Volume III
The New Testament Church
by Claude Duval Cole
It is our privilege to be able to present Volume III of Definitions of Doctrine by the late Claude Duval Cole. Bro. Cole died reading Volume II (Sin Salvation Service) the same morning he had received it in the mail. He had already started putting together Volume III for us to print. I have a brief outline of the way he wanted it to be published and we intend to stay as close to the original outline as possible. Since he was combining several outline studies and rewriting them and the Lord did not permit him to finish this third volume, I will try to put it together in such a way that would be much like he intended it and yet I will not change any of his writings. The way that you receive it is the way he wrote it. There will be some repetition in some places since some of the material covered in one subject is mentioned in another subject.
Also, I had written him concerning one or two things in this volume which were not clear to me as to the meaning he intended and due to his death, I never received an answer. We will publish them with a reservation as to one or two points and their real meaning. In particular concerning the organization of a church; I believe, and the Bryan Station Baptist Church practices, that a new church being organized must have church authority. Also, concerning the Bride of Christ. I will not try to elaborate on this but that the Bride, in my understanding of the Bible, will be made up of the faithful members of the Lord's New Testament Baptist Churches. There are others that will be saved but the Bride of Christ is the chosen of the elect. Others will be guests at this great wedding.
Be that as it may, we send forth this volume, praying that the teachings concerning the most precious institution on this earth (The Lord's Church) will be a great blessing to those that read it, and will help to strengthen God's people in the faith once delivered unto Saints. Volume I and II have spread worldwide. They are being used in many churches as teaching guides, in many colleges as textbooks, being translated into other languages. The Lord has blessed Bro. Cole's books in a great way. We feel that this volume will be a great blessing to many on the true church and its teaching that have been neglected in this day of departing from the faith.
Yours in the service of God,
Alfred M. Gormley
Pastor Bryan Station Baptist Church
Bryan Station Baptist Church
3175 Briar Hill Road
Lexington, Kentucky 40516
THE DEFINITION OF THE CHURCH
The unity for which Christ prayed seems to be as sadly lacking among His followers with respect to the church question as any other. Christ's prayer for unity among His people has been for a long time a serious question to the author, in the light of his belief that Christ's prayers are always effectual. Modern Ecumenicalism is not the answer to the problem since it seeks organic union at the expense of truth. In this chapter we shall try to arrive at a Scriptural definition of the church. Observe:
A. THE COLLOQUIAL USE OF THE WORD CHURCH.
1. The meeting house is familiarly spoken of as the church. But this is foreign to any New Testament use of the word. The New Testament Church was not the house, but "in the house." Rom. 16:5; "The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house" (I Cor. 16:19); "Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house" (Col. 4:15).
2. Christianity is usually referred to as the church to distinguish the followers of Christ from the state and from the world. Church history, therefore, is nothing more than the history of Christianity.
3. Denominations of Christians are commonly spoken of as churches, embracing believers in various groups without regard to faith and practice.
B. SOME MODERN NOTIONS OF THE CHURCH.
1. The Universal Visible Theory, also called the Imperial Theory. This finds expression in the Roman Catholic Hierarchy. The church is a visible empire with a visible human head.
2. The Universal Invisible Theory. This makes all the saved, members of the church.
3. The Church Branch Theory. This makes the various denominations mere branches of the main stem which no longer exists.
C. THE PRE-CHRISTIAN USE OF THE WORD CHURCH.
The word church comes from the Greek word ekklesia, which means to call out for the purpose of assembling. The government of ancient Greek cities was democratic, being administered by duly qualified citizens in a lawful assembly, called together from time to time to transact business for the public good. And this assembly was called an ekklesia. The Greek word ekklesia in itself has no religious connotation. It simply means assembly regardless of the kind. In Acts 19:39 "But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly" it is used of the Greek assembly corresponding somewhat to our city council or board of aldermen. The word ekklesia is also used of the church (congregation) in the wilderness (Acts 7:38). By accommodation ekklesia is applied to the mob gathered against Paul at Ephesus. In Acts 19:32, we read that the ekklesia (assembly) "was confused," referring to the mob or unlawful assembly. The townclerk told Demetrius and his craft to take their complaint against Paul to the lawful ekklesia (assembly). And having restored order, the townclerk dismissed the ekklesia (mob). "And when he had thus spoken, he dismissed the assembly" (Acts 19:41).
D. THE EKKLESIA OR ASSEMBLY OF CHRIST.
The English word church comes from the Greek word kuriakon, which means "of or belonging to the Lord." Kuriakon occurs only two times in the Greek New Testament. It is used of the Lord's Supper (I Cor.ll:20), and of the Lord's Day (Rev. 1:10). It is never translated church in the New Testament. Kuriakon was used by the early Greek Christians for the Lord's house or meeting place. The Teutonic tribes, when converted to Christianity, adopted this Greek word for their house of worship. It is found in the German Kirche, the Scottish Kirk, and the Anglo-Saxon Circe. The Greeks never employed kuriakon for the people, but only for the house.
In using the word ekklesia Christ did not coin a new word, but a word in current use and easily understood by both Jew and Greek. He did not employ the word kuriakon, but ekklesia which can only refer to people, a people called out to form an assembly. In response to Peter's confession of His deity, Christ said, "Thou art Peter (petrol) and upon this rock (petra) I will build MY ekklesia (assembly)." Matt 16:18. He thus distinguished between His assembly and other assemblies. Paul makes the same distinction in his letter to the Thessalonians. He writes to the ekklesia which is in God the Father (this distinguishes it from the Greek political assembly), and "in the Lord Jesus Christ," which also distinguishes it from the Jewish synagogue. In this way Paul made sure that his letter would reach the right assembly.
In the Greek New Testament the noun ekklesia occurs 115 times. It is translated church 112 times and assembly three times. The word church actually occurs 113 times in our King James Bible, but in Acts 19:37 it is not ekklesia but the word for temples. The King James translators tried to use church for ekklesia in all cases, but in Acts 19:32, 39, 41 to do so would have been manifestly absurd; and so in these instances they had to give the correct rendering; ASSEMBLY.
Christ Himself set us the pattern for the use of the word ekklesia. In Matt. 16:18 when He said, "I will build my church (ekklesia)." He used the word abstractly of an institution, without defining, particularizing, or locating it. Just as we speak of the American home, the American boy, and other institutions without referring to any particular home or boy. In Matt. 18:17 our Lord used the word ekklesia (assembly) in the concrete sense of a particular assembly to which one might tell his grievances. And so when Christ's ekklesia, as an institution, becomes concrete and operational it is an actual assembly of His followers in organized capacity. It is a visible organization seems necessary inasmuch as it is composed of visible people. J. W. Porter says, "If there is any other sort of church than that of a visible congregation, revelation and investigation have alike failed to locate its whereabouts or define its functions. Such an inconceivable, intangible, invisible concern as the imaginary invisible church has never been known to convert anybody or to perform any functions of an actual church."
When Christ said, "Upon this rock I will build my church, and the gates of hell (hades) shall not prevail against it," Matt 16:18. He was speaking of the church prospectively something to be built "I will build." The church was a concept in the mind of Christ just as the building is a concept in the mind of the architect before it is erected. Christ saw all the material that was to make up this holy sanctuary, every living stone that would go into it, before it had been quarried from the hard rock of sinful humanity. "Christ also loved the church and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph. 5:25-27). And so the church Christ founded to build the church for which He died, is promised perpetuity and glory.
The church of Christ as an institution finds expression in two kinds of assemblies: the local assembly here on earth; and the general assembly of Firstborn ones, now enrolled in heaven and to be gathered there as a glorious church. Heb. 12:23.
CHURCHES OF CHRIST
Whenever the word church is used in the New Testament of something larger than a particular, visible, assembly here on earth the word is always plural, like the churches of Galatia, Asia, and Judaea. The church of Christ here on earth finds expression in many particular assemblies of visible people in process of salvation; the church of Christ in heaven will find expression in one universal assembly of visible people whose salvation has been completed. But there is no such thing as an invisible church here on earth or in heaven.
To a man in Florida who would not unite with any church or particular congregation, and who insisted that he belonged to the big church of Christ, the writer said something like this: In the New Testament the churches could be located and written to. I would like to write to your church; please give me its address and the name of its pastor. Needless to say, he was shut up.
In his commentary on Matthew, Dr. Broadus says: "The word church is not used in the New Testament to denote a congregation, actual or imaginary, of all professed Christians, unless it be in Acts 9:31 (correct text), and in I Tim. 3:15. In the former the word probably denotes the original church at Jerusalem, whose members were widely scattered throughout Judaea and Galilee and Samaria by the persecution and held meetings wherever they were, but still belonged to the one original organization. When Paul wrote to the Galatians nearly twenty years later, these separate meetings had been organized into distinct churches; and so he speaks (Gal. 1:22) in reference to that same period, of "the churches of Judaea which were in Christ." In I Tim. 3:15, the church is naturally the particular local church with which one is connected.
The New Testament never speaks of one particular assembly or church as a part of the whole, but of each assembly as "the whole church." In I Cor. 14:23, Paul says, "If therefore the whole church be come together into one place...." Writing to the Romans from Corinth, in his closing salutation, Paul says, "Gaius mine host, and of the whole church, saluteth you" (Rom. 16:23). Speaking of the church under the metaphor of the human body, I Cor. 12:27, Paul says "Now ye are the body of Christ, and members in particular." The article is absent in the Greek. The same is true when the church is represented under the figure of a temple. The church at Corinth is called "the temple of God" in I Cor. 3:16 and also in II Cor. 6:16. In the second chapter of Ephesians the church is in view under the figure of a building or temple. Local congregations are in view in verse 21; "In whom (Christ) all the building fitly framed together groweth unto an holy temple (sanctuary) in the Lord." In verse 22 the church at Ephesus is referred to: "In whom (Christ) ye also are builded together for an habitation of God through the Spirit." We have given the correct text in these quotations. In Eph. 3:21 "Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen." His redeemed people, making up the glory church, will be Christ's eternal monument as Savior. "When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day" (II Thess. 1:10).
