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This is a letter I wrote a colleague in 2007. See also Scriptural teaching on ministry to children

I appreciated your question about the meaning of the phrase – “to such belongs the kingdom of God.” I wanted to say a bit more about what this phrase in Mark 10:14 means and also, more generally look at the central assumption of the presentation, that children are a part of the kingdom. And hey, this gives me an excuse to write out this stuff. I realize that there are some who say that Jesus is speaking somewhat metaphorically here so that they would be hesitant to say that children literally belong to the kingdom. This is my response. I welcome your comments.

In our text Jesus says, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God” – Mark 10:14 (par. Matthew 19:14; Luke 18:16)

As I said before the age of the children in this story can be discerned based on two clues:

  • The first clue comes from Luke’s version of this story. He specifically notes that “they were bringing even infants to him” – Luke 18:15.
  • The second clue comes from the word that Jesus uses for “children.” – Based on its use in the New Testament this word refers to children from birth (e.g. Luke 1:59 – 8 days old) to puberty (e.g. Mark 5:39-42 – 12 years old). So the reference here is roughly to any child below 12 or preadolescent children.

Also, it should be noted that Jesus is talking about children in general, not a specific kind of children. The text is generic. Given the age range of paidion – infant to 12 years old, and Luke’s – “even infants,’ it is not talking about children as those who have a childhood faith or understanding. It is simply dealing with children as children, wherever they might be found.

The crucial phrase is “to such (as these) belongs the kingdom.” Who are these “such” ones? The word for “such” is toioutos. Its use is a bit ambiguous. So we have to ask, does toioutos refer:

1) to the literal children as belonging to the kingdom (and other children as well – and also possibly along with them childlike adults – v. 15) or,

2) only adults who are like these children in some way or another (that is, not these literal children but those like these)?

In the former case this teaches that children belong to the kingdom. In the latter case this saying is really not about children or their status with regard to the kingdom. It is about adults.

Those who have dealt with this text and it parallels are split between these two options. I looked at 27 treatments: 15 of them opted for position #1; 12 were ambiguous (I couldn’t tell what their view was!) or outright took up position #2. Often, on both sides, there was little reasoning given for the choice.

Here are the considerations that make me choose option #1:

  1. By the time of the New Testament toioutos was often weakened to mean “this” or “these.” It may well be that Jesus is simply saying “for to these (literal children) belongs the kingdom of God.” (Beasley-Murray – Baptism in the New Testament, p. 327). An example of this interchangeability comes in Jesus’ statement about receiving a child. Mark 9:37 has “whoever receives one such (toioutos) child . . .,” whereas Luke has replaced toioutos with outos (this) – “whoever receives this (outos) child.” For Luke the two words were interchangeable in this case.
  2. When Jesus uses the word toioutos along with paidion (child) in Mark 9:37 it has to do with a literal child – this child or any such child, not someone like this child. (As we just noted Luke makes this point even more clearly). This would certainly condition the reader of Mark in terms of how toioutos is used with paidion (children) a chapter later. If the phrase “one such child” means this child or any such child in Mark 9, then it is likely that the phrase “such as these (children)” means these children and other such children in Mark 10.
  3. Position #2 poses a logical problem. It would indeed be strange to say that group A belongs to the kingdom because they are like group B, but then maintain that group B is not a part of the kingdom. At a minimum “such” would need to include the literal children, the point of reference in this story. It can apparently also include others – “these children and those like them” – other children for sure, but also adults who are childlike (which is what v. 15 picks up). But it doesn’t seem possible to exclude children as the point of reference of this saying. (Ben Witherington, in his Commentary on Matthew 19:14 makes this point with reference to how our key word – toioutos – functions in this verse. He asserts it “cannot simply refer to adults who are childlike to the exclusion of those who are actually young children being brought to Jesus.”)
  4. To maintain that Jesus is speaking of childlike adults to the exclusion of the actual children standing before him makes nonsense of the flow of the narrative. The disciples are being told by Jesus why the children should be allowed to come to him. He says, “for to such belongs the kingdom of God.” To say that the children should be allowed access because childlike adults belong to the kingdom doesn’t make any sense. But it makes perfect sense to say that the children should have access to Jesus – the representative of the kingdom – “because to these children belongs the kingdom of God.” (Beasley-Murray, Baptism in the New Testament, p. 327).
  5. In the story itself Jesus blesses the children without requiring anything from them. No repentance in relation to the kingdom, no faith from them or their parents. Just as they are – they are blessed. This happens nowhere else in the gospels. This matches well with the idea that Jesus saw them as already belonging to the kingdom.
  6. That children belong to the kingdom matches well with what Jesus teaches about children in Mark 9:37. This says, “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me” (Par. Matthew 18:5; Luke 9:48). Like the disciples, children represent Jesus and the kingdom to others. So when the reader of Mark comes to the next chapter and sees the statement “to such as these belongs the kingdom” this would make perfect sense. Children can represent Jesus and the kingdom precisely because, like the disciples, they are a part of the kingdom – Mark 10:14.
  7. Finally, the idea that children belong to the kingdom makes sense with regard to Jesus’ other statement about children – that adults can learn from them how to enter the kingdom (Mark 10:15; Matthew 18:3-4; Luke 18:17). Children can teach us this because they are a part of the kingdom. If they were not, how could they teach us how to enter?

 

 

This is a presentation I gave to a ministers’ meeting in Franklin Mennonite Conference in 2007. See also Scriptural teaching on ministry to children

Seven reasons why we should not baptize children

1. Children are already a part of the kingdom of God. In Mark 10:14 Jesus said, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God.”

In the last part of this verse Jesus says of children, “for to such belongs the kingdom of God.” This teaches us that we do not need to worry about the destiny of children. They are a part of the kingdom of God; the realm of God’s blessing and salvation.

If we ask, “What is the age of these children who came to Jesus and who are a part of the kingdom?” I think there is an answer. The first clue is from Luke’s version of this story. He specifically notes that “they were bringing even infants to him” – Luke 18:15. The second clue is the word that Jesus uses for “children” = “paidion.” Based on its use in the New Testament this word refers to children between the ages of birth (Luke 1:59 – 8-days-old) and puberty (Mark 5:39-42 – 12 years old). So the reference here is roughly to any child 12 and below, or below the age of puberty.

