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June 18 2012

good to go.  Good to stay.

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Thank you, Dr. Quine, for this five part serious.  You have done a great summary presenting this book of prophecy.  Thank you.
A fourth of five in a summary of Revelation.  Thank you Jay.
Jay gives us Revelation 3 of 5.  Thank you Dr. Quine
Jay Quine gives us Revelation 2 of 5.  Thank you Jay!
Jay Quine gives us Revelation 1 of 5

May 23 2012

And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur.

January 31 2012

Walk in wisdom, while you have the strength. 
Riding in the MS150 I noticed ahead a man in a wheelchair pointing to each rider as they passed him.  When I approached his finger found me, and he said, "Thank you." I wept.  Pain Riding v. Pain Living.  May God help us all.  http://jayquine.wordpress.com/author/jayquine/

December 03 2011

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Isn't there more to it all?
Reposted bysunako sunako

Is anyone really free, Asks Quine

Romans 6:16-19  Slaves to the One You Obey

Words yield such power.  For example, the word “Freedom” conjures passion and inspires courage.  The opportunity for political freedom stirs populations; the hope for personal freedom inspires faith.  While it is true we are free at last from sin through faith in Christ Jesus, absolute autonomy is never our goal.  Thank God that though we were slaves to sin we have been set free from its power and bondage, but not to be free.  The goal is to become slaves of righteousness.  The choice is not absolute freedom, but now free to choose our master.  This is Dr. Jay Quine reminding you of this word of liberation.  You are slaves to the one you obey, either of sin resulting in death, or a slave of obedience resulting in righteousness.  Choose whom you will serve as your master.  It is one or the other!


With Eyes Wide Open, by Jay Quine

Stopped at a red light I looked at the crosswalk sign.  It read, “Crosswalk button for the blind.”  I looked at the “Do Not Walk” signal, and back at the sign.  “Crosswalk button for the blind.”  That’s hilarious, a sign to help people walk across the street  who can’t even see it.  Fortunately everyone can see the sign God posted to help us walk.  The sign is Jesus, the living word, or we could say, the living sign.  Connected to him, our blindness is gone, that we might “walk in newness of life.”  The word “walk” means “to live”; that every step we take in life we take with Jesus, our resurrected savior; present with us every moment.  This is Dr. Jay Quine.  I want you to remember this word “walk”.  Take His hand, and cross today’s road today risen with Jesus.

Writings of Dr. Jay Quine -- The Bubbling of the Truth

he power of the word often comes from the memorable images it forms.  My goal is to help you Remember the word day-by-day.  Today it is the word “suppress.”

We use the word “suppress” to describe holding something down, like a beach ball underwater.  All that air under the water is unnatural; driving the ball to pop back up to the surface.

The Bible uses the word “suppress” to describe the unnatural holding down of truth.  For example, it says we “suppress the truth” that God exists.  We “suppress the truth” that the Lord is lovingly involved in our lives.  But everywhere we look we see the presence of God.  Creation is irreducibly complex; pointing to a complex designer.  The Designer is God.  Likewise we think we are on our own, and don’t see the influence of the Lord in our lives.  But He is right there with you as you read

this blog!  This is Dr. Jay A. Quine.  Don’t suppress the truth but let the presence of God bubble up in your life.


Dr. Jay A. Quine, Understanding the Virgin Birth

The Virgin Birth Examined by Dr. Jay Quine

Isaiah 7 -- The Virgin Birth, post by Jay QuineA Brief Examination of the Prophecy of the Virgin Birth
Found in Isaiah 7:13-14, Matthew 1:18-25, and Luke 1:26-35
Dr. Jay A. Quine

Isaiah 7:13-14
Then he said, “Listen now, O house of David! Is it too slight a thing for you to try the patience of men, that you will try the patience of my God as well? “Therefore the Lord Himself will give you a sign: Behold, aHis name shall be, immanuel virgin will be with child and bear a son, and she will call His name Immanuel. (NASB)

Initial Observations
This passage announces the birth of a wondrous child through a virgin as a sign of deliverance to the whole house of David--the birth of Messiah by the miracle of the virgin birth. This passage, quoted by the angel to Joseph to explain what had happened to his fiancé, is included by Matthew as one of the many fulfill-ment prophe-cies regarding Messiah that was ful-filled in the con-ception of Mary and the birth and life of Jesus.

Isaiah gives both a promise and judgment on the house of David (Isaiah 7:14). It is important to notice that this section is addressed to the whole house of David (vs. 13), and not to just Ahaz or the immediate situation. It becomes both a promise to the house of David and a judgment.

First, through the sign and promise of Isaiah 7:14, God is assuring the house of David that the attempted alliance of Syria and Israel (7:1-2) would not come to pass. No impostor would ever sit on the throne of David.

