Today’s selected reading continues in the New Testament epistle of the apostle Paul to the saints which were at Rome, and more specifically, is found in the first nine verses. It is within this chapter we begin to notice a transition in language and scope within the epistle itself. It is once we come to the ninth chapter of this epistle—coupled and joined together with chapters ten and eleven—where we find the apostle Paul transitioning to the nation and people of Israel as a powerful example of the providence and plan of God. What marks these words as so incredibly intriguing is when you consider the fact that they weren’t written to Jews, but rather to Gentiles. The apostle Paul was writing to Gentiles and speaking to them of the history of Israel and how Israel—the chosen people of God—actually played a tremendous role and part in the salvation and promise that would be made to the Gentiles. It would be the nation and people of Israel that would set the stage and pave the road for the Gentiles to not only experience the free gift of salvation through faith alone apart from the law, but also receipt of the promise of the Father sent by the Son. In order to truly understand what has been made available into us as Gentiles, its first necessary and appropriate to understand the direct connection and role the nation and people of Israel played in salvation being made available unto us as Gentiles.

Before even moving forward in what we read within the ninth chapter of the epistle of the apostle Paul, it’s first necessary to understand one of the single greatest moments that not only defined salvation being made available unto the Gentiles, but also the Spirit being made available unto Gentiles as well. In the New Testament book of the Acts of the apostles we find a powerful account of an event which took place within the life of the apostle Peter according to the direction or the Spirit of the living God. If you begin reading in the tenth chapter or the book of the Acts of the apostles you will encounter a man by the name of Cornelius who was a devout man, and one who feared God, and one who gave to his people, and one who prayed always. This Cornelius, however, was also a Roman Centurion of the band called the Italian band. Consider it you will the account or this Roman Centurion and how the account of his life and experience would mark a powerful transition in the scope, the reach and the availability of the Gospel of Jesus Christ, and of the promise of the Father:

“There was a certain man in Caesarea called. Cornelius, a centurion of the bandcalled the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. He saw in a vision evidently about the ninth hour of the day of an angel of God Colin in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devour soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa. On the morrow, as they went on their journey, and drew nigh unto the city, Peter went upon upon the housetop to pray about the sixth hour: and he became very hungry, and would have eaten: but while they made ready, he fell into a trance, and saw heaven opened, anda. Certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: wherein were all manner of our footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. Then Peter went down to the men which were sent unto him form Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? And they said, Cornelius the centurion, a just man and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man. And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. Therefore cam I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy Prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all her present before God, to hear all things that are commanded thee of God. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him. The word which God sent unto the children of Israel preaching peace by Jesus Christ: (He is Lord of all) that word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost and with power: who sent about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of the quick and dead. To Him give all the prophets witness, that through his name whosoever believeth in Him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days” (Acts 10:1-48).

It is absolutely necessary to present this particular passage found within the New Testament book of the Acts of the apostles, for it is within this chapter where a clear and definitive transition takes place—not only in the preaching of the Gospel concerning Jesus who is both the Christ and Lord, but also in the receiving of the Spirit of the living God. Within this chapter we not only encounter the gospel of Jesus who is both Christ and Lord being preached by a Jew unto Gentiles, but we also notice the Holy Spirit—the promise of the Father—being released and poured out upon Cornelius and all his household. What’s more, is that in addition to hearing the preaching of the gospel concerning Jesus the Christ, and in addition to the receiving of the Holy Spirit, Cornelius and all his household were baptized in water. How absolutely incredible it is that not only did Cornelius and his entire household hear and preaching of the gospel concerning Jesus the Christ, but they experienced both the baptism of John, as well as the baptism of Jesus. I have long believed the words which Jesus spoke unto Nicodemus while he came to him at night directly applies to what we find and read in this particular passage. Consider the words which Jesus spoke unto Nicodemus as he came to him by night to ask of Him what he would, and to hear that which He would speak: “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit” (John 3:5-8). IF you turn and direct your attention to the third chapter of the New Testament gospel of Luke, you will read concerning the ministry of John the Baptist as he not only preached the good news of the kingdom which was to come, but also baptized all those who came unto him into a baptism for repentance unto the remission of sins. Beginning with the fifteenth verse, however, we notice John speaking of a baptism that was different than his own—a baptism that had not yet been manifested upon the earth: “And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; John answered, saying, unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shape baptized you with the Holy Ghost and with fire: whose fan is in his hand, and He will throughly purge His floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. And many other things in his exhortation preached he unto the people” (Luke 3:15-18).