Although children certainly are born with “the flesh,” our natural desires that lead us to do what we want and not what God wants, they are not considered to be “sinners” like adults who do what is wrong. So this calls into question the fundamental assumption of the child evangelism approach: that children are just like adults who sin and need conversion and baptism (that is, the adult pattern should be applied to children.) Jesus teaches that children are already a part of God’s kingdom

2. Children, by definition, are unable to make the kind of adult choice that baptism requires. A “child” in Scripture means one who is not mature. Along these lines it is used figuratively to refer to adults who are not mature in some way (e.g. 1 Corinthians 3:1).

Literal children are not mature in many ways, but the focus here is on their inability to fully discern and choose between right and wrong for themselves.

  • Deuteronomy 1:39 talks about “ . . . your little ones . . . and your children, who today have no knowledge of good or evil . . ..”
  • Isaiah 7:15 speaks of maturity in these terms: “when (the child) knows how to refuse the evil and choose the good.”
  • Hebrews 5:13-14 defines maturity in this way, “those who have their powers of discernment trained by constant practice to distinguish good from evil.”

Now there is such a thing as childhood faith, as we all know. This is when children express genuine and precious faith in God. This faith is loved by God and should be honored by the church. As Jesus said, God accepts and loves the praise of children – Matthew 21:15-16. But my point here is that we dare not make the mistake of confusing childhood faith with adult faith.

Childhood faith is dependent on what parents or others teach them and influence them to do. This is appropriate to their situation. Adult faith is a choice based on a person’s own discernment of what is right and wrong. Even though an adult’s faith will continue to grow and mature, the ability to discern for oneself and choose is what makes adult faith fundamentally different than the faith of a child.

Baptism calls people to adult decisions, to hear and choose for oneself faith and repentance in response to the gospel and to accept the hard teaching of Jesus – loving enemies, submitting to church discipline, sacrificing our lives for the kingdom. (That this is true can be seen in that Jesus connects baptism with discipleship, or “teaching them to observe all that I have commanded you” in Matthew 28:19-20)

So baptism calls people to adult decisions. But by definition children are not able to make these very kinds of choices, even if they have childhood faith.

3. The symbolic meaning of baptism does not apply to children. The symbolic meaning of baptism involves, among other things, leaving the world and sin behind in order to enter into the kingdom of God (like when Israel left Egypt and went through the Red Sea and became the people of God).

But children are not counted as sinners by God since they are not fully able to discern and choose for themselves. And children are not a part of the world who then enter the kingdom, they are already a part of the kingdom of God

So baptism is not an appropriate symbolic statement about where children are in their status before God.

Baptism is meant to be the marker of adult faith in Jesus, for those who have chosen sin for themselves, who are not a part of the kingdom of God, and it then becomes a symbol of transition from sin to forgiveness and from the world into the kingdom of God

4. A practical concern: Childhood baptism is often connected to a fear of losing our children if we let them wait. We fear that if we aren’t proactive we might lose our children to the world. We have to act before our influence over them wanes. As pastors we get caught in this fear and pressure. So we accept childhood faith for adult faith and baptize. We accept the smallest markers of childhood faith as sufficient for baptism. And the age of baptism gets younger and younger

But this is little different than infant baptism, in that we are trying to make the choice for them. We can’t make the choice for them, God doesn’t work that way. God wants each one to choose for themselves.

Each of our children will choose for themselves one day whether they will commit themselves to Jesus as adults. And they will make this choice regardless of whether we acted to give them childhood baptism.

Our task as parents and pastors is to prepare them for the day when they will make the choice for themselves, not to make the choice for them. And we should not act out of fear, but rather faith in God, entrusting our children into God’s hands.

5. A practical concern: Childhood baptism deprives people of the full meaning and experience of adult baptism. At least some have publicly lamented that they feel like they have never had a real baptism because they were baptized before they really knew what it meant or before they had an adult faith in and commitment to Jesus.

6. A practical concern: Childhood baptism creates confusion in church order. This happens when those with childhood faith grow up and choose for themselves in adolescence not to follow Jesus. We now have a person baptized based on childhood faith, who as an adult repudiates this childhood faith. (While it is true that adults can have a change of heart after baptism, at least here they made the decisions with full ability to discern and choose; with adult faith and unbelief.)

Do we exercise discipline in this situation? This would seem to be in order since baptism is connected with accountability and submitting to discipline. But is it really fair or right to hold them to this, since they were only children and didn’t fully understand what they were getting into?

What if this person later comes to an adult faith in Jesus. Should the person be re-baptized? If we say yes, then we acknowledge that their childhood faith was not an adequate basis for baptism; that it wasn’t a real baptism. If we say no, then the person is, in effect, left without a real, meaningful baptism.

7. Final thought: Childhood baptism dilutes the meaning of baptism and the Christian life. If we can baptize those who are not even able to understand, much less accept Jesus’ discipleship demands, it conveys a clear message: discipleship is not a necessary part of the Christian life. This is all the more true as the age gets younger and we baptize children who have just the smallest sign of faith.

 And this logic works its way into our criteria for adult baptisms also. All you need is a glimmer of faith to be baptized.

Conclusion: Baptism should be reserved for those who are able to have adult-faith; for those who are (roughly) 13 or older; for those with childhood faith, baptism should be looked forward to as the symbol of transition from childhood faith to adult faith.

The scriptural pattern of ministry to children

There are two Scriptural admonitions that are given to guide our ministry to children.

1. We are to train our children. Given that children are not mature morally and have an inborn tendency not to do what is right,  the task of parents and the people of God is to train, shape and form them in the way of the Lord. As Paul says in Ephesians 6:4, Christian parents are to raise their children in “the discipline and instruction of the Lord.”

The church also has a role in this training of children given its commission by Jesus to “make disciples” of all peoples (Matthew 28:19). We do this through equipping parents and, more specifically, by offering programming to all children that teaches them the way of the Lord.

