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Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
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STUDY OF THE
CHURCH (ECCLESIOLOGY) Pastor SCOPE OF STUDY A. Foundation Of The Church B. Government Of The Church C. Elder Rule And Plurality D. Qualifications Of The Elders E. Ordinances Of The Church (Sacraments) F. Worship Of The Church G. Other Ministries Of The Church H. Distinctiveness Of The Church and I. FOUNDATION OF THE CHURCH A. The Meaning Of The 1. The
Greek Word a) The Greek
word for church is “ekklesia” and it comes from two words ek =
out of & kaleō = to call. So it could be said the church is made
up of those who were “called out by God”. 2. Original
Meaning a) Originally,
ekklesia meant an assembly of some sort, primarily a political one. It
referred to the actual meeting rather than the people themselves. This
expression coincided with the Hebrew word gahal. 3. Christian
Expression a) When the
word became a coined expression for Christians, it uniquely referred to
people whether they were gathered or not. So a better translation of the word
would be those who were “called together ones” by God ones”. 4. English
Meaning a) The
English word “church” comes from the Old English word “cirice” or “chirche”.
Even this word comes from a Greek word kyriakos and means “belonging
to the Lord”. B. New Testament Usages 1. Pagan
groups “assembled” together. (Acts 19:39-41) 2. Israelites were viewed as being
“assembled” together (Acts 7:38) 3. Christians “assembled” in houses, i.e.
“local church” (Ro 16:5; 1 Co 16:19) 4. The body of believers is the church, i.e.
“universal church”(Eph 1:22-23) C. Establishment And
Foundation Of The Church (Mt16:18) 1. The
Proposition (“and on this rock”) a) View #1
is that Peter is the rock or strong leader upon which the church will be
built. (1) The Roman
Catholics take this position and view Peter as the first Pope. (2) A problem however arises with the two
different words, “Peter” and “rock”. (3) “Peter” (petros - masc.) means a
rock or small stone. (4) Whereas “rock” ( (5) Therefore, there appears to be a definite
contrast between the two. (6) The word “and” (kai) can also be
translated “but”, emphasizing the contrast. b) View #2
refers to Christ Himself as the rock that the church will be built upon Him. (1) Grammatically,
it would be difficult to say Christ is directly speaking of Himself. (2) One would have to imagine Him literally
pointing to Himself while making this statement. (3) The word “this” rock (tauta) would
have to refer to something previously written. (In other words what clue in
the context identifies the “this” rock) (4) It would have to refer then back to Peter’s
statement in v16. c) View #3
refers to Peter’s statement (v16) of the Person and work of Christ, and that
teaching is the rock that the church will be built upon. (1) Peter was
answering Jesus’ question, “Who do you say I am?” (2) His answer reflected the Person (“the Son
of the Living God”) and work (“the Christ”) of Jesus. (3) Jesus not only confirmed Peter’s statement but He claimed
that it was made through Divine revelation (4) Therefore, the church would be built upon
the Divine truth about a Divine Person who accomplished a Divine work for
mankind. (5) Peter’s statement incorporates the Person of
Christ, so by implication, Jesus was referring to Himself in v18, but that
reference is specifically embodied in Peter’s statement. (6) This would appear to be the strongest
interpretation and is consistent with Scripture (1Co 2:2; Jn 20:31; 2. The
Promise (“I will build my church”) a) “I”
- Jesus Himself is the builder of the
Church. He is its originator, example, and head. ( b) “Will” -
It would happen in the future, but with certainty, only after He
ascends to the Father and sends the Holy Spirit (Act 2:1-4) c) “Build” - The word “build” (oikodomeo)
means to build a house or foundation. It was used with builders and
architects. Christ, Himself being the foundation will be the architect and
builder of His church (Eph 2:19-22) d) “My” -
The church is Christ’s possession, since He purchased it with His own
blood (1 Co 7: 22-23; Rev 5:9) e) “Church” -This word is used approx. 114
times in NT and this is its first reference. It is also the first time this
expression is used regarding the calling out and assembling of believers.
Christ is the head of the church and the church is his body made up of
believers (Eph 5:25-27). 3. The
Product (“and the gates of Hades will not overcome it”) a) The
Church is in a separate Kingdom ( b) The Church is engaged in spiritual battle
(Eph 6:11-12). c) The Church’s enemy is the ruler of this
world. (Eph 2:1-2). d) The Church is “Triumphant” - (lit = “not
forced down”). D. Conclusion 1. By understanding
that the foundation of the church is the person and work of Christ, the
believer will understand the central focus of the church, have the
discernment as to the main doctrines to defend the church, and have the
ability to teach the central truth of the church. II. GOVERNMENT OF THE CHURCH A. Minimal Government 1. Organization
at a minimum 2. Small group of elders 3. Emphasis on spiritual gifts 4. Membership downplayed 5. Discipline exercised 6. Problems a) not enough
organization in doctrine and logistics b) extreme isolationists 7. Quakers,
B. National Government a) State
organized churches b) State ruled churches c) State involvement varied d) As citizens, Christians should obey Government
(Ro 13:1-7) e) Problems: (1) Scripture
teaches separation of Church and State (Mt22:21) (2) Church discipline does not involve the
government (Mt 18:17; 1 Co 6:1-6) f) Anglican
Church ( C. Hierarchical Government a) Ruling
body in orders or ranks b) Subordinate to hierarchy c) Problems: (1) Assumption
of terms of “bishops” and “elders”
(Titus 1:5-7) (2) Didache (1st Cent teaching manual) only
mentions “bishops” (3) Apostolic office ended by 1st Cent. (4) Succession of doctrine, not apostolic
authority (2 Ti 2:2) d) Methodist
(less absolute); Episcopal (more absolute); Roman Catholic (totally absolute
i.e. Pope) D. Congregational Government a) Ultimate
authority of members b) Independent from individuals and
organizations c) Discipline by entire church (Mt 18:17;
1Co 5:4-5) d) Leadership by appointment by the church
(Acts 6:3-5; Acts 15:22) e) Problems: (1) Delegated
leaders, but counts as one vote (2) Dictatorial Pastors (cp. 1Pe 5:2-3) (3) Carnal Christians deciding for church (1Co
3:1-3) f) Baptist,
Congregational E. Federal (Presbyterian)
Government a) Major
authority of Church Leaders (Heb 13:17; Titus 1:5) b) Members retain some power c) In denominations, authority of
Organizational Leaders d) Federal Government would support office of
elders (1 Tim 3:1-7; Titus 1:5; 1 Pet 5:1) e) Federal Government would support office
of Deacons but not mandatory (Act 6:1-4; 1 Tim 3:8-13;Titus 1:5) f) Leadership by appointment by the elders
(Acts 14:23; Tit 1:5) g) Problems: (1) Federal
Government in Denominational churches can become totalitarian. (2) Leadership by appointment by totalitarian
elders. h) Presbyterian,
Reformed, Independent Bible, some Independent Baptist i) Considerations: (1) Federal
Government appears to be most biblical in an (2) Biblically, there is a blend of Federal and
Congregational. (3) Perhaps the biblical view could be said to
be an elder ruled church with congregational involvement and confirmation. III. ELDER RULE AND PLURALITY
OF ELDERS A. Elder and Elder Rule 1. The
Office of Elder is Spiritual Leadership (presbuteros) a) Presbuteros is used for an older man (Tit 2:2; 1Ti 5:1). b) Presbuteros is used for a position of leadership (Ex 17:5; Mt
15:2). c) Presbuteros is used for a NT church office (1Ti 5:17, 19; Tit
1:5). 2. The
Function of Elder is Oversight (episkopos) a) Episkopos means to look or watch (skopos) over (epi). b) Episkopos is one whose office and function is to oversee the
affairs and spiritual lives of the local body of believers (1Ti 3:1). c) Episkopos in Tit 1:7 (bishop - KJV; RSV) is interchangeable
with “elder” (presbuteros) in Tit 1:5. (1) It is speaking
of the same office, not introducing a new one. (2) The word “for” (gar) is a
conjunction connecting vss. 6 & 7. (3) [It is the] same
office as ‘elder’ in 1:5. ‘Elder is the title, oversight is the
function" (B. Weiss from A.T. Robertson’s
Word Pictures). 3. The
Ministry of the Elder is to Shepherd (poimainō) a) Poimaino means to rule, govern or to feed and
tend a flock literally or figuratively (1Co 9:7). b) The ministry of elders is to shepherd
believers by: (1) feeding
them the word of God (Jn 21:15-17; Acts 6:4), (2) guarding them from false teachers (Acts
20:28), (3) leading them spiritually (1Pe 5:2), (4) being a spiritual example for the flock
(1Pe 5:3). (5) Christ is the Great Shepherd (Heb 13:20;
1Pe 2:25; 1Pe 5:4). 4. The
Pastor is an Elder a) The
pastor is not a separate office. b) The pastor is an elder (1Pe 5:1). c) The term pastor (poimen - shepherd)
is only used once in Eph 4:11 and is combined with “teacher.” The office of “pastor/teacher”
supports the shepherding ministry as one of feeding the flock with the word
of God. d) The pastor/teacher/elder is considered a
“ruling elder” (1Ti 5:17a). e) The pastor/teacher/elder is considered
worthy of double honor (monetary 1Ti 5:17b). B. The Plurality Of Elders 1. The
majority of usages of “elder” are plural (18) a) References:
(Ac 11:30; Ac 14:23; Ac 15:2; Ac 15:4; Ac 15:6; Ac 15:22; Ac 15:23; Ac 16:4;
Ac 20:17; Ac 20:28; Ac 21:18; Php 1:1; 1Ti 4:14; 1Ti 5:17; Tit 1:5; Jas 5:14;
1Pe 5:1; 1Pe 5:2) 2. Very few
usages of “elder” are singular (4) a) Three
of them are dealing with qualifications (1 Ti 3:1; 1 Ti 3:2; Tit 1:7). (1) A
valid explanation for singular usage of the term, “elder” in these passages is
that Paul was speaking to any individual who desired to be an elder. (2) Even though Paul’s usage of “elder” is
singular in Tit 1:7, it is clear from v.5 that Titus was to appoint “elders”
(plural) in every town. b) In
1 Timothy 5:19, “elder” is used in the singular because, God forbid, there
should be more than one elder under accusation at one time. 3. Plurality
of Elders in Acts and the Epistles a) Elders
(plural) were appointed in each church (Acts 14:23). b) There were elders (plural) in the church
at c) There were elders (plural) in the church
at d) There were elders (plural) in the church e) There were elders (plural) in the church
at f) There were elders (plural) in the church
at g) Elders (plural) laid hands on Timothy
(1Ti 4:14). h) Varying responsibilities points to the
plurality of elders (1Ti 5:17; James 5:14). i) Peter addresses the elders (plural) in
his epistle (1 Pet 5:1-2). C. The Duties Of
Elders 1. Pastoral
- to shepherd the church (1 Pet 5:2). (All responsibilities would fit under
this heading) 2. Didactic (educational) - to teach the
church (Acts 6:4; Eph 4:12-13; 1 Tim 3:2). 3. Officiate - to preside and lead in the
church (Heb 13:7, 17; James 5:14). 4. Administrative a) Elders
are to administrate by beings stewards (oikonomos - manager) of the
church (Tit 1:7). b) Elders are to administrate by being set
over (proistemi) the body (1Ti 3:5; 5:17). 5. Representative
- to represent the church (Acts 20:17; 1 Tim 5:17) 6. Judicial - make decisions within the
church (Mat 18:17; 1Co 5:4-5; 6:1-2, 5). D. The Structure
Of Elders And Deacons 1.
