Manna To Memorize

Manna to Memorize is a tool intended to inculcate, equip and empower us for kingdom battle and Kingdom building. I am encouraging every member to memorize each verse per week and study its meaning. David said in (Ps. 1:2-3) But his delight is in the law of the Lord; and in his law doth he meditate day and night.  And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. Let’s plant our roots deep in The Word of God.

These verses explain the nature and power of faith in the believer’s life. As the writer of Hebrews tells us in Hebrews 11:6, that without faith it is impossible to please God. As we fortify our faith in the Almighty God we become empowered to deal with all the challenges of life. We began to speak with unwavering confidence the things that are not as though they were.

Week One Hebrews 11:1

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;  17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

Jesus had a great deal to say about the Holy Spirit in His Upper Room message, for apart from the help of the Spirit of God, we cannot live the Christian life as God would have us live it. We must know who the Holy Spirit is, what He does, and how He does it. The Holy Spirit is given two special names by our Lord: “another Comforter” and “the Spirit of truth.” The Greek word translated “Comforter” is paraklētos and it is used only by John (14:16, 26; 15:26; 16:7; 1 John 2:1). It means “called alongside to assist.” The Holy Spirit does not work instead of us, or in spite of us, but in us and through us.

Our English word comfort comes from two Latin words meaning “with strength.” We usually think of “comfort” as soothing someone, consoling him or her; and to some extent this is true. But true comfort strengthens us to face life bravely and keep on going. It does not rob us of responsibility or make it easy for us to give up. Some translations call the Holy Spirit “the Encourager,” and this is a good choice of words. Parakletos is translated “Advocate” in 1 John 2:1. An “advocate” is one who represents you at court and stands at your side to plead your case. As “the Spirit of Truth,” the Holy Spirit is related to Jesus, the Truth, and the Word of God, which of itself is the truth (John 14:6; 17:17). The Spirit inspired the Word and also illumines the Word so we may understand it. Jesus explains the teaching ministry of the Holy Spirit. Since He is the “Spirit of Truth,” the Holy Spirit cannot lie or be associated with lies. He never leads us to do anything contrary to the Word of God, for again God’s Word is truth.

The Holy Spirit abides in the believer. He is a gift from the Father in answer to the prayer of the Son. During His earthly ministry, Jesus had guided, guarded, and taught His disciples; but now He was going to leave them. The Spirit of God would come to them and dwell in them, talcing the place of their Master. Jesus called the Spirit “another Comforter,” and the Greek word translated “another” means “another of the same kind.” The Spirit of God is not different from the Son of God, for both are God. The Spirit of God had dwelt with the disciples in the person of Jesus Christ. Now He would dwell in them. The way we treat the Holy Spirit is the way we treat the Lord Jesus Christ. The believer’s body is the temple of the Spirit (1 Corinthians 6:19-20), so what he or she does with that body affects the indwelling Holy Spirit. The Spirit wrote the Word of God, and the way we treat the Bible is the way we treat the Spirit of God and the Son of God.

The world cannot receive the Spirit because the world lives “by sight” and not by faith. Furthermore, the world does not know Jesus Christ; and you cannot have knowledge of the Spirit apart from the Son. The presence of the Spirit in this world is actually an indictment against the world, for the world rejected Jesus Christ.

Week Two

Romans 8:26 

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.

The Spirit also helpeth our infirmitiesThe same Spirit mentioned before as bearing witness with ours that we are the children of God; and consequently it is not a disposition or frame of mind, for the disposition of our mind surely cannot help the infirmities of our minds.

The word is very inadequately expressed by helpeth. It is compounded of, together, against, and to support or help, and signifies such assistance as is afforded by any two persons to each other, who mutually bear the same load or carry it between them. He who prays, receives help from the Spirit of God; but he who prays not receives no such help. Whatever our strength may be, we must put it forth, even while most implicitly depending on the strength of God himself.

For we know not what we should pray for as we oughtAnd should therefore be liable to endless mistakes in our prayers, if suitable desires were not excited by the Holy Spirit and power received to bring these desires, by prayer, before the throne of grace.

But the Spirit itselfThe same Spirit, that witnesses of our adoption and sonship, Romans 8:15, 16, makes intercession for us. Surely if the apostle had designed to teach us that he meant our own sense and understanding by the Spirit, he never could have spoken in a manner in which plain common sense was never likely to comprehend his meaning. Besides, how can it be said that our own spirit, our filial disposition, bears witness with our own spirit; that our own spirit helps the infirmities of our own spirit; that our own spirit teaches our own spirit that of which it is ignorant; and that our own spirit maketh intercession for our own spirit, with groanings unutterable? This would have been both incongruous and absurd. We must therefore understand these places of that help and influence which the followers of God receive from the Holy Ghost; and consequently, of the fulfillment of the various promises relative to this point which our Lord made to his disciples, particularly in John 14:16, 17, 26; 15:26, 27; 16:7; and particularly John 16:13, 14: Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.

Week Three

Romans 8:15  

For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

This verse proves the former, that we are led by the Spirit of God, and are his children, and that by an effect of the Spirit in them, which is to enable them to call God Father. He doth not here speak of two distinct Spirits, but one and the same Spirit of God, in different persons and at different times, is both the spirit of bondage and the Spirit of adoption.