The goal of our training is that when our children are past the age of childhood acceptance before God they will be ready to begin to discern and choose to enter the kingdom of God for themselves. For those with childhood faith this may well be a smooth and seamless transition.

2. The blessing of children. Jesus is very clear that we are to “receive” children in his name. Jesus said in Mark 9:37 – “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.” Jesus is also very clear that we are to “let the children come” to him – Mark 10:14. We are not to be like the disciples who tried to hold back the children from Jesus – who made Jesus angry.

But if baptism is not the way to do this as a church, what is? The Gospels answer this question by telling the story of Jesus blessing the children.  “And they were bringing children to him that he might touch them, and the disciples rebuked them. But when Jesus saw it, he was indignant and said to them, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God.. . . And he took them in his arms and blessed them, laying his hands on them” – Mark 10:13-16.

 To “let the children come” to Jesus is defined in this story in verse 16, it means to pray for them and bless them. What it means to receive children in Mark 9:37 is explained here in Mark 10:16.

When Jesus ministered to children he did not baptize them or even give them the Lord’s supper, he took them, prayed for them and blessed them. He took the time to receive them and care for them and to minister God’s blessing into their lives.

This is also what we should do:

  • At birth, when our children are born and then presented to God, we should pray for God to bless them.
  • At the Lord’s supper, whenever we receive it we should provide a place in the service to recognize them and pray for God’s blessing to be in their lives.
  • Whenever a parent or child seeks it, we should take the time to minister to their need and pray for God to bless them.

 

 

Series on baptism

Today’s message is about applying things we’ve learned about baptism to our lives when things get really difficult. The title is “Baptisms of suffering: Going through life’s deep waters.”

I would like to begin with a Scripture reading from Psalm 69 (vs. 1-3; 13-17).

Save me, O God! For the waters have come up to my neck. I sink in deep mire, where there is no foothold. I have come into deep waters, and the flood sweeps over me. I am weary with my crying out; my throat is parched. My eyes grow dim with waiting for my God.

But as for me, my prayer is to you, O Lord. At an acceptable time, O God, in the abundance of your steadfast love answer me in your saving faithfulness. Deliver me from sinking in the mire; let me be delivered from my enemies and from the deep waters. Let not the flood sweep over me, or the deep swallow me up, or the pit close its mouth over me.

Answer me, O Lord, for your steadfast love is good; according to your abundant mercy, turn to me. Hide not your face from your servant; for I am in distress; make haste to answer me.

In this Psalm we encounter “the waters” once again. In this case they refer to times of chaos, turmoil and evil in David’s personal life circumstances.

We all know, of course, that we will face deep waters throughout our lives. Even though we have passed through the waters of baptism, the waters will continue to confront us.

And they become personified in all kinds of ways in various people and circumstances in our lives. Here in Psalm 69 David’s enemies are the embodiment of the waters. We saw this supremely in Jesus where he calls his suffering and death a baptism or water experience in several places.

We will all continue to have times of suffering, grief, persecution and testing. And along with Jesus we can say that these are additional water baptisms, or baptisms of suffering – where we go through the deep waters of life; where we are inundated by the deep.

Now, my point today is that if our times of suffering are in fact water baptisms, then, I believe, we can learn something from our literal water baptism that can help us get through these additional baptisms of suffering. We can learn something that will help us navigate the deep waters we encounter, so that in David’s words, “the deep does not swallow (us) up.” But rather by God’s grace and power we can pass through to the other side.

So here are two things to remember when the floods come.

1. God is able to defeat the waters

Just as he did in our initial salvation experience – pictured in our water baptism – so he can continue to do so, no matter how they come at us. And we need to remember this.

Who is our God? God is the one who overcomes the deep.

  • Psalm 65:7 speaks of God as the one “who stills the roaring of the seas; the roaring of their waves . . .”
  • Psalm 89:9 says of God, “You rule the raging of the sea; when its waves rise, you still them.”

In the same way, God is able to still the seas for us– the churning, destructive, chaotic, forces of evil in our lives

Who is our God? God is the one who overcomes all the hosts of the waters.

  • Psalm 89:10 says, “You crushed Rahab like a carcass; you scattered your enemies with your mighty arm” – referring to the creation.
  • Psalm 74:13-14 says – “You divided the sea by your might; you broke the heads of the sea monsters on the waters. You crushed the heads of Leviathan; you gave him as food for the creatures of the wilderness” – referring to the parting of the Red Sea.

In the same way God is able to defeat Satan, for us – that ancient serpent, who tests us and seeks to destroy us. As Paul says to the Romans in 16:20, “the God of peace will soon crush Satan under your feet.”

It is an essential defining quality of who our God is, to say that God can defeat the waters and all their hosts.

So, we need not fear the waters! Not because they are not fearful, they truly are, and without God, we are without hope.

No, we need not fear the waters because our God is the Lord even over the deep. As Psalm 93:4 says, “Mightier than the thunders of many waters, mightier than the waves of the sea, the Lord on high is mighty!” The waters are mighty, but God is mightier. And so we should look to him in faith and hope as we go through our difficult times.

2. God will bring us through to the other side

Just as he did in our initial salvation experience – portrayed in water baptism – so he can continue to deliver us. We need to remember this as we go through trials in our lives.

  • He might do this by lifting us up over the deep, and then setting us on dry ground, as with Noah
  • Or he might do this by parting the sea so that we can walk though it to the other side, as with Israel

 However God does it, he will not allow us to be swallowed up, but will deliver us and bring us to the other side. Isaiah 43:2-3 says, “When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you . . . For I am the Lord your God, the Holy One of Israel, your Savior.” He will be with us and he will save us.

David testifies to this in Psalm 18:16-19, again from his personal life experiences. “He sent from on high, he took me; he drew me out of many waters. He rescued me from my strong enemy and from those who hated me, for they were too mighty for me. They confronted me in the day of my calamity, but the Lord was my support. He brought me out into a broad place; he rescued me . . .”