Elders are not responsible only for the spiritual welfare of the church
while Deacons care for financial matters, as is sometimes thought. Elders
have the oversight of all facets of the work [as in Acts 11:30]. (Ryrie,
Basic Theology, p 414-15). Deacons are to assist the elders in whatever area
the elders determine. 2. Perspectives: a) Incorrect: ELDERS − DEACONS (Spiritual)
(Financial) b) Correct: ELDERS
(Lead) ║
DEACONS
(Assist the elders) IV. QUALIFICATIONS
OF ELDERS A. Introduction 1. There
is enough biblical implication to pattern a church after the early church
with its elder-rule and plurality of elders. Another support for elder rule
is the distinct list of qualifications for elders in Scripture (1Tim 3:1-7
and Titus 1:5-9). If elder-rule were not practiced in the early church, then
there would seem to be little concern for their qualifications. 2. When studying the office of elders, it
becomes quite clear that Paul views spiritual qualification as a major
necessity (dei - of necessity; i.e. “must” - 1Ti 3:2) for spiritual
leadership. 3. In addition, these qualities are to be
practiced by all Christians, but especially the elders and deacons. B. Qualifications 1. A
Believer a) It
goes without saying that any officer of the church, especially an elder, must
be a believer. b) How else would he be able to make
disciples of Christ (Mat 28:19-20)? c) How could he have spiritual fellowship
with other believers (2Co 6:14)? d) Or how would he make spiritual decisions
(1Co 2:14)? 2. Above
Reproach (1Ti 3:2; Tit 1:6) a) In
general, an elder is to be blameless (anepilemptos - not lay hold upon,
accusation). In other words, there is to be no reproach that man (Tit
2:8) or Satan (Rev 12:10) can lay hold upon in an individual’s life. b) This is not to say that an elder is
sinless, but there is nothing in his life that he has not made right
concerning God and man (Mt 5:23-24). An elder’s testimony is the backbone of
the testimony of the church (1Ti 3:15). c) All spiritual leaders are to be above
reproach, even in very practical matters like providing for their family (1Ti
5:7-8). d) All believers are to be above reproach
(1Ti 6:14). 3. The
Husband Of One Wife (1Ti 3:2; Tit 1:6) a) The
phrase, mias gunaikos andra, could literally be translated, a
“one-woman man.” b) First, the obvious, historical, and
biblical assumption is that overseers are males (cf. 1Ti 2:12-13). This would
rule out woman elders or woman pastors. c) Secondly, there are numerous
interpretations of this phrase. (1) Some
erroneously suggest that this verse demands that an elder must be married,
though that would contradict Paul’s thoughts on celibacy (1Co 7:7, 26-35). (2) Some have suggested that this phrase opposes
an elder involved in polygamy. This phrase certainly does not support
polygamy but with a Greek culture of mistresses and temple prostitutes,
polygamy does not appear to have been a major issue. Neither does it appear
to be the intent of the phrase, otherwise then, 1Ti 5:9 (enos (3) Traditionally, this phrase has been taken
to mean that an elder must not be divorced and remarried. Even though divorce
and remarriage is biblically permissible by three biblical exceptions (1)
immorality - Mt 19:9; 2) desertion - 1Co 7:15; 3) and death - Rom 7:2), Paul
places the elders under a higher standard so that no reproach can be brought
upon the church. Note: Some historians and scholars have even taken this
phrase to disallow the remarriage of a widower (Clement of Alexandria, Athenagoras, Hermas, Ellicot, and special note: S.
Lewis Johnson). (4) Others argue that the phrase means that an
elder is a “one-woman-kind-of man.” That is to say that an elder must have
the inward and outward quality of being faithful to his wife. (a) The
phrase “one-woman man” doesn’t refer to marital status at all. Paul is giving
moral qualifications for spiritual leadership, not outlining what an elder’s social
status or external condition is to be. “One-woman man” speaks of the man’s
character, the state of his heart. If he is married, he is to be devoted
solely to his wife. Whether or not he is married, he is not a lady’s man. (MacArthur, The Master’s Plan for the Church, p
220) (b) The phrase is without the definite article,
which can suggest character or nature. (c) All of the rest of the qualifications are
without articles and describe characteristics. (d) In order to be a “one-woman-kind-of-man,”
it is absolutely necessary that an elder does not succumb to: (a) Impure thoughts (Jesus calls adultery - Mt
5:28) (b) Pornography (cf. Mt 19:9) (c) Being a flirtatious ladies man (d) Being an unloving husband (Eph
5:25) (e) Adopting the old cliché, “Can’t live
with them and can’t live without them.” That phrase came from a pagan and
worldly source. (5) In
conclusion, the “one-woman-kind-of-man” view appears to be supported
grammatically and contextually. However, it could also be argued in many
cases that a “one-woman-kind-of-man” would not be divorced. In addition, many
churches embrace the traditional view to prevent any reproach whatsoever
against the Lord’s name and his church. 4. Temperate
(1Ti 3:2) a) “Temperate”
(nephalios) strictly means holding no wine; or persons that are
sober and abstinent. It also means “to be sober and collected; vigilant and
watchful.” b) Since Paul will deal with intoxication in
vs. 3, here the word refers to sobriety in life and sober-mindedness. c) Elders ought to be serious and vigilant
about their character and responsibilities. (a) [the
elder] … attends to his care and charge; is watchful over himself, his words,
and actions; and watches for the souls of men, to do them all the good he
can...GILL d) All
Christians have reason to be sober-minded because the adversary is on the
loose (1Pe 5:8), they are engaged in a battle (1Th 5:8 cp. 2Ti 4:5), the end
of all things is near (1Pe 4:7), and the Lord is returning (1Th 5:6). e) Older men and deacon’s wives are
instructed to be sober-minded (Tit 2:2; 1Ti 3:11). f) Good, godly, and joyful humor is fine (Pr
15:13, 15; 17:22), but when it comes to spiritual things, that is the time to
be serious and sober-minded. 5. Prudent
(1Ti 3:2; Tit 1:8) a) “Prudent”
(sōphron) is defined by Friberg, as having ability to curb
desires and impulses so as to produce a measured and orderly life
self-controlled. Literally it means a, so(sozo) - healthy or sound
phrona (phren) - mind. b) Sōphron is similar to temperate (nephalios) but
literally means in one's right mind and senses, or able to control impulses.
It refers to good judgment in behavior because of the Holy Spirit’s control. c) A sound mind is a spiritually healthy
mind (Luk 8:35). d) A sound mind in absolutely necessary for
prayer (1Pe 4:7 cp. Eph 5:17). e) Christian men and women are to be
examples as those who have biblically sound minds (Tit 2:2, 5, 6). f) And so, an elder is chosen because of his
spiritual discernment. We need men in the church who will respond with
biblical discernment, not from the flesh or worldly passions. 6. Respectable
(1Ti 3:2) a) An elder
is to be “respectable” (kosmios - well arranged, seemly, modest) in
his conduct of godly decorum. b) He is one who is well ordered spiritually
and may be regarded as a man if integrity. c) The word kosmios is used to
describe godly women who are dressed modestly and not wildly or outlandish
(1Ti 2:9). d) Whereas “temperate” (nephalios)
would be internal, “respectable” (kosmios) would be external. e) Some denominations believe the sacraments
themselves dispense grace regardless of the minister’s integrity. The Bible
speaks against such thinking in two ways: (1) First of
all, the sacraments are not efficacious, i.e. they do not administer grace,
therefore they cannot save. (2) Secondly, the Scriptures teach that a man’s
conduct and character does matter. There is not to be a gap between the
Gospel they preach and the life they live. f) Therefore,
elder must exemplify decent, orderly and modest conduct that brings harmony
to the church. He must not be wild and outlandish, but a man of godly
decorum. 7. Hospitable
(1Ti 3:2; Titus 1:8) a) The Greek
word for “hospitable” is an interesting one; it is philoxenos, which
literally means a “friend of the stranger.” b) More succinctly, it means to extend
hospitality to all with one’s friendship and possessions (Acts 10:23; Acts
28:7). c) All believers are to practice hospitality
and meet the needs of God’s people (Rom 12:13). d) Peter exhorts all believers to offer
hospitality without grumbling (1Pe 4:9). e) Five times the Scriptures command the
believer to greet one another affectionately (Rom 16:16; 1Co 16:20; 2Co
13:12; 1Th 5:26; 1Pe 5:14). f) Thus, an elder is to express his love
through hospitality to all, especially looking at the needs of the church and
its ministry (Gal 6:10). 8. Able To
Teach (1 Tim 3:2; Titus 1:9-10) 9. An elder must
be one who is “able to teach” (didaktikos). 10. There are several nuances in regard to what didaktikos
actually is implying. a) Some suggest
that an elder be “apt at teaching”. (1) “apt teacher” (NRSV) (2) “apt at teaching” (GLT, MKJV) (3) “and with a gift for teaching;” ( (4) “and have the gift of teaching” (J.B.
Phillips) (5) “He must be a good Bible Teacher” (Living
Bible) g) Others would suggest that
an elder is to be “apt to teach” in the sense of being ready or inclined to
teach (DBY, GNV, KJV, TNT, YLT). h) Another group, which could very well be
placed in the first group, suggests that an elder be “able to teach” (NIV,
NAS95, NKJV) (1) “able to teach (TDNT) (2) “a skilled teacher” (BAGD) (3) “an able teacher” (NET) (4) “and be a capable and qualified teacher”
(AMP) i) Perhaps it might go
without saying that an elder who is “able to teach” should also be willing
(“apt”) to teach. He certainly could not refuse the responsibility of
teaching God’s people. However, it would not necessarily dictate that an
elder always had to be in a teaching position. j) On the other hand, one might be willing
(“apt”) to teach but not necessarily “able to teach,” especially in light of
refuting false teaching (2Tim 2:24). If a man were too young in the Lord to teach
the Bible effectively and to refute false teaching (Tit 1:9), he would not be
qualified to be an elder. k) Furthermore, teaching should characterize
the heart (Acts 6:4), priority (2Ti 4:1-4), and ministry (Acts 2:42a) of
elders. 9. Not
Addicted To Wine (1Ti 3:3; Tit 1:7) a. The
Greek word is (paroinos) (para = beside & oinos =
wine) and literally means “one who is alongside of wine”. The NIV reads, “not
given to drunkenness.” b. It would suggest that one spends much
time with the companionship of wine and is therefore addicted; i.e. a
drunkard (cp. Pr 23:29-30). c. Aristotle used the word of one who was
“tipsy” or “rowdy.” d. It is not sin to drink wine. What is
prohibited is the overuse and abuse of wine leading to drunkenness. The same
word oinos is used without prohibition in Jn 2:9-10 and 1 Tim 5:23).
