12. Silas was from this church (Acts 15:34).
13. Was where Paul set Peter straight on matters of legalism (Gal. 2:11).
C. The church in Antioch of Pisidia:
1. Was begun by Paul during his first missionary trip (Acts 13:14).
2. Was where he preached his first recorded sermon (Acts 13:16).
3. Was formed from the converts coming out of this meeting (Acts 13:43).
4. Paul turned from the Jews (Acts 13:46).
5. Paul relates his heavenly calling as a light to the Gentiles (Acts 13:47).
D. The church in Lystra:
1. Was organized during Paul's first missionary trip (Acts 14:6).
2. Was where he healed the impotent man (Acts 14:10).
3. This led to his being almost worshiped (Acts 14:11).
4. Paul was stoned (Acts 14:19; 2 Tim. 3:11).
5. Was where Paul picked up Timothy during his second missionary trip (Acts 16:1-3).
E. The church in Derbe (Acts 14:21 22).
F. The church in Iconium:
1. Paul led many to Christ here during his first trip (Acts 14:2).
2. He also worked great signs and wonders (Acts 14:3).
3. He was driven out by the unbelieving Jews (Acts 14:5).
G. The church in Philippi:
1. Paul organized a church in the home of a woman convert named Lydia (Acts 16:15, 40).
2. A demon-possessed girl was his next convert (Acts 16:18).
3. She was followed by the Philippian jailor (Acts 16:33).
4. Paul later wrote a letter to this church (Phil. 1 : 1 ).
5. Timothy ministered to this church (Phil. 2:19).
6. Had sent Epaphroditus to minister to Paul while the apostle was in prison (Phil. 2:25).
7. Was in danger of legalism (Phil. 3:1-3).
8. Paul writes and asks "true yokefellow" to help two quarreling church women named Euodias and Syntyche (Phil. 4:1-3).
9. Helped to supply the material needs of Paul (Phil. 4:15, 18).
H. The church in Thessalonica:
1. Was founded during Paul's second missionary trip (Acts 17:1).
2. Witnessed a great harvest of souls (Acts 17:4).
3. Paul is accused of turning the world upside down (Acts 17:6).
4. In spite of their zeal, they were not good Bible students (Acts 17:6).
5. Later Paul wrote two letters to this church (1 Thess. 1:1; 2 Thess. 1:1).
6. The believers had a reputation for witnessing (1 Thess. 1:8).
7. They were persecuted by the unbelieving Jews because of their faith (1 Thess. 2:14).
8. Timothy ministered to this church (1 Thess. 3:1, 2).
9. Had some lazy members (2 Thess. 3:10).
10. Had some busybodies (2 Thess. 3:11).
11. Had some disobedient members (2 Thess. 3:14, 15).
I. The church in Berea:
This church was commended for its knowledge of and love for the Word of God (Acts 17:11).
J. The church in Athens:
It is not certain whether a local assembly came into being after Paul's sermon on Mars Hill, but if so, a convert named Dionysius probably led it (Acts 17:34).
K. The church in Corinth:
1. Was founded during Paul's second trip (Acts 18:1).
2. Aquila and Priscilla aided in this (Acts 18:2).
3. The chief ruler of the Jewish synagogue, a man named Crispus, was one of Paul's first converts (Acts 18:8).
4. His successor, Sosthenes, was also later evidently saved (compare Acts 18:17 with 1 Cor. 1:1).
5. Paul stayed eighteen months (Acts 18:11).
6. Paul wrote several letters to this church (1 Cor. 5:9; 2 Cor. 10:9, 10), two of which are included in the New Testament canon (1 Cor. 1:2; 2 Cor. 1:1).
7. Experienced almost total confusion in matters relating to:
a. Baptism (1 Cor. 1:12).
b. Earthly wisdom (Acts 1:26).
c. Carnality and strife (Acts 3:1-3).
d. Judging others unfairly (Acts 4:7).
e. Immorality (Acts 5:1).
f. Taking other believers to court (Acts 6:1-4).
g. Marriage (Acts 7:1).
h. Christian liberty (Acts 8-9).
i. The Lord's Table (Acts 11:17-34).
j. Spiritual gifts (Acts 12-14).
k. The doctrine of the resurrection (Acts 15).
l. Tithing (Acts 16).
8. Was later pastored by Apollos (1 Cor. 3:6).
L. The church in Ephesus:
1. Was founded during Paul's second trip (Acts 18:19).
2. May have been pastored by Apollos, Timothy, and the Apostle John.
3. Paul wrought many miracles there and saw much fruit (Acts 19:11-41).
a. Wicked books are burned.
b. The false goddess Diana is challenged.
4. Paul went soul-winning door-to-door (Acts 20:17-21).
5. Was the only Christian church ever to receive letters from two New Testament writers. Paul wrote Ephesians to them (Eph. 1:1), and John the apostle would later direct a portion of Revelation to them (Rev. 2:1-7). According to John's letter, this church:
a. Worked hard and possessed patience.
b. Had high church standards.
c. Suffered for Christ.
d. Had left their first love.
e. Needed to remember, repent, and return to Christ, else their candlestick be removed.
f. Hated the deeds of the licentious Nico- laitans.
M. The church in Troas:
Here Paul raised up Eutychus, a believer who had gone asleep during Paul's sermon and had fallen down from the third loft of the building (Acts 20:7-12).
N. The church in Rome:
1. The origin and founder of this church is unknown.
2. Priscilla and Aquila labored there and a local church met in their home (Rom. 16:3-5).
3. Had a ringing testimony throughout all the land (Rom. 1:8).
4. Paul mentions more personal friends here than in any other New Testament book he wrote. The names of some twenty-six individuals may be counted in Romans 16.
O. The church in Galatia:
1. Various local churches in Galatia were organized by Paul during his first trip.
2. Had all apparently fallen victim to the legalistic Judaizers, who would continually plague Paul's gospel of grace (Gal. 1:6-9).
3. The New Testament epistle Galatians was written to these churches (Gal. 3:1).
P. The church in Colosse:
1. Was founded by Epaphras during Paul's third trip (Col. 2:1; 1:7, 12, 13).
2. Philemon and Onesimus attended this church (Col. 4:9; Philemon 1:1, 2).
3. Paul commanded the Colossian epistle to be read to the Laodicean church and the one he wrote them to be read to the Colossian church (Col. 4:16).
Q. The church in Babylon (1 Pet. 5:13):
1. Was filled with suffering believers (1 Pet.
1 : 6 ).
2. Some of this suffering was due to sin (1 Pet. 4:15-17).
R. The church in Smyrna (Rev. 2:8-11):
1. Had suffered much for Christ.
2. Had been slandered by those from the synagogue of Satan.
3. Satan had imprisoned some of them.
S. The church in Pergamos (Rev. 2:12-17):
1. Was located in the very center of Satanic worship.
2. Had nevertheless remained loyal to Christ in spite of martyrdom.
3. Members were, however, tolerating some in the church who were guilty of sexual sins.
4. They were also tolerating those who held the doctrine of the Nicolaitans.
T. The church in Thyatira (Rev. 2:18-29):
1. Had performed many good deeds.
2. But they permitted a false prophetess named Jezebel to teach that sexual sin was not a serious matter.
U. The church in Sardis (Rev. 3:1-6).
1. Had a reputation, but was dead.
2. Was to strengthen what little good remained.
V. The church in Philadelphia (Rev. 3:7-13):
1. Was not strong, even though it had obeyed God's Word.
2. This they had done during persecution.
W. The church in Laodicea (Rev. 3:14-20):
1. Was the worst church mentioned in the New Testament.
2. Believers were neither hot nor cold.
3. Bragged about their wealth, claiming they had need of nothing, but in reality were wretched, miserable, poor, blind, and naked.
4. God admonished them to totally repent and allow him to reenter and once again fellowship with them.
Clarence Benson offers the following appraisal of the growth, character, and organization of the early church.
"There were daily additions to the number of believers, and only a short time after the day of Pentecost the number reached five thousand. At the end of the first century, Pliny told the Emperor Trojan that 'so many believe in Christ that the temples of pagan worship are deserted.' At the end of the third century there were no less than five million adherents, for 'the Church lifted empires off their hinges and turned the stream of the centuries out of its channel.' By the tenth century there were fifty million members, and despite the long night of popery and the chill of formalism which followed, at the opening of the nineteenth century professing Christendom numbered two hundred million.