The spirit of bondage seems to respect either that state of servitude, which the people of God were under in the time of the ceremonial law; see Galatians 4:3, 9; or it respects the publishing of the moral law upon Mount Sinai, which was with horror and fear. Compare Exodus 19:16, with Hebrews 12:18-21: see Galatians 4:24. Or else it respects that horror and slavish fear, which the Spirit of God doth work in men’s hearts and consciences, by the ministry of the law, when he opens the eyes of men to see they are in bondage and slavery to sin and Satan, and that they are subject and obnoxious to the wrath and vengeance of God; this is many times preparatory and introductory to their conversion; but when they are regenerated they are delivered from it: see Luke 1:74; Hebrews 2:15; 1 John 4:18.

Many of God’s children are full of doubts and fears. These are not always from the suggestions of God’s Spirit, but the misgivings of their own spirits. Some distinguish between the spirit of bondage and desertion; the children of God are delivered from the former, but exercised with the latter. The Spirit of God is called the Spirit of adoption, both because he works and effects it in us, and because he testifies and assures it to us. He might have said, the Spirit of liberty; the antithesis required it; but he said as much, when he called him the Spirit of adoption, for children are free.

Whereby we cry, Abba, Father; or, by whom we cry. Acceptable prayer is wrought in us by the Spirit, Romans 8:26. Abba is a Hebrew or Syriac word, signifying Father; why then is the word Father added in the Greek? To signify, that God is the Father both of Jews and Gentiles, Romans 3:29; 10:12; or to show the double paternity that is in God, he is the Father of all men by creation, of believers only by grace and regeneration: or, rather, to denote the importunity and earnestness which ought to be in prayer; and so it agrees with the former word, crying. Ingeminations carry an earnestness with them. There are two places more where these two words are repeated or used together, Mark 14:36; Galatians 4:6.

Week Four

1 Corinthians 2:12 

Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

Now we have received, not the spirit of the worldWe, who are the genuine apostles of Christ, have received this Spirit of God, by which we know the deep things of God; and, through the teaching of that Spirit, we preach Christ crucified. We have not therefore received the spirit of the world—of the Jewish teachers, who are all looking for a worldly kingdom and a worldly Messiah, and interpret all the scriptures of the Old Testament which relate to Him in a carnal and worldly sense.

Now we have received, not the spirit of the worldWe, who are the genuine apostles of Christ, have received this Spirit of God, by which we know the deep things of God; and, through the teaching of that Spirit, we preach Christ crucified. We have not therefore received the spirit of the world—of the Jewish teachers, who are all looking for a worldly kingdom and a worldly Messiah, and interpret all the scriptures of the Old Testament which relate to Him in a carnal and worldly sense.

That we might know the thingsWe receive this teaching that we may know what those supereminently excellent things are which God has purposed freely to give to mankind. It is evident that, as the apostle means by princes of the world the rulers of the Jews, 1 Corinthians 2:6-8, so by spirit of the world he here means Jewish wisdom, or their carnal mode of interpreting the sacred oracles, and their carnal expectation of a worldly kingdom under the Messiah.

Week Five

2 Timothy 1:7

For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

It is the Holy Spirit who enables us to serve God, and through Him we can overcome fear and weakness. The word fear in 2 Timothy 1:7 means “timidity, cowardice.” The Holy Spirit gives us power for witness and for service (Acts 1:8). It is futile for us to try to serve God without the power of the Holy Spirit. Talent, training, and experience cannot take the place of the power of the Spirit.

The Holy Spirit also gives us love. If we have love for lost souls and for the people of God, we will be able to endure suffering and accomplish the work of God. Selfishness leads to fear because, if we are selfish, we are interested only in what we will get out of serving God, and we will be afraid of losing prestige, power, or money. True Christian love, energized by the Spirit (Romans 5:5), enables us to sacrifice for others and not be afraid. The Spirit gives love (Galatians 5:22).

He is also the One who gives self-control (“a sound mind”). This word is related to the words sober and sobriety that we often meet in the pastoral letters (1 Timothy 2:9, 15; Titus 1:8; 2:2, 4, 6, 12).  “Self-discipline” is a better translation of “sound mind” (2 Timothy 1:7). It describes a person who is sensibly minded and balanced, who has his life under control. The Amplified Version reads, “calm and well-balanced mind and discipline and self-control.” Timothy did not need any new spiritual ingredients in his life; all he had to do was “stir up” what he already had. Paul had written in his first letter, “Neglect not the gift that is in thee” (1 Timothy 4:14). Now he added, “Stir up—stir into flame—the gift of God.” The Holy Spirit does not leave us when we fail (John 14:16); but He cannot fill us, empower us, and use us if we neglect our spiritual lives. It is possible to grieve the Spirit (Ephesians 4:30) and quench the Spirit (1 Thessalonians 5:19).

Timothy had every reason to be encouraged and to have spiritual enthusiasm in his ministry. Paul loved him and prayed for him. His experiences in life had been preparation for his ministry, and Paul was confident of the genuineness of Timothy’s faith. The Spirit within him would give all the power needed for ministry. What more could he want?

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