Yet in our age of lack of control, abstinence is the better of the
recommendations. e. It is also given as an exhortation to
Deacons (1Ti 3:8). f. The spiritual leader is to be an example
of one who is not controlled by intoxication but controlled by the Holy
Spirit (Eph 5:18). i. It is a
continuous command not to let yourself become intoxicated (methuskesthe - pres.
pass. imper.). ii. Intoxication leads to reckless abandonment of
moral behavior (asōtia). iii. Rather, a believer is commanded to be
continually filled (plērousthe - pres. pass. imper) with the
Spirit by allowing him to have total command and control over his life. 10. Not
Pugnacious (Not Violent NIV) (1Ti 3:3; Tit 1:7) a. The word
for “pugnacious” is (plēktēs) and means to strike or smite
(cp. Rev 8:12). b. There could be an implication here of
this behavior due to drunkenness. c. The word would describe someone who
settled matters through brawling. I have actually heard where some leadership
meetings have ended in fisticuffs. d. It could also refer to a physically
abusive person. Still, it very well could apply to verbal abuse. e. The Arabic version [states], "not
wounding with his tongue. [This could be someone who is] …being too sharp and
severe in the admonitions and reproofs of weak brethren, or fallen believers.
(Gill) f. The spiritual leader is to be an example
of one who is not controlled by emotions or the flesh but by the Spirit (Eph
5:18) in all of his dealings with the body of Christ. 11. Not Self-Willed (Tit 1:7) a. Two
other qualifications which could be akin to “pugnacious” are found in Tit
1:7; “not self-willed” and “not quick-tempered.” b. “Self-willed” (authadēs) (auto
- self & hēdonē - pleasure cp. Jam 4:1; Eng. Hedonism)
means to be self-pleasing, self-loving, or stubborn and willful. c. d. Spiritual Leadership is not about the leadership
having their own way. Neither is it about doing it the Congregation’s way. It
is about doing it God’s way, God’s will. e. Elders ought to be dogmatic in the truth
of God, but when it comes to other things like preferences, they need to be
flexible. f. When it comes to ministries in the
church, elders have the oversight to what is being taught, but they also
ought to be open to the Spirit’s work in the lives of the body in regard to
ministry. g. The church these days could very well be
described as “Self-ism” or “Me-ism” or “Ego-centric” but we ought to be
“Theo-centric” or “Logo-centric” h. The same word is used in Pr 21:24 LXX and
describes one who is haughty or thinks they are better than others. i. The spiritual leader is to be an example
of one who is not controlled by self and self-pleasure but by the Spirit (Eph
5:18). 12. Not
Quick-Tempered (Tit 1:7) a. This
word is only used one time in the NT. Orgilos means prone to anger, or unbridled temper. b. Xenophon uses the word to say, [a
spirited horse,] like an angry man, he often causes many irreparable injuries
both to himself and to his rider. c. It comes from the Greek root orgē
which means wrath in regard to God (Rom 1:18; 1Th 5:9), in regard to man
(Rom 12:19; Jam 1:19; 1Ti 2:8), in regard to believers (1Ti 2:8). d. The OT uses orgilos to warn of the
consequences of anger. i. Anger can
lead to sin and strife in the body (Pr 15:18; 29:22). ii. Anger can influence others to anger and sin
(Pr 22:24). iii. Patience is a necessary quality for spiritual
leadership (Pr 16:32; Eph 4:26). iv. Anger is a foolish response and not
becoming of spiritual leaders (Pr 29:11; Ecc 7:9). e. The
spiritual leader is to be an example of one who is not controlled by his
temper but by the Spirit (Eph 5:18). 13. Gentle
(1Ti 3:3) a) Instead
of being self-willed or quick-tempered, gentleness is prescribed for the
spiritual leader in 1Ti 3:3. b) The Greek word for “gentleness” is epieikēs
and means to be considerate and meek and would be in contrast to being violent
or quarrelsome. (1) It can
also mean “moderation” as moderation at law, i.e. mildness in the sense of
not insisting on the letter of the law in a given case.” TDNT (2) Josephus uses the word to describe Moses,
the great lawgiver of c) Gentle consideration,
not abusive behavior, has a place within the church and the life of a
spiritual leader (Phil 4:5). d) Gentleness is a wise and biblical response
(Jam 3:17). e) Gentleness describes the character of
Christ (2Co 10:1). f) Gentleness should be our behavior in
spite of the response of others (1Pe 2:18). g) If Christ the Great Shepherd exercised
gentleness, then the under-shepherds (spiritual leaders) ought to exemplify
gentleness in the church and in their lives. 14. Peaceable
(1Ti 3:3) a) The word
“peaceable” does not come from the regular root for peace (eirēnē).
Rather it is the Greek word amachos which literally means “without
sword” or “without fighting” (Mt 10:34; 26:47). b) This word is probably only speaking
metaphorically of not fighting by quarreling as opposed to pugnacious (Jn
6:52; Acts 7:26). c) All believers are exhorted to be
peaceable and not quarrel (Tit 3:2; Jam 3:17). d) Instead of quarreling, the spiritual
leader should be patient in teaching (2Ti 2:24). In quarreling, the truth is
almost always lost. e) A spiritual leader must not look to start
quarrels or finish them, but rather he must be able to teach and prevent
quarrels. 15. Free From
The Love Of Money (1Ti 3:3; Tit 1:7) a) The word
is (aphilarguros – adjective with a negative) and literally means “not
a lover of shining (silver)”. (1) It
describes someone who is money-hungry that would take a bribe. (a) 2
Maccabees 10:20 But the men with Simon, who were money-hungry (philarguros),
were bribed by some of those who were in the towers, and on receiving seventy
thousand drachmas let some of them slip away. (2) The
Pharisees were lovers of money (Luk 6:14) (a) Jesus had
just finished the parable of the dishonest manager. (b) Jesus poignantly revealed the heart of the
Pharisees and of man in verse 13. (c) No one can serve God and money, therefore
an elder, a spiritual leader, must not be a lover of money. (3) The love
of money is the root of all kinds of evil (1Ti 6:10). (4) The love of money will characterize the
last days (2Ti 3:2). b) “Sordid
gain” (aischrokerdes) is a similar word is used in Tit 1:7 for
qualifications for elders and in 1Ti 3:8 for qualifications for deacons. (1) It refers
to a person who is eager to gain even if such gain degrades his moral
character. (a) The
“love of money” is a sinful motivation of the heart, while “sordid gain”
emphasizes a sinful way of going about getting money. (b) It is not wrong to gain money, but it is
wrong to do it in an unbiblical or shameful way. c) Since
elders are to be in charge of the finances of the church, it is imperative
that they are not doing it for selfish or shameful gain (1Pe 5:2). d) Increasing the church’s income is not the
church’s purpose. The church is to be concerned with the Father’s business.
i.e. the Kingdom (Mat 6:33). 16. Manages
His Own Household (1Ti 3:4-5) a. This
qualification sets forth that an elder must be a man who is able to manage
his family. b. The word, “manage,” comes from proistemi and
means to place or set before. In other words, one “set before” others is one
who presides over, superintends over, or rules over. c. This same word is used in speaking of
spiritual gifts (Rom 12:6-8), which is an asset to spiritual leadership. It
is spoken specifically about spiritual leaders of the church (1Th 5:12). This
qualification also applies to Deacons (1Ti 3:12). d. Paul is specifically referring that the
elder is to manage his own household (idiou oikou). This is qualified
with the phrase, “keeping his children under control with all dignity.” e. The elder’s children are to be under his
authority and control. The word for “under control” comes from the root word hupotassō,
which means to arrange under. It is a military term and means placed under a
chain of command. The bottom line is that children are to be submissive to
their parents. i. In Eph 6:1
and Col 3:20, the emphasis is on the children’s obedience. ii. The Greek word is hupoakouō,
which is sometimes synonymous to hupotassō and means to be under
the hearing of an authority. f. There is
a spiritual emphasis in the leadership of the household. Titus 1:6 includes
the description, “having children who believe.” i. First, this
would imply that the man is a spiritual leader in his home; and that he has
the ability to bring his family to salvation and sanctification. ii. Secondly, the word for believe (pistos) could imply “faithfulness” i.e. faithful living
being subject to God and their parents. His children would not be accused of
“dissipation” (asotia - reckless behavior, cp. Eph 5:18), or
“rebellion” (anupotaktos - a derivative and opposite of hupotassō)
which otherwise would suggest that his children were not believers. g. “With
all dignity” may be referring to the dignified manner in which the elder
manages his household (NET; 1Ti 3:8 cp. Eph 6:4) or most likely refers to the
reverent submission of his children (NIV; cp Tit 1:6). h. Paul’s point is this, if a man is not
able to manage his own household, then how could he manage or take care (epimeleomai
- an object of one’s care) of the i. The spiritual ability of leading a
family to salvation and sanctification is the same ability needed to lead the
church in salvation and sanctification. The elder must be one who possesses
such leadership qualities. 17. Not A New
Convert (1Ti 3:6) a. “New
convert” (neophutos) is made up of two Greek words, neos - new
or young and phuō - bring forth, sprout. A new convert is one who
recently has been converted. Spiritually speaking he is a, “new sprout” in
Christ. b. The reason he should not be in leadership
is because of the temptation to be come conceited (tuphoō - lit.
puffed up; to be extremely arrogant; 1Co 13:4). c. This does not mean that an older
Christian cannot become conceited. However, a new believer is more likely to
be tempted with pride, having been moved to leadership so quickly.
Furthermore, a new believer is not as familiar with the strategies of Satan. i. Pride was Satan’s
initial sin. He was puffed up with his own beauty (Eze 28:13-15, 17a). ii. Satan took the credit for his own beauty
instead of giving God his due honor. His heart was puffed up so much that he
wanted to make himself God (Isa 14:14). iii. A new convert is susceptible to not
realizing that the fruit in his life originates from the Lord. d. The new
convert is warned that if he becomes conceited, he would fall into the same
condemnation as the devil. i. Pride
brought judgment on Satan and he was expelled from heaven (Eze 28:17b). This
does not mean that a new convert will be expelled from heaven, but it does
suggest that pride comes before a fall (Pr 16:18). ii. God opposes the proud but gives grace to the
humble (Pr 3:34, Jas 4:6, 1Pe 5:5). e. Therefore,
it is not wise to place a new convert in a place of leadership. Only after a
convert grows and demonstrates maturity over a period of times does he become
eligible for leadership. f. Likewise, it is not prudent to place an
older convert, who is arrogant, in a place of leadership. For he to will
incur the same judgment as both Satan and the new convert. 18. Good
Reputation With Outsiders (1Ti 3:7) a. The
Greek word for “reputation” is marturia and
means, a “witness, testimony, or record”. It would be the testimony is
apparent to others. We also get our English word “martyr” from it, in the
sense that a martyr is a witness who dies for a cause before the eyes of
others (Acts 1:8). b. Everyone has a reputation, but we are to
have a “good” reputation. “Good” (kalos) would mean morally good,
attractive, admirable (Tit 2:10; 3Jo 1:12). c. That reputation is especially before
“outsiders” (exothen) or the world. i. The NASB
translates it as those, “outside the church.” The word church does not appear
in the Greek, but it is a fair implication of the fellowship of believers.
The NET translates it better with, “outside the faith.” ii. If the world is to be brought to Christ, may
it never be said that we have become its stumbling block. ( d. This is
the second verse in this section to mention Satan and his strategies. It is
the Devil’s (diabolos - slanderer; e. The believer must walk in a godly manner
and also be vigilant so as to not fall suddenly (empipto suddenly
fall, fall without expectancy; Lk 6:39; 10:36). f. It would most definitely apply to church leaders.
