by Richard Mansel

Food is the fuel that keeps our bodies running. Without it we become sluggish and weak. Spiritually, we must also feed or grow too weak to go through life.

Peter wrote, "Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever" (1 Peter 1:22-23, NKJV).

As Peter teaches, when we "obey" our souls are "purified" through the process of being born again (John 3:1-5). We stay purified through loving and fellowshiping our brethren and staying connected to God. Since we are born "through the word of God," we endure in it forever. Cultivation of this word in our heart is the most important way to prevent the withering of faithlessness.

In Ephesians 1:15-23 we read Paul encouraging the Ephesian brethren because of their strong faith. He instructs them in how they can increase their faith and how they are blessed because of their faith.

First, the power is given only to the faithful. Paul writes, "and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power" (Ephesians 1:19).

Rechargeable batteries are a marvelous invention that illustrate the power of God. Batteries are worthless on their own. They provide power and then when the power has dissipated, they are discarded. With rechargeable batteries they are plugged into the power source and become renewed. When the power is gone, the batteries are worthless again until they are returned to the power source. The power is not in the battery but in the charger. To have the power God wishes for us to have, we must be in Christ (Romans 6:3-4; Galatians 3:27).

When we become a child of God we gain access to this renewable power source, by the grace of God. We are simply tools, not the source of the power. Without God's power we begin to fade until we are lifeless.

Second, the power results from the Word. David Dewitt writes, "Many years ago a woman in a remote area went to great expense to have electricity installed in her home. She was the first one in her area to do so. A few months after the wiring the electric company prepared her bill and noticed that she had hardly used any electricity. They sent out a repairman thinking something was wrong. He noticed that the meter was running and asked her if she used her electricity. She said, ‘Of course we do. We turn on the lights every night so we can see to light our lamps and then we turn the lights off.' Doesn't that sound ridiculous? Having all of the power that you need and the ability to tap it all of the time but only using it enough to get by."

We have an even greater power through the Word of God and we neglect it and futilely try to make our own light. This "power" of God is in the "glory" which is through the "knowledge of Him" which was "worked in Christ" (Ephesians 1:18-20). This power comes from Christ and it is renewed in Scripture. Jesus said, "I am the light of the world; He who follows Me shall not walk in darkness, but have the light of life" (John 8:12).

by Richard Mansel

In Mark 8:34, Jesus said, "Whomever desires to come after Me, let him deny himself, and take up his cross, and follow Me" (NKJV). What does it mean to take up or bear our cross? This is the very heart of Christian discipleship.

Many use the phrase in ways Scripture never intended. They will say, "I have a bad back and that is my cross to bear." Or, "I have arthritis and that is my cross to bear." They will use it to represent the hardships in their lives or of others. We must be careful not to cheapen this most sacred of tasks for the following reasons.

First, hard times are not bearing our cross because they exist for everyone. Jesus said, "Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble" (Matthew 6:34, NKJV). Job said, "Man who is born of woman is of few days and full of trouble" (Job 14:1). Troubles come with living, not discipleship.

Second, bearing our cross is voluntary. We read in Matthew 10:38, "And he who does not take up his cross and follow after Me is not worthy of Me." Luke wrote, "whoever does not bear his cross and come after Me cannot be My disciple" (Luke 14:27).

Bearing our cross is our decision to make, as these Scriptures clearly show. Therefore, hard times cannot be bearing our cross because no one asks for storms to savage their life. No one willingly endures the pain of suffering and loss. Christ says, "take up your cross," not "receive your cross."

Third, bearing our cross is contingent on our continuing to bear it. Jesus said in Luke 14:26-35 that we must sit down and count the costs before we decide to become a disciple. He says, "For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it" (Luke 14:28). When we take up our cross, we must keep on bearing the cross until we die. No one seeks to maintain the troubles in our life.

Fourth, bearing our cross is directed toward the glory of God. When we take up our cross and follow him, it is to bring glory to God, not ourselves. We must lose our pride and self-interest in order to bear our cross. Jesus gave up everything to go to the cross and he asks the same sacrifice of us today.

When we discuss our pain, we are directing attention to ourselves, not our Savior. It is not wrong to talk about our pain. Yet it is not what Jesus meant when he asked us to bear our cross.