The ekklesia or church in glory will be the one real temple, body, flock, and bride of Christ. In glory the church will have been built and be forever to His glory. And because each local particular assembly on earth is a representative of His institution called the church, all the figures applied to the future church in glory are also applied to each and every local assembly of saints. (Note: See introduction of this volume as to the belief of the publisher about Bride of Christ.)
A man once said to B. H. Carroll, "How dare you apply such broad terms as 'the house of God,' 'the body of Christ', and 'the temple of God,' to your little fragment of a denomination!" Carroll replied: "I do not apply them to any denomination, nor to any aggregate of particular churches, but the scriptures do apply every one of them to the particular congregations of Christ's disciples."
In the Scriptural sense there is no such thing as the Methodist Church, or the Presbyterian Church, or the Baptist Church, etc. We should never speak of The American Baptist Church, or the Southern Baptist Church, for there is no such thing. The Southern Baptist Convention is made up of individual messengers sent to it from thousands of Baptist churches, and these messengers have no delegated authority. Naturally, we Baptists believe that our form of church government conforms more nearly to the New Testament pattern. There is no hierarchy or grades of ministry among us. All members are equal in authority and this authority is expressed by vote. One may have more influence than another, but all have the same authority.
There is more and more being said today about "One church in one world." This means one big church made up of the churches of all denominations. But such a thing is utterly foreign to scripture, so far as Christ's church is concerned. Such an idea is retrogression rather than progress. It reverses the missionary program. In the early days Christ's church as an institution found expression in one church, the church at Jerusalem. Under persecution the church was scattered, and the members went everywhere preaching the word. And wherever disciples were made a church was organized. And some years later, we read of the churches of Judaea. And when the church at Antioch sent Paul and Barnabas as missionaries, we soon read of churches in Galatia and other provinces.
If and when we have one church in one world, who is to be the head of this one big church? Will the head be Christ or Anti-Christ? The writer ventures the prediction that the head of this one big church will be a man living in a big house in the city of Rome, the City of Seven Hills, on the banks of the Tiber. Let no Protestant ever suppose that the Roman system of a graded ministry culminating in the supremacy of the pope will ever be relinquished or compromised. Yet with a sad heart we fear that Christendom is headed in that direction.
Suppose history repeats itself, and there again becomes one big world church: such as the Roman Catholic Church before the reformation; suppose the reformation under Luther and others reverse itself and the Protestant denominations return to Rome; will this mean that the perpetuity promised by Christ will be repealed? Perish the thought! Just as in the past, the true churches of Christ will not be a part of the big world church, which will really be the Roman Catholic Church. The institution Christ promised perpetuity to will not perish from the earth, and this institution will always find expression in particular assemblies; which will not be swallowed up by the big ecumenical body.
THE ORGANIZATION OF THE CHURCH
A. Its Members.
B. Its Officers.
C. Its Autonomy and Independence.
D. Its Perpetuity.
There is no account in the New Testament of any mode of procedure by which churches were organized. As an institution Christ founded the church while on earth, left it in care of the apostles and prophets with delegated authority. Before his return to the Father He gave the commission to the church through the apostles and promised His presence with them until the end of the age. He also promised to send the Holy Spirit as their helper in the task of perpetuating the church. The Holy Spirit came on the day of Pentecost and the book of Acts is an account of what was done from Pentecost until the imprisonment of Paul. The first organized church was at Jerusalem. This church was scattered through persecution, this led to missionary endeavour and the organizing of churches in Asia and Europe. The second church was at Antioch in Syria. From this church Paul and Barnabas went out as missionaries. Then we read of the churches in Galatia and other provinces of the Roman Empire.
It seems evident from the New Testament that Jesus gave no formal prescription for the organization of any church. For sometime after Pentecost the disciples of Christ had no thought of separating themselves from the religious life of Israel. Temple-worship was adhered to "And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart" (Acts 2:46); "Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour" (Acts 3:1), being supplemented by the teaching of the apostles, and by fellowship in prayer and the breaking of bread "And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42). Organization was of gradual development according to emerging needs as when deacons were selected to serve tables so that the spiritual leaders might give themselves to the ministry of prayer and the word. "Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word" (Acts 6:2-4).
Baptist churches come into being today somewhat after this manner. A group of believers in a community wish to become a church. The members in conference will make this wish known to other churches, and these churches send messengers to counsel them in accomplishing their desire. For the sake of order and recognition these messengers will inquire into their belief, and if it is thought wise, the visitors endorse their articles of faith and recommend their constitution as an independent church. These visiting brethren do not organize the church. Since the church is to be self governing it must of necessity and logically be self constituted. And so those wishing to become a church enter into covenant to that effect; and another church is born. The help from the outside is for the sake of order and fellowship and is not absolutely essential. (Note. See Introduction to this volume as to the belief of the Publisher and the organization of a new church.)
From the Book of Acts and church epistles and also from the pastoral epistles we learn all that we need to know about the organized church. Observe:
A. ITS MEMBERS.
It is quite clear that the members were born again and baptized believers in Christ as Lord and Savior. And nobody else has any business in a church of Christ. There must be blood before water, and salvation before church membership. The church is a fellowship and partnership of believers and believers are saved people. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16; "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36); "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:39); "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom 5:1). When sinners repent towards God and believe on the Lord Jesus Christ, their immediate duty is to be baptized and enter into the fellowship of the church as a servant of Christ.
B. ITS OFFICERS.
Eph. 4:11: "And he gave some men to be apostles, some to be prophets, some to be evangelists, some to be pastors and teachers, for the .......equipment of God's people for the work of service, for the building up of the body of Christ..............." (C. B. Williams).
1. Apostles and Prophets. These were temporary and had no successors. Prophets were not needed after the New Testament was written. Apostles had delegated authority not given to anyone else. That their office was temporary is obvious from their qualifications.
(1) To be an apostle one must have seen the risen Lord "Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection" (Acts 1:22); "Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?" (I Cor .9:1). Paul was the last person to see Him after His resurrection "And last of all he was seen of me also, as of one born out of due time" (I Cor. 15:8).
(2) One must have wrought "the signs of an apostle." "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds" (II Cor. 12:12). And so from the very nature of the qualifications the apostolic office was temporary. There are no apostles among us today.
(2) Evangelists. These were traveling preachers whose labor was not confined to any given locality. And we have these with us today.
(3) Pastors and Teachers. These are local and are confined to a single church. It is the writer's opinion that this refers to one office, the pastor who is also the teacher in the church. Others may teach, but they are not a commissioned officer in the church. The text we are following says nothing about elders, or bishops, but from other scriptures we learn that they belong to the same office as pastor and teacher.
As an apostolic delegate, Titus was left by the apostle Paul in Crete to complete the organization of the churches and to ordain elders, "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee" (Titus 1:5). And in giving their qualifications these elders are called bishops "For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;" (Titus 1:7). And in Acts 20:28 the elders from Ephesus are enjoined by Paul to "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, (bishops), to feed (pastor, shepherd) the church of God, which he hath purchased with his own blood." And so these elders were to do the work of an overseer and pastor in their respective churches. And in I Tim. II a bishop must be apt to teach. So the spiritual leader in the church must be able to care for the church as overseer and teacher. Baptist churches have leaders but no lords. "Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen" (I Peter 5:14).
When the church is thought of as a working body, the spiritual leader is called BISHOP. When the church is viewed as the Lord's flock, he is called PASTOR, which means shepherd. When it is conceived as a school of God's children, he is called TEACHER.
And so the elder of a church is the pastor and bishop and teacher; all referring to the same office involving different duties.
A prelate of the Church of England asked Dr. George Truett, "Do you Baptist have bishops?" "Yes, indeed," replied Truett. "I did not know that. How many do you have in the United States?" "Some 60,000 more or less." replied Truett. The prelate was confounded and said, "Pon my word, I didn't know that." Of course he didn't, for he did not know what a New Testament bishop is.
4. Deacons. This office originated in a crisis caused by liberal giving. During prolonged revival which began at Pentecost there were many poor people, particularly widows. The well to do put money into a common fund to care for the poor. Barnabas sold some property and put the proceeds into this common fund. Ananias and Sapphira also sold a possession for this purpose and kept back part of the proceeds, pretending to give it all. All giving was voluntary and nothing like modern communism.
The apostles were administering this fund. The Grecians (foreign born Jews) complained that their widows were not getting their share of this fund. The apostles neither admitted nor denied the charge. They suggested a division of labor and urged the church to select seven "full of the Holy Ghost and wisdom, whom we may appoint over this business" (Acts 6:3). This suggestion was accepted by the whole multitude, and seven were chosen and "set before the apostles," and ordained by the laying on of hands. The reason for this new office was that the apostles might give themselves exclusively to prayer and ministry of the word. The result was that "the word of God increased; and the number of the disciples multiplied in Jerusalem greatly..." (Acts 6:7). For a better account of this the reader will turn to Acts the 6th chapter.
The church is a spiritual institution in a material world and has material needs and matters of business to look after. And so we may think of deacons as the business administrators of the church.
C. ITS AUTONOMY AND INDEPENDENCE.
The churches of the New Testament were autonomous (self governing) and independent. Each church managed its own affairs. No other church or groups of churches had any authority over it. Each church was responsible only to Christ, its Head. Each church dismissed and received members, and exercised discipline over them. Each church determined its own activity and made its own program.