God forbid that individuals decide not to fellowship with a congregation
because of the bad reputation of one of its leaders. 19. Loving
What Is Good (Tit 1:8) a. b. A “lover of what is good” would be a
believer with the characteristic of goodness or “good-natured” (Mt 7:17;
Ac11:24). c. It would also be a believer who is
tireless in acts of goodness prompted by love (Ac 9:36). d. “Goodness” is a fruit of the Holy Spirit
in the life of a believer. e. The overseer must be for promoting what
is “good” among the body of believers and an example of one tirelessly
performing acts of goodness. 20. Just (Tit
1:8) a. This is
the Greek word dikaios and could be translated “righteous” or
“upright.” One who is just or righteous is one who conforms to the righteous
standards of society and God. b. In classical Greek, it refers to one who
is a citizen in good standing and innocent of wrongdoing (cp. Mat 27:19; Luk
23:47). This is akin to what Paul says about the believer’s subjection to
authorities in Rom 13:1-7. c. It carries the widespread connotation
that one’s life is characterized by doing what is right before God and man
(Gen 6:9; Gen 7:1; Job 1:1). d. The righteousness of Christ is imputed to
the believer’s standing (Rom 3:24). And righteousness is imparted in the
believer’s life (Rom 8:4). e. It is with utmost importance that the
spiritual leaders are active in pursuing what is right before God and man,
while rejecting anything to the contrary (Tit 2:11-12; 1Jo 2:29; 1Jo 3:7). 21. Devout
(Tit 1:8) a. Another
qualification for an elder is that he must be “devout.” Devout comes from the
Greek word hosios and means “undefiled by sin” or “pious” b. Zodhiates in, The Complete Word Study
Dictionary, makes a case that hosios is to be distinguished from dikaios
in the sense that dikaios “refers [also] to human laws and duties,” while
hosios refers to [conforming] to God and His laws.” c. Being devout is used as a characteristic
of a believer when he prays (1Ti 2:8). d. Christ was described as “holy” (i.e.
devout) in the prophecy of Ps 16:11 (cp. Acts 2:27) and as a high priest (Heb
7:26). e. A holy life will make the deepest
impression. Lighthouses blow no horns, they just shine. (D.L.
Moody) f. Holiness does not consist in mystic
speculations, enthusiastic fervours, or uncommanded austerities; it consists
in thinking as God thinks, and willing as God wills." (John
Brown, Nineteenth-century Scottish theologian) g. John Gill says that an elder is to be “devout
towards God, constant in all religious exercises in the closet, family, and
church.” 22. Self-controlled
(Tit 1:8) a. Self-control
is a characteristic of not only elders but of all Christian. b. “Self-control” (egkratês) takes
its sense from the stem krat, which expresses the power or lordship,
which one has either over oneself or over something. Perhaps the addition of
the preposition en (en – “in”) would
suggest the meaning of one who is “in control.” c. Self-controlled means “having a firm hold
over one's desires,” “having power over one’s passions,” or “controlling
oneself.” d. Self-control
is needed in order to restrain sensual appetites (1Co 7:9). e. Self-control is needed in order to
fulfill our God-given responsibilities (1Co 9:25). f. Self-control is needed to put into practice
what we learn from the Scriptures (2Pe 1:6). g. It might
be surprising to know to some Christian circles that self-control is also a
fruit of the Spirit (Gal 5:23). Being out of control is not a sign of
spirituality, rather it is being under the control of the Holy Spirit in
self-control. h. The Greek word is egkratês, denotes
self-mastery, and no doubt primarily relates to curbing the fleshly impulses
just described. Such a quality is impossible to attain apart from the power
of God’s Spirit (cf. Gal. 5:16). (Walvoord, BKC) i. [An elder is self-controlled] in eating
and drinking; continent from the lusts of the flesh; and even abstaining from
those things which might be lawfully used, though inexpedient, for the sake
of the weak, the peace of the church, and the glory of God. (John Gill) j. Today’s spiritual leaders must be
disciplined men yielding to the control of the same Holy Spirit, who will
never guide any believer to do anything contrary to the principles in
Scripture. C. Concluding thoughts on
Spiritual Leadership a. The
following principles of leadership emerge from biblical teaching: i. Christian
leaders should be certain that their goal is to serve God and others, not to
receive the title or honor that comes with leadership. ii. Leaders should not use their position for
their own advantage or comfort. No task should be "beneath"
them--although some tasks may be delegated. They should not ask others to do
what they are unwilling to do themselves. iii. Leaders will seek to distinguish their
own preferences from the will and welfare of the group as a whole. iv. Normally the position should seek the
leader. There may be some situations in which persons may apply or volunteer.
Nevertheless, when someone strongly desires a particular responsibility, his
or her motivation should be carefully examined. v. We must learn to see each other as valuable
to the Lord and basically equal in his sight. (Millard J. Erickson, The
Standard, May, 1982.) b. Effective
leadership is the willingness to sacrifice for the sake of predetermined
objectives. (Ted Engstrom, in Erwin
Lutzer, Pastor to Pastor, p. 117.) c. Leadership is the discipline of
deliberately exerting special influence within a group to move it towards goals
of beneficial permanence that fulfills the group's real needs. d. Charles Swindoll in, Living Above the
Level of Mediocrity, (p.107-8) wrote, vi. THE
WORLD NEEDS MEN... who cannot be bought; whose word is their bond; who put
character above wealth; who possess opinions and a will; who are larger than
their vocations; who do not hesitate to take chances; who will not lose their
individuality in a crowd; who will be as honest in small things as in great
things; who will make no compromise with wrong; whose ambitions are not
confined to their own selfish desires; who will not say they do it"
because everybody else does it"; who are true to their friends through
good report and evil report, in adversity as well as in prosperity; who do
not believe that shrewdness, cunning, and hardheadedness are the best
qualities for winning success; who are not ashamed or afraid to stand for the
truth when it is unpopular; who can say "no" with emphasis,
although all the rest of the world says "yes." QUALIFICATIONS OF
DEACONS I. DEFINITION OF A “DEACON” A. The Greek word for “deacon” is diakonos
and means someone who “serves or ministers”. The meaning of the root means “to
run errands” (Thayer) or “to raise dust in a hurry” (RWP). B. Diakonos represents the servant in his
activity for the work; not in his relation, (Thayer ) C. Every Christian is a diakonos
of Christ (Jn 12:26; Mk 9:35; Mk 10:43; Mt 20:26; Mt 23:11). D. Christ was the ultimate Diakonos (Mt
20:28; Mk 10:45). E. There is an office in the local church
called, “Deacon” (1Ti 3:8, 12) II. FUNCTION OF A DEACON A. There is a clear distinction then between
the two offices given in the New Testament, defined in their names. Elders
are “overseers” who lead, while Deacons are “attendants” who serve the
Elders. B. Whereas
it is not clearly stated, it appears that the origin of the office began in
Acts 6:1–6 where seven men were selected to care for the material needs of
widows in the congregation. That allowed the apostles to devote their time to
prayer and ministry of the Word. This indicates the function of deacons is to
be subordinate and auxiliary to the elders; while the elders teach the
congregation, the deacons care for the material needs of the congregation. (Enns, The Moody Handbook of Theology) C. Deacons serve under the leadership of
elders, helping them exercise oversight in the practical matters of church
life. (MacArthur Study Bible) D. In Greek writings “deacon” described a
waiter, a messenger, a steward, and a servant. These uses may reinforce the
concept that official deacons in the church did whatever kinds of service the
elders delegated to them. (Ryrie, Basic Theology, p. 418) E. Nowhere in the New Testament does it
command that there must be deacons. Therefore, it is assumed that deacons are
appointed as they are needed to support the elders of the church. III. QUALIFICATIONS OF DEACONS A. Many of the qualifications
listed for elders are repeated for deacons. In this study, we will not
revisit them in detail. They will simply be mentioned. B. But the point is made that the office of
deacon, like the office of elder, emphasizes spiritual qualifications. C. Another point that can be made is that
there are certain qualities that are necessary for any leadership in the
church. D. The elder qualifications repeated for
deacons are (1Ti 3:8-10, 11-12): 1. “[Not]
addicted to much wine” (mê oinō pollō prosechontas - 1Ti
3:8) - This refers to “not having hold of much wine.” It is akin to those who
keep themselves alongside wine (paroinos - 1Ti 3:3). 2. “[Not] fond of sordid gain” (aischokerdês
- 1Ti 3:8) - This is the same word as in Tit 1:7 and refers to a person who
is eager to gain even if such gain degrades his moral character. 3. “Beyond reproach” (anegkletos
- 1Ti 3:10) - This is the same word as in 1Ti 3:2 and Tit 1:6. It means that there is nothing in one’s life that he has not made right
with God and man (Mt 5:23-24). 4. “Husbands of only one wife” (mias
gunaikos Andres) - Literally this is a, “one woman kind of man,” the same
as in 1Ti 3:2 and Tit 1:6. Primarily, this is an
inward and outward quality of faithfulness to one’s wife. 5. “Good managers of their children and
their own households” - Again, this is the same word (proistemi)
used in 1Ti 3:4-5 to mean one who presides, superintends, or rules over his
family. He does this in a “good” (kalōs), honorable and
beneficial manner. E. The deacon qualifications that
are not repeated in the elder qualifications are (1Ti 3:8-10, 11-12): 1. “Men of
dignity” (1Ti 3:8) a) Friberg
defines “dignity” (semnos - reverence) as that which in a human
being calls forth veneration and respect from others. b) Such a one is a man, “who carries
himself towards other men with a combination of dignified independence and
kindly consideration.” (EXP) c) Deacons are to be men who have respect
and godly decorum in their character and in their affairs with others. 2. “Not
double tongued” a) A
double-tongued man (dilogos - lit. “two - words”) is a man who says
one thing to one person and another thing to another. In today’s language, he
could be called, “two-faced.” b) It would strongly imply one who is
deceitful and quite possibly hypocritical (Pr 6:17; Pr 10:18; Pr 12:19, 22). c) Since the whole of Christianity is based
on truth, it would be unfitting to have its officers dishonest in the affairs
of the church. 3. “Clear
conscience” (1Ti 3:9) a) The word
conscience (suneidesis) literally means, “with knowledge.” This would
refer to the innate moral knowledge and conscience that God placed within man
(Rom 1:19; 2:15). b) When man commits sin, it results with a
guilty conscience and a self-knowledge that God’s moral law has been violated.
When man does not commit sin, his conscience is clear (katharos -
clean, free from wrong cp. Acts 23:1). c) Consciences can be defiled (Tit 1:5) and
seared (1Ti 4:2), but the goal of the believer is to have a good conscience
(1Ti 1:5) in the sight of God and man (Act 24:16). d) A deacon must be one who holds onto the
faith while maintaining a clear conscience toward God and man. 4. “Served
well” (1Ti 3:13) a) A deacon
should be one who serves well. In order for a deacon to serve well, several things
are essential. b) First he must be a servant (diakonos)
of God, of the elders, and of the church. c) Secondly, he must accomplish such service
in a consistent and faithful manner. One in which he is able to look back at
the end his life with no regrets concerning his service. d) As a result, he is rewarded with two
things. The deacon is rewarded with a high-standing (bathmos -
respect) before God and man. In addition, he is rewarded with a strong and
great confidence in the faith. IV. MEANING OF DEACONESS A. In 1Ti 3:11, we have a
group listed in the middle of the deacon qualifications, simply identified
as, “Women” (NASB). Who are these women? There would be two possibilities: 1. Deaconesses 2. Wives of the deacons B. The word for “women” is gunaikas.
