Lesson 29 — The New Testament Church

1. 1 THE NEW TESTAMENT CHURCH

THE NEW TESTAMENT CHURCH Matthew 16:18

The doctrine of the Church is clearly set forth in hundreds of Scriptures. Everything that one needs to know about the subject is fully stated in Scripture, so that there is no need for different theories about any phase of Church doctrine if men will be willing to take exactly what the Bible says on every point.

The words “church” and “churches” are used 108 times in the New Testament. (See Lesson Eighteen, Point II.) They are not found once in the Old Testament. All truths concerning the Church, its organization, government, officers, discipline, ordinances, and other important questions will be dealt with in the following studies.

1. It is not any one or all the denominations and independent parts of Christendom.

2. It is not the continuation of the Old Testament Church of Lesson Eighteen.

3. It is not the beginning of the eternal kingdom of Christ and of God.

4. It is not the visible part of this kingdom in the world, through which God is trying to rule the nations, as taught by some.

5. It is not the kingdom of Heaven and the kingdom of God, and it is never confused with them in Scripture.

We are “heirs” of the kingdom Romans 8:17James 2:5, but not of the Church. We belong to the Church and cannot inherit ourselves, but we will inherit the kingdom. We are “children of the kingdom” Matthew 8:11-12, but not of the Church. The kingdom is yet to come Matthew 6:10Revelation 11:15, but the Church is here now. We will receive the kingdom Hebrews 12:28, but not the Church. Also, the Church is a new mystery revealed (Eph. 3), while the kingdom has been the subject of the prophets for ages past Daniel 2:44-45Daniel 7:13-14Isaiah 9:6-7. These and many other points of contrast between the Church and the kingdom prove that the Church is not the same as the kingdom.

II. What the New Testament Church Is

The New Testament Church is a “called out” body of people of all nations who have been born-again and who have lived a true Christian life and died in the faith. It also includes all those who are alive in Christ today. This present Church is the ekklesia of the New Testament times, called out of the world to evangelize the world in this age. (See the definition and usage of ekklesia in Lesson Eighteen.)

The Church, in its largest signification, is the whole company of redeemed in all ages, in Heaven and in Earth Ephesians 3:1-11Hebrews 12:23. It is the spiritual people who have been made members of the universal family of God. The Church in this sense is the body of Christ, and it does not consist of saved and unsaved. It is not merely a group of individuals associated together for social and benevolent purposes, as seems to be the idea on every hand. It is the body of people indwelt by God through the Holy Spirit and through whom God works in the world.

The Bible teaches one universal Church and many local churches in which the universal Church takes local and temporal form. It also teaches a spiritual and invisible Church and many visible and material churches in which God is made known to the world. A local church may be defined as “a company of redeemed people in any locality or community, who unite themselves voluntarily together as a part of the universal Church for the purpose of establishing themselves in the faith of the gospel and to evangelize their community and to propagate the gospel to the ends of the Earth.” Local churches are mentioned many times in Scripture Matthew 18:17Acts 14:23Romans 16:51 Corinthians 1:21 Corinthians 4:171 Corinthians 16:19Philippians 4:15Colossians 4:151 Peter 5:13Revelation 1:11Revelation 2:1, 8Revelation 3:1, 7. A local church may consist of as few as two and three people Matthew 18:15-20.

Many human organizations that claim to be Christian are not churches. Any organization that is instituted and managed solely by man, that permits unsaved men in it, that has no definite form of doctrine according to the Scriptures, that does not have the Church laws and ordinances, and that does not follow the whole Bible as the rule of faith and practice, cannot be a Church. Such organizations may be good in supplementing the work of the Church, but they cannot be classified as churches. The laws of the Bible through which believers unite themselves into churches may be summarized as follows:

1. The sole authority of the entire Bible, rightly divided, as the rule of faith and practice in life and conduct.

2. The new birth and genuine Christian living as necessary to church membership.

3. Willful obedience to the Bible in all of its ordinances, doctrines, and laws.

4. Consecration to the will of God and to the end to which He is consecrated.

5. The right of each member of the church to a voice in government and discipline Matthew 18:15-201 Corinthians 5:1-7.

6. The freedom of the conscience and personal responsibility to God.

7. Total independence of the church and state from each other.

The Church is not an organization based upon the common brotherhood of man and resting upon humanitarian principles only, but it is a supernatural body of believers filled with the presence and power of God as individuals conform to the gospel of Christ. The Church is like a family in its social life, yet it is unlike a family in its formation. Each local church is a part of the universal Church in the broad sense. However, there are many in local churches that do not belong to the body of Christ, and therefore they are not a true part of the universal Church of the New Testament. The following terms used of the Church in the New Testament reveal more in detail what the Church really is:

III. Names and Appellations of the New Testament Church

Under this heading we shall list the 105 names of the Church under three main points, and deal with each group in its relation to God, to the saved, and to the world.

1. 1 THE CHURCH AS “THE BODY OF CHRIST.” The Church is referred to by this term several times in various ways 1 Corinthians 10:161 Corinthians 12:27Ephesians 4:12. This truth is otherwise expressed in Scripture by the following terms: “one body” Romans 12:4-51 Corinthians 10:171 Corinthians 12:12-13, 20Ephesians 2:16Ephesians 4:4Colossians 3:15; “the body” 1 Corinthians 12:14-16, 18Ephesians 4:16Ephesians 5:23; “the whole body” 1 Corinthians 12:17Ephesians 4:16; “his body” Ephesians 1:23Ephesians 5:30; “same body” Ephesians 3:6; “the body, the church” Colossians 1:18; “his body’s sake, which is the church” Colossians 1:24; and “all the body” Colossians 2:19.

All these passages clearly set forth the fact that all saved men are members of the body of Christ, which is the Church of the New Testament. In this sense, of all the saved being members of Christ the Church is called “the Christ,” that is, the Church as the body of Christ and Christ as the head of the body, the Church, make the complete Christ 1 Corinthians 12:12. This relationship speaks of the union of the saved with Christ. They are in Him and He is in them 2 Corinthians 5:17Colossians 1:27Colossians 2:10.

The Church is also called “one new man” Ephesians 2:15 and “a perfect man” Ephesians 4:13, made up of both Jews and Gentiles Ephesians 2:10-22Ephesians 3:1-61 Corinthians 12:12-13. These two terms are certainly good expressions in conveying the idea of Christ as the head of the body, the Church. The Church and Christ are so united as to be one body of people. Paul expressed it as follows: “But he that is joined unto the Lord is one Spirit” 1 Corinthians 6:17. The “one new man” and the one “perfect man” is made up of only new and perfect men in Christ 2 Corinthians 5:17Philippians 3:15. It is true that not everyone in Christ is as mature and perfect in development as he will be if he continues to grow in grace and knowledge, but everyone in Christ is a new creature and is perfect as far as being cleansed and free from committing the sins that will damn the soul, and he will always be that way if he walks in Christ as he has received Him Colossians 2:6-7Galatians 5:16-26Romans 8:1-132 Corinthians 5:171 John 2:291 John 2:5-101 John 5:1-4, 18.

It is generally held by Bible students that the Church is called a woman, a virgin, a lady, and a bride, and feminine pronouns are always used in referring to the Church, but just the opposite is taught in Scripture. In no Scripture is the Church referred to by a feminine pronoun and as a virgin or a woman, married or unmarried. Why should the Church be called a woman when it is the body of Christ? Was Christ a woman or a man? If He is a man, then why should not the Church be called a “man” instead of a woman? This would be the only natural and scriptural analogy. (See Supplement Eight, Questions 1 and 2. We shall deal fully with the bride of Christ in Lesson Fifty-two.)

The members of the body of Christ have a threefold relationship to each other. They are “organically related” 1 Corinthians 12:12-27; “co-operatively related” 1 Corinthians 12:21-23; and “sympathetically related” 1 Corinthians 12:24-26. They are related to Christ as being His body and members of His flesh and of His bones Ephesians 5:30. Christ is the head of the body in all things Ephesians 1:20-22Ephesians 5:23-27Colossians 1:18, 24Ephesians 4:7-11.

The members of the body of Christ are called “babes in Christ” 1 Corinthians 3:1-3. All saved men are thus in the initial stage of the Christian experience, until they learn to discern between both good and evil and live according to that knowledge Hebrews 5:11-141 Peter 2:2. They are called “the branches” John 15:1-10. All men in Christ are branches in Him who is the true vine and the root and fatness of the olive tree Romans 11:13-25. They are called “my friends” because of the close relationship of Christ and His “branches” John 15:15. As “branches” in the vine they are called “members of Christ” 1 Corinthians 6:15Ephesians 5:30. They are also called “the ambassadors of Christ” and His “witnesses” Acts 1:8. They are also spoken of as “the epistle of Christ” 2 Corinthians 3:15.