At the same time cooperative relations were entered into by New Testament churches. There are many examples of this. See Rom. 15:26,27; II Cor. 8th and 9th chapters; Acts 15th chapter. And so it is today, Baptist churches cooperate in many enterprises. But in and through it all each church acts voluntary and maintains its independence. The writer has a way of saying that the churches of Christ are dependent, independent, and interdependent. Each church is dependent upon God for success; it is independent, in that it is free from dominance of any other body; and it is interdependent, in that it works with other churches in kingdom enterprises. No church has the right to be a local church in its interests and labor. It must look beyond its own doors to other fields of labor. Any church that does not have missions on its heart has the death rattle in its throat.
D. ITS PERPETUITY.
After Peter confessed his belief in Jesus as the Christ (Messiah of the Old Testament), Jesus told him that this truth was not taught him by any human being, but by "My Father which is in heaven" (Matt. 16:17). "And I say also unto thee, that thou art Peter (petros), and upon this rock (petra) I will build MY church; and the gates of hell (hades, the unseen realm of the dead) shall not prevail against it." In these words Jesus promised perpetuity to His church: it would not be swallowed up in death. This does not mean that no church will ever go out of existence, but that His institution would remain and always be found in churches. Many of the New Testament churches have ceased to exist, but there has never been a time when true churches ceased to exist. Our Lord provided for perpetuity when He gave the great commission to make disciples, baptize disciples, and teach them (disciples) .... "And, lo, I am with you alway, even unto the end of the world (age)" (Matt. 28:20). And until Christ returns there will be churches making and baptizing and teaching disciples. When Christ's saving work has been finished He will return in judgment, and the day of grace will be over. And who knows how soon this may be?
THE NAME OF THE CHURCH
We believe a church of Christ is an organized body of baptized disciples, equal in rank and privilege, agreeing on what the Bible teaches, and covenanting to do what Christ has commanded. His command was to make disciples, and this can only be done by preaching the gospel to the lost. And this is the only way the church can perpetuate itself. There will be no disciples tomorrow if they are not made today. Evangelism is the life blood of the church.
We are now confronted with this question: By what name is the church of Christ to be known and identified? What is the proper name of His church? The writer is so bold as to say that there is no proper name by which the church is to be called and identified. If the reader dissents from this, before he is too critical, let him turn to the Bible and find the proper name of the church. And when he has found it, he may reject the position we have taken.
The true church is to be identified by its characteristic features rather than by name. "Come hither, I will shew thee the bride, the Lamb's wife" (Rev. 21:9). I will not show you the name of the bride, but the bride herself.
The followers of Christ are called by a variety of names in the scriptures, but none of them is a proper name. They are called believers, brethren, children of God, children of the kingdom, saints, sheep, disciples, etc. But none of these is to be thought of as the proper name of the church. These names indicate their relation to God, to Christ, and to one another.
They are called "Children of God" because God is their Father.
They are called "Children of the Kingdom," to indicate that they have been born into the kingdom.
They are called "Children of Abraham" because of their spiritual descent from Abraham who is the father of the faithful.
They are called "brethren" to indicate their relation to one another as equals.
They are called "sheep" figuratively to fit in with the figurative title of Christ as the good Shepherd.
They are called "disciples" because of their relation to Christ as their Teacher.
Now let the reader, if he can, use any of these words as the proper name of the church.
They are called "Christians" three times in the New Testament, but this name seems to have been given as a term of reproach. "And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch" (Acts 11:26). This name originated at Antioch, but this does not mean that it was then and there that they began to call one another by this name. In Acts 26:28 the name Christian is used by King Agrippa as a sort of slur. I do not agree with the usual interpretation that Agrippa was about to become a Christian. The Greek here is difficult to translate and there are several different renderings. Perhaps the latest, "Good News for Modern Man" renders it thus: "In this short time you think you will make me a Christian?" Notice, that in reply, Paul did not use the word Christian. In I Peter 4:16 the word Christian is used the third and last time. The Amplified New Testament renders the verse like this: "But if (one is ill treated and suffers) as a Christian (which he is contemptuously called), let him not be ashamed, but give glory to God that he is (deemed worthy) to suffer in this name." Be that as it may, these verses afford little ground for applying the name Christian to the church. If the name "Christian Church" is correct it is strange that we have no example of any of the believers calling one another Christians, and that no epistle was addressed to "The Christian Church." Nobody objects to being called a Christian unless it is used as a term of reproach, in which case we should be glad to suffer in this name.
Several Bible names have been adopted as the proper name of the church by several denominations. For example, we have "The United Brethren," and "The Plymouth Brethren," "The Disciples," and "The Church of God," and "The Church of Christ," and "The Church of the Latter Day Saints." It is a wonder that we do not have a denomination named, "The Sheep Church." If any of the Bible names were meant to be the proper name of the church, then the most heretical and false churches could adopt the name as proof they were the true church.
Names given to churches in the New Testament indicate the kind of people who were in the church. And for any denomination to take to itself any one of these names is to imply that such people are to be found only in their denomination. For instance, the Mormons call their church "The Church of the Latter Day Saints," clearly implying and claiming that they are the only saints in the latter days. Perish the thought!
THE NAME BAPTIST CHURCHES
Let us now examine the name Baptist for a church of Christ. We never use the definite article "The Baptist Church," without locating a particular church. There is no such thing as "The Baptist Church" in a provincial or national sense, as in the case of most other denominations, such as "The Methodist Episcopal Church," or "The Presbyterian Church," etc. When Baptists wish to speak of something larger than a particular assembly they use the plural: Baptist Churches.
The name Baptist is a denominational name to distinguish it from other denominations. There were no denominational names until there came to be distinct denominations. Before the time of the so called Reformation under Martin Luther there were scattered churches under different names, and the Roman Catholic Hierarchy. The Reformation started in the Roman Catholic Church, and was only partial. The reformers took with them some of the heresies of Rome such as baptismal regeneration, a graded ministry and a form of government much like that of Rome. And some of the Protestant denominations hated and persecuted Baptists.
Baptists are sometimes accused of being narrow bigots because we believe Baptist churches are after the New Testament pattern. The line must be drawn somewhere, for all the hundreds of diverse and conflicting denominations cannot be the church Christ founded and to which He promised perpetuity.
While claiming to be the true church, Baptists do not deny the salvation of others. We put salvation in the person of Jesus Christ, and believe any and every sinner who pins his faith and hope to Jesus Christ will be saved. We never tell the sinner to unite with a Baptist Church in order to be saved. Like John the Baptist we point the sinner to the Lamb of God, even the Lord Jesus Christ, Whose blood cleanseth from all sin.
The writer is a Baptist but not a Baptist braggart. We lay no claim to superiority in character or conduct or education. When you find a Baptist with a superiority complex, you may be sure that he is an off brand. The churches of the first century were not made up of perfect people in character and conduct. In an experience of salvation the sinner becomes nothing in his own eyes and Christ becomes all in all. Before his conversion Saul of Tarsus was proud and self-righteous, but after he trusted Jesus as the Christ he thought of himself as less than the least of all saints. "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ" (Eph. 3:8); "For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin" (Rom. 7:14-25); "Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample" (Phil. 3:1-17); "For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God" (I Cor. 15:9).
The first New Testament preacher was called John the Baptist. "In those days came John the Baptist, preaching in the wilderness of Judaea" (Matt. 3:1); "For all the prophets and the law prophesied until John" (Matt. 11:13); "The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it" (Luke 16:16). Proof that John's baptism was valid is in the fact that the followers of Christ and members of the first church had only John's baptism. The only difference between John's baptism and that of Christ is that John's looked forward to the coming of Christ, and since then valid baptism looks backward to the Christ who has already come. John baptized those who confessed their sins and who trusted the Christ who was to come; we baptize those who profess faith in Jesus Christ who has already come.
THE GOVERNMENT OF THE CHURCH
There is a Divine model of church polity. The Government of the churches of Christ is too important to be left to chance or human opinion. Whatever is left to human discretion in religion, pertains to matters of minor importance, such as the building of meeting houses, the hours of public worship, the manner and order of divine service. Specific legislation on these points would not be practicable. To be sure there are divine principles to be adhered to in all things, but there are some things for which we have neither divine pattern nor explicit teaching. That there is a divine model of church government may be argued.
1. From Scriptural Analogy. Moses was commanded to make the Tabernacle after the pattern shown him in the mount. "And look that thou make them after their pattern, which was shewed thee in the mount" (Ex. 25:40); "Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount" (Heb. 8:5). When the temple was erected, Solomon followed the plan given to him by his father David: "Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat, And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD. He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service: Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick. And by weight he gave gold for the tables of shewbread, for every table; and likewise silver for the tables of silver: Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver: And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD. All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern" (I Chron. 28:11-19). If it were necessary to make the Tabernacle and Temple according to a divine pattern, then it would seem that the church, which is a habitation of God through the Spirit, should be after a divine pattern.
2. From New Testament Examples. The first New Testament church was the one founded by Christ at Jerusalem. The second was the church at Antioch. Other churches sprang up here and there under missionary endeavor, and all of them were patterned after the church at Jerusalem. These churches had common faith, a common baptism, and a common Lord or Head. Whatever was ordained for one of them was ordained for all. "But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches" (I Cor. 7:17); "For God is not the author of confusion, but of peace, as in all churches of the saints" (I Cor. 14:33); "But if any man seem to be contentious, we have no such custom, neither the churches of God" (I Cor. 11:16). These churches are to serve as patterns for the churches of all time. The faith or body of divinity has been once delivered, and whatever was ordained for the churches of the first century was likewise meant for the churches of the twentieth century. Otherwise the churches of the twentieth century would either be without a Bible, as a rule of faith and practice, or else would have a new Bible. Since God has not and will not give a new Bible the churches of this century must use the Bible long ago given.