Gunê could refer to a woman of any age or a wife. The interpretation
naturally depends up n the context and historical background. C. Did a position of deaconess exist in the
NT churches? 1. There
are several passages that are used to support such a position. The problem
however, is that the word “deaconess” is not used in these passages. Rather,
the following descriptions are used: a) “Women
who have shared my struggle in the cause of the gospel” (Phil 4:3). b) “Fellow worker” (Rom 16:3). c) “Workers in the Lord” (Rom 16:12) d) There is no cause to take these passages
other than women who helped in the gospel in various ways. 2. The only
passage that support might be found for the position of deaconess is Rom
16:1-2 in reference to Phoebe. a) She is
called, a servant (diakonon feminine of diakonos) of the
church. b) Several versions translate diakonon
as “deacon” or deaconess*” (NLT, RSV*, NRS, and NJB*). c) Several others refer to diakonon as
“ministry or minister” probably in the sense of servant (YLT, DBY, DRA, NAB,
PNT, and TNT). d) The majority of versions translate diakonon
as “servant” quite possibly because she is described in vs. 2 not as a
deaconess but as a helper of many. e) No doubt, Phoebe was a prominent figure
in the early church. It is quite likely that she ministered to many and was
well known for it. However, there appears to be no compelling evidence in the
NT to declare that Phoebe or other women comprised a third group in the
church leadership known as, “deaconesses.” D. Having ruled out a formal
position of “deaconesses” in the NT church, 1Ti 3:11 probably then refers to
the “wives” of the deacons. 1. Otherwise,
it would be strange that Paul did not finish the qualification of deacons
first. 2. It would be logical to describe the
character of the deacon’s wives in the qualifications of deacons because it
was very likely she would be assisting in certain tasks. 3. They were no doubt honorable women and
their duties most likely consisted of aiding female baptism candidates, helping
during meals and feasts, visiting the sick, and ministering to the needy. E. As for the admonitions for
the deacon’s wives, they were to be: 1. “Dignified”
(semnos - godly reverence). This is the same word used in deacon
qualifications (1Ti 3:8). Deacons and their wives were to have respect and
godly decorum in their character and in their affairs with others. 2. “Not malicious gossips” (diabolos
- slanderous, false accusers, 3. “Temperate” (nêphalios).
This was a qualification given to the elders (1Ti 3:2). It means that one is
sober-minded in life and in spiritual things. It could possibly imply not
becoming intoxicated. 4. “Faithful” (pistos -
reliable). A deacon must be faithful and it is appropriate that his wife be
faithful to the ministry of the church. ORDINANCES OF THE
CHURCH I. ORDINANCE VS. SACRAMENT A. Sacrament 1. An
“ordinance” is a rite, liturgy, or practice of the Christian Church. Some
have called the ordinances of the church, “sacraments.” 2. A sacrament is believed by many to be a
medium by which grace is dispensed. 3. The Council of 4. The Roman Catholic Church holds to seven
sacraments. They are the Eucharist, Baptism, Confirmation, Penance, Anointing
the Sick, Matrimony, and Holy Orders. B. Ordinance 1. On the
other hand, an ordinance only conveys symbolic value. 2. Ordinances are restricted to those which
Christ ordered to be administered by the church. The majority of Protestant
churches regard Baptism and the Lord’s Supper as the only two ordinances for
the church. Some include foot washing. II. THE ORDINANCE OF BAPTISM A. The Institution Of Baptism 1. It was
commanded by Christ (Mt 28:19). a) Christ’s
command is actually to “make disciples” (mathêteusate - aor act
imper). However, in making disciples, it is necessary that a repentant sinner
be converted and then be baptized. b) Disciples are to be baptized in the name
of the Father, Son, and Holy Spirit. This is a direct reference to the
Trinity. c) Furthermore, after being converted,
disciples are to be taught and encouraged to grow in Christ (20). 2. It was
administered to Christ (Mt 3:13-16). a) Jesus
himself was baptized by John the Baptist (13), whose baptism was a baptism of
repentance and preparation for the Messiah (Mt 3:11; Mk 1:4; Lk 3:3). b) Since Christ was the sinless Savior, he
was baptized in order to follow and
“fulfill all righteousness” (15). c) Since Christ was the mediator, he was
also baptized in order to be identified with sinful man (Lk 3:21). 3. It was
approved by Christ (Jn 4:1-2). a) Though
Jesus himself did not baptize, he instructed and superintended his disciples
to baptize. b) The disciples’ baptism would have been a
baptism in acknowledgement that Jesus is the Messiah, not having yet died on
the cross. 4. It was
practiced by the early church (Acts 8:34-38; 18:7-8). a) It was the common practice of the early
church to immediately baptize those who believed on Christ as Messiah. b) In Acts 8:34-38 the eunuch was well aware
that baptism was an identification with belief in Christ and Christianity. c) In Acts 18:7-8, many believers were
baptized immediately after believing. B. The Significance Of
Baptism 1. It is a
public confession of salvation. a) We are
saved when faith is exercised in Christ’s work on the cross (Rom 10:9-10). b) “Confession” (homologeō
- say same thing, agree) is an outward evidence of internal faith. c) Baptism is an initial
opportunity to profess our internal faith in Christ. 2. It is an
identification with Christ’s death and resurrection. a) Water
baptism is a picture of spiritual baptism. b) At the moment of faith
(not water baptism) in Christ, the believer is spiritually baptized into
Christ’s death and resurrection. c) Christ’s death cut off
the power of sin (not the presence of sin) in the believer (Rom 6:6) and
Christ’s resurrection gives new life to the believer (Rom 6:4). d) It is also an
identification with the body of Christ (1Co 12:13). 3. It is an
obedience to Christ’s command. a) Christ
commanded the church to administer baptism to converts (Mt 28:19). b) A true evidence of
salvation for the believer is an obedient life. c) Baptism then, is one of
the initial acts of obedience for the new believer. 4. It is
not for baptismal regeneration. a) Baptismal
Regeneration (1) Baptismal
Regeneration is the belief that baptism is essential to salvation and results
in the remission of sins. (2) Paul refutes baptismal
regeneration when he states that Christ did not send him to baptize but to
preach the gospel (1Co 1:17). If baptism were necessary for salvation, then
it would have been part of the Paul’s gospel. (3) Salvation is by grace
through faith, and not by works (Eph 2:8-9). Those who hold to Baptismal
Regeneration make baptism a work for salvation. (4) The Scriptures teach faith in Christ alone
is the requirement for salvation. This conclusion is implied in the Gospel of
John where the word, “believe” is used some 88 times (Jn 20:31). The same
conclusion is found in Acts where “believe” is used some 46 times (Acts
16:31). b) Problem Passages (1) Mk 16:16 (a) Mk 16:16
does not teach baptismal regeneration. (b) Baptism was synonymous
with belief in the early church, not because belief plus baptism saved, but
because it was customary for a convert to be baptized immediately (Acts 2:41;
Acts 8:12; Acts 8:36-38; Acts 9:18; Acts 16:15; Acts 16:31-33; Acts 18:8). (c) The passage teaches faith
is the sole means of salvation and the absence of faith (not baptism) results
in condemnation. (2) Acts 2:38 (a) Acts 2:38
does not teach that baptism is necessary for salvation. (b) Unfortunately, the Greek emphasis is
difficult to see in English. (c) Literally it is, “All of you
(plural) repent, and each of you (singular) be baptized” (i) The
idea is that all are under the general call of the gospel to “repent.” (ii) However, the ones who received salvation,
were admonished to follow in obedience by being baptized. (iii) “For” (epi with the dative)
can also mean “on the basis of,” i.e. “on the basis of forgiveness of sins.” (d) A.T. Robertson (Forefather of Greek
grammarians): “My view is decidedly against the idea that Peter, Paul, or
any one in the New Testament taught baptism as essential to the remission of
sins or the means of securing such remission. So I understand Peter to be
urging baptism on each of them who had already turned (repented) and for it
to be done in the name of Jesus Christ on the basis of the forgiveness of
sins which they had already received.” (WP loc.) (3) Acts
22:16 (a) Acts
22:16 does not view baptism as a part of a formula for salvation. (b) The Greek shows that the phrases in this
passage are not connected but are clearly two separate phrases. (i) Phrase
#1 - “After rising (participle) you yourself be baptized (imperative);” (ii) Phrase #2 - “and wash away your sins
(imperative) after calling (participle) on the name of the Lord” (c) If baptism washed away sins, there would
not be two separate commands. (d) Ryrie: “Arising is necessary before
baptism, and calling before sins can be washed away.” (BT 337) (e) Translations: (i) having
risen, baptize thyself, and wash away thy sins, calling upon the name of the
Lord. (Young’s Literal
Translation) (ii) Arise and get baptized, and have thy sins washed
away, calling on his name. (Darby) (iii) having arisen, get thyself baptized and get
they sins washed away, calling on his name. (Lenski) C. The Mode Of Baptism 1. The word
“baptism” is a transliteration from the Greek verb baptizō. 2. There are three modes of
baptism practiced today: Sprinkling, Pouring, or Immersion. a) Sprinkling
(Aspersion) (1) Some argue that there were certain OT
rituals involving sprinkling (Num. 8:7). However, most OT references involve sprinkling
with blood not water (Ex 29:21; Lev 5:9; Num 18:17). (2) Some claim that sprinkling best pictures
the cleansing of the Spirit in Ezek. 36:25. But, Ezek 36:25 is speaking about
(3) Another argument is that Immersion was
improbable and impossible in certain circumstances (Acts 2:41 “three
thousand” ; Acts 8:38, 26 “desert road” ; Acts 16:33, 32 “in
his house” ) (See Immersion, #6) (4) Some
use Heb 9:10 to argue for sprinkling when it mentions, “various baptisms.” However,
Judaism did not practice baptism (except with proselytes) and most Bible
versions translate the noun, baptismoi as washings (ceremonial).
Furthermore, the first known mention of
sprinkling wasn’t until Cyprian (A. D. 248) (5) The majority of denominations sprinkle with
water (Catholic, Lutheran, and some Reformed). But, denominational majority
never supersedes biblical principles. b) Pouring
(Affusion) (1) Historically,
pouring was applied by the one baptizing pouring water three times over the head
of the one being baptized—once for each member of the Trinity. (Enns, The Moody Handbook of Theology) (2) Some claim that pouring best illustrates
the Holy Spirit being “poured” on those who trust Christ (Acts 2:17-18). (a) Actually,
Peter is quoting from Joel 2:28-29, which refers to the Spirit’s ministry
during the Millennium. (b) The typical NT expression for the Holy
Spirit with regard to the believer is “indwelling” (1Co 3:16). (3) Paintings
in the catacombs, picture the candidate standing in waist high water while
having water poured over them. (a) In
one of these subterraneous excavations [of the catacombs in Rome] is a fresco painting representing
our Lord as standing waist deep in Jordan, while John, standing on a rock, is
baptizing Him by pouring water on His head. (L.W. BATES, D. D., Water
Baptism; p. 20) (b) In another crypt, Jesus stands in the river
and John stands upon the shore pouring water upon his head. This is
attributed to the second century. (ibid.) (c) The problem is that the paintings may be
dated later than the first century and may reflect the contemporary tradition
belief. (4) It is
very possible that the early church practiced immersion unless they were
unable to find a suitable water source. In which case, pouring may have been
an acceptable alternative. (a) But
concerning baptism, thus shall ye baptize. Having first recited all these
things, baptize in the name of the Father and of the Son and of the Holy
Spirit in living (running) water. But if thou has not living water, then
baptize in other water; and if thou art not able in cold, then in warm. But
if thou hast neither, then pour water on the head thrice in the name of the
Father and of the Son and of the Holy Spirit. (Did. 7:1-3) c) Immersion
(1) Immersion
is the strongest view grammatically and contextually. (2) The word baptizō
primarily means to dip or immerse. (3) The usages in Classical
Greek illustrate the idea of immersion. It is used in reference to: (a) Being
drowned ( Epict.Gnom.47) (b) Sinking a ship
(Plb.1.51.6) (c) Being over one’s head and
up to one’s ears in debt (Plutarch.Galb.21) (d) Getting into deep water
(Plato. Euthydemus. 277d) (e) Dipping a cup in a bowl
(Aristophanes 14.5) (4) The
usages in the New Testament illustrate the idea of immersion. It is used in
reference to: (a) Dipping
the tip of a finger (Lk. 16:24) (b) Dipping food (Jn 13:26) (c) A robe dipped in blood
(Rev. 19:13) (5) The
phraseology of New Testament concerning baptism supports immersion: (a) “plenty
of water” (Jn 3:23). (b) “up out
of the water” (Mt 3:16). (c) “went
down into the water” (Acts 8:38). (d) “came up
out of the water” (Acts 8:39) (6) Immersion
could have been accomplished in every instance in the NT. (a) Acts
2:41 “three thousand” - Sufficient
pools existed in (b) Acts 8:38, 26 “desert
road” - Even deserted areas (Gaza)
were not waterless. (c) Acts 16:33, 32
“in his house” - Houses often
contained pools. (d) The early church Fathers
looked for "rivers, fountains, pools, sea, lakes or canals."
