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TO NEVER GIVE UP (Speak In Tongues):

[Inspired by a study by Pat Lubomsky, complemented with The Companion Bible and The NET Bible]

Psalm 103:1-6 :

1: Bless the LORD, O my soul: and all that is within me, bless his holy name.

The LORD, Heb. Jehovah, with ’eth = Jehovah Himself.

My soul = Me myself, Heb. nephesh.

The second verb "bless”, also translated as "praise” is understood by ellipsis.

2: Bless the LORD, O my soul, and forget not all his benefits:

All: Any of.

Benefits = Dealings, "his kind deeds” (as in 2 Chr 32:25).

3: Who forgiveth all thine iniquities; who healeth all thy diseases;

Forgiveth = Passeth over. This verb, with its adj. and subs., is never used but of God. Lit. "That is the Forgiver” (God remembers what man forgets (i.e. our infirmities, v. 14: "He remembereth that we are dust”; and He forgets what man remembers (i.e. our sins), The Companion Bible).

Not only some, but God forgiveth "all the iniquities” of the believer and "healeth all our diseases,” also.

"Diseases”, this relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

4: Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;

Tender mercies = Compassions.

5: Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.
6: The LORD executeth righteousness and judgment for all that are oppressed.

"Believers from time to time can be oppressed, but God is their deliverer, and he is a just God”.

"The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers (NET Bible)”

Jeremiah 29:11-13 :

11: For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.

"To give you an expected end,” or "the future you hope for”; Heb. "a future and a hope,” ("an end and an expectation,” "a hoped-for end” = "an end, yea, an end which I have caused you to hope for”, The Companion Bible) This is a good example of the figure called hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other (NET Bible).

12: Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.

"Ye shall go and pray unto me” = come to me in prayer, Heb "come and pray to me” (Verbal hendiadys where two verb formally joined by "and” convey a main concept with the second verb functioning as an adverbial qualifier, NET Bible).

13: And ye shall seek me, and find me, when ye shall search for me with all your heart.

"Heart” refers more to intellectual and volitional concerns in the OT than to emotional ones (NET Bible).

Luke 11:9-10 :

9: And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

Ask…seek…knock. Note the Fig. Anabasis, gradual ascent, an increase of emphasis or sense in successive sentences (The Companion Bible). Present imperatives intended to call for a repeated or continual approach before God (NET Bible).

10: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond (NET Bible).

Psalm 37:4-5 :

4: Delight thyself also in the LORD; and he shall give thee the desires of thine heart.

"He shall give thee the desires of thine heart,” or "and he will give you what you desire most.” Heb. "and he will grant to you the requests of your heart.” Following the imperatives of v. 3 the prefixed verbal forms with vav in v. 4 indicate result. "Trust” and "Do” (v. 3: "Trust in the LORD, and do good (and do what is right!)” and "Settle in the land and maintain your integrity!”) will bring divine blessing (v. 4) (NET Bible).”

5: Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.

"Commit thy way unto the LORD” = Commit your future to the Lord!, Heb "roll your way upon the Lord,” or "response on” (The Companion Bible).

"Way,” one’s activities or course of life (NET Bible).

"He shall bring it to pass” = Heb "he will act” (on your behalf), the Lord will vindicate those who trust in him [Verse 6 explains: "And he shall bring forth thy righteousness as the light, and thy judgment as the noonday” = "He will vindicate you in broad daylight, and publicly defend your just cause.” Heb "and he will bring out like light your vindication, and your just cause like noonday” (NET Bible). "judgment = vindication. Some codices, with six early printed editions and Syr. Read pl. "vindications” = pl. of majesty = "Thy complete vindication” (The Companion Bible)].

1 John 5:12-15 :

12: He that hath the Son hath life; and he that hath not the Son of God hath not life.

"Life” = The Life ("Eternal life” in NET Bible, the word "eternal” is not in the Greek text but is supplied for clarity, since the anaphoric article in Greek points back to the previous mention of eternal life in 5:11: "And this is the record, that God hath given to us eternal life, and this life is in his Son.”)