We don’t know when he will do it, but we have this promise in 1 Peter 5:10 – “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you.” And this gives us hope, even in our difficult times. God will bring us through to the other side.

Finally . . .

The other side of the deep waters will sometimes be the other side, that is, our death and going to be with Jesus and then the life that is to come in the new creation. And with regard to this, we can have strong confidence and hope that even the deep waters of death must submit to our God. Just as they did for Jesus, so they will for us – because Jesus goes before us and we are following in the path he has made.

  • We look forward to the day when Satan will be fully defeated. As Isaiah 27:1 says, “In that day the Lord with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea.”
  • And on that day there will be no more deep. Revelation 21:1 says, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.”
  • And on that other shore, as Revelation 21:4 says, there will be no more death and no more tears.

Spirit baptism

Series on baptism

We’re still looking at baptism today, however we are doing something a little different as we move to the topic of Spirit baptism.

Being “baptized in the Spirit” is talked about in several places, although the key text(s) is connected to John the Baptist, and is repeated in all four gospels.

In John 1:33 God said to John, “He on whom you see the Spirit descend and remain (Jesus), this is he who baptizes with the Holy Spirit.” (See also John 3:34)

 In the first three gospels it comes not just as an identity statement about Jesus, but in the form of a promise from John. In Matthew 3:11 John himself said, “I baptize you with water for repentance, but he who is coming after me . . . will baptize you with the Holy Spirit and with fire.” (Also in – Mark 1:8; Luke 3:16)

 This foundational promise is repeated in Acts. In Acts 1:5, just before his ascension, Jesus said, “for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” In Acts 11:16 Peter, quoting Jesus said, “John baptized with water, but you will be baptized with the Holy Spirit.” So this promise is emphasized in the New Testament.

Finally, this language of Spirit baptism also shows up in 1 Corinthians 12:13, Paul says, “For in one Spirit we were all baptized into one body, Jews or Greeks, slaves or free, and all were made to drink of one Spirit.” So the idea of receiving the Spirit as a baptism experience is firmly rooted.

But how is it that we can talk of –

Spirit baptism as a water experience?

Well, we’ve already seen how there can be both literal and figurative baptisms. The creation, the flood, the Red Sea crossing and Christian baptism all involve actual water. However, Jesus’ suffering and death is a figurative baptism. The water is used to speak of the evil and suffering that Jesus went through.

In a similar way, Spirit Baptism is also a figurative baptism. This baptism language works because the Spirit is often likened to water in Scripture. Let’s look at this.

1. God “pours out” the Spirit. Isaiah 44:3 says, “For I will pour out water on the thirsty land. . .; I will pour out my Spirit upon your descendants . . ..” Joel 2:28 says, “I will pour out my Spirit on all flesh . . ..” And in Acts 2:33, after teaching that Jesus received the promise of the Spirit, Peter says “he has poured out this that you both see and hear”; talking about Pentecost. In all of these, “poured out” is a liquid or water metaphor. The Spirit is likened to water.

2. We “drink” the Spirit. In John 7:37-38 Jesus said concerning the Spirit, “Let the one who is thirsty come to me and drink.” Paul says, in 1 Corinthians 12:13, “For in the one Spirit we were all baptized into one body . . . and were made to drink of one Spirit.” Spirit baptism is here a drinking in of the Spirit.

3. When we drink, we are filled with the Spirit. Acts 2:4 says, “All of them were filled with the Holy Spirit.” And Ephesians 5:18 says, “Do not get drunk with wine . . . but be filled with the Holy Spirit.” Both of these references parallel being full of wine and being full of the Spirit. In Ephesians it’s obvious. But it’s also true in Acts 2. On the day of Pentecost the crowds thought they “were filled with new wine” (Acts 2:13). Peter says, No! It’s too early in the morning to be drunk! This is the Spirit of God coming down (Acts 2:15). We are not to be filled with wine, which is drunkenness. But we are to be filled with a different drink – the Holy Spirit.

Now all of this, as I am sure you have noticed, points to –

The difference between water baptism and Spirit baptism

Even though Spirit baptism is a water experience, this is a different kind of water than the water that’s involved in water baptism:

  • The waters of water baptism are the deep waters that represent chaos, evil and turmoil. To have these waters is not a good thing. That’s why God must act in power to deliver us from these waters so that we can pass through them to the other side.
  • The water of Spirit baptism is good water; drinking water. It’s the water of the stream, the fountain or the spring. It’s the living water of God that nourishes life. We don’t need to be delivered from this water, rather we are to keep drinking of it.

Just a footnote here: Our Christian tradition allows for flexibility in terms of how people are baptized through immersion or pouring, although certainly pouring is the traditional method. Let me just say that our practice has represented Spirit baptism  well,  and not so much the idea of crossing through the waters or death and resurrection.

Alright, despite the difference in the kinds of water, there are still –

Clear connections between water baptism and Spirit baptism

First, both have the core concept of baptism. The root word (βαπτω) means to “dip in liquid” (BDAG). I don’t think it’s helpful to argue about exactly how this happens. But I do think there was a lot of water involved. I think the best word that covers the full range of baptism language (figurative and literal) is “inundation” which means to cover with a flood, to overflow, to overwhelm, to deluge, to engulf.

  • To be baptized in water is to be inundated with water
  • To be baptized in the Spirit is to be inundated with the Spirit

Second, they are connected in terms of timing. Remember? Just after Israel came up from their water baptism, they were filled with the Spirit so that they were moved to sing prophetic songs to the Lord (Exodus 15; Isaiah 63:11). And also, just after Jesus was water baptized the Spirit descended upon him and he had the prophetic experience of a vision (Matthew 3:16-17).

This close chronological connection is also seen in the book of Acts. For example:

  • In Acts 2 Peter links in his teaching water baptism and receiving the Spirit
  • In Acts 8 the Samaritans received the Spirit not long after their water baptism
  • In Acts 9 Paul is baptized and received the Spirit
  • In Acts 10 Cornelius and his family received the Spirit just before water baptism
  • In Acts 19 some disciples in Ephesus are baptized and received the Spirit

Although there is variation in these stories, water baptism and Spirit baptism are closely connected in time.