(Tertullian, "On Baptism"circa A.D. 200). Why would they have to do so if they were
only pouring from a basin? (7) Immersion
best portrays the believer’s identification with the death and resurrection
of Christ (Rom 6). D. The Views On Baptism 1. The Roman Catholic View a) “By either awakening or strengthening faith, baptism effects
the washing of regeneration”. (1) Through Baptism we are freed from sin and reborn
as sons of God. (Catechism of the Catholic Church, p.342) (2) Baptism is the sacrament of regeneration
through water and the word. (quote from Roman Catechism II,2,5; cf. Council
of Florence) b) Baptism is the ex opere operato (working of the element itself) (1) “Baptism not only purified from all sins,
but also makes the neophyte ‘a new creature,’ an adopted son of God, who has
become a ‘partaker of the divine nature,’ member of Christ and co-heir with
him, and a temple of the Holy Spirit.”
(Catechism of the Catholic Church, p.354) c) Baptism eradicates both original sin and venial sin. (1) By Baptism all sins are forgiven, original
sin and all personal sins, as well as all punishment for sin. (Catechism of the Catholic church, p.353) d) Faith does not have to be present. e) Therefore, baptism alone is the means of
salvation. f) Objections (1) Ephesians 2:8-9 teaches salvation is by
grace through faith. (2) New Testament emphasis is on faith apart
from works (Rom 3:28). (3) Even Mk 16:16 states faith has to be
present. 2. The Lutheran View a) Baptism imparts saving grace. (1) Of Baptism they teach that it is necessary
to salvation, and that through Baptism is offered the grace of God, (Augsburg Confession, 1530) (2) Therefore state it most simply thus, that
the power, work, profit, fruit, and end of Baptism is this, namely, to save.
For no one is baptized in order that he may become a prince, but, as the
words declare, that he be saved. But to be saved we know is nothing else than
to be delivered from sin, death, and the devil, and to enter into the kingdom
of Christ, and to live with Him forever. (The Large Lutheran Catechism) b) In order for baptism to be effectual,
there must also be saving faith. (1) That is, faith alone makes the person
worthy to receive profitably the saving, divine water. For, since these
blessings are here presented and promised in the words in and with the water,
they cannot be received in any other way than by believing them with the
heart. Without faith it profits nothing, notwithstanding it is in itself a
divine superabundant treasure. (ibid.) c) They would claim that baptism is
incorporated with faith not works. d) Objections (1) Though Mk 16:16 insists faith is a
prerequisite for salvation, it does not suggest that baptism is also a
prerequisite. (2) Though faith must precede baptism, it is
faith alone that lays hold of Christ and His salvation. (Eph 1:3 cp. Eph 4:5;
to incorporate baptism with faith for salvation violates Eph 2:8-9) (3) Jesus did not persuade people to be
baptized, but to believe (Jn 3:18; 6:28-29) (4) Paul did not persuade people to be baptized
but to trust in Christ (1Co 1:14, 17). (a) The issue is a serious one: If baptism is
essential for salvation, then to reject that gospel is to be damned; but if
salvation is through faith in Christ alone, then to add baptism as a
condition for salvation is to reject the true gospel and thus to be eternally
lost. (Dave Hunt, In Defense of the Faith, p.309) 3. Church of Christ a) Baptismal Regeneration is its distinctive
trait. (1) Of the principles cited above, one
characteristic marks most Christian Churches and Churches of Christ as
distinctly different from other modern evangelical or fundamentalist Christian
groups today. That is the teaching that a person is ultimately converted to
Christ and saved through faith in Christ and obedience to him in a believer's
baptism. (Independent
Christian Churches/Churches of Christ; www.wikipedia.com) (2) They teach that a believer's baptism is
Biblically… a work of God's grace, not a work of man [and]… the occasion when
one receives God's forgiveness for their sins, (ibid.) (3) Of all its beliefs, the Church of Christ
movement is perhaps best known for its view that water baptism is absolutely
essential for salvation.
(Hank Hannegraph, www.equip.org/free/CP0604.htm) (4) Further, let me remind you that the
Cambellites, "the Christian Church" who practice immersion and
adult baptism, are as in error concerning the teaching of Baptismal
Regeneration as is the Roman Catholic Church. (Baptism by Francis A. Schaeffer) (5) Others say: you're saved by water; the
Christian Church, the Churches of Christ, Disciples of Christ, have taught
baptismal regeneration through the years: that you can't get to heaven
without going through the water. (John MacArthur Jr, Baptism, A Matter of Obedience) (6) In and by the act of immersion, as soon as
our bodies are put under water, at that very instant our former or old sins
are washed away. Immersion and regeneration are Bible names for the same act.
It is not our faith in Gods promise of remission but our going down into the
water that obtains the remission of sins. W. E. Garrison, Alexander Campbells
Theology, 247-299 b) Baptism is part of their salvation
formula. (1) The requirements for salvation are commonly
presented in the following steps: (a) Hearing (the Word of God) (b) Believing (said Word) (c) Repenting (of one's sins) (d) Confessing (that Jesus Christ is the Son of
God) (e) Being baptized (by full immersion). (f) Continued faithfulness is enjoined because
the Church of Christ denies the doctrine of eternal security. (Theory of Salvation; Soteriology;
www.church-of-christ.org) (2) From this passage we go to what Jesus says
is important for salvation: (a) Believe – John 3:16 and 8:24; (b) Repent – Luke 13:3-5; (c) Confess – Matthew 10:32-33; (d) Baptism – Mark 16:15-16 and Matthew
28:19-20. (Marshall
Smith, Associate Pastor at WestWay Christian Church. Published a book, Salvation: What Jesus
Commands About Salvation) c) Baptism is the means by which spiritual
blessings are given. (1) You should know that by baptism: (a) You are saved from sins (Mk 16:16 1 Pe
3:21) (b) You have remission of sins (Acts 2:38) (c) Sins are washed away by the blood of Christ
(Acts 22:16; Heb 9:22; Heb 10:22; 1 Pe 3:21) (d) You enter into the church (1Cointhians
12:13; Acts 2:41,47) (e) You enter into Christ (Gal 3:26-27; Rom
6:3-4) (f) You put on Christ and become a child of
God (Gal 3:26-27) (g) You are born again, a new creature (Rom
6:3-4; 2 Co 5:17) (h) You walk in newness of life (Rom 6:3-6) (i) You obey Christ (Mk 16:15-16; Acts 10:48;
2 Th 1:7-9)
(www.church-of-christ.org) d) They would claim baptism is apart of
saving faith and that both are necessary for salvation. e) Objections: (1) Anything added to the finished work of
Christ declares that Christ’s death is not efficient for salvation. Grace is
only grace when it is received solely by faith (Rom 4:16; Gal 3:6-7; Gal
5:2-3). (2) The spiritual blessings in Christ also come
at the moment of faith in Christ apart from any works, including baptism (Holy
Spirit - Eph 1:3; Eph 1:13; access - Eph 3:12; spiritual
baptism - Rom 6:3, 4 cp. 1Co 12:13). (3) To claim that faith and baptism are
necessary for salvation is to make the unbiblical claim that faith and works
are necessary for salvation (Eph 2:8-9). (4) See B. 4. a. “Baptismal Regeneration” 4. The Reformed View a) The sacraments are outward signs and seals
of an inward reality. b) “Baptism is the act of faith by which we
are brought into the covenant and hence experience its benefits.” c) Baptism is the initiation into the
covenant and a sign of salvation. d) Quotes from Heidelberg Catechism
(Christian Reformed Church) (1) (Question:) How does baptism remind you and
assure you that Christ's one sacrifice on the cross is for you personally? (Answer:) Christ instituted this outward washing and with
it gave the promise that, as surely as water washes away the dirt from the
body, so certainly his blood and his Spirit wash away my soul's impurity, in
other words, all my sins. (2) (Question:)Does this outward washing with
water itself wash away sins? (Answer:) No, only Jesus Christ's blood and the Holy
Spirit cleanse us from all sins. e) Westminster Confession (1) Although it is a great sin to contemn or
neglect this ordinance, yet grace and salvation are not so inseparably
annexed unto it, as that no person can be regenerated, or saved, without it:
or, that all that are baptized are undoubtedly regenerated. (WCF 28:5) f) Objections (1) It appears contradictory to say that it is
an outward sign, but that baptism brings us into the covenant. (2) We experience all the benefits of salvation
the moment we believe, not after baptism (Eph 1:3). (3) A sign is not the agent, but a
representation. (4) Nowhere in Scripture does it say that
baptism is a seal or sign of a covenant. (5) Reformers hold to infant baptism, but where
then is the act of faith. 5. The Baptist View a) It is simply a testimony–an initial
profession of faith that a believer makes publicly. b) The symbol shows the community that the
individual is now identified with Christ. c) It is a sign or symbol of an inward
reality and is not a sacrament. (1) The view of Baptists and others is that
baptism is only an outward sign of an inward change. It serves as a public
testimony of faith in Christ. (Enns, The Moody Handbook of Theology) (2) [Baptism] is the public testimony by which
a new believer identifies with the universal and local church. It is an act
which signifies his salvation experience. (Derickson's Notes on Theology) (3) Baptists emphasize a believer's baptism by
full immersion, which is performed on non-infants after a public profession
of faith in Jesus as Saviour. (Baptist; www.wikipedia.com) (a) Baptist churches are usually regarded as an
Evangelical Protestant denomination originating from the English Puritan
movement, when they were often called "anabaptists" (meaning
"again" baptised, from Catholics baptised at infancy requesting to
be baptised as an adult).
(ibid.) (4) Baptism is a sign, or an outward
indication, of the inner change that has already occurred in the believer’s life.
