passages of Scripture which teach Water Baptism into the single name of Jesus? 
Question 35: If the name of the Father, and of the Son, and of the Holy Spirit is Jesus, would not one actually be baptized in Jesus’ name if His titles were spoken over one? 
Question 36: What are some other things we should know about Matthew 28:19?
http://bishopjerrylhayes.blogspot.com/2019/05/p.html

Water Baptism Q &A, 10 of 15
Question 37: Does Colossians 3:17 have any relationship to water baptism? If so, how?
Question 38: Is it necessary to INVOKE the name of Jesus in order to preformed a thing in His name?
Question 39: Why is the INVOKED name of Jesus important in Water Baptism?
Question 40: Does not the statement, “in the name” mean “in the authority?”
“The Baptism of John the Baptist”
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-10-of-15.html

Water Baptism Q &A, 11 of 15
THE BAPTISM OF JOHN THE BAPTIST
Question 41: Did John the Baptist practice a different MODE of Water Baptism than did the apostles? 
Question 43: Was there any differences between the Water Baptism of John the Baptist and the Water Baptism of the Apostles? 
Question 44: Was the Water Baptism of John the Baptist valid after the establishing of the Lord’s Church in Acts 2:1-47?
Question 45: How did the disciples of Jesus respond to the disciples of John the Baptist after the establishing of the Church on the Day of Pentecost in A.D. 30? 
Question 46: What does the apostle Paul mean in Ephesians 4:5 by the declaration of “one baptism?”
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-11-of-15.html

Water Baptism Q &A, 12 of 15
IMPORTANCE OF WATER BAPTISM
Question 47: What does Jesus say about the importance of Water Baptism?
Question 48: What do the disciples of the New Testament say about the importance of Water Baptism?
Question 49: Must one be Water Baptized to be saved?
Question 50: Is there one verse of Scripture (or passage) which declares clearly that Water Baptism saves?
Question 51: Concerning First Peter 3:20-21, How is the water of the Flood a type of the water of baptism? 
Question 52: What does Peter mean by the statement that Water Baptism is: “not the putting away of the filth of the flesh, but the answer of a good conscience toward God?” (First Peter 3:21). 
Question 53: According to Peter’s teaching in First Peter 3:20-21, How does Water Baptism accomplish salvation? 
Question 54: Since Paul taught that salvation is not by works (Ephesians 2:8-9), How can Water Baptism have salvific value in that it is a work?
Question 55. Does acknowledging Water Baptism as salvific deny the sufficiency of the blood of Christ?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-12-of-15.html

Water Baptism Q &A, 13 of 15
Question 56: How is the cleansing by the blood of Christ and Water Baptism biblically connected?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-13-of-15.html

Water Baptism Q &A, 14 of 15
Question 57: What would be the spiritual condition of one who dies before having the opportunity to receive Christian Water Baptism?
Question 58: How was the thief on the cross saved without being Water Baptized?
Question 59: What is meant by the term “alien sinner?” And how is such a one placed into Christ? 
Question 60. According to Colossians 2:11-12,130 what Old Testament ordinance does Water Baptism fulfill? 
Question 61: How is New Testament Water Baptism the fulfillment of Old Testament circumcision? 4:4). 
Question 62: What does the Apostle Paul mean in Ephesians 5:26 where he writes that the church is sanctified and cleansed “with the washing of water by the word?” 
Question 63: In John 3:5, where Jesus teaches that one must “be born of water,” is he employing the word “water” as a symbol of the Word of God?
Question 64: In John 3:5, where Jesus teaches one must “be born of water,” is he referencing the natural birth of a human child?
Question 65: In John 3:5, where Jesus teaches one must “be born of water,” is he referring to Water Baptism?
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-14-of-15.html

Water Baptism Q &A, 15 of 15
INFANT WATER BAPTISM (IWB)
Question 66: What position does the Bible take on the question of Infant Water Baptism?
Question 67: Why do some oppose Infant Water Baptism and is their opposition valid?
Question 68: Why do some practice Infant Water Baptism?
Question 69: What is meant by the reference concerning those who were “baptized for the dead” found in First Corinthians 15: 29?
OLD TESTAMENT TYPES AND SHADOWS OF WATER BAPTISM
Question 70: What are some of the Old Testament types and shadows of New Testament Water Baptism? 
http://bishopjerrylhayes.blogspot.com/2019/05/water-baptism-q-15-of-15.html




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. Own your personal copy of this classic work on Water Baptism by ordering today 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=1557258691&s=books&sr=1-1-fkmrnull






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