The classic history of ancient Rome is given by Gibbon in Decline and Fall of the Roman Empire, written in the eighteenth century by a scholar who was distinctly antagonistic to Christianity. But even Gibbon named four distinct reasons why Christianity grew so rapidly in the ancient world:
A. The inflexible zeal and enthusiasm of the Christians.
They took the teachings of Jesus at their face value. They refused to compromise with any pagan religion or secular code. As a later historian comments, 'They were absolutely happy, always getting into trouble.'
B. The Christian doctrine of the future life. Even among the most brilliant of the Greek and Roman writers, ignorance, hesitancy, and professed insincerity about immorality are found.
C. The miraculous power ascribed to the early Church.
'With great power gave the apostles witness' (Acts 4:33). Marvelous miracles were wrought by the disciples to demonstrate the truth of their assertion. Some of these are recorded in the New Testament, but there were many more.
~ the doctrine of the church
D. The pure, austere morals of the Christians. They would not compromise with pagan immoralities. They abandoned sins when they became Christians, lived exemplary lives and exhibited a standard of virtue unknown to the ancient world. The virtuous way of life was beyond the understanding of men. They had been used to 'mystery' religions imported from the Orient, and were dependent upon secret rites for their appeal. But the ancient Christians exhibited what the apostle calls, 'the mystery of godliness.' The first Christian aim in those days was to be Christlike in life.
The character of the local church is the sum-total of the character of its members. Today there is a vast difference in the character of the various members of the average church—in every local assembly there may be 'tares' and 'wheat' growing together, that is, both saved and unsaved members. The apostolic Church was perhaps the nearest approach to the true Church. The early Christians were:
1. United (Acts 2:44; 4:32; Eph. 4:1-7).
'All that believed were together, and had all things common.' The apostolic organization was more than a Christian church. It was a Christian family. Bound by ties more solemn and sacred than ties of blood, they lived each day in mutual help and apart from the world. Its members were entirely agreed on all the weightier matters of the church, for they were all taught by the same Spirit. They were of one mind concerning God, Christ, the Holy Spirit, the depravity of sin, the necessity of holiness, the inspiration of the Scriptures, and the importance of prayer. The mighty operations of the Spirit of God were evidenced as the result of their unity.
2. Steadfast (Acts 2:42; Eph. 4:14-16).
a. Steadfast in doctrine.
No turning aside from facts to fables, no heaping up teachers with itching ears, no wavering like the waves of the sea, tossing about from doubt in despair! They were steadfast in their belief in God's Word.
b. Steadfast in fellowship.
If the members had stopped to criticize, no doubt they would have found faults in their church, but they felt that the society of Jerusalem composed the true Church, so they remained steadfast. They were quick to see their own failures, but slow to criticize others' faults.
c. Steadfast in the ordinances.
Christ was the substance of sermons and the center of worship. The institution of the Lord's Supper and of Baptism represented the work of grace in the hearts of the early believers (Rom. 6:3, 4; 1 Cor. 11:23-26).
d. Steadfast in prayer.
They prayed 'in one accord' and received such a wonderful answer that they continued steadfast in prayer. The true Church is composed of praying Christians (Acts 1:3, 4, 12-14).
3. Charitable (Acts 2:45; 4:34, 35; Eph. 4:28-32).
They 'sold their possessions and goods, and parted them to all men, as every man had need.' The members gave spontaneously. Their love for perishing souls was so great that they sold out their businesses and disposed of their lands, laying the money at the disciples' feet. They gladly gave up the care of their possessions for the care of priceless, immortal souls. The people who engaged in this sharing responded as the result of spontaneous expression of Christian affection and faith, not by legislated direction or force. Their charity was a wonderful testimony of the love of Christ in their lives. Those who looked on the scene could well comment, 'See how those Christians love.'
4. Joyful (Acts 2:46, 47; Eph. 5:18-21).
They continued daily with one accord in the temple with gladness and singleness of heart. It was this singleness of heart that made them happy. They were not divided between Christ and the world, but being wholly the Lord's, they rejoiced in the Lord. Their communion with Christ was not clouded with the things of time and sense. All things were to them full of God, and since they rejoiced in God, they were full of His joy.
5. Successful (Acts 2:41, 47; 5:14; 6:7; 13:44; 16:5; 18:8).
Never was a church so richly blessed as the apostolic organization. It grew by leaps and bounds. For the first two centuries the Church ran along the ground like wild-fire, and out of nothing assumed such vast proportions that the whole world was 'turned upside down.' a. They had favor with God.
The early members were added to the Lord (Acts 5:14) and by the Lord (2:47b). These members were real additions. Frequently today only the names of members are added to churches. These names increase the numbers, but they do not augment the churches' strength. These members adulterate the churches, weaken and defile them, and bring upon them much grief and dishonor. It is quite evident that the devil adds continually to churches such as are not saved. When the Lord adds to the church it is quite a different matter. These members are united, steadfast, charitable, joyful; it is their
presence that makes the churches successful.
b. They had favor with men.
It is a most remarkable thing that in spite of opposition and persecution from rulers and governments, the early Church was exceedingly popular—far more than the average church today. The sincerity and joy of these first Christians could not fail to impress the men of the world who were looking for life and happiness. These men believed in the reality of what they saw, and when they realized that the members of the church were united, steadfast, charitable, joyful, and downright earnest, they were greatly moved."
VII. The Symbols of the Church. There are six main symbols depicting Christ and his Church in the New Testament. These are:
A. The Head and body.
"For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another" (Rom. 12:4, 5).
"Know ye not that your bodies are the members of Christ?" (1 Cor. 6:15).
"For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body" (1 Cor. 12:12,13).
"Now ye are the body of Christ, and members in particular" (1 Cor. 12:27).
"There is one body, and one Spirit" (Eph. 4:4).
"For we are members of his body, of his flesh, and of his bone" (Eph. 5:30).
"And he is the head of the body, the church" (Col. 1:18; see also 1 Cor. 10:16, 17; Eph. 1:23; 2:16; 4:12, 16; 5:23; Col. 3:15).
In light of these verses, the church, his body, is to:
1. Be in subjection to the Head.
2. Experience unity with the Head.
3. Work in glad service for the Head.
4. Take direction from the Head.
B. The Bridegroom and the bride.
"For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (2 Cor. 11:2).
"Husbands, love your wives, even as 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. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the church" (Eph. 5:25-32).
"Come hither, I will show thee the bride, the Lamb's wife" (Rev. 21:9; see also Eph. 5:2; 3:14-21).
From these verses we learn that Christ's love for his Church is:
1. Unconditional.
2. Unbounded.
3. Unknowable.
4. Unmerited and undeserved.
5. Unequaled and unparalleled.
C. The Vine and the branches.
"I am the true vine, and my Father is the husbandman. Every branch in me that bear- eth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing" (Jn. 15:1-5).
This beautiful passage relates the responsibilities of the branch.
1. It is to abide in the vine.
2. It is to bear (not produce) fruit from and for the vine.
3. It is only to bear fruit. A branch is useless for anything else. Its wood cannot be used for furniture, firewood, or building purposes.
4. It is to bear much fruit. This is in stark contrast to Israel, God's fruitless Old Testament vine (Jdg. 9:7-15; Ps. 80:8; Isa. 5:1-7; Ezek. 15:2; Hosea 10:1).
5. It is to be submitted to pruning.
D. The Shepherd and the sheep.
"I am the good shepherd; the good shepherd giveth his life for the sheep" (Jn. 10:11).
"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant" (Heb. 13:20).
"And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away" (1 Pet. 5:4).
Thus, to his Church, Christ is the Good Shepherd (because of what he has accomplished in the past, namely justification—see Ps. 22), the Great Shepherd (because of what he accomplishes in the present, namely, sanctification—see Ps. 23), and the Chief Shepherd (because of what he shall accomplish in the future, namely, glorification—see Ps. 24).
E. The High Priest and a kingdom of priests.
"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar peo-
pie; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light" (1 Pet. 2:9).