"Why did Jesus use this particular illustration? He used a radical symbol to get people's attention. He was not simply speaking of an individual's personal problem or obstacle. In that day and age, a person who was bearing a cross was walking to his death. Bearing your cross means dying to self, laying aside your personal goals, desires, ambitions and goals for your life." / 1

A. W. Tozer wrote, "In every Christian's heart there is a throne and a cross; if he refuses the cross, he remains on the throne. We want to be saved, but we insist that Christ do all the dying. No cross for us, no dethronement, no dying. We remain king within the little kingdom of man's soul and wear our tinsel crown with all the pride of Caesar; but we doom ourselves to shadows and weakness and spiritual sterility."

/ 1. Author unknown.

by Richard Mansel

Previously, we began studying proofs that baptism means "immersion." Greek authorities agree that "bapto" means "to dip or immerse," and we have established that it was used that way contextually in Greek literature. Our remaining proof is its usage in the New Testament.

As determined by our previous study, Greek writers used the word "bapto" in terms of submerging spears, ships, and soldiers. Moreover, the imagery of drowning was used on more than one occasion. This imagery is indispensable when we turn to New Testament usage.

New Testament writers used the imagery of burial to help readers grasp the concept of baptism. In Romans 6:3-4 we read, "Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life" (NKJV). Paul repeats the image in Colossians 2:12, "...buried with Him in baptism, in which you also were raised with [Him] through faith in the working of God, who raised Him from the dead."

The word "buried" here is key. Thayer says that in baptism we are "plunged under the water" (p. 605). We are to be "buried" with Christ in baptism. When we bury someone we immerse them completely under the ground (or in a sepulcher, mausoleum, etc).

J. B. Lightfoot said, "Baptism is the grave of the old man, and the birth of the new. As he sinks beneath the baptismal waters, the believer buries there all his corrupt affections and past sins; as he emerges thence, he rises regenerate, quickened to new hopes and new life" (ISBN 1:415).

In Romans 6:3-4 we see the entire scenario perfectly established. Immersion, submersion, and emergence exemplify the death, burial, and resurrection. We must die to sin so that we can be born again (John 3:3-5). Paul also wrote, "For if we died with Him, We shall also live with Him" (2 Timothy 2:11).

Luther said, "I would have those who are to be baptized to be altogether dipped into the water, as the word doth express." /1 Tyndale said, "The plunging into the water signifieth that we die and are buried with Christ."/2

Many in the religious world believe we are saved before baptism. If true then we would have a problem with the imagery of a burial. Under this scenario, we would be born again, made alive in Christ at the point of faith before being baptized.

Yet this passage clearly shows that we die and are buried with Christ in baptism. The inescapable conclusion is that, if we are saved prior to baptism, when we are baptized we are buried alive. Not the image we want potential converts to have in their heads.

We have shown that baptism means immersion in these three articles. The International Standard Bible Encyclopedia says, "The Greek language has had a continuous history, and baptizo is used today in Greece for baptism. As is well known, not only in Greece, but all over Russia, wherever the Greek church prevails, immersion is the unbroken and universal practice" (1:415).

/1. Cited in T.W. Brents, "The Gospel Plan of Salvation," p. 268. /2. Ibid., p. 269.

by Richard Mansel

An exhausted Dad on Christmas Eve found the perfect gift for his little baby girl and stilled his frayed nerves as the clerk finished wrapping the burgundy box. The crowd pressed against him as he took the parcel and exited the mob scene. Soon he would see her eyes brighten with joy at his gift. It made the terrible ordeal of shopping worth the abuse.

The morning came and the clumsy fingers of his daughter tore at the beautiful paper and bow. Squealing, she opened the box, removed the expensive gift and put the box on her head. In her innocence, she had eyes only for the box, while the gift was lost in the clutter.

God must feel like that Dad as people dabble in religion, invigorated by the box while the gift is forgotten. Christianity without Christ and the Bible has become the new vogue.

In John 6:1ff, Jesus fed the multitude with five barley loaves and two small fish. Afterwards, Jesus dismissed the crowd. The next day they came back to Jesus for more bread and miracles (6:30,31). Jesus offered them spiritual bread and they misunderstood his intentions. When Jesus explained further they "went back and walked with Him no more" (6:66, NKJV).

They wanted Christ for the wrong reasons. They wanted pleasure and entertainment rather than the salvation Christ offered. Jesus rebuffed their insults and let them walk away. He had more serious work to do. His offering is the world's most valuable gift and only those ready to receive it will be blessed (Ephesians 2:8,9; Hebrews 4:16).

People come to Jesus for temporary fixes rather than the rebirth and reformation required of a child of God (John 3:3-5). People come to God to ease turmoil in their hearts and lives. When the problem is fixed, Christ is forgotten. They want the medicine, not the doctor.