THREE FORMS OF CHURCH GOVERNMENT
There are three forms of church government in existence today among the professed followers of Christ. All groups of professing Christians, that is, all denominations may be, generally speaking, classed under these three forms. They are Episcopal, Presbyterian, and Congregational.
1. The Episcopal form is a graded ministry; a system of big "I,s" and little "U,s." Episcopacy recognizes three orders or ranks of ministers, namely, deacons, priests, and bishops.
The Roman Catholic Church is a world church, recognizing the bishop of Rome as supreme head. The Romanist view is based upon the idea that Christ gave to Peter such authority and that the Bishop of Rome (the Pope) is the successor of Peter.
The Episcopal form is also represented in national and provincial churches. This means that the members of the church in any province or nation are bound together in national or provincial organizations, and that this organization has authority over the local groups. This is the form held by: the Episcopal and Methodist denominations
2. The Presbyterian form recognizes two classes of elders-preaching elders and ruling elders. The authority in this form of government is in the "Session" which is composed of the pastor and ruling elders of the local congregation. They transact the business of the church, receiving and dismissing members, etc. An appeal, however, can be made to the Presbytery, and from the Presbytery to the Synod, and from the Synod to the General Assembly.
3. The Congregational or Democratic form of church government is the Scriptural form. This means that each local congregation or assembly is a little democracy under the rule of Christ. "Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing" (Eph. 5:24). It is independent of every other congregation. From the divine side, the church of Christ is a monarchy with Christ as its Lord and Head (Eph. 5:24); from its human side it is a democracy, "But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren...Neither be ye called masters: for one is your Master, even Christ" (Matt. 23:8,10). An absolute monarchy on its Divine side requires for its complement on the human side and absolute democracy.
THE DEMOCRATIC FORM OF CHURCH GOVERNMENT PROVED
1. It may be argued from the very word ekklesia, which was chosen by Christ to designate His churches. The word designates something that can assemble. A world church or a national or a provincial church could not assemble under present conditions. Like the Greek cities, each assembly is independent and therefore complete in itself as to government of itself.
2. The whole matter of discipline, formative and corrective, was committed by Christ through the apostles to each individual church, and not to church officers or to a higher body. I Cor. 5; "Him that is weak in the faith receive ye, but not to doubtful disputations" (Rom. 14:1); "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them" (Rom 16:17); "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us" (II Thess. 3:6); "And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican" (Matt. 18:17).
3. It is the duty of the whole church to maintain unity in its faith and practice. "Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits" (Rom. 12:16); "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment" (I Cor. 1:10); "Endeavouring to keep the unity of the Spirit in the bond of peace" (Eph. 4:3); "Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel" (Phil 1:27). A. H. Strong says: "A quiet and peaceful unity is the result of the Holy Spirit's work in the hearts of Christians. New Testament church government proceeds upon the supposition that Christ dwells in all believers. Baptist polity is the best polity for good people. Christ has made no provision for an unregenerate church membership, and for Satanic possession of Christians. It is best that a church in which Christ does not dwell should by dissension, reveals its weakness, and fall to pieces; and any outward organization that conceals inward disintegration, and compels a merely formal union after He has departed, is a hindrance instead of a help to true religion." These are plain words and our hearts should be exercised by them. There is much outward union today, where there is no unity of the Spirit in the faith.
OFFICERS OF THE CHURCH
There are only two commissioned officers in a New Testament Church, namely, pastor and deacon. The pastor is also known as bishop, and elder. Bishop, meaning overseer, denotes the duties, and elder, the rank of office. Bishop and elder are equivalent terms. "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre" (Titus 1:5-7). When the church is looked at as a flock of sheep, the bishop is called pastor or feeder of the sheep.
The deacons are to be helpers to the pastor. Their official duties consist primarily, if not exclusively, of looking after temporal and material needs of the body, such as feeding the poor, financing the church, etc. The pastor is to be free from temporal and secular matters that he may give himself to that which is exclusively spiritual, prayer and the ministry of the word. He is to teach and, therefore, must give himself to study. He must be "apt to teach". "A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach" (I Tim. 3:2); "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient" (II Tim. 2:24). In order to have something to teach he must study. "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (II Tim. 2:15). The members must support him with their carnal things. "Let him that is taught in the word communicate unto him that teacheth in all good things" (Gal. 6:6); "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?... Even so hath the Lord ordained that they which preach the gospel should live of the gospel" ( I Cor. 9:11,14).
Deacons ought to be men of spiritual power, for they are to handle the money of the church: "Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre" (I Tim. 3:8). They are to be sound in the faith, for they are to support the pastor when he preaches the truth. Much criticism of the pastor could be silenced, when he preaches on unpopular doctrines, if the deacons, "holding the mystery of the faith in a pure conscience" (I Tim. 3:9) would give their support. Next to the pastor, the deacon need to be learned men in the once delivered faith.
CHURCH HISTORY
What is known and taught as Church History is in reality history of Christianity rather than a history of the church Christ founded and promised perpetuity to. History reveals that the true Church as an institution was represented by local congregations as opposed by a developing and growing hierarchy until the bishop of Rome is made Pope or Supreme Bishop. This hierarchy is made up of the collective body of bishops with the pope as supreme bishop. This hierarchy is independent of the lay members in Roman Catholic churches who are nothing short of spiritual slaves being told what to believe and do. This false church claimed to be the only mediator of grace, and to cut oneself off from it was to lose all hope of salvation. The first general organizations were diocesan (district).
Things became so rotten in Roman Catholicism until some of the members could stand it no longer and being excommunicated became founders of other denominations of Christians. This period began in the reformation under Martin Luther, when Protestantism was born. The Lutheran Church was organized in 1520; the Episcopal (Church of England) began with Henry VIII in 1534; the Presbyterian by John Calvin in 1535; Dutch Reformed separated from Roman Catholicism in 1540; Congregational founded by Robert Brown in 1580; Methodist by John Wesley in 1740; Free Will Baptist by Benjamin Randall in 1780; Disciples of Christ organized by Alexander Campbell in 1827; Mormons by Joseph Smith in 1830; Anti Mission Baptists by Daniel Parker in 1832; Nazarenes by S. F. Breece in 1835; Christian Science by Mary Baker Eddy in 1884.
Now the history of Baptists is altogether a different story. If there has been a New Testament church existing down through the ages it has to be the Baptist Church, since all other groups have a beginning sometime since 1520. Our contention is admitted by others. Alexander Campbell, in his debate with McCalla (Presbyterian) had this to say: "From the apostolic age to the present time the sentiments of Baptists and the practice of baptism has had a continued chain of advocates; and public monuments of their existence in every century can be produced."
John Clark Ridpath (Methodist) wrote to W. A. Jarrell (Baptist) as follows: "I should not readily admit that there was a Baptist Church as far back as A. D. 100, though without doubt there were Baptists then, as all Christians were then Baptists."
In preparing their history, the Dutch Reformed Church, devoted a chapter to the Dutch Baptists. And in this chapter is this statement: "The Baptists may be considered as the only Christian community which has stood since the days of the apostles and as a Christian society which has preserved pure the doctrines of the Gospel through all ages."
SOME DISTINCTIVE BELIEFS
1. The New Testament is the only law of Christianity-the sufficient rule of faith and practice. We do not go to the Old Testament for what we believe and practice as a church. This in no wise means that the Old Testament is not true as the word of God. But we do not get our doctrine as a church from the Old Testament. The Church of Christ is a New Testament institution. The Bible and the Bible alone is the religion of Protestants.
2. Individual responsibility. This covers a lot of ground. It does away with proxy religion in baptism, etc. This calls for freedom of conscience and religious liberty. Every person must give account of himself to God. Calls for obedience to God when there is conflict between God's command and human authority. Calls for separation of Church and state. Calls for liberty not toleration. I do not want to be tolerated by the state in religious matters. I want to be left alone, to follow my own conscience. I do not want to have to get any license to preach from any human government. I got a license to marry people because marriage and the home are state institutions, not religious and spiritual.
3. The church is a body of baptized believers, equal in rank and privilege, administering its own affairs under the headship of Christ.
THE DOCTRINE OF BAPTISM
A. The Subject: Only a believer (born again).
B. The Mode: Only by immersion.
C. The Design: Only to symbolize the burial and resurrection of Christ.
D. The Authority: Only a church of Jesus Christ.
A. THE PROPER SUBJECT
Baptism is only for believers, and believers are saved or justified. "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:39); "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house" (Acts 16:31); "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16). "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36); "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1), "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast" (Eph. 2:8,9). This excludes unregenerate adults and all infants. A Jesuit Theologian, S. J. Hunter, said: "It is impossible for infant baptism to be discussed directly between a Catholic and a Baptist. They have no common ground. The Baptist urges that the scriptures everywhere teach faith as a prerequisite to baptism. The Catholic defends his practice as to infants by the authority of the Church, which the Baptist refuse to accept." (Outline of Dogmatic Theology Vol. 3, page 222.)
ARGUMENT:
1. To baptize any but believers is to accept Catholic authority rather than Scriptural authority. The Scriptures nowhere command baptism for any but believers. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. 28:19); "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls" (Acts 2:41); "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women" (Acts 8:12); "And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized" Acts 18:8); "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" (Acts 19:4).
2. To baptize infants destroys the privilege of personal obedience to the command to be baptized. There can be no personal obedience on the part of an infant when it is immersed or sprinkled.
3. To baptize infants or unregenerate adults is to merge the church and the world. It is filling the church with the world. Infants have no personal responsibility and are not lost and need no so-called saving rite of baptism.
4. To baptize any but the saved is to deny that the church should be composed of only lovers of God and of Christ. Think of having enemies of Christ in the church which is His body, and the custodian of His truth. And nobody loves God except the born again believers. "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God" (I John 4:7); "Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him" (I John 5:1). In these two verses the perfect tense should read- "has been born of God." Love and faith are results of the new birth from God.