13: These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
14: And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

"And the confidence which we have before him is this, namely, that if we ask anything according to his will he hears us,” ""whenever (i.e., if) we ask anything according to his will, then he hears us” (NET Bible).

15: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

"Desired” = Have desired. Same as "Ask” (v. 14).

"If we know that he hears us in regard to whatever we ask, then we know that we have the requests which we have asked from him” (NET Bible).

Malachi 3:6a :

6a For I am the LORD, I change not.

"Since, I, the Lord, do not go back on my promises.” Heb "do not change.” This refers to God’s ongoing commitment to his covenant promises to Israel (NET Bible). Ref. to Pent (Num. 23:19: "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?”). Not in Himself, nor in His purpose, to change His dealings on the condition stated (The Companion Bible).

Hebrews 13:7-8 :

8: Jesus Christ the same yesterday, and to day, and for ever.

According to the context (v. 7 and v. 9), Jesus Christ is the same as the main leader, as our head (v. 7: "Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation,” "Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith” (NET Bible), and v. 9: "…it is a good thing that the heart be established with grace…”)

Genesis 3:15 :

15: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

Denote the temporary sufferings of the Seed (i. e. Christ), and the complete destruction of Satan and his works.

Heel = Lower part.

Head = Vital part.

This is the first great promise and prophecy.

"It shall bruise thy head, and thou shalt bruise his heel,” "He will crush your head, even though you attack his heel” (the second clause is concessive), or "he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).

Hebrews 2:14 :

14: Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

"Children partake (koinoneo, to share fully), Jesus took part (metecho, to take a part or portion only, not all, to share in part only) of flesh and blood”. That part being flesh (genetically speaking) [Rom. 1:3, Jn. 7:42, 2 Tim. 2:8].” The word "blood” is used to represent the soul life in the blood by the figure of speech metonymy of the adjunct, while "flesh” here is used for the physical part of man. In partaking of the flesh and blood, all people have inherited their bodies and their soul life from Adam and his descendants. This soul life in the blood is corrupt with a sinful nature inherent within it. Physically, according to the flesh, part of Jesus’ genetic makeup came from Mary. However, the soul life in his blood (the life of the flesh in his blood) was not inherited from Mary, Adam, or any other human being. Jesus Christ’s blood came from God. Sin is transmitted through the soul life and not through the physical flesh, which is simply the vehicle that manifests sin. When God formed and made woman, He made her so that no blood should pass directly from her to her offspring. Jesus had to be of the human line (a descendant of Adam) in order to fulfill the law. God, to produce a sinless man, and yet one who was of the line of Adam, had to provide a way whereby Jesus would have a human body derived from Adam and yet not have soul life from Adam’s sinful blood. In Jesus’ arteries and veins there was sinless soul life. When Judas betrayed Jesus, he confessed: "I have betrayed the innocent blood” (Mt. 27:4).

"Destroy”, or "break the power of,” "reduce to nothing.”

1 Kings 19:1-10, 18 :

1: And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword.
2: Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow about this time.
3: And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there.

4: But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers.
5: And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat.
6: And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again.
7: And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee.
8: And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.
9: And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah?
10: And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.

18: Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

Heb. "I have kept in Israel seven thousand, all the knees that have not bowed to Baal, and all the mouths that have not kissed him” (NET Bible).

"Bowed” and "kissed” is put by Fig. metonymy (of Adjunct), for worshipping [Idolatry].

Romans 11:2-5 :

2: God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
3: Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
4: But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
5: Even so then at this present time also there is a remnant according to the election of grace.

Revelation 7:14 :

14: And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

Sir = most texts read "My Lord”

These wash "their own robes” – the standing of works (of a remnant of 144,000 from Israel), faithful to the OT, not of grace, as they refused to believe in the salvation by grace in Christ.