When reading the words of John the Baptist before those who mused as to whether or not he was the Christ, we find John speaking of two very specific baptisms that were manifested upon the earth. It is true John acknowledged the baptism he was entrusted with upon the earth—a baptism with water of repentance fo the remission of sins. The baptism of John the Baptist was indeed a baptism of water which was merely preparation for the receiving of the kingdom of heaven which would be manifested upon the earth. The baptism of John would essentially be an entry point into experiencing the direct manifestation and fulfillment of the kingdom of heaven upon the earth, yet John recognized and understood that his baptism was merely one of two baptisms. If you read the New Testament gospel according to John you will find an account of Jesus and His disciples baptism with water around and during the same time John was baptizing in the waters of the Jordan River. This would essentially be a foreshadow of a future baptism which would be manifested upon the earth, as Jesus would not baptize with water alone, but would baptize with the Holy Ghost and with fire. It’s absolutely necessary that we recognize that there is not only a baptism of water (the baptism of John), but there was also a baptism of the Spirit (the baptism of Jesus)—a baptism that would be one of the Holy Ghost and with fire. When Jesus spoke of a man needing to be born both of water and of the Spirit, I can’t help but immediately think of the baptism of water which John the Baptist introduced upon the earth, as well as the baptism of the Spirit which would be manifested and released on the Day of Pentecost upon the one hundred and twenty who were present in one accord in the Upper Room. Jesus emphatically declared that unless one is born both of water and of the Spirit they can in no wise inherit or enter into the kingdom of heaven. Please pay close attention to the words which Jesus spoke unto Nicodemus, for he essentially spoke of two distinct baptisms which could be experienced by those who believed on the name of Jesus Christ.

The tenth chapter of the New Testament book of the Acts of the apostles is quite remarkable—not only because within it we find the gospel concerning Jesus who is the Christ and the Son of the living God being preached unto Gentiles, but also because an entire Gentile household experienced both baptisms which were spoken of within Scripture. If you read this account very carefully, you will discover that upon hearing and receiving the preaching of the gospel concerning Jesus the Christ, Cornelius and his entire household received the Holy Spirit with the physical evidence of speaking in tongues. It was upon hearing and receiving the gospel concerning Jesus the Christ that the promise of the Father was released upon Cornelius and upon his entire household. How absolutely amazing it is that a single Gentile household not only received and heard the preaching of the gospel concerning Jesus the Christ, but they also received both the baptism of John which would come by water, but also the baptism of Jesus which would come by the Holy Spirit and with fire. It is absolutely necessary and imperative that we pay close attention to this particular passage of Scripture, for within this passage we find an entire household being born both of water, as well as the Spirit, which Jesus spoke about unto Nicodemus when he came to him by night. It’s worth noting how the eleventh chapter of the book of the Acts of the apostles begins and opens up, for news concerning the word of God being preached and received by Gentiles had made its way unto the apostles and brethren which were in Judaea: “And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and dust eat with them. But Peter rehearsed the matter from the beginning, and expounded it by order unto them..And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remember I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:1-18).

Within this passage of Scripture we read of the apostle Peter remembering the word of the Lord, how He indeed declared how John baptized with water, but they would be baptized with the Holy Ghost. It is quite obvious that Jesus indeed spoke of two distinct baptisms that would take place and occur upon the earth. There would indeed be a baptism of water that would be manifested first, but the baptism of water would indeed be followed by a subsequent baptism of the Holy Ghost. I can’t help but be reminded of the Old Testament book of Genesis when we essentially read of two distinct works which took place upon the earth in direct response to the wickedness and iniquity of man which existed upon the earth. In the sixth chapter of the Old Testament book of Genesis we indeed read of a baptism of water that would take place within upon the earth, as the Lord would consume and cover the entire face of the earth with a flood. There would indeed be a baptism of water that would take place within and upon the earth, as that baptism would destroy absolutely everything that was upon the earth save that which was with Noah and his family upon the ark. If you transition to the nineteenth chapter of the same Old Testament book you will read of a second work—a second event and occurrence—which took place upon the earth. While the work which took place in the sixth chapter was one that was one of water, the work which took place in the nineteenth chapter was of fire. It is in the nineteenth chapter of the same Old Testament book that we read of a secondary work taking place upon the earth, one that was more focused and more specific, as this second work of fire was one that would be experienced by five cities present within the plain of the Jordan River. While the first work of water was global in its scope and impact, the second work of fire was more local and specific as it was experienced by only certain cities within the plain. I am convinced that within the Old Testament book of Genesis we not only see a type and foreshadow of a first work that would take place within the hearts and lives of many—a work of baptism of water unto repentance for the remission of the sins—as well as a secondary work that would take place within the lives of certain men and women—one that would be of the Holy Ghost and with fire. There is indeed an initial baptism men can experience—a baptism of water unto the repentance for the remission of sins—but there is in fact a second baptism that can still be experienced by men and women upon the earth, as this second baptism would be one of fire and of the Holy Ghost.

There is yet another account found within the New Testament book of Acts that further illustrates this reality and concept of an experience with the initial baptism of water within the hearts and lives of men and women, as well as a secondary experience with a baptism of fire and with the Holy Ghost. If you turn and direct your attention to the nineteenth chapter of the New Testament book of Acts you will read of the apostle Paul coming unto the city of Ephesus and inquiring of them concerning their experience with Jesus the Christ, and with the work of the Father within and upon their lives. Consider if you will the language and text that is found within this chapter beginning with the first verse of this chapter: “And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. Andy he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve. And he went into the synagogue and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed no, but spake evil of that way before the multitude, he separated form them, and separated the disciples, disputing daily in the school of one Tyrannus. And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them” (Acts 19:;1-12).