B. THE PROPER MODE
Baptism is to be by immersion only.
ARGUMENT:
1. From the meaning of the word baptize. Greek scholars are in agreement that the word means to dip, immerse.
2. From the "Church Fathers." Cyril 315-386 A. D. Bishop of Jerusalem: "For as he who sinks down in the waters and is immersed (baptized)...." Basil, Bishop of Caesarea, 370 A. D. "Imitating the burial of Christ by the immersion (baptism)...." Gregory, Bishop of Constantanople, 380 A.D.: "Let us, therefore, be buried with Christ by the immersion (baptism) that we may also rise with Him...."
3. From the admissions of those who do not now immerse. D. Dollinger, a Roman Catholic historian: "At first Christian baptism commonly took place in the Jordan; of course, as the church spread more widely, in private houses also. Like that of St. John, it was by immersion of the whole person, which is the only meaning of the New Testament word. A mere pouring or sprinkling was never thought of." (The First age of Christianity and the church, page 324-325). Mr. Wesley, founder of the Methodist Church, in his comment on Rom. 6:4, 5 admits that the reference is to immersion as the primitive mode of baptism. The Catholic Encyclopedia: "The most ancient form usually employed was unquestionably immersion.... In the Latin Church immersion seems to have prevailed until the twelfth century. After that time it was found in some places even as late as the 16th century.." (See The Catholic Encyclopedia, in 15th vol., edited by Charles G. Herberan, Ph.D., LL,D., pages 261, 262). Prof. Marcus Dods, Edenburgh explained baptism as "a rite wherein by immersion of water the participant symbolizes and signalizes his transition from an impure to a pure life, his death to a past he abandons, and his birth to a future he desires."
4. From the practice of the early church. The first instance of baptism by any other mode than immersion was about the middle of the third century. A man named Novatian was ill and was baptized by having water poured around him. The first public (official) authority for sprinkling was given about 811 A.D. by Pope Steven II. Some of the French clergy informed the pope that there were some too sick and some too small to be immersed and asked for permission to sprinkle them. The pope replied, "If such were cases of necessity, and if sprinkling were performed in the Name of the Trinity, it should be valid." At the Council of Ravenna in 1311, the Roman Church decreed: "Baptism is to be administered by triune aspersion (sprinkling, CDC) or immersion."
The Westminster (Presbyterian) Assembly met in 1643 to compose a Confession of Faith. Baptism was hotly discussed; 24 voted to retain immersion; 25 voted for sprinkling or pouring.
5. From the New Testament metaphor by which baptism is represented. It is called a burial and a resurrection. "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:4); "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead" (Col. 2:12).
C. THE SCRIPTURAL DESIGN
On this point there are two views of baptism: The sacramental and the symbolic. The sacramental makes baptism a saving sacrament; it is to confer grace. The symbolic declares that grace has already been conferred. One makes baptism essential to regeneration and remission of sins; the other makes it a symbol or figure of what saves, even the death, burial and resurrection of Jesus Christ.
W. M. Nevins says, "The design in Baptist Churches is not in order to obtain the remission of sins. It is not a means of grace. It is not in order to obtain regeneration. It has nothing to do with our salvation. It is a picture showing forth the gospel: the death, burial, and resurrection of Jesus, and signifies that the one baptized is dead to the old life of sin and risen to a new life in Christ."
The author states his view of baptism as a symbol in a somewhat different way to most of his brethren. To him it is not a symbol of regeneration but of justification. It symbolizes the believer's death to the guilt and penalty of sin; and the Bible word that denotes this judicial death is justification rather than regeneration. Rom. 6:7 says, "For he that is dead is freed (justified) from sin." This is judicial death and not death in the experimental sense. Regeneration is not the Bible word used to denote death to sin. Regeneration does kill the sinner to the love of sin, but not to the experience of sin. Regeneration is the putting of the divine nature within, but it does not remove the old nature. The new birth makes one more sensitive to sin; it does not kill him to the sense of sin.
D. THE SCRIPTURAL ADMINISTRATOR OF BAPTISM
Who is to authorize the believer's baptism? This question reverts back to the question to whom or to what was the commission given? It was given to something, an institution that would be perpetuated until the end of the age. It was spoken to the apostles, not as individuals but as representatives of the church. And so the church is to make disciples, baptize disciples, and teach disciples what God has commanded to be observed or practiced. The believer must be received by the church; he unites with and his baptism must be authorized by the same church.
Only a church of Christ--a Scriptural church can execute the commission to baptize. And so every group of Christians must prove itself to be a Scripturally constituted church before it can Scripturally execute Christ's command.
Until the time of the reformation beginning with Luther, there were widely scattered churches, each a little democracy in contrast to the Roman hierarchy with a human head. These scattered churches were called Anabaptists because they insisted on baptizing all who came to them from the Roman hierarchy. The name Anabaptists was applied to them because they were charged with rebaptizing those who came to them from Rome. They rejected the name and claimed that those they baptized had never been baptized. The early conflict was not over the mode of baptism because the Roman Catholic hierarchy immersed for several centuries. The issue was over the authority to baptize. None but a Scriptural Church has authority to baptize, for the command to baptize was given to the church that would be in existence from the days of Christ to the end of the age. The strongest argument that Baptist Churches represent the institution to whom the commission was given is the witness or testimony of those who are not Baptists.
Mosheim, the Lutheran historian writes: "The true origin of that sect which acquired the name of Anabaptists, by their administering anew the rite of baptism to those who came over to their communion, is hid in the remote depths of antiquity, and is, consequently, extremely difficult to be ascertained." The Encyclopedia of Religious Knowledge has his to say: "The Baptist's, who were formerly called Anabaptists, and in later times Mednonnites, were the original Waldenses, and have long in the history of the church received the honor of that origin." On this account, the Baptists may be considered the only Christian community which has stood since the apostle's, and which has preserved pure the doctrines of the gospel through all the ages."
Greek word for sprinkling: Rhantizo: I Peter 1:2 "of the blood of Jesus" Hebrews 12:24; "blood of sprinkling" Hebrews 10:22; "hearts sprinkled... and bodies washed in pure water."
THE DIDACHE: An ancient Christian document, referred to as the "Teaching of the twelve Apostles," written in Greek and dealing with the organization, belief, and worship in the early church. Its date is probably between 120 and 150 A.D. and is thought to have originated in Egypt or Syria. It was found in 1873 in an 11th century manuscript in the Monastery of the Holy Sepulchre in Istanbul.
Composed of two parts: 1. A description of the Two Ways, one of life, the other death, in the form of rules for Christian conduct. 2. Deals with the rites of baptism and Lord's Supper and defines the office and duties of Christian leaders.
The Didache; Here for the first time pouring (Greek-ekcneo) is used for baptism (baptizo). We give the translation by Philip Schaff, a Presbyterian: "Now concerning baptism, baptize thus: Having first taught all these things, baptize ye into (eis) the name of the Father and of the Son and of the Holy Ghost, in living water, and if thou hast not living water, baptize into other water; and if thou canst not in cold, then in warm (water). But if thou hast neither, pour water thrice upon the head in (eis) the name of the Father, and of the Son, and of the Holy Ghost."
Analysis: This is actually saying, baptize (immerse) in any kind of water; living, cold or warm, but if this is impossible because lack of sufficient water, then ekcheo (pour) water three times upon the head in the name of Father and of the Son and of the Holy Ghost. It is actually saying if you can't baptize in water then pour water on the head. Here we have the first error in baptism which was in the design resulting in a change in mode. Because it was thought that water had power to regenerate it had to be applied in some way to the individual. It is not known who wrote this ancient document. Baptizo is the Greek word for baptism and is never used for anything but immersion. Ekcheo is never used for baptism.
FOOTWASHING NOT A CHURCH ORDINANCE
SHOULD WE WASH FEET IN THE CHURCH? Many sincere Christians think so. And they point you to the words of Jesus:. "If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you." (John 13:14-15).
The writer faced this question early in his ministry, and decided that if the scriptures taught that we should wash feet as a church ordinance, he would urge his church to do so. I make no claim to infallibility or personal perfection, but I am sensitive to the commands of scripture, and have a heavy conscience when I realize that I have ignored any portion of scripture.
A. After a thorough study of the New Testament, I reached the positive conclusion that Jesus did not command us to wash feet in the church.
Here is my ARGUMENT:
1. There is no mention of footwashing in any of the church epistles, such as Romans, Corinthians, Galatians, Ephesians, Philippians, etc. The church epistles were written to regulate the faith and practice of the church. There is ample instruction concerning baptism and the Lord's Supper in the church letters, and one would judge that if footwashing was to be observed as an ordinance, there would be some instruction concerning the when and how it is to be observed.
2. Footwashing was to be practiced in the home and not in the church. The one other place where the washing of feet is mentioned in the New Testament is I Tim. 5:9 "Let not a widow be taken into the number under threescore years old, having been the wife of one man, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work." The early church took care of its poor, especially the widows. And to guard against abuse there were conditions under which church support was to be given. In writing to the Thessalonians, Paul said they were not to feed the man who is too lazy to work. "For even when we were with you, this we commanded you, that if any would not work, neither should he eat" (II Thess. 3:10). And so widows were not to be supported unless they had a record of good works, some of which are enumerated, including the washing of saints feet. Any honest reader will admit that the good works mentioned were to be done in the home, and not as a church ordinance.
3. Footwashing was to be an act of humble service. One must get on his knees to wash anothers feet. But no service is rendered when feet are washed at church. The writer used to go with his father (a very godly man whose memory is cherished) to his church on Footwashing Day. And he observed that his father always washed his own feet before leaving the house for church. His feet were not dirty and no service was rendered by the brother who washed his feet. But in olden times when sandals were worn it was a deed of lowly service to wash the feet of a guest.