Why is this? It’s because the coming of the Spirit is what brings about the new life that is symbolized by water baptism. Romans 6:4 tells us that baptism has to do with walking in “newness of life.” But, as John 6:63 says, “It is the Spirit who gives life.” Now as a part of this we could talk about the fruit of the Spirit which causes us to live in a new way. And we could also talk about the gifts of the Spirit that empower us for ministry in our new life. But the point here is that it’s the Spirit that gives us the new life that baptism points to. So they are connected.

Finally, let me say a word about –

Spirit baptism and Spirit filling

In Acts 2 the disciples are Spirit baptized, but it doesn’t end there. Later, in Acts 4, in a time of need, they are once again filled with the Holy Spirit (Acts 4:31).

So it is to be in our lives. The idea is that we receive an initial outpouring (baptism) of the Spirit in our salvation experience. Spirit “baptism” language seems to focus on this initial experience. But we are also to continue to be filled with the Spirit throughout our lives. The “filling” language can refer to the initial filling (Spirit baptism) or to subsequent fillings of the Spirit. Spirit baptism is meant to be the beginning of a life of being full of the Holy Spirit.

Let me end by asking –

Do you want to receive the Spirit?

Whether you need that first experience of the Spirit that brings new life and power, or whether you need another filling of the Spirit for refreshment and empowerment. Perhaps you are beaten down, weary and need help this morning. Wherever you are at, the promise is there for us to claim.

We saw this in John the Baptist’s words at the beginning. Let’s also hear the promise again in a different form from Jesus: “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him?” – Luke 11:13

God wants to give us of his Spirit. As Peter says of the gift of the Spirit, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” – Acts 2:39.

All you have to do is ask! As Jesus said, the Father gives the Holy Spirit to those who ask him – Luke 11:13.

How should we ask? The verses just before this teach us, “Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened” (Luke 11:9-10). We are to be persistent and ask, search and knock.

Take God at his word. He is true to his promise. And God will give you of his Spirit in your life.

Series on baptism

We spent time last week looking at baptism and how it symbolically portrays the story of how God saves us. We got help in understanding this by looking back to several Old Testament water-crossing events, which also tell stories of salvation through water. For instance, Noah and the flood – the story of the salvation of humanity. And especially the crossing of the Red Sea – the story of Israel’s salvation from Egypt.

But my point today is that all of these stories of salvation are figures, types and foreshadowings. As I said before they are background. They look forward beyond themselves to another story; to the water crossing of all water crossings; to the story of salvation. And it is this that I want us to focus on, because this gives us further understanding into the meaning of water baptism.

Turn with me to the story of –

Jesus’ water baptism

Matthew 3:13-17 – 13Then Jesus came from Galilee to the Jordan to John, to be baptized by him.  14John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented.

John is hesitant to baptize Jesus because his baptism was a baptism of repentance for the forgiveness of sins. But Jesus has no sin. So, John is saying, why should I baptize you? I need your baptism of the Spirit! But Jesus insists, because this becomes an opportunity for John to fulfill his purpose to reveal Jesus as the Messiah and for Jesus to begin his ministry as the Messiah.

16And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; 17and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”

Here is the five-fold pattern of Jesus’ water baptism:

1. When Jesus comes to the waters, he portrays that he is leaving behind his normal life to take up his ministry and calling.

2. By going through the waters he portrays that he is (already) free from sin and the powers of evil. With us baptism pictures our being forgiven and set free. For Jesus it’s simply a testimony to his freedom and sinlessness. God confirms this when he says, “This is my beloved Son, in whom I am well pleased.” There is no sin here. He doesn’t have to be saved, he is the Savior.

3. When he comes up out of the waters the Spirit comes as a dove upon him (think Noah). This is to anoint him to fulfill his mission. And of course this is where we get the word Messiah, or Christ, both of which mean “the anointed one.”

4. When he comes up out of the waters he is revealed as the new Israel; the leader of the remnant of the people of God, that John has gathered. He is identified as God’s son, a phrase that can refer to Israel in the Old Testament (Hosea 11:1; 1 Chronicles 22:10 describes the king/Messiah in these terms). Finally, a faithful Israel has come to fulfill God’s purposes.

5. After he comes up out of the waters he goes on into the desert (like Israel) where he shows his commitment to obey God. Right? Just after this Jesus was led up by the Spirit into the wilderness to be tempted by the devil (Matthew 4:1).

So this is an important water crossing, but this isn’t the story we’re looking for! This is a significant story, but it, like all the others, only points ahead to the real story; to Jesus’ real baptism. No, the story of salvation that we are looking for; the water crossing of all water crossings is the cross and resurrection of Jesus. So let’s look now at –

Jesus’ death and resurrection as a baptism

  • In Mark 10:38, speaking of his death Jesus says, “Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” He calls his death a baptism.
  • In Luke 12:50, again, speaking of his death, he says,  “I have a baptism to be baptized with, and how great is my distress until it is accomplished!” (Luke 9:31 – “exodus”)
  • In a similar vein, in Matthew 12:39-40 Jesus says his death will be like Jonah’s water crossing. The story of Jonah is a classic water crossing. And Jesus makes this connection.

That he would use this “waters,” “baptism” language should not surprise us, when we think of what the waters mean: distress, testing, judgment, death. This certainly fits his cross experience.

Let’s look briefly now at Jesus’ death and resurrection as a water crossing:

  • The waters – Satan, judgment & Death – overtook Jesus, killing him. He was dead.
  • But God acted. These powers had no right to touch Jesus, he was sinless. So God intervened on behalf of the innocent Jesus.

1. Jesus leaves behind this world, the old creation that is passing away.

2. Jesus is set free from the powers of judgment and death; he passes through the waters.

3. Jesus is resurrected to new life by the Spirit. He has a new resurrection body.

4. Jesus is the beginning of a new humanity. The first born from the dead and the first fruits of many more to come (1 Corinthians 15:22-23; Colossians 1:18.)