"And hath made us kings and priests unto God and his father" (Rev. 1:6).
"And hast made us unto our God kings and priests: and we shall reign on the earth" (Rev. 5:10).
"But they shall be priests of God and of Christ, and shall reign with him a thousand years" (Rev. 20:6).
The Old Testament priest was to offer up an animal sacrifice. The New Testament priest is to offer up sacrifices also, but of a different kind. He is to offer up:
1. The sacrifice of his body as a living offering (Rom. 12:1).
2. The sacrifice of praise (1 Pet. 2:5, 9; Heb. 13:15).
3. The sacrifice of doing good (Heb. 13:16).
4. The sacrifice of substance (Heb. 13:16).
F. The Cornerstone and the living stones.
"Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief comer stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit" (Eph. 2:19-22).
"To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Pet. 2:4, 5). Note: There are two Greek words translated by the one English word "temple."
1. Naos, referring to the holy place and the Holy of Holies.
2. Hieron, having in mind the entire temple structure, outer courts, porches, porticoes, etc.
The Temple mentioned in Ephesians 2:21 is naos. While upon earth Christ never entered the naos area, which was restricted to the Levitical priests alone. He drove the moneychangers from the hieron temple, not the naos temple. But now, his church has actually become that which he could not enter during his earthly ministry.
Dr. Earl Radmacher writes the following concerning the role of Christ as cornerstone.
"In Christ, Jew and Gentile have been united in one as the cornerstone by which the two partitions of the building are united. In Christ the building has coherence and stability in its structure. In Christ, the rest of the budding finds its inner harmony, oneness, correspondence, and design." (The Nature of the Church, p. 262)
VIII. The Old Testament Foreshadows of the Church. The institution of the church, of course, was not revealed in the Old Testament. Paul makes this clear in Ephesians 3:1-12. However, there are two special brides mentioned in the Old Testament whose lives beautifully lend themselves as a remarkable foreshadow of the coming New Testament church. These two women are Eve and Rebekah.
A. The bride Eve.
1. Eve proceeded from Adam's side as the church came from Christ's side (Gen. 2:21, 22; cf. Jn. 19:34).
2. Eve thus became espoused to the first head of creation while the church would be joined to the final Head of creation (Gen. 1:28; cf. Rev. 11:15).
3. Eve became bone of his bone and flesh of his flesh, while the church did the same with Christ (Gen. 2:23; cf. Eph. 5:30).
B. The bride Rebekah. Genesis 24 is the greatest single typical chapter in the entire Old Testament. The four key individuals involved in this chapter are Abraham, Isaac, the servant, and Rebekah.
1. Abraham sends his trusted servant to a distant land to fetch a bride for Isaac his son. He becomes a type of the Father who has done the same for his Son (Gen. 24:4; Mt. 22:2, 3).
2. Isaac, having been previously offered up on Mt. Moriah, is content to await the arrival of his bride. He becomes a type of the Son who now awaits the arrival of his bride in heaven (Gen. 24:63; Heb. 10:12-14).
3. The servant arrives in that distant land for the sole purpose of taking a bride. He becomes a foreshadow of the Holy Spirit.
a. He was sent by the Father (Jn. 14:16).
b. He came at Pentecost to take a bride (1 Cor. 12:13).
c. He elevates Christ as the servant did Isaac (Gen. 24:36; Jn. 16:13, 14).
4. Rebekah, upon hearing about Isaac, agrees to go with the servant. She becomes a foreshadow of the church.
a. Like the church and Christ, she loved her bridegroom even before seeing him (1 Pet. 1:8).
b. Like the church and Christ, she received an earnest from the riches of Isaac (Gen. 24:53; 2 Cor. 1:22; Eph. 1:14).
c. Like the church and Christ, she begins her long pilgrimage to meet her bridegroom (Gen. 24:59; 1 Pet. 2:11).
d. Like the church and Christ, she is prayed for by her bridegroom (Gen. 24:63; Rom. 8:34).
e. Like the church and Christ, she is received into the home of her father-in- law (Gen. 24:67; Jn. 14:2).
IX. The Organization of the Church. Henry Thiessen writes:
"There have been individuals and groups of believers who have taught that the Scriptures give no warrant for our present-day organized
churches. It is held that believers should get together, observe the Lord's Supper, study God's Word, and cooperate in Christian service without anything resembling a formal organization. But that this is an extreme view of the matter is clear. There are indications that very early in Jerusalem the Church must have had at least a loose kind of organization, and there is conclusive evidence that soon thereafter local churches were definitely organized.
That there must have been a simple organization even in the Church in Jerusalem is evident from a number of things. The believers adhered to a definite doctrinal standard (Acts 2:42; cf. Eph. 20); they met for spiritual fellowship (ibia); they united in prayer (Acts 2:42; Mt. 18:19, 20); they practiced baptism (Acts 2:41) and observed the Lord's Supper (Acts 2:42, 46); they kept account of the membership (Acts 2:14, 41; 4:4); they met for public worship (Acts 2:46); and they provided material help for the needy of their number (Acts 2:44, 45). The Apostles were the ministers in this Church, but they soon added the seven men of Acts 6:1-7 to take care of the ministration to the poor. On the day of Pentecost they were assembled in 'the upper room' (Acts 1:13; 2:1), wherever that may have been; but more usually they seem to have met in some home of a Christian (Acts 2:46), though for some services apparently they still visited the temple (Acts 2:46; 3:1), as we have just seen. All these factors indicate the beginnings of organization in the Jerusalem Church.
A. They had church officers. There are, besides the example of this first Church, many other indications that the Scriptures teach the propriety and necessity of organizing local groups of believers into churches. Paul, when retracing his steps from Derbe on his first journey, 'appointed for them elders in every church' (Acts 14:23). The original indicates that this was done by a show of hands and not by apostolic authority. He definitely asks Titus to 'appoint elders' (Titus 1:5). We have already seen that the Jerusalem Church appointed stewards to look after the need of the poor (Acts 6:1-7). There must have been a way of ascertaining the sentiment of the people, and a regulation that stated who was entitled to vote on the question (Acts 6:2-6). In the Church at Ephesus there were 'elders' (Acts 20:17), in the Church at Antioch, 'prophets and teachers' (Acts 13:1), and in the Church at Philippi, 'bishops and deacons' (Phil. 1:1).
B. They had stated times of meeting. We are informed that the disciples met on the 'first day of the week,' immediately following Christ's resurrection (Jn. 20:19, 26). In his first letter to the Corinthians Paul instructs the readers to lay by them in store as the Lord has prospered them on the first day of the week (1 Cor. 16:2). That is, on that day the collection was to be taken. On Paul's last journey to Jerusalem he stops at Troas and meets with the disciples there on the first
day of the week (Acts 20:7). And in the Revelation John tells us that he was in the Spirit on the 'Lord's Day (1:10). We have already referred to Canright's work, in which he proves that Sunday observance originated with the apostles. There must have been an action taken with regard to the day to be observed and business transactions presuppose an organization.
C. They regulated church decorum (1 Cor. 14:34) and exercised church discipline. Jesus had given instructions that in the case of a believer who refused to bow to private admonition, the dispute was to be referred to the church for discipline (Mt. 18:17). Paul requests the Corinthians most definitely to exercise church discipline (1 Cor. 5:13). He gives similar instructions to the Church at Rome (Rom. 16:17). In 3 John 10 we are told that Diotrephes acted high-handedly in church discipline. Here again organization is presupposed; for it is necessary to draw the line in such matters.
D. They raised money for the Lord's Work. Writing to the Corinthian Church from Ephesus, Paul says that he has already given orders to the churches of Galatia, and then gives them instructions to contribute to the collection for the saints (1 Cor. 16:1, 2). They are to give systematically (on the first day of the week), proportionately (as each may prosper), and purposefully (for the saints). In his Second Epistle to the Corinthians he urges them to give liberally (2 Cor. 8:7-9; 9:6) and cheerfully (2 Cor. 9:7). He commends the Macedonian churches for their great liberality in this connection (2 Cor. 8:1-5) and urges the Corinthian Church to follow their example (2 Cor. 8:6—9:5). In his Epistle to the Romans he tells of the offering which he is taking to Jerusalem (Rom. 15:25-28). Before Felix, Paul refers to this offering which he had brought to his nation (Acts 24:17). It is dear that he thinks of this contribution as coming from the 'churches of Galatia' and the 'churches of Macedonia.' The same thing is implied when Paul says that the Corinthians began a year ago (2 Cor. 8:10; 9:2). They did this as individuals composing the Church; and yet he addresses them as a group. Organized effort seems to be implied in his exhortation to carry out their earlier intention (2 Cor. 8:11; 9:3-5).