If anyone who believes in footwashing as an ordinance to be observed in church, that it is an act of humility to show how humble one is, our reply to that is, that humility is a grace that cannot be paraded, and to attempt to show off humility is spiritual pride; pride of the worst kind.
The writer recalls an incident of many years ago. Bro. Jeff Rogers was a humble country preacher who looked more like a Kentucky colonel, or the proverbial Philadelphia lawyer. Bro. Rogers loved horses and one day as he was riding his favorite steed down the road, he met his neighbor on horseback. They stopped for a friendly chat, and after awhile the conversation was about religion. Finally, the neighbor said, "Bro. Rogers you are not a very humble man, are you?" Bro. Rogers dropped his head and replied, "No, I am not as humble as I ought to be. But I suppose you are a very humble man?" And the neighbor, lifting himself up in the saddle, said, "Yes I am, and I show it!" referring to the fact that he practiced footwashing at church.
4. Footwashing is not needed as a church ordinance. The purpose of the ordinances is to symbolize the gospel: the death, burial, and resurrection of Christ. Baptism presupposes His death and symbolizes His burial and resurrection. The Lord's Supper symbolizes and proclaims His death at Calvary. Footwashing does not give us a picture of Calvary. Moreover, it is not needed since baptism and the Lord's Supper give us a full picture of the gospel facts: the death, burial, and resurrection of Jesus.
B. THE FOOTWASHING EPISODE
EXAMINED AND EXPLAINED
1. The Occasion. We can do no better than to quote from Halley's Bible Handbook. "This was occasioned by their contention among themselves as to which of them were to have the chief offices in the Kingdom. That had been one of their standing problems, "Then there arose a reasoning among them, which of them should be greatest. And Jesus, perceiving the thought of their heart, took a child, and set him by him, And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great" (Luke 9:46-48). In spite of Jesus repeated statements that He was going to be crucified, "And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him" (Mark 9:30-32), on which they somehow, even to the last, took to be parables. They seemed to think that the Triumphal Entry, five days before, portended that it was about time for Him to erect the throne of a world empire in Jerusalem. Jesus finally had to get down on His hands and knees and wash their feet, the menial service of a slave, to burn into their minds that He had called them to serve, and not to rule."
2. The Conversation. After it became apparent that none of the disciples was going to perform the menial service of washing their feet, Jesus gets up from supper, laid aside His garments, and girded Himself with a towel. "After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel...Then cometh he to Simon Peter; and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter." Peter protested this act of humble service and said, "Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me." Still ignorant of what Jesus was teaching, Peter goes to the opposite extreme and says, "Lord, not my feet only, but also my hands and my head." Jesus corrects him by saying. "He that is washed (bathed) needeth not save to wash (a different word) his feet, but is clean every whit: and ye are clean, but not all" (John 13:5-11). Here Jesus reminds Peter that when one has had a bath he will not need another bath so soon but will only need to have his feet washed. And then Jesus says that all of them had had a bath save Judas.
It is evident from this dialogue, that Jesus was teaching something more than a lesson in humility. We may think of this episode as an illustrated lecture on spiritual footwashing. When it was over, Jesus returned to the table and "said unto them Know ye what I have done to you?" (Verse 12). They certainly knew that He had done them a menial service, but they did not get the spiritual meaning of what He had done. He then goes on to say, "If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you" (Verses 14-15).
3. Lessons To Be Learned.
a. A lesson On Humility. He set them an example of lowly service to one another. We follow this example when we are willing to render humble service to one another. The writer is reminded of an experience he had several years ago. He was conducting a revival meeting and being entertained in a certain home. One night after he retired, some member of the family came and took his shoes and polished them and returned them. He never found out who did it, but whoever did it was following the example Jesus gave. That was a deed of humble service, for my shoes needed a shine. But there is a deeper lesson than this.
b. A Lesson In Spiritual Cleansing. Peter was going to deny Jesus and would need to be restored before he could have part WITH Christ in blessing to others. It was not a question of salvation but of service. Peter did not lose his salvation, but he lost fellowship with Christ in service. Peter did not get the spiritual meaning of the incident at the time, but Jesus said that he would understand it later. And now we are to see Peter as he gets the deeper meaning.
Our Lord's prediction that Peter would deny Him had come true. "Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice" (John 13:38). Jesus had been denied by Peter (a saved man), betrayed by Judas (a lost man), and crucified. The disciples had returned to their nets, thinking their cause was lost through the death of their Master. But Jesus is alive and will fulfill His promise to Peter. Jesus had risen from the dead and appeared to the disciples after they had fished all night and caught nothing. Jesus tells them where to cast the net, resulting in a large catch. Then He serves them, giving them bread and fish. Now it was time to wash Peter's feet in the true spiritual sense. Behold how He does it.
"Simon, son of Jonas, lovest (the strong word) thou me more than these? Simon answered He saith unto him, Yea, Lord; thou knowest that I love (weaker word) thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest (strong word) thou me? Peter replies He saith unto him, Yea, Lord; thou knowest that I love (weaker word) thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest (Peter's weaker word) thou me? Peter was grieved because he said unto him the third time, Lovest (weaker word) thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love (weaker word) thee. Jesus saith unto him, Feed my sheep. (John 21:15-17).
And now Peter's feet are washed; he is restored to fellowship with his Lord in service. He now has a part WITH Christ. Peter was no longer a boaster; he had learned that he did not love Christ as he had boasted. But he does stick to his claim to love Jesus a little. And this is all the writer can claim, and like Peter he insists that he loves Jesus a little. His prayer is that he may love Him more, even with a dying love.
Jesus told His disciples to wash one another's feet. This, too, has a double application: physical and spiritual. We should follow His example in stooping to serve our brethren in their physical and material needs. And we should also serve them in spiritual things. In Gal. 6:1 we are told how to do it. "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Here we have spiritual footwashing.
If a brother is caught in some sin, it is our duty to restore him. We must wash his feet, provided our own feet are clean. A sinning brother must not be left in his sins. He must not be neglected on the one hand nor dealt with harshly on the other hand. He must be brought to face his sin, repent of and turn from it. He must not be dealt with in a holier than thou spirit, but in meekness, remembering that we, too, might be tempted and fall into sin. There are two difficulties in restoring a sinning brother. It is often difficult to get the sinning brother to acknowledge his wrong doing. It is also difficult to get the one who attempts the restoration to do it in a spirit of humility.
C. THE HISTORY OF FOOTWASHING AS AN ORDINANCE.
It is sincerely believed by many that footing as an ordinance is an ancient practice. History seems to disprove this. ARGUMENT:
1. From Church History. Dr. E. J. Daniels, Florida evangelist, has searched here and there for information on the custom of footwashing, and found that footwashing was not practiced by any group of Christians prior to the fourth century. He quotes from the fourteenth edition of the Encyclopedia Britannica, and also from Dr. A. H. Newman's Manual of Church History.
2. Confessions of Faith. The Philadelphia Confession (1742) based upon the London Confession (1689) makes no mention of footwashing. Nor do we know of any old confessions of faith that speaks of footwashing as a church ordinance.
The Bible is not much concerned about people's feet in the physical sense. Feet are used in the Bible to represent moral conduct. "Blessed is the man that walketh not in the counsel of the ungodly" (Ps. 1:1). "The steps of a good man are ordered by the Lord." (Ps. 37:23). "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" (Rom. 10:15).
There are many dirty feet among God's children, and so few who ever make any effort to wash them. God has made provision for sinning saints, and so we read, "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (I John 1: 8-9).
THE LORD'S SUPPER
I Cor. 11:17-34
The old covenant religion of the Old Testament was characterized by ritual or ceremonies and the priest was the important person in worship. He offered sacrifices for his own sins and then for the sins of the people. These ceremonies were typical. They found their end and fulfillment in Christ when He offered one sacrifice never to be repeated. This made them of a temporary nature.
The new covenant religion of the New Testament has only two ceremonies or ordinances: baptism and the Lord's Supper. These, are not sacraments of saving efficacy, but symbols of what does save. Together they give us a picture of the whole gospel. Paul defines the, gospel as the death, burial, and resurrection of Christ. "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures" (I Cor. 15:3-4). Baptism is a picture or symbol of the burial and resurrection of Christ and the Lord's Supper sets forth His death. Baptism takes us to the place where Christ was buried and arose again. The Lord's Supper takes us to Calvary where He died for OUR sins. Baptism tells us what we are in Christ; dead to sin and alive unto God through Christ. As a burial, baptism presupposes the believer to be dead and alive. Baptism is for a dead person.
We have met as a church, to observe the Lord's Supper. We should be as Scriptural as possible; and to do this, we shall ask three questions: 1. What is it? 2. Why should we observe it? 3. How should we observe it?
A. WHAT IS THE LORD'S SUPPER?
1. It is a memorial service. It is to be observed in memory of Christ. This implies His absence from us. We never hold a service in remembrance of someone who is still in our midst. Christ is present with us in the Holy Spirit, but not in person. While alive, He instituted the Lord's Supper as a means of remembering Him after He was gone.
2. It is a church ordinance a church act. There is no example of the Lord's Supper being observed by an individual or in a private home by the family. Christ is one bread or loaf and the church that observes the Lord's Supper is one body. At Corinth it was observed individually, or, in groups for gratification of appetite and resulted in some being drunk and others hungry. Paul says tarry one for another-wait until all members are present. Do not make a common meal of it.
Thinking of it as a church ordinance, we might ask; Who is to come to the table? Is it for everybody or are there restrictions? In one sense it is for everybody-nobody is barred. But there are certain steps to be taken in coming to the table.
(l) One must be saved. He must come to Christ before coming to His table.