5. Jesus rules in righteousness at the right hand of God. He works to subject the powers, until finally death is overcome. And then he will hand the kingdom over to God (1 Corinthians 15:24-28).

Now let’s make the connection between –

Jesus’ cross baptism and water baptism

Again, my point in all of this is to show that Jesus’ cross baptism is not just another water crossing, it is the water crossing of all water crossings. And as such it affects how we think about Christian water baptism. Baptism now has a cruciform shape. It is cross shaped.

This shows up clearly in Paul. When Paul talks about Christian water baptism, it is always in terms of Jesus’ death and resurrection (In fact, Jesus’ water baptism is nowhere referenced in relation to our Christian water baptism).

Romans 6:2-7 – “How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”

“For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin.”

Let me show you two ways that water baptism is cruciform from this passage. Water baptism symbolically portrays our death and resurrection. Or in other words the five themes of water baptism can be summarized by the cruciform rubric of death and resurrection.

 Let’s look at this in our text. The theme of  1. leaving behind/repentance matches – “we who died to sin” – v. 2. The theme of 2. set free/forgiven lines up with – “For one who has died has been set free from sin” – v. 7. This is about our death to the old.

The next three themes have to with resurrection to new life. 3. New life, 4. part of a new people and 5. a new way of living in obedience to God is described by Paul in the phrase – “newness of life” – v. 4. As well as the various references to resurrection.

So the five themes are cruciform. To pass through the waters, put simply, is to die and then be raised to new life.

Second, water baptism symbolically portrays our dying and rising with Jesus. First, we go with him through his death:

  • “We were buried therefore with him by baptism into death” – v. 4
  • “We know that our old self was crucified with him” – v. 6

 Then we are raised to new life with him:

  • Just as Christ was raised from the dead . . . we too” are raised – v. 4
  • We are “united with him in a resurrection like his” – v. 5

With regard to the symbolic meaning of baptism, we are not just going through the waters; we are going through the waters of Jesus’ cross baptism. In our water baptism we reenact, as it were, Jesus’ cross baptism.

What does it all mean?

It means that baptism is a cruciform marker. Those who receive it are marked by the cross of Jesus. It’s as if it is branded on our forehead. And we are now to live cruciform lives.

This is a life that is characterized by our dying and being raised. We die to sin and to the world and are empowered to live new lives of righteousness by the Spirit. We deny ourselves; our comfort our self-centeredness and are empowered to love others by the Spirit. We lay down our lives for others and we find true life in God.

Jesus’ story is now our story, and we are to live this way every day, on his behalf and for those who don’t know him. And we do this until we literally die and then when Jesus returns we are literally resurrected.

This is what our baptism was about. And that is what our lives are to be about.

Series on baptism

We are continuing on in our series on baptism this morning.

We know that baptism is important:

  • It was crucial for John the Baptist. Matthew 3:6 says, “They were baptized by John in the river Jordan, confessing their sins.” This was the proper response to his prophetic ministry.
  • Jesus used the symbol of baptism. A little later in time, John 4:1-2 notes, “. . . Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples).”
  • Jesus commissioned his disciples, including us, to baptize. He said, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit . . .” – Matthew 28:18-20.

But where does water baptism come from? And what does it mean? The answer is found in the water crossings that we looked at last time, and especially the Red Sea crossing. This is where it comes from, and this is how to understand what this symbolic water experience means.

From last week:

Slide2

You have a handout from last week – Passing through the waters chart  that summarizes the meaning of “the waters,” various water crossings and the five themes of water crossings and how water baptism fits with these ideas.

Today, I want to show you three ways that the New Testament makes this connection clear. So let’s dive in!

1. In the New Testament baptism is linked to these water crossings

The Flood is called a type of water baptism. 1 Peter 3:20-21 says,  “. . . eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you.” The word corresponds refers to an event that points forward to something in the future which is its counterpart. Another way to say it is that the flood gives us background and context for understanding what Christian water baptism is about.

The Red Sea crossing is called a baptism. Paul says in 1 Corinthians 10:1-2 – “ . . . our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea.” So here we have baptism language describing the Red sea crossing. Not only is it called a baptism, in the context of 1 Corinthians 10 it is used as an analogy to Christian baptism. These two things are alike.

So from these examples we can see that there’s a connection between water baptism and passing through the waters. Indeed, water baptism is a passing through the waters.

2. In the New Testament there is a historical connection with the Red Sea crossing

Remember that after the Israelites crossed through the Red Sea they went on to fail in their commitment to God in the wilderness. So, that generation of Israelites never went into the promised land. Thus when Joshua entered the promised land with the next generation they crossed through “the waters” again; through the Jordan river. The waters upstream were stopped and they walked through it on dry ground (Joshua 3).

This was a reenactment of the Red Sea crossing. God was symbolically reconstituting Israel after their failure in the wilderness. And then, low and behold John the Baptist comes baptizing people in the Jordan river! The symbolism is there to be seen. Like Joshua, John is calling for Israel to be reconstituted, to be made new. What I’m saying is that John was reenacting Joshua’s reenactment of the Red Sea crossing.

All we need to do, then, is recognize that Jesus continued John’s baptismal practices and we have an unbroken chain back to the Red Sea crossing:

  • Moses and the Red Sea
  • Joshua and the Jordan river
  • John the Baptist and the Jordan river
  • Jesus and Christian baptism

 Finally –

3. In the New Testament the five themes line up

 That is to say, the symbolism of Christian water baptism in the New Testament matches the five themes of water crossings that we looked at in the Old Testament.

  • The waters represent Satan, judgment, slavery to Sin and Death. These powers keep us away from God and seek to destroy us.
  • But God has intervened. Through Jesus God delivers us from Satan, judgment, slavery to sin and death. Because of what God has done, we are able to cross through to the other side.

1. When we come to the waters of baptism, we symbolically portray that we are leaving behind our old life through repentance. Our sinful past in the world is behind us now. This is our commitment.

As Peter says on the day of Pentecost, “Repent and be baptized every one of you in the name of Jesus Christ . . .” Acts 2:38. Repentance means that we have a change of heart and mind so that we practice God’s will now. And repentance and baptism go together.