E. They sent letters of commendation to the other churches. This was done when Apollos left Ephesus and went to Corinth (Acts 18:24-28). It is also implied in Paul's sarcastic question, whether he will have to bring letters of commendation when he returns to Corinth (2 Cor. 3:1). Romans 16:1, 2 is probably a sample of such a letter with regard to Phoebe. Insofar as this practice grew, it must have become necessary to ascertain the mind of the church as to who was worthy of such a letter. Organization is to be presup-
posed in such a procedure. The Council at Jerusalem rendered a decision with reference to the conditions on which Gentiles might be admitted into fellowship (Acts 15:22-29). This, too, presupposes an organization of some sort or other." ( Lectures in Systematic Theology, pp. 415-417)
X. The Government of the Church. Within the confines of organized Christianity today three separate church systems of government exist. These are:
A. The monarchial, hierarchial form. This is also known as the Episcopal system, taken from the Greek word episkopos, translated in the New Testament by the two English words "overseer" (Acts 20:28) and "bishop" (Phil 1:2; 1 Tim. 3:2; Titus 1:7; 1 Pet. 2:25).
The Roman Catholic, Episcopal, Methodist, and Greek Catholic churches have all adopted (with various modifications) this basic form of church government. It is a government by bishops, aided by priests and deacons. The essential concept is that the right to consecrate other bishops and ordain both priests and deacons belongs only to the bishops themselves. This provides a succession of bishops and their rulership over the two subordinate ministries.
This system of government arose during the second century a.d. and is not to be found in the New Testament.
B. The federal, representative form. This is also known as the Presbyterian system, taken from the Greek word presbuteros. This word, found sixty-two times (in its noun form) is always translated by the English word "elder." Its system of government is best illustrated by the Presbyterian and Reformed churches of today.
The federal system operates somewhat similarly to that of the U.S. government. Each local church duly elects ruling elders to represent them. This group forms the church session. A distinction is usually made in this session between those ruling elders who govern but do not teach, preach, or administer the ordinances, and those elders (the chief being the pastor) who do (1 Tim. 5:17).
The next high-ranking body in this system is the presbytery, which includes all ordained ministers or teaching elders and one ruling elder from each local congregation in a given district. Although pastors are elected by their own congregations, they must be approved by the presbytery.
Above the presbytery is the synod (from a Greek word meaning "company"), and over the synod is the general assembly, the Supreme Court of its kind. Charles Ryrie writes the following:
"Arguments in support of the federal type include the fact that elders were appointed by the apostles (Acts 14:23; Titus 1:5), there were obviously rulers over the churches besides the apostles (Heb. 13:7,17), in matters of discipline the leaders gave instructions as to what to do (1 Cor. 5; 1 Tiih. 5:20), and ordination passages imply the federal system." ( A Survey of Bible Doctrine, p. 146)
W. L. Lingle suggests that the Jerusalem Council in Acts 15 illustrates this form of government. He writes:
"If the church at Antioch had been entirely independent it could have settled this question for itself, and with such men as Paul and Barnabas present it was abundantly able to do so. As a matter of fact the Church at Antioch referred this question to a church council at Jerusalem. . . . Note well that it was composed of apostles and elders. It must have looked a good deal like a Presbyterian Synod or General Assembly. Note also that this council composed of apostles and elders, after full deliberations, settled the question authoritatively, and that the Church at Antioch and other churches accepted its decisions." ( Presbyterians: Their Ministry and Beliefs, p. 16)
C. The congregational, democratic form. This type of government is clearly seen in Baptist, Congregational, Evangelical Free, Disciples of Christ, and Independent Bible churches. Followers of this form believe no outside man or group of men should exercise authority over a local assembly. Therefore, the government should be in the hands of the members themselves. The pastor is considered to be the single elder in the church. He is called and elected by the church congregation. Deacons are then chosen to assist him in shepherding the flock. Again, to quote from Charles Ryrie: "Arguments in favor of this form of government include the many passages that speak of the responsibilities of the entire church (1 Cor. 1:10; Phil. 1:26), the passages which seem to commit the ordinances of the church to the entire group, not just leaders (Mt. 28:19, 20; 1 Cor. 11:2, 20), the apparent involvement of the whole church in choosing leaders (Acts 6:3, 5; 15:2, 30; 2 Cor. 8:19), and the fact that the whole church was involved in exercising discipline (Mt. 18:17; 1 Cor. 5; 2 Thess. 3:14ff.).
Under the congregational system, the pastor is usually considered to be the single elder in the church. This is supported by the fact that the seven churches of Revelation 2 and 3 apparently had a single leader (called the 'angel' but referring to a human leader), and by the fact that in 1 Timothy 3 the first part of the passage speaks of the bishop (elder) while the latter part (vs. 8-13) mentions the deacons. This would seem to indicate that there was only one elder in each church although there were several deacons." (A Survey of Bible Doctrine, p. 147)
XI. The Officers of the Church.
A. The kinds of officers.
1. Bishops (1 Tim. 3:1-7; see also Titus 1:5-9). "This is a true saying. If a man desire the office of a bishop, he desireth a good work" (3:1).
The Greek word for "bishop" is episkopos and refers to an overseer. Here, of course, Paul had in mind the office of the pastor.
Another name found in the New Testament which may refer to this same position is "elder" (presbuteros in the Greek). These two terms, bishop and elder, are often used interchangeably (Acts 20:17-28; Titus 1:5-7). The former term (bishop) speaks of his office responsibility, while the latter term (elder) refers to his spiritual maturity.
2. Deacons (1 Tim. 3:8-12). The exact nature and duties of this office are nowhere set forth in any systematic way in the New Testament. It seems almost certain that the office was created to solve the organizational problem of the early church, due in part to its rapid growth (Acts 6:1-8). The Greek word for "deacon" is diakonos. (See also Rom. 12:7, here translated "ministry," and Phil. 1:1.)
3. Deaconess (1 Tim. 3:11). Does this verse indicate the office of a deaconess? It is the view of some (Dr. Homer Kent, Grace Theological Seminary; Dr. Kenneth Wuest, former Greek instructor. Moody Bible Institute; etc.) that it does.
B. The qualifications for officers.
1. Bishop (1 Tim. 3:1-7).
a. He must be a male.
b. He must be blameless (without reproach).
c. He must be the husband of one wife. Few New Testament statements have been the object of so much speculation as verse 2: "the husband of one wife." There are two main interpretations to the verse.
(1) "The prohibition of polygamy" view. According to this theory, Paul is simply saying no church member who had several wives in his home could qualify as a bishop. However, this view has serious problems.
(a) Paul had already forbidden this years ago (Rom. 7:1-3; 1 Cor. 7:2).
(b) The Roman government had outlawed polygamy at this time.
(c) There is no evidence that the early church ever had this problem.
(d) This term literally says a "one-woman man" and is found again in 5:9 (though here reversed) where it speaks of a widow as a "one-man woman."
(2) "The prohibition of divorce" view. According to this theory a divorced and remarried man is prohibited from occupying the office of the pastorate, regardless of the circumstances which may have surrounded the divorce.
d. He must be vigilant (temperate).
e. He must be sober (serious-minded).
f. He must be of good behavior (orderly). This would be reflected in his sermons, clothes, and life manner.
g. He must be given to hospitality (a lover of strangers).
h. He must be "apt to teach" (having the ability and love for teaching; see Eph. 4:11).
i. He must not be given to wine.
j. He must not be a striker (not pugnacious).
k. He must not be greedy for money.
l. He must be patient (reasonable, gentle).
m. He must not be a brawler (not contentious).
n. He must not covet (desire something belonging to someone else).
o. He must rule his own house well.
p. He must not be a novice (a new convert).
q. He must maintain a good report from without (a good public testimony in his immediate community).