The body of Christ is called “The church of God” Acts 20:281 Corinthians 1:21 Corinthians 10:321 Corinthians 11:221 Corinthians 15:92 Corinthians 1:1Galatians 1:131 Timothy 3:15 and “the church of the living God” 1 Timothy 3:15. It is so-called because it belongs to God. Even as Christ belongs to God, so His Church would also be God’s 1 Corinthians 3:21-231 Corinthians 11:3. It is called “the pillar and stay of truth’’ because it upholds the truth of God in the world 1 Timothy 3:15. The one great truth that the Church upholds in the universe is the headship of God 1 Corinthians 11:3Ephesians 1:10Philippians 2:11Colossians 1:15-19. This is the truth that Lucifer did not abide in John 8:44Isaiah 14:12-14Ezekiel 28:11-17. He is now denying it 1 John 2:18-23. Failure to uphold the headship of God is what caused the Fall; so the redeemed are now given the responsibility to uphold it before men by an actual demonstration of it Ephesians 3:10Ephesians 4:11-16Ephesians 5:24Hebrews 13:7, 17Philippians 2:1-41 Peter 5:1-6. The history of the devil and fallen angels and men reveals one effort after another to destroy the sovereignty of God and subjection to proper authority. The great struggle in the world today is that of rebelling against law and order. Rebellion is manifest among angels and men, including husbands and wives, parents and children, masters and servants, pastors and people, and rulers and subjects. The Church is called to be a stabilizing influence among all classes of people and even to demonstrate to the angels the manifold wisdom of God by an example of submission to God and to His law Ephesians 3:8-11.

The body of Christ is called by Jesus “my church” Matthew 16:18. It is made up of people who belong to Jesus as well as to God. Those who are truly saved recognize both the Father and the Son. Those who deny the Son cannot have the Father, for He is the way to God John 14:1-141 John 2:22-25. The Church belongs to Jesus because He purchased it with His own blood and redeemed them to God Acts 20:281 Corinthians 6:201 Peter 1:18-23.

The body of Christ is called “the church” in many passages Matthew 18:17Acts 2:47Acts 5:11Acts 8:1-5Acts 12:1-5Ephesians 1:22Ephesians 5:23-32Colossians 1:18, 24. Local churches are referred to as “the church” in a certain locality Acts 11:22-26Acts 13:1Acts 14:27James 5:14. Many local churches are mentioned in Scripture: “the church that is in their house” Romans 16:51 Corinthians 16:19Colossians 4:15, “the church of the Thessalonians” 1 Thessalonians 1:12 Thessalonians 1:1, “the church that is at Babylon” 1 Peter 5:13 “the church of Ephesus” Revelation 2:1, “the church in Smyrna” Revelation 2:8, “the church in Pergamos” Revelation 2:12, “the church in Thyatira” Revelation 2:18, “the church in Sardis” Revelation 3:1, “the church in Philadelphia” Revelation 3:7, and “the church of the Laodiceans” Colossians 4:16Revelation 3:14.

Such terms as the following are used in Scripture of the universal Church and of local churches: “every church” Acts 14:231 Corinthians 4:17Philippians 4:15, “the whole church” Acts 15:22Romans 16:231 Corinthians 14:23, and “assembly” James 2:2. All local churches on Earth make the visible and universal Church, and all true saved men in all local churches make the invisible body of Christ. Universal terms are used of all local churches such as “the churches of God” 1 Corinthians 11:161 Thessalonians 2:142 Thessalonians 1:4, “the churches of the Gentiles” Romans 16:16, “the churches of Christ” Romans 16:16, “the churches” Acts 9:31Acts 15:41Acts 16:5Acts 19:371 Corinthians 14:342 Corinthians 8:19-24Revelation 2:7, 11Revelation 3:6, 13Revelation 22:16, “all churches” 1 Corinthians 7:172 Corinthians 8:182 Corinthians 11:28, and “all churches of the saints” 1 Corinthians 14:33. Sectional churches are referred to such as “the churches of Galatia” 1 Corinthians 16:1Galatians 1:2, “the churches of Asia” 1 Corinthians 16:19, “the churches of Macedonia” 2 Corinthians 8:1, “other churches” 2 Corinthians 11:82 Corinthians 12:13, “the churches of Judea” Galatians 1:22, and “the seven churches which are in Asia” Revelation 1:4, 11.

The body of Christ is also called “the church of the firstborn” Hebrews 12:23, because it belongs to Christ, Who is “the firstborn of every creature . . . the first-begotten of the dead . . . the firstborn among many brethren” Colossians 1:15-18Romans 8:29Revelation 1:5. It is also called “the general assembly” Hebrews 12:23. This term refers to the redeemed of all ages who will inhabit the Holy City, the New Jerusalem, which is called “the bride, the Lamb’s wife” Revelation 21:9-10.

1. 1 THE BODY OF CHRIST, THE CHURCH, AS THE DWELLING PLACE OF GOD AMONG MEN. The New Testament speaks of the Church as follows: “the house of God” 1 Timothy 3:15, “the house” Matthew 10:252 Timothy 2:20-24Hebrews 3:6 “an habitation of God” Ephesians 2:22, “an holy temple” Ephesians 2:21, “a spiritual house” 1 Peter 2:5, “the building” Ephesians 2:211 Corinthians 3:9, “God’s building” 1 Corinthians 3:9, “lively stones” 1 Peter 2:5, “the temple of God” 1 Corinthians 3:16, “the temple of the Living God” 2 Corinthians 6:16, and the “house” of Christ Hebrews 3:6.

All these passages teach that God dwells in men and that they are the outward manifestations of divinity in the Earth. Saved men are demonstrators of God and His power among the unsaved. They are to be God’s representatives to bring the knowledge of God to all nations. Scriptures speak of God dwelling in men John 14:232 Corinthians 6:14-18Romans 8:91 Corinthians 3:16-20, but this must be understood in the sense of union with men to a common end, as defined in Lesson Four, 1, 4.

1. 1 THE BODY OF CHRIST, THE CHURCH, AS “THE HOUSEHOLD OF GOD.” The New Testament speaks of the Church as “the household of God” Ephesians 2:19; “the household of faith” Galatians 6:10; “children of God” Matthew 5:9; “the children of the kingdom” Matthew 13:38; “firstfruits of his creatures” James 1:18; “sons of God” and part of “the whole family” of God Romans 8:141 John 3:1Ephesians 3:15; “the elect of God” Romans 8:33; “the called of God” Romans 8:281 Corinthians 1:9, 24Ephesians 4:1-4Colossians 3:15; “a chosen generation” 1 Peter 2:9; “the flock of God” 1 Peter 5:2-3; “the flock” Matthew 26:31Luke 12:32Acts 20:28-29; “one fold” John 10:16; “the sheep” Matthew 26:31John 10:1-18, 26Hebrews 13:201 Peter 2:25; and “my lambs” John 21:15.

As God’s people the members of the body of Christ are called “the sect of the Nazarenes” Acts 24:5Matthew 2:23John 1:45-46; “Christians” Acts 11:26Acts 26:281 Peter 4:16; “saints” Romans 1:7Romans 8:27Romans 12:13; “believers” Acts 5:141 Timothy 4:12; “beloved of God” Romans 1:72 Thessalonians 2:13; “holy brethren” Hebrews 3:1; the true “circumcision” Philippians 3:3Romans 2:29Colossians 2:11-17; “fellow-citizens” Ephesians 2:19; “disciples” Matthew 5:1Matthew 10:1John 20:19; “the faithful” Ephesians 1:1Colossians 1:2; “followers of God” Ephesians 5:1; “heirs of God” Romans 8:17; “God’s husbandry” 1 Corinthians 3:9; “God’s heritage” 1 Peter 5:3; “kings and priests” Revelation 1:6Revelation 5:10; “a royal priesthood” 1 Peter 2:9; “a peculiar people” 1 Peter 2:9; “an holy priesthood” 1 Peter 2:5; “vessels of mercy” Romans 9:23; “vessels of honor” 2 Timothy 2:21; “wise men” 1 Corinthians 10:15; “worshippers” Hebrews 10:2; “workers” 2 Corinthians 6:1; “a sweet savour of Christ” 2 Corinthians 2:15; “the righteousness of God” 2 Corinthians 5:21; “ministers of God” 2 Corinthians 6:4; “the salt of the earth” Matthew 5:13; “one bread” 1 Corinthians 10:17; and “the light of the world” Matthew 5:14.

These many passages not only reveal what saved men are called, but they also make clear the true character of the believers. They are all Christians, meaning “Christ-like,” not only in word but in deed and in truth. They are all holy, faithful to the truth, and followers of God according to the gospel, and when they cease to be this they no longer are part of the family of God. Just plain common sense proves this as well as does all Scripture, as we have seen in Lesson Nineteen. When they cease being like Christ they are no longer Christians. When they cease being holy they are unholy 1 John 3:8-10. When they cease to keep God’s laws they break them and incur the death penalty Ezekiel 18:4Romans 8:1-13. When they cease to be followers of God they become followers of the devil 1 John 3:8. When they cease being a peculiar people they are like the world, and the world loves them John 15:18-20. And when they transgress the law of God they are plain sinners like all others who break the law James 5:19-20Galatians 5:19-21.

Believers are compared to a human body, a man, a house, a building, a temple, a household, a pillar, a flock, a sheep-fold, sheep, lambs, babes, branches, vessels, salt, and lights, and other symbols. How little do modern men realize that they are called to manifest certain characteristics of all these symbols. The many lessons that can be given to men by these figures are too numerous to mention in this short study of the body of Christ.