Upon reading this particular passage of Scripture you will discover yet another account of the distinguishing of the baptism of John and the baptism of Jesus. When the apostle Paul encountered the disciples which were present at Ephesus he asked them a very pointed question concerning their experience with Jesus Christ—a question as to whether or not they had received the Holy Ghost since they believed. It’s actually quite astonishing that they responded to the apostle by stating that they hadn’t so much as even heard that there was a Holy Ghost. The apostle Paul then proceeded to ask them unto what then were and what had they been baptized. These disciples responded by declaring that they had been baptized unto John’s baptism, which Paul would go on to explain was a baptism of repentance that those who gave themselves to it did so upon believing on Him which would come after John, that was Jesus the Christ. It’s absolutely necessary and imperative that we recognize and understand this differentiation between the baptism of John and the baptism of Jesus, for the baptism of John was one of water unto repentance, while the baptism of Jesus was one of the Spirit unto transformation, sanctification and holiness. There are in all reality two separate experiences which can be experienced within the life of any individual who believes on the name of the Lord Jesus and makes the conscious and deliberate decision to follow Him. The reason I mentioned and spoke of the two different events which took place in the Old Testament book of Genesis is because those two events were essentially two different baptisms—one was a baptism of water as the floods covered the face of the earth, while the other was a baptism of fire as fire consumed the cities of the plain. Both the baptism of water and the baptism of fire were meant to deal with sin, with wickedness, with iniquity, and with transgression upon the earth—although the baptism of fire was more specific to specific cities within the plain of Jordan. The baptism of fire was a more targeted and focused baptism, and I can’t help but get the strong sense that the baptism of fire within the life of a believer is a more focused and targeted experience they encounter within their lives. There is a baptism of water that is intended to be a cleansing within one’s life, but there is another baptism of fire that is accompanied by the Holy Ghost—a baptism that will bring about a thorough purging within one’s heart and life.

The language we find in the ninth chapter of the New Testament epistle to the saints which were at Rome described the nation and people of Israel, and how they played an integral part in salvation being made available unto the Gentiles. It is true that it was unto the nation and people of Israel that was given the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises, yet it was this same people who through their rejection of the Messiah made possible the manifestation of salvation and sanctification of the Gentiles. Even Jesus’ words in the Great Commission suggest that the gospel was going to be preached and brought beyond Jerusalem and the nation of Israel, for He referenced Judea, Samaria, and the uttermost parts of the earth. What we read in the tenth chapter of the New Testament book of the Acts of the apostles wonderfully demonstrates the beginning of the manifestation of the release of the Spirit unto Gentiles, for Cornelius and his entire household experienced both the baptism of water, as well as the baptism of the Spirit. It was the saints and disciples in Ephesus who had already experienced John’s baptism of water prior to that point, yet upon hearing the words of the apostle Paul, and his subsequent laying hands on them that they received the Holy Spirit. Essentially what we find in these two chapters is a powerful revelation of the manifestation and release of the Spirit upon those who were not Jews—those who were not of the seed of Israel. What’s actually quite remarkable is when you read the words which the apostle Paul wrote in the first nine verses of this particular chapter, for he actually makes a powerful statement concerning those who aren’t Jews according to nature and birthright: “For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed” (Romans 9:6-9).

There is a powerful passage found and contained within the fourth and fifth chapters of the epistle which Paul wrote to the saints which were located in Galatia. Consider if you will the words which are recorded in this epistle beginning with the twenty-first verse of the fourth chapter: “Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, with is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is abo ev is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Stand fast therefore in the liberty wherewith Christ’s hath made us free, and be not engaged again with the yoke of bondage” (Galatians 4:21-5:1). It is quite obvious from the words of the apostle Paul in this particular passage that there is a difference between the flesh and the Spirit, and between Isaac and Ishmael. For the apostle Paul, there were essentially two realities an individual could experience within their lives—the first was the experience of Ishmael which was unto bondage, while the second was the experience of Isaac which was unto life and freedom. Just as Isaac was born of the free woman, so that which is born of the Spirit within our lives is free. Conversely, just as Ishmael was born of the bond or slave woman and produced its own bondage, so that which is born of the flesh within our lives produces bondage and slavery. The question we must ask ourselves at this very moment is what experience we are enjoying within our lives—the experience of the promise which gives way to life and freedom, or the experience of the flesh which gives way to bondage and death. Just as there are two baptisms—one of water and one of fire—so too there are also two works and two realities within the life of any individual—one of the promise as evident through the life of Isaac, and the other of the flesh as evident through the life of Ishmael. Oh that we would read the words which the apostle Paul wrote unto the saints which were at Rome and not only recognize how Israel played a crucial and integral role in the promise of the Father and the gospel concerning Jesus Christ being manifested among the Gentiles, but also the tremendous difference between the reality and manifestation of Ishmael within one’s life and that of Isaac.