Here’s another way of saying it. Baptism portrays our death to sin – Romans 6:2-3. “How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” This is another way of talking about “repentance” – our old life in sin has come to an end; it’s dead.

2. When we go through the waters of baptism we symbolically portray that we are set free and forgiven. All the powers of evil can’t touch us anymore because our sins are forgiven. They have no claim on us. That’s why we can go through the waters safely to the other side.

In a baptism context Paul talks about how we are set free from Sin & Death, which are personified as powers, who enslave us and seek to destroy us – Romans 6:7

Once again, Peter says, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins” – Acts 2:38. There is a connection between baptism and forgiveness.

3. As we come up out of the water on “the other shore,” as it were, we symbolically portray that we receive new life through the Spirit.

Baptism is associated with receiving the Spirit. After Peter’s invitation to baptism he says, “and you will receive the gift of the Holy Spirit” – Acts 2:38. Also, water baptism is connected to our receiving “newness of life” in Romans 6:1-4. I’ll say more about this later when we look at Spirit baptism.

4. When we come up out of the waters we symbolically portray that we are now a part of God’s people. We have switched communities and allegiances. We have left the world and we are now a part of the church.

This is the communal component of baptism. This is usually just assumed in the New Testament, but it does come out in several places. Luke says, “So those who received his word were baptized, and there were added that day about three thousand souls.” Acts 2:41. These were added to the fellowship of believers, not just a spiritual, invisible reality but the actual, visible church of Jerusalem. They became a part of that congregation.

Paul says, “For in one Spirit we were all baptized into one body – Jews or Greeks, slaves or free. . .” –    1 Corinthians 12:13. Baptism incorporates us into a new community – the church.

5. When we come up out of the waters we symbolically portray that we commit to follow Jesus. We commit to a new way of life; to doing God’s will from now on just as Jesus has taught us.

Jesus talks about, “ . . . baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” – Matthew 28:19-20. Baptism is connected here to obedience to everything that Jesus teaches.

Peter calls baptism a “pledge of a good conscience toward God” in 1 Peter 3:21. This is covenental language, speaking to a commitment to do God’s will from now on.

 Slide3

I hope you can see in all this that baptism is rich in symbolic meaning and that it has to do with every part of beginning the Christian life. And anyone who comes to be baptized needs to understand what this all means and what they are saying when they go through it.

Let me end with a challenge. If there are any here who are not baptized this is an invitation to you. Is this what’s in your heart? If it is, I encourage you to seek this out as a public witness to your faith in Jesus. And I would be glad to talk to you.

And for those of us who are baptized, I ask, “Are you living out what water baptism means?” Maybe you did when you were baptized, but are you now? Make sure your life now lines up with what your baptism proclaimed.

For all of us, the world calls us to accept its symbols, its story, its values. But Jesus calls us to accept his symbols, his story, his values and to live out the reality of this before an ever watching world. Will you heed Jesus’ call this morning?

Series on Baptism

I want us to begin a study today on the meaning of water baptism. For those of us who have been baptized I hope this will help us to understand what we have done. And for those who haven’t yet been baptized, this becomes an opportunity for you to consider this important step for yourself.

Some of this might be new to you or even sound strange, especially today as we look at this background material, but I think you will see how it all fits together as we go along.

We’re talking about passing through the waters, so let’s start by looking at –

“The Waters” in Scripture

In the Scriptures “the waters,” “the deep” and “the sea” represent chaos, turmoil and evil. We’re not talking about spring water that can give life, but deep waters, which can threaten us. I remember as a child, once when I was swimming I ventured out into the deep waters of the pool and was quickly overwhelmed and would have drowned if someone hadn’t stepped in to save me. This is the kind of water that we’re talking about.

Here are some examples:

1. The waters speak of distress and testing in our lives. In Psalm 69:14 David prays, deliver me from “my enemies and the deep waters . . ..” Deep waters here are the hard times and persecutions he is going through. Still today we talk about going through deep waters, from this imagery from the Psalms and other Scriptures.

2. The waters are connected to death. In Psalm 69:15 “the deep” is the same as “the Pit,” or Sheol, the realm of the dead. In Psalm 18:16 “the waters” are the same as death and Sheol (vs. 4-5). (In Psalm 124 the waters represent death. In Jonah 2 the deep is the same as Sheol)

3. The waters are the abode of powerful, demonic sea serpents. Stay with me here . . .. In Hebrew the word “sea” is the name of a Canaanite sea monster – “Yamm” (Psalm 74:13; Habakkuk 3). This dragon, as we will see, is also called “Rahab” or “Leviathan.” Revelation 12:9 identifies Satan as “that ancient serpent.”

4. The waters are associated with empires that seek to destroy God’s people. Isaiah 17:12-13 says, “The nations roar like the roaring of many waters, but God will rebuke them, and they will flee far away.” Revelation 17:15 says, “the waters . . . are peoples and multitudes and nations and languages.”

Often these nations incarnate the dragon or they are described as various other kinds of sinister beasts. In Isaiah 30:7 Egypt is Rahab. In Habakkuk 3:13-15 Egypt is Yamm. (Also Ezekiel 29:3-4 and 32:2-7 speaks of Egypt as the great dragon.) The four world empires of Daniel 7 are pictured as different beasts that come “up out of the sea” (v. 3). (Also Revelation 13:1)

5. The waters are connected to judgment. God harnessed the destructive powers of the waters to destroy the world with the flood and then put them back in their place – Genesis 6-8. Also, God used Babylon, pictured as a serpent and the waters, to judge Judah – Jeremiah 51:34. (Also Jonah 2)

6. The removal of the waters is a sign of the end of evil and a new creation. Isaiah 27:1 speaking of the last day says, “In that day the Lord with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea.” Revelation 21:1 says, “Then I saw a new heaven and a new earth . . . and the sea was no more.” In the new creation these waters will be gone.

So we see in all this that “the waters” have to do with distress, judgment, evil, Satan, destruction and death.