Anyone who is open to truth can see from these expressions found in Scripture that any attempt to make any one local church or denomination the New Testament Church is unscriptural. Each of these expressions has a different phase of truth to express about the Church on Earth. Some of these names, titles, and designations apply to the body of Christ in general and some to only one part of it in particular, as represented in the local churches. Local churches in the world today have a right to call themselves by any of these names if the name applies to that particular body of believers, or any group of churches can go by any one of these names if the churches are qualified to live up to the name they choose to go by.

IV. The Calling and Purpose of the New Testament Church

The present Church is called out of all nations to do the same work of evangelizing the world that Israel and others were called for in other ages. Its calling is heavenly, while Israel’s calling is earthly; its blessings are mainly spiritual, while Israel’s are mainly earthly. The Church is to become a heavenly people while Israel will always be an earthly people, except those who die in Christ before the final and eternal restoration of Israel to her original calling. The mission of the Church during its earthly pilgrimage is to bring men to the knowledge of the truth, to learn the art of submission, and to prepare for eternal service as rulers over earthly nations forever. It is not to be an outward organization only, but a living organism. It is not to be a social club, a place of amusement, or a house of merchandise. Its members must be “lights” to shine Matthew 5:14Philippians 2:15; “salt” to preserve Matthew 5:13; “evangels” to preach Mark 16:15-20; “examples” to live like Christ Colossians 1:26-27; “ambassadors” to represent the kingdom of God 2 Corinthians 5:20; “pillars” to uphold the truth of God 1 Timothy 3:15; “members” of the invisible body of Christ to form a habitation for God Ephesians 2:19-22; and men who seek to meet all the above-stated qualifications of true members of the body of Christ and who do His whole will.

The body of Christ is being formed or built by the Spirit upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone Ephesians 2:19-22. Of course, Christ is the builder, but the Spirit is the main agent in the making of the body Matthew 16:181 Corinthians 12:13. The Spirit uses other agencies, such as the different ministries, to form the body of Christ 1 Corinthians 12:1-28Ephesians 4:7-11. Each person who repents is re-created by the Spirit and made a member of that body 1 Corinthians 12:12-13. When a person is born-again he is saved and redeemed from all sin and made a new creature in Christ 1 John 2:291 John 3:5-101 John 5:1-4, 18. He is baptized into Christ and into His body by the agency of the Holy Spirit 1 Corinthians 12:12-13Galatians 3:26-29, as we shall see more fully in Lesson Thirty-four.

VI. The Origin of the New Testament Church

The Church had its origin in the mind of God “before the foundation of the world” Ephesians 1:3-5. It did not become a reality until the earthly ministry of Christ. Since then it has been in the building and will not be complete until it is presented to Christ Ephesians 5:25-271 Thessalonians 4:13-181 Corinthians 15:51-58. The Church then is older in election than the kingdom prepared “since the foundation of the world” Matthew 25:34. Christ first announced the building of the Church. It is now being built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone Ephesians 2:19-221 Corinthians 3:11.

VII. Who Belong to the New Testament Church?

The people saved from the ministry of Christ to the rapture of the Church belong to the present Church. The Old Testament saints could not belong to the present, called-out body of people for the reason that they did not live during this time. For this same reason the Church now could not have belonged to any company of saints in the Old Testament times. The 144,000 Jews who are to be sealed after the rapture of the Church could not belong to the present Church, for they are saved and sealed after the complete company of this period is caught out of the world Revelation 7:1-8Revelation 14:1-5. The future tribulation-saints do not belong to the present company of saints because they are saved and martyred after the rapture of the Church Revelation 7:9-17Revelation 15:2-4Revelation 20:4. All these different companies of redeemed will have their respective places in God’s future plan as each individual is rewarded at the Judgment Seat of Christ according to the deeds done in the body, whether they be good or bad. All of them will finally be united in one family living in the New Jerusalem, the bride of Christ, as will be seen in Lesson Fifty-two. (See Chapter Nine, Point 3, and Chapter Forty-five of my book Revelation Expounded .)

VIII. Was the Church Founded on the Day of Pentecost?

This is the general conception, but it is not true. The Church really began with the ministry of Christ, for He is the one who founded the Church Matthew 16:18. He is the head of it Ephesians 1:21-23. The law and the prophets were until John; since then the kingdom of God is preached and all men press into it Luke 16:16. God hath “set some in the Church, first apostles” 1 Corinthians 12:28Ephesians 2:19Ephesians 4:11. When did He set apostles in the Church? Certainly before Pentecost Acts 1:15-26. What is the Church? It is a “called-out” body of people from the world. Were not believers before Pentecost “called-out” of the world, and were they not just as much followers of Christ before as after Pentecost? (Jn. 17). The apostles were the first chosen and “called out” (Mt. 10), then seventy others (Lk. 10) and later many others were chosen Acts 1:12-151 Corinthians 15:6. All of this selecting was done before Pentecost. What took place at Pentecost was the enduement of power upon the newly formed Church John 14:16, 17John 15:26John 16:7-15Luke 24:49Acts 1:4-8Acts 2:1-47. At Pentecost 3,000 more were added to the called-out people, the Church Acts 2:40-46. A few days later 5,000 more were added Acts 4:4. These additions still continue and will continue until Christ comes in the air to take away the New Testament Church, together with the redeemed of all ages past. Then this particular called-out body of people will be complete.

IX. Organization of the Church

The Church began not as a mixture of saved and unsaved. Only true believers would associate with the new religion of Christ. The way was too narrow for people to walk in, and persecution from the outside and judgment from the inside (Acts 5) kept people out of the Church in the very beginning. Those who did not fully conform to the teachings of Christ left Him before He was crucified John 6:66-71. Judas backslid and committed suicide, and the secret believers would not come out wholly for Christ. After Pentecost there was such persecution of the Church that no one would dare join unless he had made a consecration to suffer Acts 5:13. Such passages as Acts 1:14; 2:1, 42-47; 4:23-37; 5:12-42 plainly show the united state of the early Church. Sin began to enter by Ananias and Sapphira, but it was quickly judged, making the people fearful of joining the Church who were not true Acts 5:1-16. Later on, division started, and it was quickly settled Acts 6:1-7. Persecution continued to keep the Church clean of all hypocrites for some time, and when it ceased troubles in the ranks of Christians began to appear. As the Church grew, more divisions and strife appeared until it was necessary to write letters constantly correcting certain doctrines and practices among believers. Tares appeared, and since then Christendom has been a mixture of tares and wheat Matthew 13:36-43.

As churches multiplied and pagans were converted who did not know the Bible, it became necessary to make written laws and form an organization to control believers and require them to conform to the teachings of Christ and the apostles. Another factor that made it necessary for a more definite form of government in the Church was the fact of the conversion of many Jews who still held to the Law of Moses.

That there was no organization in the early Church is not supported by any part of the New Testament or early Church history. Of course, the organization was not the same as in some churches of today, but it was a real organization controlled by the apostles and elders and other leaders in other parts of the Church world.

The organization of the Church will be studied under the following headings:

1. 1 The Fact of Church Organization

When we use the word “church” in a collective sense we refer to the many local churches that were established throughout the world. We may speak of the Methodist Church, the Baptist Church, or the Presbyterian Church of America. The term “church” simply means “churches.” When we speak of the New Testament Church we mean the exclusive body of Christ made up of all true new-creature Christians of all the world and of this whole age regardless of personal Church affiliation. The following facts in the New Testament prove that there was an organization among the early believers:

(1) Even when Christ was alive the followers of Christ were formed into different groups such as “twelve apostles” (Mt. 10; Lk. 9); “seventy” (Lk. 10); and the general body of “disciples” in addition to the special eighty-two preachers ordained to preach and heal Matthew 8:21Matthew 10:42Luke 14:26-33Luke 19:37John 6:60-66John 8:31John 9:28John 19:38Acts 1:151 Corinthians 15:6. Judas was the treasurer of the disciples John 13:29. Laws of discipline were given for the whole Church in the days of Christ Matthew 18:17. The Lord added to the Church 3,000 souls on Pentecost, and if there had been no Church before this there could not have been anything to add to Acts 2:41. There was a Church roster, for the names together at Pentecost were 120 Acts 1:15. Again, over 500 brethren are mentioned as seeing Christ at one time after the resurrection 1 Corinthians 15:6. Voting was carried on by the Church Acts 1:15-26. Many other laws and ordinances were given to the Church by Christ, as recorded in the four gospels. Ministers were trained and ordained by Christ (Mt. 10; Lk. 9 and 10). Commissions to the Church were all given by Christ Matthew 28:18-20Mark 16:15-20Luke 24:49-52Acts 1:4-8. There were regular meetings held by the disciples before Pentecost John 20:19, 26Luke 24:33, 49.