2. Deacon (1 Tim. 3:8-13).
a. He must be grave (held in high respect).
b. He must not be double-tongued (two- faced, a talebearer).
c. He must not be given over to wine.
d. He must not be greedy.
e. He must hold forth the mystery of the faith (know, explain, and defend the great theological truths of the Bible).
f. He must maintain a pure conscience.
g. He must be tested and proven (his testimony within the church must be good).
h. He must be blameless (his testimony without the church must be good).
C. The responsibilities of the officers. In Philippi- ans 1:1, Paul writes to "all the saints in Jesus Christ which are at Philippi, with the bishops and deacons."
Three well-known authors write concerning these officers and their duties. The first is Dr. John Walvoord.
"The mention of bishops and deacons indicates the advanced state of organization of the Church at Philippi now composed of mature and gifted believers from whom recognized leaders had come. As A. R. Fausset notes, 'This is the earliest epistle where bishops and deacons are mentioned, and the only one where they are separately addressed.' Of course, as early as Acts 6, men were appointed in the church to serve in a way similar to deacons. Although not called deacons, the prominence of this appointment of men to special service in Acts seems to recognize its significance. Elders were appointed in every church as early as Acts 14:23, and are mentioned in Acts 11:30; 20:27, 28; 1 Thessalonians 5:12,13." ( Philippi- ans, Triumph in Christ, p. 24)
Greek scholar Kenneth Wuest writes:
"The word bishop is the translation of a
Greek word used in secular pursuits of an overseer in any capacity, for instance, the official in charge of the repairing of a temple or an officer in an army. The word itself means 'to look upon.' Paul uses it as another name for an elder, the latter being the title of the office so far as statutes in the church is concerned, the former being the title that indicated the responsibility and activity of the office, that of overseeing the spiritual welfare of the local church. He brings the two names together as designating one individual in Acts 20:17, 28.
The word deacon is the English spelling of a Greek word that was used as a general term to designate a servant. It covered both slaves and hired servants. It represented a servant, not in his relation to his master, but in his activity. The same word is translated 'minister' in 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of the office is given us in Acts 6." (Word Studies in Philippians, p. 28)
As a final note here, consider the comments of J. Dwight Pentecost:
"The word 'deacon' comes from a compound Greek word that means 'to stir up the dust.' It presents the picture of one who is moving so rapidly through the dusty lanes of the villages of Palestine to discharge his duty that his feet kick up dust as he goes. There was so much for the deacons to do they could not loiter nor tarry. They went about their ministry with such diligence that they were stirring up the dust; thus those who were set apart to this ministry were called 'those who stir up the dust' or deacons." ( The Joy of Living, p. 114)
Of these two offices, the most important is that of the bishop (pastor). In general it may be said that his responsibilities are as follows:
1. He is to administer the ordinances (Mt. 28:19, 20).
2. He is to be a man of prayer (1 Tim. 2:1).
3. He is to warn his flock (1 Tim. 4:1, 6).
4. He is to study the Word (2 Tim. 2:15).
5. He is to preach the Word (2 Tim. 4:2; Acts 6:2-4).
6. He is to exhort and rebuke (1 Thess. 5:12; Titus 2:15).
7. He is to watch over souls.
a. His own (Acts 20:28; Col. 4:17; 1 Tim.
4:16; 6:11).
b. Those of others (Acts 20:28-31; Heb.
13:17).
8. He is to feed and lead his flock (Acts 20:28; 1 Pet. 5:2).
9. He is to be an example to all (1 Cor. 11:1; 4:16; Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; Heb. 13:7; 1 Pet. 5:3).
Pastor John MacArthur, Jr., writes concerning Paul's fourfold perspective of pastoral priorities in Acts 20:19-22 (page 15 in Leadership, God's Priority for the Church):
"1. A right perspective toward God. 'Serving the Lord with all humility of mind, and with many tears, and trials, which befell me by the lying in wait of the Jews.'
2. A right perspective toward the church. 'And how I kept back nothing that was profitable unto you, but have shown you, and have taught you publicly.'
3. A right perspective toward the lost. 'And from house to house, testifying both to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.'
4. A right perspective toward himself. 'And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there.' "
To this list MacArthur then adds five more priorities as found in Acts 20:28-35.
"1. To keep right with God. 'Take heed, therefore, unto yourselves.'
2. To feed and lead the flock of God. 'And to all the flock, over which the Holy Spirit hath made you overseers, to feed the church of God, which he hath purchased with his own blood.'
3. To warn and watch ... to protect the flock (from false teachers and other emissaries of Satan). 'For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also, of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore, watch and remember, that for the space of three years I ceased not to warn everyone night and day with tears.'
4. To pray and study. 'And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them who are sanctified.'
5. To be free from self-interest. 'I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. I have shown you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said. It is more blessed to give than to receive.'" (Leadership, p. 41)
Before leaving this section, what about the responsibilities of women in a local church? Again, to quote from MacArthur:
"In Romans 16:1, a woman, Phoebe, is referred to as a diakonon, thus indicating that both men and women may serve in this office.
The Scripture does have much to say regarding the woman's role in the church.
Immediately after Christ's ascension, women gathered with the apostles and disciples in the upper room in Jerusalem. In the early church beginnings, women were a vital
part (Acts 5:14). One of the early converts, Mary, the mother of John Mark, donated her house as a meeting place for believers in Jerusalem. Lydia did the same in Philippi (Acts 16:14, 15). In the last chapter of Romans, eight women are named out of the twenty-six whom Paul singles out for significant service to Christ. The daughters of Philip were used of God to prophesy (Acts 21:8, 9). Aquila and Priscilla were used to instruct Apollos (Acts 18:24-26).
In addition to the historical precedent, the Scriptures give clear instruction for women's ministry: Women have a vital place in evangelism. Psalm 68:11 (RV): The Lord giveth the Word; the women that publish the tidings are a great host.'
Paul perhaps paid the highest compliment to women when he said, 'The woman is man's glory' (1 Cor. 11:7).
In addition to these positive areas of ministry for women, the Scripture indicates some areas where women are NOT to serve: 1 Timothy 2:11, 12 is the most important statement in the area of leadership roles in the church. Along with 1 Corinthians 14:33-35 it indicates a universal spiritual principle, that the divine order for women is subordination (not inferiority) to men. This principle is based on the facts that woman was created last (1 Tim. 2:13) and was first to sin (1 Tim. 2:14). Since the emphasis in both passages seems most easily applicable to public worship, women are not to be in positions of authority over men.
Nowhere in the New Testament is a woman ever commended to serve as an elder. In fact, it's obvious that 1 Timothy 3:1-7 and Titus 1:5-9, which list qualifications for elders, can refer only to a man.
At first 1 Timothy 2:12 may appear negative and unfriendly toward women, but the words are in fact,'. . . expressive of a feeling of sympathy and basic understanding. They mean: let a woman not enter a sphere of activity for which by dent of her very creation she is not suited.' (Wm. Hendriksen, 1 b 2 Timothy b Titus, p. 108)
Placing women in responsibilities meant for men misuses their Godgiven calling and forfeits their areas of greatest ministry." (Leadership, pp. 38-40)
A final quote from Charles Ryrie is helpful here:
"There are many times on both the home and foreign fields where there are simply no men to do the work. In such instances this writer feels that we need to remember that Paul not only commanded that things be done decently and in order, but also that they be done. In such cases, then, one feels that it is better to do the work with capable women, even though this is not ideal, than to do nothing. However, women must be cautioned against continuing in such work
after there are trained men available for the job. ... To know the scriptural pattern is absolutely essential. To aim our labors toward attaining the ideal is the only practical way to serve the present-day situation." (The Role of Women in the Church, pp. 80, 81) XII. The Ordinances of the Church. The meaning of an ordinance: An ordinance is an outward and visible symbolic rite commanded in the Bible to be practiced by the church which sets forth a central truth of the Christian faith. It is a memorial or reminder of some precious historical event of great significance.