Psalm 119:159-160 :

159: Consider how I love thy precepts: quicken me, O LORD, according to thy lovingkindness.
160: Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.

"Beginning.” Heb. r’osh = head. Put by Fig. Synecdoche (of part), for the whole (including the beginning, and "every one”, as in next line) = sum and substance, word and words (Jer. 15:16, John 17:8,14); rendered "sum” in Ps. 139:17 (The Companion Bible).

Heb. "the head of your word is truth, and forever [is] all your just regulation.” The term "head” is used here of the "sum total” of God’s instructions (NET Bible).

Proverbs 10:30 :

30: The righteous shall never be removed: but the wicked shall not inhabit the earth.

"Removed” = Moved, or shaken.

"Earth,” or land [of promise].

This proverb concerns the enjoyment of covenant blessings—dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there—they will be exiled (NET Bible).

Isaiah 54:10 :

10: For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee.

"So God had never and will never depart of the faithful of Israel, either, even if they only hold on the Old Testament…”

As of other individuals that never gave up we can see Simeon and the lame man:

Luke 2:25-35 :

25: And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.

In Heb. Shimeon = hearing.

26: And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, Lk. 1:67) and women (Elizabeth, Lk. 1:41, Anna, Lk. 2:36) in Luke chapters 1-2 as they share the will of the Lord. The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke, chapters 1-2 (NET Bible).

27: And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

"The temple” = The temple courts, a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present

28: Then took he him up in his arms, and blessed God, and said,
29: Lord, now lettest thou thy servant depart in peace, according to thy word:

The phrase according to your word again emphasizes that God will perform his promise.

"Thy servant”, undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were "servants (or slaves) of the Lord.”

"Depart” = Gr. "now release your servant.”

30: For mine eyes have seen thy salvation,

To see Jesus, the Messiah, is to see God’s salvation.

31: Which thou hast prepared before the face of all people;

All people includes Israel and the Gentiles, another key of Luke’s emphasis (Luke 24:47; Acts 10:34-43).

32: A light to lighten the Gentiles, and the glory of thy people Israel.

"Glory,” Jesus is a special cause for praise and honor ("glory”) for the nation of Israel.

33: And Joseph and his mother marvelled at those things which were spoken of him.
34: And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;

The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16.

35: (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

Acts 3:2-8 :

2: And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;

"Beautiful.” Probably the East gate, which, Josephus says, "was of Corinthian brass and greatly excelled those that were only covered over with silver and gold” (Wars 5, 3) [The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall (NET Bible)]

3: Who seeing Peter and John about to go into the temple asked an alms.

"Temple” = "the temple courts”, Gr. This is actually a reference to the courts surrounding the temple proper.

4: And Peter, fastening his eyes upon him with John, said, Look on us.
5: And he gave heed unto them, expecting to receive something of them.
6: Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

"Have I none” = Belong not (Gr. ou). Apart from Peter’s lack, it was unlawful by Rabbinical ruling to carry a purse into the Temple (that lame man was waiting for his healing).

In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to "the name” is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

7: And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.

"Ankle bones” = Gr. sphuron. Only here.

At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

8: And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.

"He leaping up stood”, "He jumped up.” It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up.

Now the born again believers can enjoy not only miraculous physical healings but also the manifestation of the gift of holy spirit that we have now:

Romans 8:26-27 :

26: Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

"For we know not what we should pray for as we ought”, or "for we do not know what we ought to pray for” (NET Bible).

"Infirmities", the texts read "Infirmity" (in singular, is one infirmity being emphasized here "for we know not what we should pray for as we ought").

"Groanings" = Gr. stenagmos. Only here and in Acts 7:34 ("I have seen the affliction of My people which is in Egypt, and I have heard their groaning (groanings, is plural), and am come down to deliver them...").