(2) Before and after Pentecost the apostles were recognized as the leaders of the Church Acts 1:15-26Acts 2:14, 42Acts 4:35, 37Acts 5:1-16, 18Acts 6:1-7Acts 8:14Acts 11:1-18, 22Acts 15:2, 23. Business elders were chosen by the Church at the command of the apostles Acts 6:1-7. When other churches were established, local leaders arose to care for them. They were called “bishops” and “deacons” Philippians 1:1; “elders” and “overseers” Acts 20:17, 28; “ambassadors” 2 Corinthians 5:20; “apostles . . . prophets . . . evangelists . . . pastors and teachers” Ephesians 4:111 Corinthians 12:28; “servants” Romans 16:1Acts 4:292 Corinthians 4:5, “ministers” 2 Corinthians 3:6-15, “workers” 2 Corinthians 6:1, “stewards” 1 Corinthians 4:1-21 Peter 4:10; “witnesses” Acts 1:8; “messengers” 2 Corinthians 8:23; “fishers of men” Matthew 4:19; “laborers” Matthew 9:381 Thessalonians 3:2; and “preachers” Romans 10:141 Timothy 2:7. The fact that there were leaders of churches proves organization and government for the churches.

(3) Church leaders had authority “to make decisions that affected the whole Church” Acts 6:1-7Acts 15:2, 6; “to execute judgment on sinners” Acts 13:6-13 and “upon Church members” Acts 5:1-111 Corinthians 4:211 Corinthians 5:1-8; “to appoint officers in new churches” Acts 14:23; “to impart spiritual gifts” Romans 1:111 Timothy 4:142 Timothy 1:6Hebrews 6:1-2; “to impart the Spirit-baptism” Acts 8:14-15Acts 9:17Acts 19:1-7; “to confirm the Word of God” Mark 16:20Romans 15:18-29Acts 19:11-20Hebrews 2:3-4; “to call churches together and transact business” Acts 14:27Acts 20:17; “to care for churches” 1 Timothy 3:5; “to settle doctrinal disputes and make laws” 1 Corinthians 4:171 Corinthians 7:171 Corinthians 11:2, 341 Corinthians 14:37; “to settle differences” (1 Cor. 6); “to bind and to loose” Matthew 16:18-20John 20:22-23; “to rule churches” Hebrews 13:7, 17; and “to oversee the work of God in general” Acts 15:1-28Acts 20:282 Corinthians 11:28Galatians 2:1-15.

(4) Many facts in the New Testament prove church government and organization, such as “requirements for membership” Matthew 12:50John 15:1-6Acts 2:41, 47Acts 4:4Acts 5:14Acts 9:35Acts 11:21Romans 12:4-51 Corinthians 3:11-151 Corinthians 12:12-28Ephesians 5:30Philippians 4:3; “membership records” Acts 1:15Revelation 3:4; “power to excommunicate members for sin” 1 Corinthians 5:1-8Matthew 18:15-20Romans 16:172 Corinthians 6:14-182 Corinthians 13:1-102 Thessalonians 3:6-15; “power to reprove, rebuke, instruct, and execute law and government” 1 Thessalonians 5:141 Timothy 6:3-52 Timothy 4:22 Timothy 2:152 Timothy 3:10; “definite statements of doctrine, Christian living, and requirement for membership” 2 Thessalonians 3:6-151 Timothy 6:3-51 Timothy 2:151 Timothy 3:10-11Acts 15:28-29Acts 16:41 Corinthians 11:2; “stated meetings” John 20:19, 26Acts 20:71 Corinthians 11:331 Corinthians 14:261 Corinthians 16:1-2Hebrews 10:25; “elections and appointment of officers” Acts 1:15-26Acts 6:1-7Acts 13:1-3Acts 14:23Acts 15:23-27Acts 16:4; “clear references to different ranks in the ministry and to organization and government” Galatians 2:9-10Acts 15:13-19Philippians 1:1Ephesians 4:7-11; “stated qualifications for ministers and deacons” (1 Tim. 3; Titus 1; 1 Pet. 5; Mt. 20:25-28; 23:8-11; Lk. 24:29; Jn. 17:16-20; Acts 1:8; 4:8, 31; 6:1-7; Rom. 2:21-23; 1 Cor. 2:2; 3:7-10; 1 Cor. 4:10-13; 9:16-27; 15:10; 2 Cor. 3:6-15; 4:1-10; 5:11-20; 6:1-7; 13:10; Phil. 3:17; 1 Thess. 2:3-12; 1 Tim. 5:17-21; 6:11-21; 2 Tim. 2:1-26; 3:14-17; Titus 2:1-15; 3:1-9; Jas. 3:1-18; 1 Pet. 4:10-11); “letters of commendation from one church to another” 1 Corinthians 16:3Acts 18:272 Corinthians 3:1-5; “epistles written to churches” Romans 1:11 Corinthians 1:1-2; “commands for churches to obey leaders” Hebrews 13:7, 171 Corinthians 11:1-21 Corinthians 16:15-16Philippians 3:17Colossians 4:101 Thessalonians 5:12-13; “common laws for all local churches” 1 Corinthians 7:171 Corinthians 11:161 Corinthians 14:331 Corinthians 16:1-2, 19Romans 16:172 Thessalonians 3:6-151 Timothy 6:3-51 Timothy 2:151 Timothy 3:10-11Acts 15:28-29Acts 16:4; “general conferences and officers” Galatians 2:9-102 Corinthians 11:28Ephesians 4:7-111 Corinthians 12:28-31; “the sending of missionaries” 2 Corinthians 8:19-24Acts 13:1-2Acts 15:22-35Acts 16:4; “mention of sectional churches” Acts 9:311 Corinthians 16:192 Corinthians 8:1Galatians 1:2, 22; “the enrollment of widows, charity work, and other phases of Church activity of local churches” 1 Timothy 5:9Acts 6:1-7Romans 15:26Romans 16:1-2; “constant additions to the Church” Acts 2:4-47Acts 4:4; and definite statements of Church government prove organization 1 Corinthians 12:28Ephesians 1:22-23Ephesians 4:7-11Colossians 1:18-24Galatians 1:15-16Hebrews 13:7, 171 Timothy 5:171 Thessalonians 5:12.

These and many other revealed laws and provisions of the New Testament prove that the saved on Earth were not to be lawless and loose in their organization and government. All such lawlessness is of the devil, for he started rebellion when he rebelled against lawful authority and the moral government of God. Everything that God has had anything to do with has always been regulated by law and order. God has instituted civil and religious government as part of His moral government to execute His will and laws among men in nations and churches.

The theory that the Church is an exclusive body of spiritual believers without law and restraint, without any formal organization, and without any bond except the mutual relation of each person to Jesus Christ, is unscriptural. Ananias and Sapphira found out that there was proper authority in the Church (Acts 5) and the fornicator at Corinth found himself out of the Church because he had sinned (1 Cor. 5). Distinction is often made between members of local churches and those who were not 1 Corinthians 14:23Philippians 3:18Acts 4:23Acts 14:271 Corinthians 10:32. If there was no such distinction and if all people who could or would happen to meet together at any place were the Church, then sinners would be just as much part of the Church as others. There could not be any discipline of sinners, and many other laws of the Church could not be obeyed if all men belonged to the Church, for sinners would be in the majority.

Some groups of people would do away with all organized Christianity by the creation of one large new sect, more narrow and hostile to existing churches than any other. All so-called non-denominational sects have just as much organization as some others. Certain men are recognized as leaders; rules and regulations, committees, and other necessary parts of an organization function just as much with them as in all organizations. They have their own writers and defenders and local churches and Church government as much as anyone else. Every local body of people must have its leaders, and there must be certain formal functions of government in order to carry on any business. Men can make fools of themselves by claiming their churches are not a denomination or an organization, but they fool only their ignorant followers. They know and all the world knows that they are just as much an organization as others.

No group of people could possibly function as a local church without specified leaders, rules, and order. Even socialists, communists, and anarchists have their leaders and ways of doing things, and no group of people could do one thing without leaders and some organizational procedure.

1. 1 Nature of Church Organization

The nature of any organization depends upon those who constitute its members, the purpose for which it was formed, and the laws which regulate its activities. Only the saved and born-again people in Christ should be permitted to belong to a local church. That is, no person who is not a member of the spiritual body of Christ should be allowed to belong to any local church Acts 2:47Acts 5:141 Corinthians 1:21 Corinthians 12:12-13Ephesians 5:25-31. Each member of Christ should recognize Him as the only head of the Church and to be obeyed in all things. The members are all on an equal footing in Christ and in the gospel and no one should exalt himself above another Matthew 23:8-10John 11:51 Peter 5:3.

The Church owes its allegiance to God rather than man Acts 5:29. It exists for the purpose of glorifying God and evangelizing the world. (See Point IV, above.) The laws of the Church are expressed in the New Testament. Every Christian should take a stand and consecrate himself to be governed by the whole Bible rightly divided and by the New Testament as the rule of faith and practice. Qualifications for members, officers, laws, ordinances, and all phases of Church life are fully dealt with in Scripture, and no local church or religious organization needs any other set of laws than those in the Bible. There may be a few details concerning Church buildings, locations of churches, choice of local officers, what to eat and drink, what religious organization to belong to, whom to marry, what kind of business that each member should get into, and other details of life that are not specified in Scripture, but for every known truth and practice of Christianity that is important there are two or three plain Scriptures, so there should be no confusion on any important question of religion.