Passing through the waters

If this is what the waters mean, now we must ask, “What does it mean to pass through these waters?” What patterns are there that help us to understand what this means? There are a number of water crossings in the Scriptures. We will look at three major ones and especially the Red Sea crossing.

We start with passing through the primordial waters of creation. When we begin the story in Genesis 1:1-2 the chaotic waters, “the deep” covered the lifeless earth. But then God acted to defeat the deep. He divided the waters into the waters in the sky and the waters on the earth, and he put boundaries on the waters of the earth so that they couldn’t cover the whole earth.

Now although it’s not prominent in Genesis chapter one, there is a battle going on. When God divided the deep and then bounded the waters of the sea, he was fighting with and defeating “the deep.” We see this in several texts. Psalm 89:9-10 describes God creating in this way, “You rule the raging of the sea; when its waves rise, you still them. You crushed Rahab like a carcass.” Job 26:12-13 speaks of God creating in this way, “By his power he stilled the Sea; by his understanding he struck down Rahab. By his wind the heavens were made fair; his hand pierced the fleeing serpent.” [Other texts on the creation where the waters are personified: Proverbs 8:28-29; Psalm 104:5-9; Job 38:10-11.]

So the creation involves a display of God’s power that overcomes the deep and bounds the sea, which is likened to the slaying of a great sea monster. And because of this, five things happen, which reveal the five themes of most, if not all water crossings in Scripture:

1. The chaos and darkness of the waters are left behind.

2. The earth was set free from the waters. God brought the dry land up out of the waters. The land, as it were, passes through the waters of the deep to come up and out of them to form dry land (2 Peter 3:5.)

3. God formed life (animals, plants, humans) and breathed Spirit into Adam. There is a new life/Spirit theme. [A parenthetical note: If we look at #2 and #3 together we have a birth scene: A baby is unformed in the waters of the womb – a place that is dark. The earth is formless and void, in water and darkness. But then the baby passes through the waters of birth and comes out formed and alive and it receives spirit or breath. The earth comes out of the waters and becomes a place of life. So, the creation is, among other things, a birth scene.]

4. Adam and Eve began the human family/community. So there’s a communal theme.

5. Adam and Eve received God’s instructions. God gave them charge over the animals and plants and told them what they could and could not do. So there is an obedience to God theme.

Let’s look at another example, passing through the waters of the flood. We see the same pattern here. God released the waters that he had bound at creation to judge and destroy all of humanity. Yet God provided an ark for Noah and then sent the destructive waters away showing his continuing power over them.

Again we have five things that happen which reveal the five themes of water crossings:

1. Noah left behind the old corrupt world of sin – Genesis 7:1.

2. Noah was set free from judgment and destruction. He passed over the waters unharmed.

3. Noah received the sign of new life (a leaf) from a dove – Genesis 8:8-12. (Also God sent a wind/spirit to dry the land – Genesis 8:1). The dove is a symbol of the Spirit in Jesus’ baptism. This was a renewal of creation. [And also a rebirth.]

4. Noah began a new humanity/community. It was a new start.

5. Noah committed to do God’s will, the Noahic covenant found in Genesis 8-9. This was to guide this community in righteousness.

Finally, we look at the most important water crossing in the Old Testament in terms of the background to water baptism, passing through the waters of the Red Sea. Again we see the same pattern. As the Israelites tried to escape Egypt, the waters – Pharaoh (seen as a serpent, as we saw before) and the Red Sea (literal water) – sought to judge and destroy them. The sea blocked them as Pharaoh’s army came to kill them. God acted, however. He defeated the waters. He divided the sea, making a path for Israel, and then destroyed Pharaoh.

Here again we see God battling the sea and its hosts. Isaiah 51:9-10 says, “. . . Was it not you who cut Rahab in pieces, who pierced the dragon? Was it not you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to cross over?” Psalm 74:13-14 says, “You divided the sea by your might; you broke the heads of the dragons of the waters. You crushed the heads of Leviathan; you gave him as food for the creatures of the wilderness.” [Other texts on the Red Sea crossing where the waters are personified: Psalm 77:15-20; Psalm 106:9-11.]

God displays his power in this battle. He made a way for his people to pass through the waters. And again, five things happen which reveal the five themes of water crossings:

1. Israel left behind their old lives of slavery and misery in Egypt. They had already begun this process in coming to the Red Sea, but they completed it because of what God did.

2. Israel was set free from judgment and destruction. They went through the waters safely to the other side.

3. All Israel had a Spirit experience and rejoiced at new life. The Spirit came down upon them after they came up out of the water (Isaiah 63:11) and they all prophesied (Exodus 15:1-21).

4. Israel became a new people, the people of God. As a community they took on a new identity.

5. They committed to obey God by following the Mosaic Law. After they came out of the waters, they traveled to Mt Sinai to receive God’s Law. This gave order to their new life as a people.

 Slide2

Water baptism

As you can see, the themes of these water crossings line up with the themes of water baptism. The waters of judgment and death control us and seek to destroy us. But through Jesus God delivers us from judgment and death.

1. We leave behind our old life  in the world through repentance.

2. We are set free from the evil powers. They cannot harm us anymore because our sins are forgiven.

3. We receive new life through the Spirit (new birth).

4. We become part of God’s new people, the church.

5. We commit to follow Jesus.

Slide3

Next week we will make the scriptural connections between these five themes and water baptism in the New Testament.

I would like us to end today with an affirmation of faith and thanks to God. God is indeed more powerful than the waters! God is more powerful than evil! God is able to deliver us and help us in our time of trouble! This should lead us to praise God. What a powerful God! And his love for us is just as strong!

The words of Psalm 93:1-4 are true:

L: The Lord reigns; he is robed in majesty.

P: The Lord is robed; he has put on strength as his belt.

L: Yes, the world is established; it shall never be moved.

P: Your throne is established from of old; you are from everlasting.

L: The floods have lifted up, O Lord, the floods have lifted up their voice.

P: The floods lift up their roaring.

All: Mightier than the thunders of many waters. Mightier than the waves of the sea. The Lord on high is mighty!