The distinction between an ordinance and a sacrament: "A sacrament is something presented to the senses, which has the power, by divine institution, not only signifying, but also of efficiently conveying grace" (as defined by the Roman Catholic Council of Trent in 1551). An ordinance therefore differs from a sacrament in that it is performed not to obtain grace, but because the one observing it has already obtained that grace.
The number of the ordinances: The Roman Catholic Church teaches that there are seven sacraments. These are: ordination, confirmation, matrimony, extreme unction, penance, baptism, the eucharist (communion). Of these seven, the New Testament lists but two, and (as we have already seen) regards them as memorial ordinances and not sacraments. These two are the Lord's Supper and baptism.
A. The Lord's Supper.
1. The Scriptures describing the Lord's Supper. Matthew 26:26-30; Mark 14:22-26; Luke 22:17-20; 1 Corinthians 11:23-34. The actual details of the supper are not mentioned in John's Gospel. However, some believe Jesus had this in mind in John 6:51, 53-56.
2. The names for the Lord's Supper.
a. The eucharist (Greek word for the "giving of thanks"). Taken from 1 Corinthians 11:24.
b. The eulogia (Greek word for "blessing"). Taken from 1 Corinthians 10:16, "the cup of blessing."
c. The prosphora (Greek word for "offering"). This name came into being because gifts or offerings for the poor were made at the celebration of the supper.
d. Communion. This name derives from 1 Corinthians 10:16, "the communion of the blood of Christ."
e. The breaking of bread. This expression is found in Acts 2:42 and is thought by some to refer to the Lord's Supper.
3. The views concerning the Lord's Supper.
a. Transubstantiation: The Roman Catholic doctrine which teaches that the bread and wine actually become the body and blood of Christ when consecrated by the priest during mass, even though they still look and taste the
same. Thus the one partaking literally eats Christ's flesh and drinks his blood. Needless to say, this is without scriptural support. In fact, it is totally refuted by the book of Hebrews (7:24-27; 9:12, 24, 25, 28; 10:11, 12).
b. Consubstantiation: The Lutheran doctrine which teaches that, while the bread and wine remain the same, the presence of the body of Christ is nevertheless "in, with, and under" both elements. While this error is not as severe as the above, it too is totally unscrip- tural.
c. Memorialization: The doctrine which teaches that the bread and wine are mere symbols to remind and aid the believer in observing both the first and second comings of our Lord. This prectice is both scriptural and sensible (1 Cor. 11:24-26).
4. The Old Testament type of the Lord's Supper. A beautiful type is seen in the Passover Lamb, the sprinkled blood of which saved the Israelite from the death plague in Egypt prior to the Exodus.
"For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt" (Ex. 12:12, 13).
"Then Moses called for all the elders of Israel, and said unto them. Draw out and take you a lamb according to your families, and kill the passover. And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason, and none of you shall go out at the door of his house until the morning" (Ex. 12:21, 22 ).
"And it shall come to pass, when your children shall say unto you. What mean ye by this service? That ye shall say. It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped" (Ex. 12:26, 27).
In the New Testament Paul connects the Passover Lamb with that of the Lord's Table. Note:
"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wicked¬
ness; but with the unleavened bread of sincerity and truth" (1 Cor. 5:7, 8).
5. The purpose of the Lord's Supper. The Lord's table involves a threefold look.
a. We are to look backward. "For as often as ye eat this bread, and drink this cup, ye do show the Lord's death" (1 Cor. 11:26).
b. We are to look inward. "But let a man examine himself, and so let him eat of that bread, and drink of that cup" (1 Cor. 11:28).
c. We are to look forward. "Till he come" (1 Cor. 11:26).
The Lord's Supper is therefore historical, personal, and prophetical. It speaks of the cross, the conscience, and the crown.
6. The partakers of the Lord's Supper. What group is invited to this table? The Lord's Supper is only for believers, but it includes all believers. This would appear to be the case, whether they happened to be members of a given local church or not.
7. The prerequisites of the Lord's Supper. Individuals who are forbidden to partake: the unsaved and the unclean. John the apostle (who attended the first Lord's Supper) has given sound advice to aid both kinds of individuals here. To the unsaved, he offers John 3:16, and to the unclean (backslidden Christian), he extends 1 John 1:9.
8. The penalty of the Lord's Supper.
"For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep" (1 Cor. 11:29, 30).
Here several words deserve our consideration.
Unworthily. The word here is an adverb and not an adjective. Paul does not say, "If anyone who is not worthy partakes," but rather, "If anyone partakes in an unworthy manner."
Damnation. In the Greek this is the word krima, and should here be translated "judgment." (See Rom. 11:33; 1 Pet. 4:17 and Rev. 20:4, where the same word appears.) This judgment may be manifested in a twofold manner: through physical sickness (11:30) and through physical death—"and many sleep." The Greek word for sleep here is koimao and refers to physical death (Jn. 11:11, 12; Acts 7:60; 1 Cor. 15:6, 18, 20, 51).
At this communion service the fickle and self-centered Corinthians had so involved themselves in the supper that they had totally ignored other saints and the Savior. As a result some (the well-to-do) would stuff themselves with food and drink while others (the poor) would go away hungry.
Many things happened on that momentous night in the upper room, but here in 1 Corinthians 11:23 Paul singles out his be-
trayal by Judas, which may have been a hint describing what the Corinthians were actually doing also.
It should be noted that Paul does not teach here (1 Cor. 11:22) against having fellowship banquets in a church basement. He does, however, seem to limit the communion service itself to that of bread and wine.
9. The frequency of the Lord's Supper. Dr. Charles Ryrie writes:
"How often should the Lord's Supper be observed? Some churches do it every three months and usually precede it by a preparation service sometime during the week before the Sunday it will be observed. Others do it once every month, while some feel it should be observed every Sunday. Actually the Scriptures do not clearly specify the exact frequency of taking the Lord's Supper. Although the first believers apparently did it daily immediately following Pentecost, this does not mean that it was observed in every house gathering every day but only daily somewhere in the city of Jerusalem (Acts 2:46). At Troas (Acts 20:7) it was observed on Sunday, but the text does not explicitly state that it was done every Sunday, though such a conclusion would be easily inferred from the passage. But however frequently it is done, it might be well to observe it sometimes in the evening service—not only because it was a supper, but also because this allows those who may be prevented from coming to a morning observance to participate on a regular basis. Since it is one of the most important things a church does, it should always be given ample time and never 'tacked on' and rushed through." (A Survey of Bible Doctrine, p. 150)
B. Baptism.
"Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Mt. 28:19).
1. The meaning of the word baptism. Dr. Gordon G. Johnson writes:
"What do Greek authorities say about the meaning of the word? Let us consider three of the more well-known lexicons. The classical Greek lexicon was written by Liddell and Scott, Church of England men. The New Testament Greek lexicon was compiled by Thayer, a scholar of the Congregational Church. The lexicon of theological terms was written by a German Lutheran named Cremer. All these men agree that the word in its origin means to dip, immerse, submerge or overwhelm.
Dr. Thomas J. Conant in his Meaning and Use of Baptizein sums up a study of the use of the word throughout the his¬
tory of Greek literature with these words, 'In all the word has retained its ground meaning without change. From the earliest age of Greek literature down to its close, a period of about 2000 years, not an example has been found in which the word has any other meaning.'
The words sprinkling or pouring are never used in the New Testament for the rite of baptism. This has compelled scholars of all denominational groups to admit that in the original meaning and in the New Testament use baptism meant immersion. Luther said: 'The term baptism is a Greek word. It may be rendered a dipping, when we dip something in water, that it may be entirely covered with water.' Calvin says: 'The word baptize signifies to immerse; and the rite of immersion was observed by the ancient church.' Brenner, a Roman Catholic says, 'For 1300 years was baptism generally and regularly an immersion of the person under water, and only in extraordinary cases, a sprinkling or pouring with water. The latter was moreover disputed as a mode of baptism, nay even forbidden.' Other men may be mentioned, but this is sufficient to show us the universal acceptance of the meaning of the word 'baptism.'
We might then rightly ask, 'How and when did sprinkling become the mode of baptism?' This mode arose because people came to feel there was something magical about baptism and that it brought salvation to the recipient. This conception cannot be supported by Scripture. But if it were true, a person dying without baptism would be lost. A sick or injured person could not be immersed because of his physical condition, but he might die. If baptism were necessary to salvation, he would be lost. Thus, sprinkling began to be practiced.