"Which cannot be uttered" = Unutterable. Gr. alaletos (only here). According to the careful reading of scriptures, V. P. Wierwille deducted that these specific "Groanings which cannot be uttered" (contrasted with the groanings of the Israelites in Egypt that were uttered; these specific mentioned in Rom. 8:26, "cannot be uttered") are the manifested potential of every born again believer, to speak in tongues (as in 1 Corinthians chapters 12-14 and in many other places in the Epistles).

27: And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

"And" = But.

"He" = i. e. God.

"Mind" = Gr. phronema (as Rom. 8:6,7).

"This "Intercession for the saints", which is perfect, can only be done "by the spirit within us", which is manifested when we speak in tongues for them and their needs."

"At any moment, when we speak in tongues, the ever presence of God is reminded to us by the gift of the spirit of God that is holy and that dwells in us."

Romans 8:22-23 :

22: For we know that the whole creation groaneth and travaileth in pain together until now.

"Groaneth” = Is groaning together. Gr. sustenazo (only here).

"Travaileth… together” = Travails together. Gr. sunodino (only here).

23: And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

"The firstfruits of the Spirit”, the gifts of the Holy Spirit as the foretaste and pledge of the eternal inheritance (The Companion Bible).

Groan = Gr. stenazo.

Jude 20-21 :

20: But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,

"Holy Ghost” = holy spirit (the gift, according to The Companion Bible).

21: Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

"The love of God”, God’s love to you, i. e. the assurance of it, based on His Word (The Companion Bible).

Ephesians 5:18-19 :

18: And be not drunk with wine, wherein is excess; but be filled with the Spirit;

"Excess” = Debauchery.

"Be filled with the Spirit”, three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’. The explicit content is thus God’s fullness. (2) In Eph 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving to the Church ministry gifts). (3) The author then brings his argument to a crescendo in Eph 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God” (NET Bible).

"With” = by (Gr. en).

19: Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord

"In” = With (in both instances).

"Spiritual” = Gr. pneumatikos.

"Songs” = Gr. ode, a song of thanksgiving.

1 Corinthians 14:14-15 :

14: For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

"Understanding” = Gr. nous. Translated seven times "understanding” and seven times "mind.”

15: What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.

"Sing” = Gr. psallo, as Eph. 5:19 ("making melody”)

Ephesians 6: 18-20 :

18: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

"Always” = On (Gr. en) every occasion.

"With” = Gr. dia.

"Watching” = Lit. "Lying sleepless”, "being alert” (NET Bible).

"Thereunto” = Unto (Gr. eis) this, "to this end” (Gr. "and toward it”).

"For” = Concerning.

"Saints” = The saints.

19: And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

"I… mouth” = Lit. "In (Gr. en) opening (Gr. anoixis, only here) of my mouth.”

"Boldly” = with boldness.

"That I may open my mouth boldly”, "that I may be given the message when I begin to speak” (Gr. "that a word may be given to me in the opening of my mouth.” Here "word” (Gr. "logo") is used in the sense of "message”, NET Bible).

20: For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

"I am an ambassador” = Gr. presbeuo, only here and 2 Cor. 5:20 ("Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God”, "in… stead”, "on behalf of”). Ancient inscriptions show that presbeuo and presbutes (ambassador) were the terms employed in the Greek East to indicate the Emperor’s Legate.

"Bonds” = A chain (see Acts 28:20, 2 Tim. 1:16, An ambassador in a chain!).

"Therein” = In (Gr. en) it; i.e. the mystery: http://fdocc.ucoz.com/index/0-50

"Speak boldly” = Speak freely, as in Acts 26:26 ("For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner”).

"Jesus Christ died for the salvation of every creature, even to such, yes, even to the lowest of the human individuals... but to never give up on this task in this day of grace, we need to speak in tongues as much as we can. God never gives up on us, his son Jesus Christ never gives up on us neither, no matter what!”

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Bible version used: http://etext.lib.virginia.edu/kjv.browse.html

The Net Bible can be found at: http://bible.org/netbible

		Domingo, 2024-12-22
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