Second, the promise of the sign and the virgin birth was saying that the line of David which had spiritually degenerated would be replaced by One who was not degenerate, though still in the royal line of David and with all royal rights to the throne. God would set aside the physical line of the merely human and degenerate house of David, which would become even more degenerate during the reigns of the kings to come. This becomes even more evident in the curse of Jeconiah.

Finally, the sign guaranteed the deliverance of God’s people and the final establishment of David’s throne through the birth of this marvelous child designated “Immanuel,” meaning, “God with us.” No impostor would take the right of rule away from David’s line.

Examining the Vocabulary
“Virgin” is the Hebrew, `alma, which means “a mature, young, unmarried, and chaste woman.” `Alma . . . represents a young woman, one of whose characteristics is virginity. This is born out by several facts:
(1) The Septuagint, long before any Christological controversies, used parthenos (the Greek word for virgin) in two of the seven occurrences of `alma, and this includes Isaiah 7:14. This is what the angel quoted to Joseph as a prediction of the virgin birth.
(2) There is no instance where one can prove that `alma designates a young woman who is not also a virgin.
(3) Further, it is the only Hebrew word that unequivocally signifies an unmarried woman. No other Hebrew word would clearly indicate that the one whom it designates was unmarried.
(4) It is sometimes argued that the Hebrew language had a more precise word for “virgin,” bethulah, but this word may also designate a betrothed virgin or one who was actually married (cf. Joel 1:8). In such a case, the birth of the child might be viewed as the result of the normal husband/wife relationship. Had Isaiah used this word, he would or could have left us in confusion or with the wrong idea. But not so with `alma. He is speaking of a young, unmarried virgin who conceives miraculously. `Alma was used be-cause it combines both the ideas of virginity and the condition of being unmarried. “The conclusion to which we are driven is that while the prophet did not want to stress the virginity, neither did he wish to leave it aside. ”
(5) Carson notes, “The LXX renders the word by parthenos, which almost always means ‘virgin...’ (T)he overwhelming majority of the occurrences of parthenos in both biblical and profane Greek require the rendering ‘virgin’; and the unambiguous context of Matthew 1 puts Matthew's intent beyond dispute."
In this way, one would be born, but not by normal conception, but by a miracle work of God so that the one born would not only be true man, but God with us in the sense of being the God-man (cf. Isaiah 9:6a, c). Thus, we are to expect precisely what we find in the gospel accounts of the birth of Jesus Christ.

Understanding the Prophecy
There are many options suggested to understand this prophecy. Here are the top contenders, with accompanying major objections.
1. A young woman named her child Immanuel as a tribute to God's presence and deliverance and that the passage applies to Jesus because Immanuel fits his mission. However, why would that be a "sign" as Isaiah says? 7:11 expects something spectacular.

2. A young woman (a virgin at the time of the prophecy) would bear a son and before he reaches the age of discretion Ahaz will be delivered from his enemies. Matthew sees a later, fuller fulfillment (sensus plenior) in Jesus which we must accept on his authority (see W.S. LaSor). However, how would Ahaz recognize this as a "sign" unless he could look ahead to Jesus?

3. Isaiah is referring exclusively to Jesus (see Young). This does justice to the meaning of 'almah and parthenos. However (again), how would Ahaz recognize this as a "sign" unless he could look ahead to Jesus?

4. Isaiah is referring to the righteous remnant when he says, "God with us." Mary and Jesus would be included in this group, so it applies to them. However, would Ahaz have understood these words so metaphorically?

5. "Signs" in the OT may function as a "present persuader" (e.g. Exod 4:8-9) or as "future confirmation" (e.g. Exod 3:12). Isaiah 7:14 is this second one. The sign points to the threat. Ahaz has rejected the Lords offer (vv. 10-12), and Isaiah responds in wrath (v. 13). Isaiah sees a threat, not only to Ahaz, but to the "house of David", so when Immanuel is born it confirms the events come upon Ahaz and the loss of the throne of the Davidic dynasty. Immanuel has come to restore it.

Thus, this last option seems to be best. However, again Ahaz would have to understand the “sign” to be taken this way. He would be expecting then simply a child born (through a virgin), but not necessarily in his time.

The Designation “Immanuel”
A brief comment about the so called name “Immanuel” may be helpful. Those who see a double fulfillment see the first fulfillment in the birth of a contemporary whose birth represented God’s presence, and the ultimate fulfillment referring to the Lord Jesus. While it is true there is a son born to Isaiah in the next chapter who, it may be suggested, becomes a confirmation of the Messiah prophecy of 7:14, his name is not “Immanuel.” It is Maher-shalal-has-baz, (“swift is the booty, speedy is the prey,” Isaiah 8:1). The statement of 8:8, “. . . will fill the breadth of your land, O Immanuel” is not addressing Isaiah’s son. It addresses Messiah and declares that His land will be invaded by Assyria.