(2) One must be a baptized believer. Baptism is the initial ordinance to be observed only once; Lord's Supper is the recurring ordinance to be repeated again and again. No differences among denominations on this question.
(3) One must be a church member. The believers at Corinth were members of the church there and as such were told to wait for one another.
(4) There must be self examination. We will consider what this is later on.
B. WHY SHOULD WE OBSERVE IT?
Because Christ commanded it. Why did he command it? As a way of helping us remember His death. Paul said: "ye do shew the Lord's death till he come." (I Cor. 11:26) The word for "shew" here is translated "preach" 10 times, "declare", 2 times and "show" 3 times. It is a sort of visual aid-a picture of Christ's death to the eyes.
As a mother might tell her children to meet at her grave to commemorate her sacrificial toll for them, so Christ bids His people to meet to commemorate His dying love for them.
C. HOW SHOULD WE OBSERVE IT?
We are not left in the dark about how to observe the Supper.
1. It must be observed worthily, that is, in a worthy manner. It is not a question of personal worthiness, or else none could come to the Lord's table. It is not to honor ourselves as if we were worthy. It is to honor Him, Who is altogether worthy.
2. Now what is the worthy manner of observing it? There must be the exercise of three faculties: memory, faith, and hope.
1. Memory must work. Memory looks back. We must remember Christ; not father, mother, wife, brother, sister or any other person. We must look back to Christ dying on Calvary. He said, "This do in rememberance of me" (I Cor 11:24). We must do this to show His death. We are taken to think of Christ as a baby in the manger, or as going about doing good. We are to think of Him as He hung on the cross.
2. Faith must be exercised. What does faith do? It discerns His body. By faith we commune or participate in His broken body and shed blood. We do not have His actual body and blood, but only the emblems of them and we are symbolizing our faith in His death for our salvation. Just as eating is appropriating food for our body, so faith is an act of appropriating the benefits of His death. We symbolically appropriate or eat the emblems of His body and blood and thus declare our faith in what He did for us at Calvary.
3. Hope must be exercised. We show His death till He comes. He is absent now. The Romanist insists that the real body and blood of Christ are in the elements, "That by and at the consecration of the elements they are changed into the real body and blood of Christ; and that it is bread and wine only in appearance." What a travesty of the truth! Paul taught the very opposite. He said, "For as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come" (I Cor 11:26). Paul says we eat of this bread and drink of this cup, emblems of His body and blood.
Communion is a much misunderstood word. We are talking about communing with one another. It is not communing with one another but with Christ. Dr. Bob: "It is a spiritual participation in the blood of Christ which is symbolized by the cup." While He is away we show our faith in His death by eating and drinking the elements that represent His body and blood.
THE MISSION OF THE CHURCH
This is an important question and one upon which there is much disagreement. It is a question that needs to be prayerfully studied. I sincerely believe that the churches, generally speaking, in their cooperative work have become sidetracked. And the sidetrack leads into the wilderness of debt and confusion. As a result, the by products of Christianity have become the main thing. I am afraid that we have been seeking prestige with the world rather than power with God.
A. SOURCES OF INFORMATION.
1. The Commissions of Christ. Christ told his people what they were to do while He was here. This ought to be of great help in defining our mission in a church capacity. These commissions are of two kinds. One kind is of a temporary character; the other is of perpetual obligation.
1. The temporary commissions.
a. The first commission to the twelve. "But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest" (Matt. 9:36-38); Read also Matt. 10:1-42; Mark 3:13-19; 6:7-13; Luke 9:1-6. This commission was limited to the Jews. "These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel" (Matt. 10:5,6). "It gave miraculous power to heal and to cast out evil spirits. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give" (Matt. 10:8). It provided for Spirit guidance in speech.
b. The commission to the seventy. Luke 10:1-24. The same provisions as in the commission to the twelve. Both were of a temporary nature.
2. The great and perpetual missionary commission to the apostles in church capacity. "Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen" (Matt. 28:16-20). This is the commission under which the church is to work until the end of the age. It provides for a perpetual church; for a perpetual gospel; for perpetual ordinances; for a perpetual task; and for His perpetual presence.
3. The practice of the early church under the instruction of the apostles.
B. THE CHURCH HAS A FIVE POINT PROGRAM.
1. The Missionary Program. The church is to perpetuate itself by making disciples. There can be no church perpetuity apart from missionary activity. Disciples can only be made by preaching the gospel. Without missionary endeavor churches are limited to a single generation. Disciples are to be made to the end of the age, and the making of disciples guarantees church perpetuity.
2. The Teaching Program. The church is to edify itself. This means the teaching of the Word of God, for it is teaching the disciples to observe all things commanded by Christ. No place for secular education either in the great commission or in the practice or the early church. The church is not responsible for the education of the world, but for the education of the saints in the Word of God.
3. The Ceremonial Program. The church is to guard the ordinances. The preservation of these ordinances in their original purity and simplicity will help to preserve the gospel in its purity. The perversion of the gospel had its beginning in the perversion of the ordinances. When men began to trifle with the ordinances the true gospel was perverted.
4. The Benevolent Program. The church is to care for its poor. The church at Jerusalem took steps to take care of its poor widows. Paul took offerings on the mission field for the poor saints at Jerusalem.
5. The Disciplinary Program. The church is to regulate itself. It is to keep itself pure and chaste by disciplinary measures. Christ gave the church the discipline commission in "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven" (Matt. 18:18). Paul commanded the church at Corinth to exclude the man guilty of incest. "But them that are without God judgeth. Therefore put away from among yourselves that wicked person" (I Cor. 5:13). He commanded the church at Thessalonica, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us" (II Thess. 3:6).
C. SOME THINGS THE CHURCH HAS NOT BEEN COMMISSIONED TO DO AND FOR WHICH THERE IS NO NEW TESTAMENT PRECEDENT.
1. It is not the duty of the church as such to reform the world. Christ and the apostles were not reformers in the modern sense of that term. The church is not a world betterment society, but a missionary society with regenerating power. This power is in the preaching of the gospel in power and demonstration of the Spirit.
2. It is not the duty of the church to feed the world. The church is not commanded to look after the material interests of the world. Of course, as individual Christians, we should do good to all men, and relieve suffering wherever we come in contact with it. But to enter into an organized capacity looking to the material welfare of the world is to become sidetracked. No Scriptural command nor example for taking part in indiscriminate relief campaigns, such as are being put on from time to time. Paul took up a collection for the poor saints at Jerusalem. 3. It is not the duty of the church to educate the world. Here is a task beyond the power of the church. To the extent that the church joins in secular education to the same extent she loses her spiritual power. Secular education is an individual and state matter and not a work committed into the hands of the church, which is a spiritual institution. Schools have crippled the missionary program of Baptists as no other one thing has.
4. It is not the duty of the church to furnish lucrative positions for men and women. That is what the Baptists are doing as a denomination. The army of executives and secretaries and statistical and enlistment experts supported by so-called mission money is alarming.
5. It is not the duty of the church to provide entertainment for the world. Much of our organized work is in that direction. The wife of the pastor of one of my previous pastorates was putting on a swimming party for the young people at Disneyland. She told them she could not do it at home, for the former pastor had taught them that it is wrong.
6. It is not the duty of the church as such to build hospitals. This is a by product of Christianity, and may be done by individuals in a purely voluntary capacity, but to make it the program of all the saints is to become sidetracked. This is a work that can be and is being done by men who are not Christians. But the main task of the church is to do that which nobody else can do, namely to preach the gospel of Christ to the uttermost part of the earth.
THE CHURCH'S PENTECOST
ACTS 1 & 2
Introduction: Acts is to the gospels what fruit is to the tree. In the gospels we see the corn of wheat falling into the ground and dying; in Acts we see it bringing forth much fruit. In the gospels we see the sufferings of our Lord; in Acts we see the glory that should follow according to "Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow" (I Peter 1:11). In the gospels we see our blessed Savior in His humiliation; in Acts we see Him in His exaltation. In the gospels we see Him on the earth; in Acts we see Him enjoying the fruit of His labors. In the gospels we see Him on a cross; in Acts we see Him on a throne. In the gospels we see Him purchasing the church with His own blood; in Acts we see the church in actual existence, first among the Jews and then among the surrounding Gentiles, sweeping militantly from Jerusalem to Rome. In the gospels we have the worldwide commission from the lips of our Lord; in Acts we have the execution of that mission.
Acts is the historical book of the New Testament. Luke writes as a historian and not as a theologian. We have in Acts the first church of church history. The book of Acts covers about thirty two years and in that time the gospel went from Jerusalem to Rome. Here is ample evidence that the church of Jesus Christ is a missionary institution. The primary business of the church is to witness unto Christ around the world, and the church that is not engaged in that business has no business in the world and is a cumberer of the ground. The church that does not have missions on its heart has the death rattle in its throat.
In Acts 1 & 2 we have the church's Pentecost: it is the church endowed with power to witness by receiving the Holy Spirit. NOTICE:
A. PREPARATION FOR PENTECOST
1. For ten days the Lord was absent from the church. He had ascended to heaven. The church was helpless upon the earth. The resurrection had been fully proven. All believers believed Christ to be alive and enthroned in heaven.
2. There was a waiting group of one hundred twenty believers in Jerusalem. We know who they were: eleven apostles, the four brothers of Jesus, a number of unnamed women, Mary the mother of Jesus, and others whose names we do not know.