Pain management is one of the greatest challenges in the medical field. Pain, though, is not the problem, but the symptom. When it is treated as the former, people fail to get well. Instead, we must address the real problem. Sin is the illness and the blood of Christ is the only cure (Romans 5:6-11). Jesus is the Great Physician, but he does not simply dispense prescriptions. He cures problems by focusing on the sin and hollowness of a sinful life (Matthew 11:28-30). Jesus prescribes a lifetime regimen that is difficult and consuming and few will accept the challenge (Matthew 7:13,14).

For example, the worship of angels is an ancient practice (Colossians 2:18). It has an appeal to those who would play with the box and discard the gift. The worship of angels provides the comfort and exhilaration of religion without the complications of commandments. Angels appear to ask nothing of us, so they provide a very enticing opportunity for those who wish to remain in their sinful life, appear righteous and enjoy the thrill of spirituality.

Jesus offers spiritual life and discipleship. He calls us to take up our cross, which is too difficult for many to bear (Matthew 16:24-26). Jesus cannot be separated from the Bible, Church, Doctrine and God. Jesus will be King of our life or he will be a stranger to us (Matthew 7:21-23).

As we approach the new year, please take Christ and discard the box. Jesus calls us to repentance (Acts 2:38). Please accept his invitation.

by Richard Mansel

Previously, we began studying proofs that baptism means "immersion." Since Greek authorities agree that "bapto" means "to dip or immerse," the word must be used the same way in other, non-Biblical, literature. If so, coupled with the verification of Greek authorities, this further validates the fact that baptism means immersion.

Polybius, born in 205 B.C., wrote about catching a fish with a large spear, "And even if the spear fell into the sea, it is not lost, for it is compacted of both oak and pine, so that when the oaken part is immersed by the weight, the rest is buoyed up, and is easily recovered." / 1

Polybius wrote about the Roman army marching through the river Tebia, "They passed through with difficulty, the foot soldiers immersed as far as to the breast."/ 2

Josephus, born AD 37, wrote about a boy who was drowned by his companions. He said, "Continually pressing down and immersing him while swimming, as if in sport, they did not desist till they had entirely suffocated him."/ 3

Josephus, writing in another place, "And there, according to command, being immersed by the Gauls in a swimming-bath, he dies." / 4

Strabo, born in 60 B.C., wrote of Alexander's army, "... they marched the whole day in water, immersed as far as to the waist." / 5

Achilles Tatius, 450 A.D., "But suddenly the wind shifts to another quarter of the ship, and the vessel is almost immerged." / 6

Dion Cassius, 155 A.D., "And others, leaping into the sea, were drowned; or, struck by the enemy, were baptized." /7

Diodorus, wrote in about 60 - 30 B.C., "The river, rushing down with the current, increased in violence, submerged many, and destroyed them attempting to swim through with their armor." /8

It is crucial that when we read the New Testament we know what the words mean. We learned that the Jews had the Mikveh, which was done by immersion. Likewise, the Greeks understood "bapto" as immersion. Therefore, the inescapable conclusion is that they understood baptism as immersion, and when they were immersed they became "children of God" (Acts 2:38).

We must not transfer the definitions of our day back to Scripture. The Greek language had different words for sprinkling, pouring, and immersion. If the writers of the New Testament had meant one or the other they would have used the proper words (Hebrews 11:1).

God's Word does not have a controversy as to the meaning of "bapto." We need to follow suit today. Simply stated, if the word baptism meant immersion when the New Testament was written, then it is mandatory that we teach and practice the same meaning today. Otherwise, we are following men rather than God.

I can stand on the courthouse steps and claim to be the Governor until the police arrest me, but I will never be the Governor. Likewise, if baptism is immersion and I insist it is sprinkling, I can profess it the remainder of my life and it will never be so. God has already spoken (Psalm 119:89; 2 Timothy 3:16,17).

Once again, Acts 22:16 says, "And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord" (NKJV). Realizing that my sins are "washed away" when I am baptized and baptism is immersion, I must practice baptism by immersion or I have not had my sins washed away.

Next, we will examine the final proof and show that baptism means immersion contextually in the New Testament.

/ 1. History, Book xxxiv, chapter 3,7. / 2. History, Book iii, chapter 72,4. / 3. Jewish Antiquities, book xv, ch. 3,3. / 4. Jewish Wars, book iii, ch. 8,5. / 5. Geography, book xiv, ch. 3, 9. / 6. Story of Clitophon and Leucippe, book iii, ch. 1. / 7. Roman History, book xxxvii. / 8. Historical Library, book xvi, ch. 80.