1. 1 Government of Church Organization

From what we have already stated, the government of the Church as far as it pertains to the source of authority is an absolute theocracy; that is, God reigning supreme in the life of each Church member through Jesus Christ by the power of the Holy Spirit in accord with the Word of God. In regard to the proper function of the whole body of Christ in the execution of His will, the Church is an unqualified democracy, in which the single members are entrusted with the duty and responsibility of obeying the laws of the gospel.

The Church in its proper function must be democratic in carrying out the dictates of theocracy. The union of members must be voluntary and intelligent. It is the duty of each person and of the body as a whole to preserve the unity of the faith and of the Spirit. Church government was democratic as proven by the following:

(1) The saved are exhorted to have the same mind and judgment and to speak the same things, endeavoring to keep the unity of the Spirit in the bond of peace Romans 12:161 Corinthians 1:102 Corinthians 3:11Ephesians 4:1-8Philippians 1:271 Peter 3:8. The whole Church started its ministry by being in one accord, and it must continue this way if true theocratic democracy is to continue to exist among men Acts 1:15Acts 2:1, 42Acts 4:32-37.

(2) The Church as a whole was given the responsibility of maintaining sound doctrine and Christian living 1 Timothy 3:151 Corinthians 7:171 Corinthians 16:1-2Romans 16:17.

(3) The Church as a whole made decisions which affected local churches everywhere Acts 1:15-26Acts 6:1-7Acts 15:1-41Acts 16:4.

(4) Local churches as units selected their own officers and delegates to represent them Acts 1:23-26Acts 6:1-7Acts 13:1-5Acts 14:23Acts 15:2, 42 Corinthians 8:19.

(5) Local churches had power to discipline, and therefore they had power to admit members into the Church Matthew 18:15-201 Corinthians 5:1-82 Corinthians 2:6-72 Thessalonians 3:6-15. It will be noticed that there was no higher court to receive an appeal in case of a wrong decision by the Church. If local churches will be obedient to Christ and the gospel and deal with offending members in righteousness, there will be no excuse for a wrong decision. It is the duty of local churches to deal with its own problems in accord with the Holy Spirit and the Word of God.

(6) Raising contributions for the poor and working out financial problems of its own was the responsibility of local churches 1 Corinthians 16:1-21 Corinthians 11:8.

These facts, together with those in Point 1 above, prove that local churches had the right of self-government in harmony with the Scriptures. It is also clear that all decisions that were made were in harmony with the will of the personal Holy Spirit who is the Executive of God in the Church on Earth Acts 1:15-26Acts 4:31Acts 5:3Acts 6:3-6Acts 8:29, 39Acts 9:17Acts 10:19-22Acts 11:12Acts 11:24Acts 13:1-13, 52Acts 15:28Acts 16:6-7Acts 19:1-7Acts 20:28Acts 21:10-13. If all believers would become filled with the Holy Ghost and obey God to the letter of the Word and be led by the Spirit, every decision would be a divine one. There would be no mistakes and no regrets.

Church government, then, is to be carried on by the whole Church and by its leaders in the direct will of God and the guidance of the Holy Spirit in those matters that affect the whole Church. In local matters the whole local church with its leaders in the direct will of God and the guidance of the Holy Spirit should make the final decision on any matter of business. The members of each Church should know the Bible and seek to obey it and the Holy Spirit in every matter that affects its members. The laws of the Church are so simple and plainly stated that there is no excuse for ignorance or for going contrary to the will of God in any matter that is important enough to be brought up. Anything that is not definitely spoken about in Scripture should never be brought up in Church to cause division and strife. Most Church differences are due to lack of honesty and open-heartedness to what the Bible does teach, or to some personal, non-essential thing that the Bible does not say one thing about. Such personal scruples should not be brought up for discussion among Christians. If it is important enough to be dealt with in Scripture, the will of God concerning it will be clear. If there is no Scripture to condemn a practice, then no Church has a right to make a law about it. When it does, there is bound to be trouble. If Christians would all consecrate themselves to obey only the Bible and leave out of the church all matters that are not specifically dealt with in Scripture, we would come nearer unity among Christians. Unless plain Scripture can be found to condemn something that is allowed by some Christians, it had better be left to the personal conscience and the direct will of God in the individual life.

In church government the local pastor has no original authority to take action in himself. He is a servant of the people: “The kings of the Gentiles exercise lordship over them: and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve” Luke 22:24-27. Peter speaks of ministers as being responsible to “Feed the flock of God which is among you, taking the oversight thereof . . . Neither as being lords over God’s heritage, but being ensamples to the flock” 1 Peter 5:1-8. The pastor is the overseer of the church, and he can best discipline an offender, not directly, but indirectly by making the church responsible for a proper decision. The pastor should make himself more a judge than a prosecuting attorney except in cases where the church is likely to make a wrong decision due to sympathy, family ties, friendship with the offender, or some other unscriptural cause.

He should guide the discipline of members in harmony with Mt. 18:15-20, and when all means of help to the guilty has been exhausted, the church can feel free of any guilt of being unjust and unfair and disobedient to God and His Word.

We may conclude that church government, like moral and civil governments, must be a reality. Churches must govern themselves, and if they do there must be government, laws, rulers, and moral obligation on the part of those governed. Local churches have authority:

(1) To judge and punish erring members Matthew 18:15-20.

(2) To “mark” and deny fellowship to rebels Romans 16:17-19Philippians 3:17-19.

(3) To forgive and extend fellowship to penitents 2 Corinthians 2:6-11Matthew 18:21-35.

(4) To recommend fellow Christians by letters 1 Corinthians 16:32 Corinthians 3:1-2.

(5) To choose their own business elders Acts 6:1-8.

(6) To cooperate with the Holy Spirit in sending missionaries Acts 13:1-5.

(7) To elect leaders Acts 1:15-262 Corinthians 8:23.

(8) To discuss freely questions in general conference (Acts 15).

(9) To strive together with the pastor in unity for the salvation of lost souls Romans 15:30Romans 6:19Colossians 4:32 Thessalonians 3:1Hebrews 13:7, 171 Peter 5:1-9.

(10) To share carnal things with ministers Galatians 6:6Philippians 4:10-131 Thessalonians 5:12-151 Corinthians 9:1-19Hebrews 7:1-11Romans 2:22.

(11) To obey ministers and those who rule them Ephesians 4:11-161 Thessalonians 5:12-141 Timothy 3:1-71 Timothy 5:17-20Hebrews 13:7, 17.

(12) To join believers of like faith Acts 1:15Acts 2:47Revelation 3:4.

(13) To be faithful in church attendance and duties Hebrews 10:25Acts 2:40-471 Thessalonians 5:11-231 Timothy 3:151 Timothy 4:11-162 Timothy 4:1-7.

(14) To live as they require ministers to do 1 Corinthians 11:1Philippians 3:17-19.

(15) To pray earnestly for their ministers 2 Thessalonians 3:1Hebrews 13:18.

(16) To covet earnestly spiritual gifts 1 Corinthians 1:71 Corinthians 12:311 Corinthians 14:1Romans 1:11.

(17) To yield to the operation of the Holy Spirit 1 Thessalonians 5:19Ephesians 4:30.

(18) To refuse to cooperate with those who cause division Romans 16:17-19Philippians 3:17-191 Corinthians 1:101 Corinthians 3:1-3.

(19) To highly esteem the ministry for their work’s sake 1 Thessalonians 5:12-14Hebrews 13:7, 171 Timothy 5:1Ephesians 4:11-13.

(20) To be teachable, humble, godly, stable, obedient, and holy Romans 16:171 Timothy 4:6-171 Timothy 5:172 Timothy 4:1-32 Timothy 2:1-12.

1. 1 Officers of Church Organization

If there is to be any kind of local or universal Church it requires local and universal officials to carry on business and to rule. Naturally, in the early church the apostles were the recognized leaders to begin with, because Christianity started out with only one congregation at Jerusalem. The Church was to spread also into Judea, Samaria, and unto the uttermost parts of the Earth Acts 1:8Matthew 28:19-20. Even after the gospel spread over the Roman Empire, the apostles were considered the leaders of the church at Jerusalem and more or less leaders of the whole Christian Church. (See Point 1, (2), above.) In the Gentile church-world Paul was considered the outstanding leader Galatians 2:1-10, although Paul Himself recognized the original apostles as the most prominent leaders of the religion of Jesus Galatians 2:1-10.

There were two main offices in the local church: first, the office of a bishop, presbyter, or pastor; second, the office of deacon. The word “elders” is a familiar one in the Old Testament where it is used of the officials of cities, tribes, and nations. This name seems to have been brought into the New Testament and applied to members of the council at Jerusalem other than the apostles Acts 11:30Acts 15:2-23. Similar officers were elected and appointed in local churches Acts 14:23Acts 20:17. That these were identical with the “overseers” is clear from Acts 20:17, 28. The Greek word episkopoi, rendered “overseers” in Acts 20:28, is rendered “bishop” in Phil. 1:1; 1 Tim. 3:2; Titus 1:7; 1 Pet. 2:25. It refers to the pastors of churches or the preaching elders.