The first record of the use of sprinkling was about a.d. 250 when Novatian lay sick in bed and thought he was to die. He had water poured all over him on the bed as an act of baptism. It wasn't until a.d. 1311 that the Roman Catholic Church at the Council of Ravenna made sprinkling or immersion allowables as modes of baptism. Not until 1644 did the Church of England adopt sprinkling by vote of Parliament. The year before it was voted upon and recommended to Parliament by the Assembly of Divines. The vote was 25 to 24 in favor of sprinkling. A New Testament Church cannot make such accommodations to human whim." (My Church, pp. 41, 42)
2. The kinds of baptism. It has already been demonstrated that the basic theological meaning of the word baptism is "identifica-
tion." Following is a list of eight different kinds of baptism in the New Testament. Each may be correctly defined by this word "identification."
a. The baptism of sin upon Christ at Calvary (Lk. 12:50).
b. The baptism of the Holy Spirit upon believers at Pentecost (Mt. 3:11; Acts 1:5; 2:1-4).
c. The baptism of all Christians by the Holy Spirit into the body of Christ" (1 Cor. 12:13).
d. The baptism of Israel unto Moses (1 Cor. 10:2).
e. The baptism of John the Baptist (national baptism of repentance) (Mk. 1:4; Acts 13:24).
f. The baptism of Jesus.
(1) With water by John (Mt. 3:15).
(2) With the Holy Spirit by the Father (Mt. 3:16).
g. The baptism for the dead (1 Cor. 15:29).
h. The water baptism of new converts in the book of Acts.
(1) At Pentecost. Here 3,000 were baptized by Peter and the apostles (Acts 2:41).
(2) At Samaria. Here many were baptized by Philip the evangelist (Acts 8 : 12 ).
(3) At Gaza. Here the Ethiopian eunuch was baptized by Philip (Acts 8:38).
(4) At Damascus. Here Paul is baptized by Ananias (Acts 9:18).
(5) At Caesarea. Here Peter baptized Cornelius and his friends (Acts 11:48).
(6) At Philippi. Here Paul baptized Lydia and the Philippian jailor (Acts 16:15, 33).
(7) At Corinth. Here Paul baptized Crispus, Gaius, Stephanas, and others (Acts 18:8; 1 Cor. 1:14, 16).
(8) At Ephesus. Here Paul baptized some followers of John the Baptist (Acts 19:3-5).
3. The false views on baptism.
a. That it is necessary for salvation. This is totally erroneous. Dozens of key passages, such as Romans 4:1-6; Ephesians 2:8, 9; Titus 3:5, and many others make it clear that salvation is by grace through faith plus nothing.
The strongest refutation of baptismal regeneration is found in 1 Corinthians 1:17: "For Christ sent me not to baptize, but to preach the gospel." In 1 Corinthians 15:1-4 Paul explains what the gospel is, and baptism is definitely not a part of it (see also 1 Cor. 4:15).
An oft-repeated "proof-text" for baptismal regeneration is Acts, 2:38: "Then Peter said unto them, repent, and be baptized every one of you in the name of Jesus Christ for the remission of
sins." The Greek preposition eis (here translated "for") can also be rendered, "because of," as it is in Matthew 12:41.
In addition, the question asked in the preceding verse (Acts 2:37) is not the restricted "What must I do to be saved?" of Acts 16:30, but the broader: "What shall we do?" Hence, it is not strange that we have here a broader answer than in Acts 16:30.
b. That it replaces circumcision. This cannot be, however, for several reasons.
(1) Circumcision was performed upon male babies only, but in the New Testament we have the baptism of women mentioned (Acts 8:12; 16:14,15).
(2) Circumcision had nothing to do with the faith of the baby. Only his nationality was in mind.
(3) Baptism has nothing to do with the nationality of the believer. Only his faith is in mind.
(4) Circumcision continued to be practiced among Jewish believers even after the institution of baptism (Acts 16:3).
4. The scriptural view on baptism.
a. That all believers be baptized. F.F. Bruce writes: "The idea of an unbaptized Christian is simply not entertained in the New Testament" (The Book of the Acts, p. 77). Baptism is therefore not a personal choice, but a divine command.
b. That only believers be baptized. The two words belief and baptism are inseparably linked together in the New Testament. Belief is always assumed to be the root of which baptism becomes the fruit. Note:
"Then they that gladly received his word were baptized" (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 as they went on their way, they came unto a certain water: and the eunuch said. See, here is water; what doth hinder me to be baptized? And Philip said. If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch: and he baptized him" (Acts 8:36-38).
"And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us" (Acts 16:14, 15).
"And brought them out, and said. Sirs, what must 1 do to be saved? And they said. Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway" (Acts 16:30-33).
"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. When they heard this, they were baptized in the name of the Lord Jesus" (Acts 19:4, 5).
In the light of the Scriptures the practice of baptizing infants must be completely ruled out.
5. The symbolism of baptism. What exactly does baptism symbolize? One's interpretation of this will determine his view on the mode of baptism also. Here are two views concerning the symbolism of baptism.
a. The view of the affusionist. He is one who sprinkles or pours the baptismal water. The affusionist believes the object lying behind baptism is to represent the coming of the Holy Spirit upon the believer. He reasons that inasmuch as Calvary is represented by one ordinance (the Lord's Supper) then there would be no need of a second ordinance representing the same event.
b. The view of the immersionist. He is one who requires the complete submerging of the believer in water. The immersionist relates baptism to Christ's death, burial, and resurrection on the grounds that the believer is said to have been baptized into his death, burial, and resurrection, according to Romans 6:1-10 and Colossians 2:11-13.
While it is true that there is a similarity here to the Lord's Supper, there are also important differences. Note:
(1) The Lord's Supper speaks primarily of Christ's death.
(2) Baptism speaks primarily of the believer's death.
(3) The return of Christ is seen in the Lord's Supper.
(4) The resurrection of Christ is seen in baptism.
(5) Justification (the cross) and glorification (the crown) are in view in the Lord's Supper.
(6) Sanctification is seen in baptism.
"Therefore, we are buried with him by baptism into death, that 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).
6. The purpose of baptism. Robert L. Saucy suggests a twofold purpose, a. Identification with the Savior.
"Baptism is, therefore, first and foremost, identification with Jesus Christ. By this act the initiate indicated that he was entering the realm of Christ's lordship and power. But not only was the name of Christ pronounced over the baptized, but the baptized also called upon the name of the Lord (Acts 22:16). In doing so, he openly confessed in penitence and faith his submission to the lord- ship of Jesus (cf. Rom. 10:9). It is, as Beasley-Murray aptly notes, the time when one who has been an enemy of Christ makes 'his final surrender.' Baptism is therefore the sign of the working of the gospel in which God unites the believer to Himself through Christ, and the believer testifies to the subjective reality of that union in his life.
Identification with Christ is also identification with His great saving acts. The waters of baptism are thus related to washing or cleansing from the defilement of sin (Acts 22:16; 1 Cor. 6:11; Heb. 10:22; cf. Acts 2:38). Even more often, however, in Scripture the baptismal act signifies the believer's death to the old life and his resurrection as a new creature in union with Christ. The apostle bases his appeal to a holy life on the fact that '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). Similarly, to the Colossians he writes, 'having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead' (Col. 2:12, NASB). Peter sees an analogy to baptism in the flood waters of judgment and death through which Noah was borne by the ark to a new life (1 Pet. 3:20 ff.). While cleansing from sin is the result of this partici-
pation with Christ, the salvation experience is, at its heart, the death of the old life and the resurrection to a new life in union with Christ. The importance of this understanding and its significance in understanding baptism is emphasized by Moule when he notes that 'as soon as baptism is treated chiefly as a cleansing, the tendency is to interpret it as a cleansing from past sins, with the corollary that thereafter the baptized must keep himself clean. But as long as membership in Christ is treated as a new life . . . the supernatural, wholly divine agency is more prominent.' "
b. Identification with the church.