It is to be noted that one of the primary purposes of Isaiah’s prophecy was to show that the sinful, degenerate, and merely human line of Ahaz had become godless, and that it would be replaced by One who was more than man. He would be the God-man, Immanuel, conceived miraculously in the virgin. No child as recorded in Scripture is ever called “Immanuel.” It is helpful to note that no son of Isaiah or Hezekiah or any other contemporary was ever called “Immanuel.” Even when Christ was born He was called “Jesus,” not “Immanuel.”

Therefore “Immanuel” is not a name, but an appellation; it was a designation, a title or a description of who this Child would be--God with us in the flesh, both God and man (Isaiah 9:6; Micah 5:2).

Jay Quine writing on "Baptism"

Baptism: What it Was and Is -- by Jay Quine


Literally, the word “baptism” (baptismo in Greek) means “to dip” or “to submerge.” It was used for dying clothing as well as for various ritual baptisms.

Ritual or Religious Baptisms

In ancient Israel a person could be baptized for a variety of purposes. For instance, if a Gentile wanted to convert to Judaism and participate in the benefits of the Covenants God made with Israel he had to go through a ceremony which included public baptism. This demonstrated that he was breaking from his past heritage, and identifying with the God of a new nation, and a new community. Baptism (through immersion) became known as identification – to cease to become identified with the old to be associated with the new.

When John the Baptist arrived as the herald of the Lord, the Pharisees did not ask him “What is baptism?” (for they were familiar with the practice of baptism) but “Why do you baptize?” (they were not familiar with the reason he baptized). He baptized those who wanted to identify themselves with his message of “repent for the Kingdom of God is at hand” and “behold the Lamb of God who comes to take away the sin of the world.” Those whom he baptized wanted to demonstrate that they were leaving the old (the religious system of Pharisaic Judaism) and associating with John’s message of the King and the coming Kingdom. As was the practice of their day, it was an outward expression of what they already accepted, the truth of John’s message.

Baptism Today

Jesus commanded his disciples to go to the people of Israel and preach the message of repentance and of the coming Kingdom (Matthew 10). It is likely that they baptized the people who accepted their message. The people would be acquainted with this practice, and understand its significance as an outward demonstration of leaving the old and identifying with this message of God’s grace. Thus, when Jesus again commanded the disciples to “Go and make disciples, baptizing them in the name of the Father, Son, and Holy Spirit” (Matthew 28) they did not question Him, wonder what He meant, or why. They baptized converts who accepted their message of grace and peace through Christ as an outward demonstration of the inward reality. Baptism of these new believers would outwardly show identification with Jesus Christ as their Savior.

Thus, believer’s baptism today continues to be used as an outward demonstration of one’s identification with Jesus Christ by grace through faith. It is for those who have accepted the gospel message and wish to show that they have left their old way of religion or way of approaching God and embraced the truth that Christ established the only way to eternal life with God by His death and resurrection. Baptism demonstrates that they have trusted Christ alone as their Savior. Thus, we may draw some conclusions:

· Baptism is not for infants—it is reserved for those who have accepted the Gospel message of Jesus Christ as their Savior.

· Baptism does nothing to add to our salvation—it is the outward expression or demonstration of the inward reality that has already occurred.

· While baptism may be spoken of as a picture of the death, burial and resurrection of Christ (by the immersion of the person) its historical practice which continues to serve as the roots of our practice was certainly not used that way. However baptism does symbolize our identification or union in Christ (Col 2:12) which includes His death, burial and resurrection (Rom 6:1-10).


I Do Believe: Help My Unbelief, by Jay Quine

Romans 4:20 “Yet with respect to the promise of God, he did not waiver in unbelief, but grew strong in faith, giving glory to God.”

(Mark 9:24  “Immediately the boy’s father cried out, saying, ‘I do believe; help my unbelief.’”

My kids didn’t believe me when I told them I could fly.  I don’t have wings; I’m not superman; I don’t have any jet packs. They had no evidence, so they remained in their unbelief.  “Prove it,” they say.

But they do not waiver in unbelief when it comes to God.  There is plenty of evidence.  Every day, God proves it.  They saw the lunar eclipse where the earth’s shadow fit exactly over the diameter of the moon.  They saw kittens born, looking like the mother cat.  They see God’s designed order, coupled with irreducible complexity everywhere.

Let me, Dr. Jay Quine challenge your unbelief.  The evidence for God is overwhelming.  Remember the Word, and do not waiver in unbelief.

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