There were also men in the early Church who were business elders. These were the “deacons” of Phil. 1:1; 1 Tim. 3:8, 12. The Greek word diakonos translated “deacon” in these passages is rendered “minister” Matthew 20:26Mark 10:43Romans 13:4Romans 15:81 Corinthians 3:52 Corinthians 3:62 Corinthians 6:42 Corinthians 11:15, 23Galatians 2:17Ephesians 3:7Ephesians 6:21Colossians 1:7, 23Colossians 4:71 Thessalonians 3:21 Timothy 4:6 and “servant” Matthew 22:13Matthew 23:11Mark 9:35John 2:5, 9John 12:26Romans 16:1.

It can be seen by these passages that the word is applied to public servants, personal servants, church servants, and other kinds of servants. It simply means in the one who serves the local assembly in some official capacity. The word literally means to be an attendant, a waiter, a teacher, deacon, minister, servant.

The Greek word presbuteros is translated “elder” Luke 15:251 Timothy 5:1, 191 Peter 5:5; “eldest” John 8:9; “old man” Acts 2:17; “elder women” 1 Timothy 5:2; “old” Acts 4:22; and “elders” (Mt. 15:2; 16:21; 21:23; 26:3, 47-59; 27:1, 3, 12, 20, 41; 28:12; Mk. 7:3, 5; 8:31; 11:27; 14:43, 53; 15:11; Lk. 7:3; 9:22; 20:1; 22:52; Acts 4:5, 8, 23; 6:12; 11:30; 14:23; 15:1-23; 16:4; 20:17; 21:18; 23:14; 24:1; 25:15; 1 Tim. 5:17; Titus 1:5; Heb. 11:2; Jas. 5:14; 1 Pet. 5:1; Rev. 4:4, 10; 5:5-14; 7:11-13; 11:16; 14:3; 19:4).

A study of all these passages reveals that there were men of certain official positions or ranks in Heaven and on Earth, in churches and in nations, and in families and tribes who were called elders. It was not always that all the oldest people were called elders in the Church. They had to meet certain qualifications and be chosen and ordained as such to be elders in a local church. We can sum up the subject by saying that there were preaching elders and business elders in churches. Sometimes preaching elders had part in the business, and sometimes business elders preached. All preaching elders were deacons in the sense of being servants to the Church, but their calling was higher than that of an ordinary deacon. The two offices—bishop, or pastor, and deacon—are contrasted in 1 Tim. 3:1-13. Further qualifications of bishops are listed in Titus 1. All apostles, prophets, pastors, and other ministers were elders or presbyters. Preaching elders were exhorted to feed the flock and oversee it, thus proving that they were the pastors Acts 20:17, 281 Peter 5:1-51 Timothy 3:1-7. The pastor is a called steward, messenger, servant, bishop, elder, and presbyter to oversee the affairs of the Church.

The authority of the bishops and deacons was confined to the local church. The charge of a bishop over a diocese instead of a local church is man-made. The bishops were the teachers, preachers, and administrative officers of the local churches. The terms bishop, elder, pastor, overseer apply to the same office. The words mean the same, and the duties and qualifications for each are the same as for any other in the given list. There is no text that teaches a higher rank in the local church or in a particular section of the Church.

The apostles were the highest ministers in the Church and still would be if we could get men today qualified as apostles. In Matthew, Mark, Luke, and Acts (except Acts 14:4, 14) the word “apostle” is used of the twelve chosen and commissioned by the Lord Matthew 10:1-20Matthew 11:1Mark 6:7-13Luke 6:13Luke 9:1-8. From this office Judas fell, and it was filled by Matthias Acts 1:15-26. In the Epistles and Revelation the context always shows where the twelve are meant. Christ was an apostle Hebrews 3:1, and He chose others to be apostles after His ascension 1 Corinthians 12:28Ephesians 4:11. Paul and Barnabas are called apostles Acts 14:4, 14. Others are called apostles Romans 16:71 Timothy 1:11 Timothy 2:62 Corinthians 8:23Philippians 2:23.

The word “apostle” literally means “one sent on a special mission,” the sender remaining behind, and the one sent going to accomplish the same work that the sender would do if he went instead of the one being sent. All apostles in the New Testament abundantly demonstrated the works of Christ, who had sent them (See Lessons Twenty, Twenty-two, and Thirty.) When one gets to the place in God where he can do the works of Christ, he is a true apostle John 14:121 Corinthians 9:1-62 Corinthians 12:12.

From certain passages it appears that there were several elders in a local church, but this could be accounted for on the grounds of large churches and also different ministries in the Church such as apostles, prophets, pastors, and teachers, as there were at Antioch Acts 13:1-2. Such passages as Acts 20:17; Phil. 1:1; Titus 1:5 do not prove that there were several equal leaders in every local church. In some churches there could be different ministers, and in others there may not be more than one. This would depend upon the success of the gospel in a particular locality. There was evidently one man who was the chief leader in every local church. This is proven from the fact that in the Church at Ephesus where there were several elders Acts 20:17, 28 there was only one main pastor or leader Revelation 2:1. There is no definite Scripture saying how many bishops and deacons were to be in any local church; so any person who claims there must be only a certain number is exceeding his own authority. In 1 Tim. 3 and Titus 1 bishops of churches are spoken of in the singular and deacons in the plural. There is no statement that the bishop or pastor of a church cannot have any number of assistants who are also bishops.

In New Testament churches where the gifts of the Spirit were the possession of several individuals there naturally would be different ministers used of God for various services. For example, the prophet is mentioned as a class of ministers in the early church Ephesians 4:111 Corinthians 12:28Acts 13:1-2. The prophet was one who spoke for God. It did not necessarily mean that he always foretold future events, although this was part of his work, as in Acts 11:28; 21:10. Prophecy was one of the gifts of the Spirit, and its chief purpose was to comfort and edify believers 1 Corinthians 14:3. Other gifts would also produce certain ministries that would not be evident without them, such as the teachers and evangelists Ephesians 4:11.

1. 1 Duties of the Officers of the Church

Where a number of local churches of like faith need a central headquarters to represent them it is biblical to have general officials, as was true of the early Church, which was at first centered in Jerusalem and controlled by the apostles (Acts 15). If it is a group of churches desiring to conform to the New Testament pattern, the general officials will not be autocratic and despotic, but will merely carry out the best interests of all concerned according to the Bible, as decided in general conference (Acts 15). When they are in error they are subject to rebuke before men by any other official or minister of the Church Galatians 2:1-10.

The doctrine of apostolic succession is not taught in Scripture, neither is the one of infallibility for church leaders. This is disproved by the following:

(1) Christ gave no such authority to Peter or to any successor of Peter. Other apostles with Peter constituted the Church foundation Ephesians 2:19-22Revelation 21:14.

(2) James had equal authority with Peter at Jerusalem Galatians 2:1-10.

(3) It even appears that James was the main leader, or at least chairman of the general conference at Jerusalem Acts 15:13-19.

(4) Peter was not infallible, for he was rebuked by Paul Galatians 2:1-11.

(5) Peter calls himself only a fellow-elder 1 Peter 5:1-9.

(6) The power to bind and to loose was not for Peter only, but for all the apostles Luke 24:49John 20:22-23Acts 1:8Acts 2:43. In fact, it is promised every believer throughout this age John 14:12Mark 16:15-20.

(7) Peter was not the rock upon which Christ built the Church. Christ was the true foundation 1 Corinthians 3:11 and the chief cornerstone Ephesians 2:19-22. Matthew 16:16-18 teaches that Christ is building His Church upon the true confession of His sonship as well as upon Himself. “Thou art Peter [Greek, petros, little rock, or a piece of rock], and upon this rock [Greek, petra, big rock or mass of rock, referring to Himself and the many little stones that would confess His Sonship, as did Peter on this occasion] I will build my Church; and the gates of hell shall not prevail against it” Matthew 16:16-18. Peter is merely one of many living stones, as he himself testifies 1 Peter 2:5. He further teaches that Christ is the “living stone” 1 Peter 2:1-8. All who make the confession that Jesus is the Son of God are “Peters” in the same sense that all who doubt are “doubting Thomases.” Peter is just one of the apostles upon which the Church is being built Ephesians 2:19-22. The Early Church Fathers agree with this scriptural fact.

(8) There is no reference to Peter’s teaching apostolic succession or personal infallibility, or that he conferred such upon anyone to follow him. He claimed only equality with others. His whole spirit and teaching was contrary to those claims made for him 1 Peter 5:1-3.

(9) There is no historical or biblical evidence of a continuous succession since Peter. Of course, we have man-made, spurious records, manufactured by the Roman Church to prove such a thing, but there is no genuine and authentic record of it. The earliest tradition we have of Peter being in Rome and starting a church there is the latter part of the second century, or about 100 years after Peter died. There is no proof that Peter died at Rome. There is no proof that Peter was ever in Italy.