It serves as a public identification of the person with Jesus Christ, and
thus also as a public testimony of the change that has occurred. (Nelson's New Illustrated Bible
Dictionary) d) There is no objective effect upon the
person, but ought to have a subjective effect. e) Objections: (1) Some claim that the approach is limited to
word and textual studies, not necessarily theological ideas. However, any
other approach distorts the meaning of baptism, especially if one has to
force it into a theological idea. (a) William Shirreff, whose lectures on baptism
come recommended by Charles H. Spurgeon, insists at great length that
"the Scriptures of the New Testament are the only rule to direct us in
regard to the positive institutions of the Gospel." (2) Many New Testament verses closely link
baptism and salvation. On the other hand, many more New Testament texts discuss salvation by faith apart from
baptism; Acts 16:30-31, Eph 2:8-9, 1Co 15:1-4 cp 1Co 11: 23-28. E. Recipients Of Baptism (Pedobaptism - Infant
Baptism) 1. Roman Catholic View a) Baptism confers salvation and faith is not
necessary. (1) Baptism is the sacrament of regeneration
through water and the word. (quote from Roman Catechism II,2,5; cf. Council
of Florence) b) Therefore, Pedobaptism should be promoted
at all costs (1) The Church and the parents would deny a
child the priceless grace of becoming a child of God were they not to confer
Baptism shortly after birth.
(Catechism of the Catholic church, p.350) 2. Lutheran View a) Through baptism, an individual is brought
into the grace of God for salvation. (1) Of Baptism they teach that it is necessary
to salvation, and that through Baptism
is offered the grace of God. (The Augsburg Confession (1530); Article IX: Of Baptism) b) Therefore, it is necessary to baptize
infants so that they can be received into God’s grace. (1) … and that
children are to be baptized who, being offered to God through Baptism are received into God’s grace. (ibid.) c) Furthermore, they strongly oppose those
who reject infant baptism. (1) They condemn the Anabaptists, who reject
the baptism of children, and say that children are saved without Baptism. (ibid.) 3. Methodist/Wesleyan View a) Some Methodists hold to baptismal
regeneration but all Methodists practice infant baptism. Some see it as
Covenantal Baptism. (1) Methodists justify infant
baptism by this principle of prevenient grace, often arguing that infant
baptism is God's promise or declaration to the infant that calls that infant
to (eventually) believe in God's promises (God's Word) for salvation. (www.enwikipedia.org) b) Traditionally, the Wesleyan Church has
practiced infant baptism and many still do. (1) Baptism now replaces circumcision as the
sign and seal of the covenant of grace. Therefore, it follows that ... infant
children of Christian believers are proper subjects of baptism. (Pastor Dale Holloway, Living Hope
Wesleyan Church in Cedar Rapids, Iowa.) c) However, some Wesleyans take a liberal
stance on infant baptism and leave it up to the parents of the infant. (1) The Wesleyan Church permits the baptism of
infants, much to the dismay of some fellow Christians. We do not require it,
nor even promote it, but for Christian parents who are very serious about
their commitment and covenant relationship with God we permit infant baptism.
Why? Of course the easy answer is our heritage--our denomination sprang from
Methodism, John Wesley and the Church of England. (Keith Drury) 4. Reformed View a) Baptism includes infants into the New
Covenant. b) Under the New Covenant, infants would not
be saved, but would be “set apart”; would experience some of the blessings of
a believing house; would be taught salvation by their dedicated parents. c) Arguments for this position (1) Baptism is to the NT, what circumcision was
to the OT. (Gen 17:7; Col 2:11-12) (a) Arguments
in favor of infant baptism include … the circumcision argument. Colossians 2:11-12
clearly links circumcision and baptism. Since infants were circumcised under
the Old Covenant, they should be baptized under the New Covenant. The
argument rests on the Covenant Theology concept of a single covenant of grace
which involved an initiatory rite into that covenant, the rite being
circumcision in the Old Testament and baptism in the New. These rites
indicate membership in the covenant, not necessarily personal faith. (Charles
Ryrie, Basic Theology, p.423) (b) The efficacy of baptism is not tied to that
moment of time wherein it is administered; yet, notwithstanding, by the right
use of this ordinance, the grace promised is not only offered, but really
exhibited, and conferred, by the Holy Ghost, to such (whether of age or
infants) as that grace belongeth unto, according to the counsel of God's own
will, in his appointed time.
(Westminster Confession) (c) Problems: (i) Col.
2:11-12 is not saying that circumcision is being replaced by baptism.
Furthermore, the baptism spoken of here is spiritual baptism produced by the
Holy Spirit. (ii) The idea of baptism replacing circumcision
is foreign to the NT. “Covenant” is used; baptism is taught; but they never
taught together. (iii) Jews were born into the covenant,
circumcision was only a sign and a seal of that covenant, according to
Gen.17:11. (a) Israelites,
however, were not partakers of their covenants on the ground of circumcision;
they were born into covenant relationship to God. Therefore, it is not
demonstrated that children by baptism become “children of the covenant,”
(Chafer Vol VII p.42) (iv) Also
notice that Paul had Timothy circumcised in Acts 16:3. Did he place Timothy
under both the Old and New Covenant?) (v) How does one explain that only males were
circumcised, and on the eighth day (Gen 17:12). (vi) Faith in Christ gives us complete
inheritance (Eph 1:3; Col 1:12) (2) Several recorded baptisms were given to
households. The Reformed view would suggest that there were infants in at
least one of those households. (Acts 16:15;
16:33; 18:8; 1Co 1:16) (a) Problems: (i) There
is no emphatic mention of infants included in the members of Lydia’s
household that were baptized in Acts 16:15. Notice Acts 16:13 mentions only “women”
who came to the river. Some of those “women” were members of Lydia’s
household. (ii) Again, in Acts 16:33, there is no specific
mention of infants being in the household. What is mentioned is that there
must be first “belief” and then baptism (cp. 16:31). There must also be
understanding to have belief. An infant cannot understand, therefore an
infant cannot believe. Paul spoke to everyone in the house, I doubt this
meant infants (cp. 16:32). (iii) From Acts 18:8, the same problems exist.
There is no specific mention of infants and it is clear from the text that
there was first hearing and belief then baptism. (iv) In 1Co 1:16, no details are given
whatsoever. But it is interesting to look at the following verse. Paul says
he was not sent to baptize, but to preach the Gospel. If baptism is an
initiation into the covenant, then Paul downplays the whole biblical concept. (v) Likewise, in Acts 11:14, there is no
mention about baptism at all. The only thing mentioned is belief. (3) Some of the early Church Fathers speak of
Pedobaptism. (a) Eighty-six years have I served him
(Polycarp 156 AD) (b) The Church has received a tradition from
the Apostles to give baptism to little children (Origen on Romans V ix.3) (i) There
is a difference between infant baptism and the baptism of believing children. (ii) There is a difference between the church of
the New Testament and the Early Church Fathers (iii) Some of the Early Church Fathers believed in
baptismal regeneration, in which even the Reformed View diverges. (4) Baptism consecrates children in a believing
home (1Co 7:14) (a) Baptism is never mentioned in this passage. (b) If it is baptism that consecrates infants,
then how does the unbelieving spouse become consecrated, by baptism? The
Reformed say not. (c) This passage teaches that a believer does
not have to divorce an unbelieving spouse. The marriage is not nullified, nor
will the unbeliever prevent God’s blessing. (i) Clearly
he only means that the marriage relation is sanctified so that there is no
need of a divorce. If either husband or wife is a believer and the other
agrees to remain, the marriage is holy and need not be set aside. (RWP) 5. The Baptist View a) Since belief is the criterion, only
believing-adults and believing-children should be baptized (Acts 16:31). b) Since infants cannot believe, infants
should not be baptized (Acts 2:41 - “those who accepted the message”; 8:12 -
“men and women”; 8:39 - “The eunuch”). c) Child Dedication is more in line with
Scripture (1Sam 1:27-28). d) Parent Dedication is the real key (Eph
6:4; Pr 22:6). e) All good men will not agree with me when
I say that the addition of infant baptism to the Word of God for it certainly
is not there is fraught with mischief. Baptismal regeneration rides in upon
the shoulders of Pedobaptism. But I speak now of what I know. I have received
letters from missionaries, not Baptists, but Wesleyans and
Congregationalists, who have said to me, "Since we have been here"
(I will not mention the localities lest I get the good men into trouble)
"we find a class of persons who are the children of former converts, and
who have been baptized, and are therefore called Christians; but they are not
one whit better than the heathen around them. They seem to think that they
are Christians because of their baptism, and at the same time, being thought
Christians by the heathen, their evil lives are perpetual scandal and a
dreadful stumblingblock." In many cases this must be so. (Spurgeon) f) The examples in the New Testament
indicate that believers were baptized right after they believed. No
probationary period is indicated, though such might be justified in order to
attest to the genuineness of the faith. (Charles Ryrie, Basic Theology p.
423-4) III. A. The Institution Of The
Lord’s Supper 1. The Lord’s Supper was preformed by the Lord (Mt 26:26-30; Mk
14:22-25; Lk. 22:17-22). 2. The Lord’s Supper was commanded by the
Lord (Mt 26:29; 1Co 11:23-25). B. The Event Of The Lord’s
Supper 1. The Lord instituted the Supper in connection with eating the
Passover before his crucifixion (Mt 26:17-19). a) There was a Passover meal and while eating Jesus instituted the
ordinance (Mt 26:26). b) The early church included a love feast.
However, this ended because of abuses (1Co 11:17-22) and in general, the
church has celebrated it without a meal. 2. Unleavened bread was used in the Passover (also called the
Feast of Unleavened Bread) because no leavened bread was to be eaten or kept
in the household (Ex 12:15). a) Unleavened bread is also a symbol of purity from sin (1Co
5:7-8). b) Christ used the bread as a symbol of his
willing sacrifice on behalf of sinners, “Take, eat, this is my body” (Mt
26:26; Mk 14:22), “which is given for you.” (Lk 22:19; cp. 1Co 11:24 - “for”
Gk hupér). c) Note, nowhere does the Bible say Christ’s
body was broken (like the bread) for us. In fact the Scriptures explicitly
state that not a bone was broken on Christ’s body in fulfillment to prophecy
(Jn 19:36). 3. During Jesus’ time, the “cup” or the “fruit of the vine” (Mt
26:29; Mk 14:25; Lk 22:18) was used in the Passover. a) Many changes seem to have taken place with the celebration of
the Passover (cp. Deut 16:2,5,6; 2Ch 30:16; Lev 23:10-14; Num 9:10,11; 28:16-24).
b) The “fruit of the vine” is wine used by
Christ and the early church (cp. 1Co 11:21) though probably diluted, to
symbolize His blood (Mk 14:24; Lk 22:20; 1Co 11:25) which was shed for the
forgiveness of sins (Mt 26:28). c) Apparently, according to Rabbinical
tradition during Ezra’s time, four cups of wine were used in the Passover for
four types of redemption (Talmud Yerushalmi 10:1). 4. With both the bread and the cup, Christ gives thanks (eucharistéō).