3. Consider the place of meeting. It is usually thought that these one hundred twenty were in the upper room somewhere in the city of Jerusalem. This idea is based upon the fact that when the apostles witnessed the ascension of the Lord to heaven that they returned from Olivet to Jerusalem and "went up into an upper room" (Acts 1:13). But it is my belief that they were in the temple. Luke closes his gospel with an account of the ascension Luke 24:5-53. Then in Acts 2:46 we read: "And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart." So these Scriptures would indicate that the waiting company was in the temple. It is difficult for us to realize what a huge building the temple of Herod was. Eidersheim says that the temple area would accommodate more than two hundred thousand people. There were many rooms and Solomon's porch with its many colonades furnished many places for gatherings. Christ often preached in the temple and in Solomon's porch where there were many benches where people could rest when there was a recess from the ritual of the day. That is the picture that I see of the ten days waiting. One can hardly see how the one hundred twenty could have been in an upper room and receiving three thousand additions in one day.
4. Next consider what they were doing. There was not much they could do.
(1) They prayed. They could not preach, although surrounded by many thousands of Jews who had come to Jerusalem for the feast of Pentecost. They must have been praying for God to send the Holy Spirit He had promised.
(2) They held a business meeting. Peter took the initiative. He quoted Scriptures about Judas and his successor: "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me" (Ps. 41:9); "Let his days be few; and let another take his office" (Ps. 109:8). He used these to justify his suggestion that they elect a successor to Judas. Peter then reminded them of the qualifications of an apostle, he must have been with them since the days of John's baptism and also be a witness of the resurrection of Christ. Two qualified men were nominated: Joseph, and Matthias. They chose by lot and the lot fell on Matthias. "The lot is cast into the lap; but the whole disposing thereof is of the LORD" (Prov. 16:33). Morgan thinks all this was out of order and not in the will of God; that Paul was the successor to Judas. I cannot go along with that idea. Paul was not one of the original twelve and did not take the place of Judas. Paul was the special apostle to the Gentiles and was qualified and chosen by Christ at the time of his conversion.
B. THE PHENOMENA OF PENTECOST
1. Two physical signs of the Spirits coming, one to the ear and the other to the eye. "Sound from heaven like a rushing mighty wind...and there appeared unto them cloven tongues like as of fire and it sat upon each of them" (Acts 2:2-3). Symbols of the power of the Holy Spirit. Power like that of wind and speech suggested by tongues were for their witnessing under the influence of the Holy Spirit. And they began to speak in tongues or languages they had never learned by studying, they spake as the Spirit gave utterance. All was a demonstration of the Power of the Holy Spirit.
2. The sensation in the city was great. A great crowd came to the scene and was amazed to see Galileans speak in their tongue. How is it that we hear and understand what is said? How is this to be explained? Some said these men are drunk.
C. PETER'S EXPLANATION
1. Too early to be drunk third hour of the day or 9:00.
2. Peter finds explanation of this phenomena in "And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit" (Joel 2:28,29). Joel was speaking about the Holy Spirit and this is what you have seen. This is that Holy Spirit of which Joel was prophesying. Joel 2:28-32. Peter then quotes Psalm 16:10 where David says, "Thou wilt not leave my soul in hell (Hades) neither will thou suffer thine Holy One to see corruption." David could not have been speaking of himself, for he is dead and buried and we know where his grave is. He was speaking as a prophet and his prophesy has been fulfilled in the death and resurrection of Jesus Christ.
Peter then quotes Psalm 110:1, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." And so Peter says that all this means that Jesus is alive and has shed forth what you have seen and heard. Peter accuses the Jews of crucifying their Messiah and says that God had raised him from the dead.
You say these men are drunk; I say they are filled with the Holy Spirit. You say Jesus of Nazareth is still dead; I say he is alive, the living Christ is the explanation of what you have seen and heard this day. Peter is now preaching to the throng of unbelieving Jews and he presses his point. He preaches for conviction. He has them on the run and will pursue them relentlessly. He has not said a word of comfort thus far. They must be converted of their sin in putting Christ to death before they are ready for any message of comfort. "Now when they heard this, they were pricked in their heart, and said to Peter and to the rest of the apostles, Men and brethren, what shall we do?" (Acts 2:37).
They had been convicted of their awful sin; of their awful mistake, they now realized they had crucified the Lord of glory. And their question is: Is there any way out of the trouble we are in? Is there anything we can do about what we have done? And Peter says, yes, there is something you can do about it. You can reverse your attitude, you can change your mind or way of thinking about Jesus. And you can show you have changed your mind or attitude by being baptized.
The verb here for repent is plural; all were told to repent and each one who repented was to be baptized for (eis) the remission of sins. And they would receive the gift of the Holy Spirit.
TESTED IN FELLOWSHIP
ACTS 2:42 - 5:42
Introduction: The early church was a fellowship as well as a school. The members continued steadfastly in the apostles' teaching, and fellowship, and in breaking of bread and in prayers.
As a fellowship they had all things common. This was an inspired fellowship, nothing political or legislative about it. It was voluntary and not compulsory. They were so knit together as one soul that they said nothing they had was their own. Those who had property sold it and put the proceeds into a common fund. Nothing was taken from anybody. Out of this common fund distribution was made according to the needs of the members.
This was a voluntary and temporary measure to meet the present emergency. This fellowship was tested. It resulted in tragedy as well as victory. Barnabas sold his property on the island of Cyprus and put the proceeds into this common fund. This large gift was the envy of Ananias and wife Sapphira. They had some property and they wanted honor, but they did not want it to cost them too much. They conferred and agreed to sell the property and keep part of the price, but leave the impression that they were giving all. That seemed innocent, but it wasn't that easy, they had to say out right that what they gave was all it brought. Peter asked the embarrassing question. As Ananias made his offering, Peter asked, "Is that all the land brought?" Then Peter went into action: "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price?" (Acts 5:3). It was yours. You did not have to sell and when you sold it you did not have to bring all of it or any of it; but you lied unto the Holy Ghost when you planned to leave the wrong impression. Ananias had heart failure and died on the spot. Fear spread through the crowd as young men took his body to the cemetery. Sapphira came in and was asked by Peter the same question: "Did you sell the land for so much, naming the amount they gave?" She said, "Yes, that was the price." Then Peter brought the indictment and made the announcement that the young men were coming for her body. She was so frightened that she dropped dead at his feet, and the young men made another trip to the cemetery and buried her by the side of her husband.
All this checked the rush to join the church, but it also resulted in more believers being added to the Lord. The people magnified them. The church had the respect and confidence of the people. They brought their sick into the streets in the hope that the shadow of Peter might fall on them. They were having a great time in their healing services.
But all this aroused the ire of the Sadducees. The high priest and other members of his party had the apostles arrested and jailed. But the angel of the Lord opened the prison doors and sent them back into the temple to preach Jesus. They got there early next morning. The high priest called the Sanhedrin court into session and sent officers for the prisoners. The officers came and found they were not in prison and went back with this report. We found the prison shut and guards at their places, but no prisoners inside. This threw the court into a panic and they could see no way to stop the movement. While they were expressing their fears, a reporter came and said "Behold, the men whom ye put in prison are standing in the temple, and teaching the people" (Acts 5:25).
The temple police went and brought the apostles without violence for they feared the people. The prisoners were placed before the council and questioned. The high priest asked them if they had not been charged not to teach in the name of Jesus. Peter replied, "We ought to obey God rather than men" (Acts 5:29). They preached Jesus to the court and charged them with murder of Jesus whom God raised up. The court was cut to the heart and took counsel to slay them. They were saved temporarily by Gamaliel, a pharisee who was a member of the court. He offered wordly wisdom.
ZEALOUS IN WITNESSING
Acts 6:1 thru 8:40
This section begins with a crisis resulting from the community of goods. There were two social classes in the church: The home-born Jews and the foreign-born Jews who were called Grecians or Hellensist. They spoke the Greek language and were not so narrow as the Jerusalem Jews. The Grecians had a complaint. They murmured that their widows were not getting their share in the daily ministration.
The twelve called a meeting of the church and had full discussion of the matter. They neither confessed nor denied the charge. But they said, We need a division of labor. It doesn't make sense for us to serve tables, minister to the poor; our job is to minister the word and pray. "Look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business...And the saying pleased the whole multitude and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, Prochorus and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:" (Acts 6:3,5). Apostles have set an example for preachers of all ages.
Two of these men whom we think of as deacons soon became prominent, not in serving tables, but in witnessing. Stephen became a martyr and Philip a foreign missionary.
Stephen did great wonders and miracles. He was soon opposed by the members of a certain synagogue to which he also probably belonged. They were not able to meet him in debate. He was too much for them. They got somebody to accuse him of blaspheming Moses and God. So they brought him into court and had false witnesses who said they had heard him continually blaspheme against the temple and the law. "We have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us" (Acts 6:14).
But as the court looked at Stephen they saw a face that looked like an angel. The high priest asked Stephen if he wished to plead guilty or innocent. Stephen reviewed Hebrew history, shot through and through with instances of sin and failure on the part of their fathers. When he comes to Solomon who built the temple, he says, "Howbeit the most High dwelleth not in temples made with hands" (Acts 7:48). Then he bursts forth with an awful indictment: "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost," etc. (Acts 7:51).
This cut them to the heart and they gnashed on him with their teeth. They had heard the charge of murder once too many times. He saw the heavens opened and Jesus standing on the right hand of God and he told them what he saw. They screamed at him and stopped their ears and ran upon him. They stoned him, but he went down praying. We are here introduced to a new character in Acts: Saul of Tarsus. He held the clothes of these who stoned Stephen and consented to his death. This young man took the lead in this awful persecution against the church. He will be heard from later.
The church was scattered. Everybody had to leave Jerusalem except the apostles. A deacon by the name of Philip went down to the city of Samaria and preached Christ to them. He had a good hearing and a big revival. When the apostles hear about Philip's big meeting at Samaria, they send Peter and John. When they came they laid hands on them and they received the Holy Ghost.
THE EARLY CHURCH TESTED IN FELLOWSHIP
Acts 4:32 - 5:14