(10) It is clear in Scripture that the church at Rome was not started by Peter. It is clear that no apostle had ever been to Rome before Paul’s visit. The gospel was no doubt taken to Rome by Jews who were present at Pentecost Acts 2:10. These converts would very likely have remained in Jerusalem long enough to get sufficient training in Christian doctrine to start a church at Rome. The church was established there at an early period, for it became well known throughout the Roman Empire by the time Paul visited there Romans 1:8. The church had been in communication with Paul, not Peter, wanting him to come there for “many years” Romans 15:23.

It was Paul’s policy not to build upon another man’s foundation, and this he would violate if Peter were the resident bishop Romans 15:20-212 Corinthians 10:14-16.

If any apostle had been there, the church would have been in a much better condition and would have received more benefits than are evidenced in Rom. 1:11. If Peter were at Rome as the resident bishop, Paul would not have felt his responsibility to go there Romans 1:10-15Romans 15:18-32. He would have been courteous enough to his superior to refer to Peter in his long letter when he sent greetings to many others at Rome Romans 16:1-27.

(11) In no Scripture is Peter recognized as the universal head of the Church with headquarters at Rome. On the contrary, Jerusalem was the headquarters of Christendom until it was destroyed in 70 a.d. (Acts 15; Gal. 2). Peter had no authority over the Gentile churches 2 Corinthians 11:28. He had no more authority over the Jewish churches than did James Galatians 2:9.

(12) The difference between the ministries of Peter and Paul prove that the Roman Church was mainly Gentile and that Peter did not found this Gentile Church Galatians 2:8Romans 1:13Romans 10:1-3Romans 11:13-14.

(13) In none of his prison epistles did Paul mention Peter at Rome as the resident, universal head of the Church, or as even being there in any capacity. This fact is more striking when Paul mentions many less noted workers of God as being there 1 Corinthians 16:15-24Colossians 4:7-18.

(14) The New Testament proves that Peter was in Judea ministering to the Jews during the time that he is supposed to have been in Rome Acts 2:14-29Acts 3:1-6Acts 9:32-11Acts 12:1-19Galatians 1:18–2.

Duties of the apostles and elders at Jerusalem are recorded in Acts 2:40-47; 3:1-11; 4:23-37; 5:1-16; 6:1-7; 8:14-25; 9:26-43; 10:17-46; 11:1-18; 15:1-35; Gal. 2. They were the pastors and leaders of the first and great church at Jerusalem and were going in and out of the city wherever they were needed to establish Christianity and take care of any necessary business that might arise.

Duties of local pastors are given in Acts 20:17-35; 1 Thess. 5:12-13; Heb. 13:7, 17; Mt. 28:19-20; 1 Cor. 1:16-24; 1 Tim. 3:1-7; 5:17; 1 Pet. 5:1-9; Titus 1; 1 Cor. 11:1-32; 12:1-31; 14:1-40; Eph. 4:7-13; Mt. 18:15-20; etc. Many other duties of pastors and shepherds are listed in Jer. 3:15; 23:1-40; Ezek. 34:1-29; Mt. 10:7-8; Jn. 14:12; Jude 3; Eph. 5:11; Phil. 2:16; 2 Tim. 4:1-7; 2 Cor. 3; 1 Tim. 4; etc.

Duties of deacons include helping the pastors of local churches in temporal and spiritual things. They are to relieve the preachers of external labors Acts 6:1-8, visit and heal the people Acts 6:1-8, help establish other churches (Acts 8), and help in various capacities 1 Corinthians 12:28Romans 16:11 Timothy 3:8-13Acts 5:1-11. Any duty that would hinder the pastor from giving himself wholly to the ministry of the Word and prayer is the duty of deacons Acts 6:1-8.

1. 1 Ordination of Church Officers

The word “ordain” means “to set apart a person divinely called to a special ministry in and for the church.” It does not always imply communication of power, although no person has a scriptural right to be ordained to an office until he is qualified to fill it. Ordination is simply the recognition of a qualified person to do what he is divinely called to do. It is the recognition by the church and its leaders of a man who has received certain gifts and made certain preparation for a particular work for God. The person to be ordained should not only be chosen by God, but also be recognized by the church and set apart by proper church officials in a special service of instruction, prayer, and laying on of hands Acts 6:1-8Acts 12:1-3Acts 14:231 Timothy 4:141 Timothy 5:222 Timothy 1:6Hebrews 6:1-3.

Ordination should come from God first of all. When Jesus ordained the twelve and the seventy to represent Him, He gave them power Luke 9:1-8Luke 10:1-20Mark 6:7-13. When God wanted His Church to establish Christianity throughout the world, He endued them with power to confirm His Word Mark 16:15-20Luke 24:49Acts 1:8Acts 3:6Acts 19:11. When servants were chosen by the Holy Spirit and the Church to do Christian work, men already filled with faith and power and the Holy Ghost were chosen Acts 6:1-8Acts 13:1-3. When the church chose men to represent it among the heathen and to travel among local churches they chose workers who had been tried and tested Acts 8:12-20Acts 13:1-3Acts 15:2, 222 Corinthians 8:19. When Paul ordained Timothy he imparted power to him 1 Timothy 4:142 Timothy 1:6. When Paul was chosen to represent Christ among the heathen, Ananias laid hands on him that he might be healed and baptized in the Holy Spirit Acts 9:17. These are enough scriptural examples of the qualifications and practice of ordaining men for the work of God.

The only other question to settle is: Who are to ordain? It is clear in the New Testament that Christ personally ordained the twelve and the seventy Mark 3:14-21Mark 6:7-13Luke 6:12-16Luke 9:1-9Luke 10:1-20John 15:16. Churches ordained men Acts 1:22-26Acts 6:1-8Acts 13:1-52 Corinthians 8:23. Leaders of churches also ordained men Acts 14:23. It must be remembered that to ordain means “to choose,” “appoint,” and “set apart,” and in this sense any person or group of persons who has the responsibility of choosing, appointing, or setting apart any one to the work of the church has the right to ordain. There is no statement in the Bible that ordination should be done only by a select few in the church. Those in each local church who have the right to select or choose any one for a work have the right to ordain that person to that work.

The laws whereby rulers of the church carry on church government are plainly written in the New Testament. Space will not permit a long list of the laws in the Testament concerning every phase of life. This much is clear, every doctrine and statement of faith and practice in the New Covenant make the code of laws for the Church. Also, all the doctrines, promises, and revelations of the prophets and the psalms that are for men in general and not to Israel or any person or nation in particular is for the modern believer. The Law of Moses only has been done away with, as we shall see in Lesson Thirty-two. If a man wants to know what God requires of him today, let him read the New Covenant and take every law, promise, and prophecy for himself. When anything is to Israel in particular it is made clearly to apply to them. Anything that is taught by Jesus and the apostles as for the early disciples and their followers is definitely for modern Christians Matthew 28:20Acts 1:1-22 Corinthians 1:202 Timothy 3:15-17Romans 1:16.

Concerning the church ordinances, we mean those outward rites which Christ has appointed to be observed by the Church throughout this age. They are visible and symbolic signs or figures of certain gospel truths. The Roman Church holds that there are seven sacraments or ordinances—ordination, confirmation, matrimony, extreme unction, penance, baptism, and the eucharist. The ordinances as specifically commanded in the New Testament are only two or three in number, as we shall see. Not one of them is necessary to salvation, nor do they confer grace upon men. They are mere outward forms of already imparted grace and true Christian experience. This will be made clear in the following study of the ordinances.

First: The Ordinance of Christian Water Baptism

The Greek word for “baptize” is baptidzo from bapto, “to dip,” “to sink,” “plunge,” “immerse,” “submerge,” and “cover wholly” with the element used in baptism Luke 16:24John 13:26Revelation 19:13. Only twice is baptidzo translated “wash” and in these cases the thing washed was wholly wet Mark 7:4Luke 11:38. When wetting or washing a part of the body is meant, the Greek nipto is used Matthew 16:17Matthew 15:2John 9:7-15John 13:5-14. But in any event baptism is compared to a burial regardless of which baptism is referred to Romans 6:4Colossians 2:12.

1. 1 There are Seven Baptisms in Scripture

(1) John’s baptism in water in the name of God Acts 1:5John 1:31-34.

(2) Baptism in water by Christ’s disciples in the name of the Father John 3:22-23John 4:1-2John 5:43John 10:25.

(3) Moses’ baptism in the cloud and in the sea 1 Corinthians 10:2.

(4) The baptism of suffering Luke 12:50.

(5) Baptism “into Christ” and into His body, the Church Romans 6:4Romans 12:4-51 Corinthians 10:171 Corinthians 12:13Galatians 3:27Ephesians 4:5Colossians 2:12.

(6) Christian water baptism in the name of the Father, and of the Son, and of the Holy Ghost Matthew 28:19Mark 16:16Acts 2:38, 41Acts 8:12-16, 36Acts 9:18Acts 10:48Acts 16:15, 33Acts 18:8Acts 19:6Acts 22:161 Corinthians 1:13-171 Peter 3:21.