Thus, the early church gave the name, Eucharist, for the Lord’s Supper. C. The Efficacy Of The
Lord’s Supper 1. Roman Catholic View a) The founder of its view was Thomas Aquinas. b) The view is called, Transubstantiation. (1) …And this
is done by Divine power in this sacrament; for the whole substance of the
bread is changed into the whole substance of Christ’s body, and the whole
substance of the wine into the whole substance of Christ’s blood. Hence this
is not a formal, but a substantial conversion; nor is it a kind of natural
movement: but, with a name of its own, it can be called transubstantiation. (Aquinas, Of The Change Of Bread And Wine Into The
Body And Blood Of Christ; P(1), Q(7), A(1); Q(26), A(2)) (2) the miraculous change by which according to
Roman Catholic and Eastern Orthodox dogma the eucharistic elements at their
consecration become the body and blood of Christ while keeping only the
appearances of bread and wine. (Webster’s Dictionary) (3) It is by the conversion of the bread and
wine into Christ’s body and blood that Christ becomes present in this
sacrament. (Catechism of the Catholic
Church, p.384) c) The significance is to strengthen the soul by obtaining
forgiveness of sins by the atonement of Christ’s blood at each Mass. (1) Further, every sacrament of the New Law
confers grace. Now grace effects the forgiveness of sins. Therefore since
Extreme Unction is a sacrament of the New Law, its effect is the remission of
sins. (Aquinas, Of The Effect Of
This Sacrament; P(4)-Q(30)-A(1). (2) For this reason the Eucharist cannot unite
us to Christ without at the same time cleansing us from past sins and
preserving us from future sins.
(Catechism of the Catholic Church, p.390) (3) If, as often as his blood is poured out, it
is poured for the forgiveness of sins, I should always receive it, so that it
may always forgive my sins. Because I always sin, I should always have a
remedy. (Catechism of the Catholic
Church, p.390, quote from St. Ambrose, De Sacr. 4,6,28) 2. Lutheran View a) The founder of its view is Martin Luther. b) The view is Consubstantiation. (1) The elements do not change into the
presence of Christ, but he is actually present in, with, and under the
elements. (H. Wayne House;
Charts of Christian Theology and Doctrine, p. 124) (2) It is the true body and blood of our Lord
Jesus Christ, in and under the bread and wine which we Christians are
commanded by the Word of Christ to eat and to drink. (The Large Catechism by Dr. Martin
Luther) c) The significance is to receive
forgiveness of sins and confirmation of faith. (1) [The]… recipient has the forgiveness of his
sins and the confirmation of his faith. Participation must include faith or
the sacrament conveys no benefit. (H. Wayne House; Charts of Christian Theology and Doctrine, p.
124) (2) These words tell us: ``Given for you'' and
``Shed for you to forgive sins.'' Namely, that the forgiveness of sins, life
and salvation are given to us through these words in the sacrament. Because,
where sins are forgiven, there is life and salvation as well. (The Small Catechism of Martin Luther;
Part Six: The Sacrament of the Altar) 3. Reformed a) The view was promoted by John Calvin. b) The view does not believe Christ is literally
present in the elements, but that he is present spiritually in the partaking
of the elements. (1) In this Sacrament we have such full witness
of all these things that we must certainly consider them as if Christ here present
were himself set before our eyes and touched by our hands. For his word
cannot lie or deceive us: “Take, eat, drink: this is my body, which is given
for you; this is my blood, which is shed for forgiveness of sins” (Calvin’s Institutes Vol. 4; Ch 17) c) The significance is only a commemoration
of Christ’s death, but gives spiritual nourishment. (1) A commemoration of Christ’s death that
bestows grace to seal partakers in the love of Christ. The supper gives
spiritual nourishment and brings one closer to the presence of Christ. (H. Wayne House; Charts of Christian
Theology and Doctrine, p. 124) (2) Now Christ is the only food of our soul,
and therefore our Heavenly Father invites us to Christ, that, refreshed by
partaking of him, we may repeatedly gather strength until we shall have
reached heavenly immortality. (Calvin’s Institutes, Vol. 4, Ch 17) (3) ... the chief function of the Sacrament
s...is to seal and confirm that promise by which he testifies that his flesh
is food indeed and his blood is drink [ John 6:56], which feed us unto
eternal life. (Calvin’s
Institutes, Vol. 4, p. 360) 4. Baptist or Bible Church a) The major proponent of this view was
Ulrich Zwingli b) The view believes that Christ is not present
in the elements either literally or spiritually. (1) “I believe, indeed I know, that all the
sacraments are so far from conferring grace that they do not even distribute
it;” (Zwingli,
‘Confession to Charles V.’ Art. 7) c) The significance of this view is that it
is a “memorial” of the death of Christ and we are reminded of His redemptive
work on our behalf. (1) A commemoration of the death of Christ. The
partaker is reminded of the benefits of redemption and salvation brought
about in Christ’s death. (H.
Wayne House; Charts of Christian Theology and Doctrine, p. 124) (2) The Lord’s Supper is nothing else than the
food of the soul, and Christ instituted the ordinance as a memorial of
Himself. (Systematic
Theology, Hodge, p. 626-7, quote from Zwingli) D. The Significance Of The Lord’s Supper 1. Remembrance a) The word remembrance comes from the word anamnesis
and means to bring up for recall and weigh well or consider. (Lk 22:19;
1Co 11:24, 25). b) Jesus commanded his disciples twice to partake
of the Lord’s Supper in “remembrance” of Christ’s sacrifice for them. c) Each believer is to recall the death of
Christ for them, and seriously weigh all its implications. 2. Thanksgiving a) Eucharist comes from eucháristos,
which means grateful or thankful. b) Jesus gave thanks (eucháristos)
during the Passover and many denominations have coined the Lord’s Supper with
that name (1Co 11:24). c) The Lord’s Supper is a time of
thanksgiving for the remembrance of Christ’s death for our salvation. 3. Proclamation a) Jesus stated that the Lord’s Supper was a
“proclamation” (kataggéllō) or a making known of a
message (1Co 11:26) b) Believers are making known the message of
Christ’s death to the world in the ordinance of the Lord’s Supper. 4. Eschatological a) The Lord’s Supper is a proclamation of the
Second Coming of Christ (1Co 11:26). b) We will partake of the Lord’s Supper with
Christ in heaven (Mt 26:29). c) Therefore, the Lord’s Supper is an anticipation
of communion and reunion with Christ. 5. Self-Examination a) The context of 1Co 11:28ff is about the
believers in Corinth who would have a Love Feast while they partook of the
Lord’s Supper. However, Paul notes their abuses in that some were getting
drunk and some were eating all the food leaving nothing for others (1Co
11:20-21). b) The Corinthians were warned about ignoring
such unspiritual and self-serving behavior while partaking of the Lord’s
Supper (1Co 11:27). c) The consequences for such behavior was
discipline from the Lord in the form of weakness, sickness, and even death
(2Co 11:30, 32). d) Therefore, the Lord’s Supper reminds us to
continually take close self-examination of our Christian lives (1Co 11:28,
31). E. Practical Observations On The Lord’s Supper 1. There is no specific frequency mentioned
in the Scriptures, but monthly seems to be good. It is neither too infrequent
to forget, nor too frequent to down-play its importance. 2. Though many have forbidden non-members and
the non-baptized to partake, being a member of Christ’s body (i.e. a
believer) is the qualifying factor (1Co 10:16-17). 3. Many strongly assert observance only in
the church, with exception to cases of physical limitation. Yet, Christ held
Passover, not in the Synagogue, but in the Upper Room. DISTINCTIVENESS
OF THE CHURCH AND I. THE CHURCH WAS NOT PREDICTED IN OT A. The prophets predicted the suffering of Christ
(1st Coming) and the Glories of Christ (2nd Coming), but not the Church in
between (1 Pet 1:10-12)
B. The OT establishes a time-lapse between
dispensations for the Church. 1. Jesus separated dispensations of Isaiah’s
prophecy (Is 61:1-2, cp Lk 4:18-20). 2. Israel has a time without and will have a
time with her King (Hos 3:4, cp Hos 3:5). 3. The Church Age was hidden between the
69th and 70th week of Daniel (Dan 9:24-27)
II. THE CHURCH WAS CALLED A MYSTERY IN OT A. The Greek word is “mustếrion”
(mystery) and was used by Pagan cults (early Gnosticism) for “an unknown
secret revealed only to the initiated.” B. The biblical usage came to mean “something
hidden by God (OT), but now revealed (NT)”. C. That mystery hidden by God was the Church
(Eph 3:1-10) 1. It was hidden by God but now revealed
(5,9) 2. It includes Gentile and Jewish believers
(6,8) 3. The Church is revealed by God in the
Church Age (10) III. COMPARISON BETWEEN CHURCH AND ISRAEL A. Differences
B. Distinctions 1. Israel and the Church
are clearly established (Acts 5:31 cp. 21:19). 2. Israel and the Church are clearly
distinguished (1Co 10:32; Gal 2:7-9; Rom 1:16). 3. The term Israel is used for the
physical descendants of Abraham (Rom 9:1-5). 4. Believing Jews and Gentiles are called
the “church,” not Israel (Gal 3:28; Eph 2:13-15; Eph 3:6-10; Col 3:11). 5. Difficult Passages: a) Rom 9:6 – “spiritual Israel” (1) Paul does speak of a “spiritual Israel,” but this does not refer
to the church, rather Paul is separating “natural” Israel from “believing”
Israel. (Rom 9:6) (2) ...(Rom 9:6) does not say that the
spiritual remnant within Israel is the church. It simply distinguishes the
nation as a whole from the believing element within the nation. (Ryrie, Dispensationalism, p127) (3) …où gár pántes hoi ex
Israếl hoútoi Israếl could be literally translated, “for not all these out of
Israel are Israel.” Note the NET Bible, “For not all those who are
descended from Israel are truly Israel.” b) Gal 6:16 – “Israel of God” (1) The phrase “Israel of God” in Gal 6:15-16 does not refer
to the church as Amillennialists claim, but to Jewish believers. These Jewish
believers would be in contrast with the “Israel after the flesh” (1Co
10:18). (2) There are two recipients in Gal 6:16. (a) The “them” in the phrase “upon them” refers to the
“new creation” in vs. 15, i.e. the church (b) The group, “Israel of God” refers to
believing Jews. (c) The word “upon” (epì) is
used twice to indicate two different groups. (d) The word, “and” (kaì )
can be a connector of two groups (3) There are sixty-five usages of the term, “Israel”
in the N.T. (a) All references to term “Israel”
refer to Jews (b) In light of the context of the Bible, it
would be strange for “Israel” to include the Gentiles. (4) ...[in Gal 6:15-16] Paul is simply singling
out Christian Jews for special recognition in the benediction. (Ryrie, Dispensationalism, p128) c) Gal 3:7 – “sons of Abraham” (1) Gentiles are called the “sons of Abraham”
(Gal 3:7), but it is because Abraham is the father of all those who believe
(Ro 4:11), fulfilling the prophecy, “All nations will be blessed through
you.” (Gal 3:8). The rest of the Abrahamic Covenant belongs to (a) [Paul] was making the same point to the
believing Jews in (b) Of great significance is the fact that the
church is never called the seed of Jacob. The fact the church is called the
seed of Abraham should not lead to the confusion of (c) "Those who are the spiritual seed are
partakers of Jewish spiritual blessings but are never said to become
partakers of the physical, material, or national promises" (Arnold Fruchtenbaum, C. Conclusions 1. If you make the church and 2. If the church and 3. Why are there no specific references that
would support the church being called “ 4. Justin Martyr was the first to call the
church the “true 5. Covenant theologians believe that all
redeemed of every age are part of the Church. There is a redeemed remnant in
every age, but the church is a distinctive group. 6. If you combine a) [The church’s]...character is distinct as
a living organism, the Body of Christ. The time of her existence is distinctive
to this present dispensation, which makes the church distinct from |
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