"Identification with Christ is at the same time identification with His body, the church. Death and resurrection with Christ refer not only to union with Christ but to a unity of Christ composed of many members. 'For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ' (1 Cor. 12:12; cf. Rom. 12:4, 5). One is not united to the Head without at the same time being united with the body. So Paul writes that all believers in Christ are made into 'one new man' (Eph. 2:15).
Since baptism signifies the inward reality of the participation into His body, it was the normal initiatory rite into the visible body. In this act the new converts were identified outwardly with the fellowship of believers (Acts 2:41). Not only is the individual transition from the old life to new life made public in baptism, but the transition from union with the world to that of the community of believers is proclaimed as well. In the rite of baptism the believer took his stand with the disciples of Christ." (The Church in God's Program, pp. 194, 195)
XIII. The Worship of the Church.
"Give unto the Lord the glory due unto his name: worship the Lord in the beauty of holiness" (Ps. 29:2).
"But the hour cometh, and now is when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth" (Jn. 4:23, 24).
A. The definition of worship. There are three Greek verbs translated by the one English word "worship." These words are:
1. Proskuneo: "to bow or prostrate oneself in submissive lowliness and deep reverence."
2. Sebomai: "to look upon with awe."
3. Latreuo: "to render service for."
Andrew W. Blackwood has defined it thus: "Worship is man's response to God's revelation of Himself." To worship God is therefore to ascribe to him the supreme homage of which he alone is worthy.
B. The importance of worship. The difference between Adam and all other creatures in the Garden was not in his size or strength, but in his ability (and command) to worship the Creator.
C. The reasons for worship.
1. We are to worship God for his work in creation.
"O come, let us worship and bow down: let us kneel before the Lord our Maker" (Ps. 95:6).
"The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying. Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created" (Rev. 4:10, 11; see also Ps. 8).
2. We are to worship God for his work in redemption.
"And they sung a new song, saying. Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by the blood out of every kindred, and tongue, and people, and nation" (Rev. 5:9).
D. The elements in worship. How are New Testament church members to worship God? What characteristics should be seen in their personal lives and in their local assemblies? How can true worship best be effected in the church?
1. Through the ministering of God's Word.
a. It should be studied (Acts 6:2; 2 Tim. 2:15; 3:15).
b. It should be read (Col. 4:16; 1 Thess. 5:27; 1 Tim. 4:13; Rev. 1:3).
c. It should be taught (Acts 2:42; 6:7; 12:24; 18:28; 19:20; 1 Tim. 4:6; 2 Tim. 1:13; 2 : 2 ).
d. It should be preached (2 Tim. 4:2).
2. Through the keeping of the ordinances.
a. The ordinance of baptism.
b. The ordinance of the Lord's Supper.
3. Through the singing of psalms, hymns, and spiritual songs. (See Eph. 5:19; Col. 3:16; Jas. 5:13). Robert Saucy writes: "The many doxologies extolling the 'blessedness' (Rom. 1:25; 9:5; 2 Cor. 11:31; Eph. 1:3) and 'glory' of God (Rom. 11:36; Gal. 1:5; Phil. 4:20; 2 Tim. 4:18), which occur at the beginning as well as within and at the end of the New Testament epistles are expressive of what took place in the worship services." ( The Church in God's Program, p. 184)
4. Through the lifting up of prayers, intercessions, supplications, and thanksgivings. (See Acts 2:42, 46; 3:1; 4:31; Eph. 6:18; Phil. 4:6; Col. 4:2; 1 Thess. 5:17; 1 Tim. 2:1, 2, 8.)
5. Through the offering up of sacrifices. According to 1 Peter 2:5-9 and Revelation 1:6,
every New Testament believer is a priest unto God. The main function of the Old Testament priest was to sacrifice. So it is with the New Testament priests. Their priestly service toward God is fourfpld.
a. The sacrifice of our bodies (Rom. 12:1).
b. The sacrifice of our praise (Heb. 13:15).
c. The sacrifice of our good works (Heb. 13:16).
d. The sacrifice of our substance (Phil. 4:18).
XIV. The Stewardship of the Church.
"Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful" (1 Cor. 4:1, 2).
". . . as good stewards of the manifold grace of God" (1 Pet. 4:10).
In the New Testament world a steward was the manager of a household or estate. He was appointed by the owner and entrusted to keep the estate running smoothly. Both Paul and Peter write with this background in view, reminding us we are God's stewards. The estate responsibilities entrusted to us are threefold.
A. How we use our time. Pastor David Jeremiah writes:
"There is a gift which comes to us from a royal source each day of our lives, bright and sparkling, absolutely untouched, unspoiled. What is this gift? The priceless gift of time. Each day we receive a fresh, new supply—24 hours, 1,440 minutes, 86,400 seconds. Twenty-four hours we have never lived before—twenty-four hours we shall never live again." ( Biblical Stewardship, p. 9)
B. How we use our talents (see Mt. 25:14-30; Lk. 12:37; 1 Cor. 4:7; 7:7).
Pastor Jeremiah points out the following:
1. God has wisely given each individual a talent or talents to use for His glory.
2. What we do with what we have will be the basis of our judgment.
3. If we do not use our talent for God we will lose it.
C. How we use our money.
"In the New Testament there are thirty- eight parables. Twelve of these are about money. One out of every six verses in Matthew, Mark and Luke has to do with money. Because 100% of what we have comes from God, we are responsible to use it all wisely and in accordance with God's will. Like every other area of stewardship, God is interested in the whole picture, not just a percentage. What we do with all our treasure is important to Him!" ( Biblical Stewardship, p. 23)
How do I feel about money?
1. I must recognize that money comes from God (Deut. 8:18; 1 Chron. 29:11, 12; Jas. 1:17).
2. I must recognize that money in itself cannot satisfy (Isa. 55:1, 2).
It has been said that there are two kinds of unhappy people on this earth. The first
group is unhappy because they didn't get those things they wanted, while the second group is sad because they did.
3. I must refuse to substitute silver for the Savior (see Lk. 16:13; 1 Tim. 6:10, 17).
4. I must believe that God will graciously supply all my needs that I cannot honestly provide for myself (Mt. 6:31, 32; Phil 4:19).
5. The pattern of giving.
a. The example of the Macedonians (2 Cor. 8:1-3).
b. The example of the Father (2 Cor. 9:15).
c. The example of the Son (2 Cor. 8:9).
6. The plan of giving. Our giving should be systematic (1 Cor. 16:2).
7. The paradox of giving. A paradox is an apparent (but not real) contradiction. Here is the paradox. If I have $100 and give God $15 I should wind up with $85. But somehow that $85 will, in the long run, pay more bills and buy more necessities than the original $100 could possibly have done. The classic example of this is the two small fishes and five barley loaves given to Christ by a little boy (Jn. 6:9-13; see also Prov. 11:24, 25).
8. The purpose of giving.
a. That God's work might be supported (1 Tim. 5:17, 18).
b. That our lives might be blessed (Prov. 3:9,10; 28:20; Mai. 3:10; Lk. 6:38; 2 Cor. 9:6).
c. That other Christians might be challenged (2 Cor. 9:2). Paul encourages the Corinthian church to continue to collect their love offering for the needy saints, pointing out that in doing this their "zeal hath provoked very many" (2 Cor. 9:2).
d. That the Father might be glorified (2 Cor. 9:12).
e. That needy saints may be provided for (Acts 11:29; 1 Jn. 3:17).
9. The privilege of giving. Whether we realize it or not, God does not need our money. (See Ps. 50:12-15.) But he has graciously allowed us to give back to him—and actually get credit for it—that which is already his!
10. The pleasure of giving. "Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver" (2 Cor. 9:7; see also 2 Cor. 8:11, 12).
XV. The Discipline of the Church.
A. The definition of discipline. To discipline is to penalize an individual for breaking the laws of a unit of society to which he belongs with the view of restoring him back to those laws.
B. The basis of discipline. The basis of discipline of a local church is the holiness of God.
"Thy testimonies are very sure; holiness be- cometh thine house, O Lord, forever" (Ps. 93:5).
"Because it is written, be ye holy; for I am holy" (1 Pet. 1:16).
To take this holiness lightly is to invite discipline (Heb. 10:30; 1 Pet. 4:17).