(7) Baptism in the Holy Spirit (Isa. 11:2; 28:9-12; 32:15; 42:1-7; 44:3; 61:1; Ezek. 39:29; Joel 2:28-29; Mt. 3:11, 16-17; 11:2-6; 12:15-21, 28; 20:22-23; Mk. 1:7-11; 10:38-39; Lk. 3:16-22; 4:16-21; 24:49; Jn. 1:29-34; 3:34; 7:37-39; 14:12-17, 26; 15:26; 16:13-15; Acts 1:4-8; 2:1-4, 16-21, 33-39; 5:32; 6:3-10; 8:15-20; 9:17; 10:38-48; 11:15-18; 13:2; 14:3; 15:7-11; 18:24-28; 19:1-7, 11; Rom. 15:18, 29; 1 Cor. 16:10; 2 Cor. 4:7; 6:7; 9:8; 10:3-5, 8-11; 12:9, 12; 13:4, 10; Gal. 3:3-5, 14; Eph. 1:19; 3:7, 16-19; Col. 1:11; 1 Thess. 1:5; 2 Thess. 1:11; 2:17; 2 Tim. 1:7; 2:21; 3:5; Heb. 2:3-4).

1. 1 Three Baptisms for Modern Believers

Paul taught that there were “baptisms” for believers Hebrews 6:2. They are the last three of the seven baptisms mentioned above. The first four above are in the past. Some Christians have been called to go through the baptism of suffering, number four above, but the first three could not be experienced by men today, for they are done away with.

The three agents in the three baptisms for all men of today are the minister, the Holy Spirit and Jesus Christ. The three elements that believers are baptized into are water, Christ, and the Holy Spirit. The Holy Spirit is the agent that baptizes the believer “into Christ” and “into His body,” the Church 1 Corinthians 12:13Galatians 3:27Romans 6:4Colossians 2:12. The minister then baptizes the believer in water Matthew 28:19. Then Christ baptizes the same believer in the Holy Ghost, provided he “understands,” “asks for” Luke 11:13, “obeys God” Acts 5:32, and “has faith for it” John 7:37-39John 14:12-17Acts 1:4–2. The foregoing procedure is the general order of the three baptisms, but sometimes the Spirit-baptism precedes water baptism, as in the case of Paul and Cornelius and his house Acts 9:17-18Acts 10:44-48. Otherwise, water baptism comes before the Spirit-baptism Acts 2:38-39Acts 19:1-7, but it is always after the baptism into Christ and into His body. This baptism into Christ is the “one baptism” of Eph. 4:5 that all men must have in order to be saved and be in the one body of Christ, the Church. This is the baptism that cleanses from all sin, and makes one a new creature in Christ and a fit candidate for the baptism in water and in the Holy Spirit John 3:3-52 Corinthians 5:17Romans 6:1-81 Corinthians 12:13Galatians 3:37Colossians 1:11-13. Water baptism is merely an outward figure or symbol of the baptism into Christ, or the inward work that brings one into the body of Christ and the family of God, as we have seen in Lesson Twenty-nine, Point VIII, 1.

1. 1 Importance of the Three Baptisms

Baptism “into Christ” is essential to salvation Galatians 3:26-27Galatians 5:241 Corinthians 12:132 Corinthians 5:17Romans 6:3-12Colossians 2:11-13; baptism into water is essential to obedience and to a “good conscience” after one is saved and in Christ Matthew 28:191 Peter 3:211 John 5:6-10; and baptism into the Holy Spirit is essential to receiving power for service Luke 24:49John 14:12-17Acts 1:4-8. (See the Three Baptisms on the Bible chart, “Plan of the Ages,” in the Dispensation of Grace.)

1. 1 The Mode of Baptism

The mode of baptism is by immersion, as seen above in the definition of the word. The word baptidzo, or “baptize,” never means “to sprinkle or pour.” There is no example in any Greek literature through many ages where the word has lost its original meaning, or where it means anything else but to submerge or immerse, or where it means a partial application of water by sprinkling or pouring.

Every passage where the word is used in the New Testament either requires or allows the meaning of immerse. Passages speak of baptism “in Jordan” and “in the river Jordan” Matthew 3:6Mark 1:5. Jesus went down into the river for He “went straightway out of the water” Matthew 3:16Mark 1:10. Philip and the eunuch “went down both into the water” and came “up out of the water” Acts 8:38-39. John baptized near Salim “because there was much water there,” that is, a sufficient depth of water for baptizing John 3:23.

The testimony and practice of the early Church Fathers is that immersion was the only mode of baptism. Therefore, no modern church has the right to change or modify the New Testament commands on baptism, or to change the literal and commonly known meaning of baptidzo, that is, “bury,” “immerse,” and “submerge” to that of “sprinkling” or “pouring.” All arguments that it is impractical, dangerous to health, indecent, and inconvenient are not sufficient to change the specific commands of the Bible. If there ever is a case where it cannot be possible to baptize by immersion then it is no longer a duty. The argument that God blesses other modes is no excuse for error and disobedience.

Some use Isa. 52:15; Ezek. 36:25; Heb. 10:22 to prove sprinkling as a mode of baptism, but the first Scripture does not refer to water. The Hebrew word noyah means “to leap or spring up for joy.” It refers to the nations rejoicing when they come to know Christ. The ordinary word for ceremonial sprinkling is zarak, not noyah, as is used in Ezek. 36:25; Exod. 29:16-21; Lev. 1:5, 11; etc. The last passage Hebrews 10:22 refers to the sprinkling of the blood of Christ, not water 1 Peter 1:2. No sprinkling of water as baptism is found in the New Testament.

1. 1 Infant Baptism

There is no support for infant-baptism in any Scripture. There is no express command for infants to be baptized until they become responsible agents and turn to God and have their sins remitted as in the case of adults. There is no case of baptism of infants in Scripture. No passage even implies such a practice. Salvation is a personal experience and children must become old enough to accept salvation before they are commanded to be baptized. Children, until they become responsible, even though their parents are unsaved, will be taken to Heaven if they die before accountability just as much as those of saved parents Matthew 18:1-10Matthew 19:14. Scripture demands faith and repentance as necessary before baptism and no child can do this until he is old enough to understand sin and what to do to be saved. Infant-baptism became prominent when churches began to teach baptism and other sacraments to save the soul and remit sins. Such practice makes it impossible to obey Christ’s command later without admitting infant-baptism was of no benefit. Since there are so many scriptural reasons why infant-baptism should not be practiced, and since it has no efficacy, it would be best to wait until the child turns to God by faith and repents of his sins before he is baptized.

1. 1 Baptism Not to Remit Sins

Several denominations teach that there is no remission of sins possible without water baptism. (See Canons V-VIII of the Council of Trent, and the Design of Baptism, Consequents of Baptism, and Christianity Restored by Alexander Campbell.) The following facts prove that baptism is symbolic and figurative and that it does not remit one sin:

(1) No intelligent man can believe it remits sins. Even those who advocate the theory of baptismal remission or sacramental salvation do not really believe it. Every honest one of them will acknowledge that there are many people in the world to whom the gospel is preached who have received remission of sins, enjoy the favor of God, and are saved who have never been baptized. This fact alone proves that the whole system of salvation by baptism rests upon a perversion of the Word of God.

(2) Such a theory takes salvation out of the hands of Christ and places it in the hands of other mediators between God and man, the administrators of baptism. This makes the work of Christ of no avail until some man performs the baptism ceremony for the penitent. In other words, the work of Christ cannot save the soul until man baptizes the penitent. Man, then, is the final saviour and has the last say as to who will be saved. If man, for some reason, refuses to baptize any person then that person will be eternally lost regardless of the Word of Christ. But this theory is not true. When the penitent sinner is ready to receive Christ no power in the universe can prevent his forgiveness and salvation for one moment. Baptismal remission teaches and requires baptism by man before the work of Christ can be effective. Any baptizer therefore would be more powerful than Christ and could halt the work of Christ in the penitent and make the work of Christ of no effect. He could make void all faith on the part of the penitent and all the love of God for man by refusing to baptize the sinner who repents. Fortunately, such theory is a fallacy and is contrary to the Word of God and to the common sense of man.

(3) Baptismal regeneration limits the efficacy of the blood of Christ to the physical element of water. It makes salvation impractical in the frozen North and to the sick, and impossible to those who die in deserts without water. The founder of one church teaching salvation by baptism states, “Wherever faith, water, and the name of the Father, Son, and Holy Spirit are, there will be found the efficacy of the blood of Jesus.” According to this, where water is not found, there cannot be found any efficacy in the blood of Jesus. But this is not all, for water would have to be found in sufficient quantity for immersion or the blood of Jesus could have no efficacy. There are then vast portions of the Earth where the blood would have no efficacy. Can anyone in his good senses accept such perversion of the gospel of Christ? This would make salvation impossible for millions of people in many parts of the Earth under certain circumstances.

(4) Remission of sins by water baptism reverses the whole order of the gospel, which is repentance and faith before baptism Mark 1:14-15Matthew 21:32Acts 20:21Romans 10:9-10.

(5) It contradicts hundreds of Scriptures, which say that sins are remitted, and men are saved, justified, sanctified, and washed from sins:

A. By grace through faith Romans 3:24-25Ephesians 2:8-9Acts 15:8-9.

B. By faith without works Romans 3:22-28Romans 4:1-25Romans 5:1Galatians 3:19-29.

C. By faith in the blood of Jesus Romans 3:24-25Romans 5:9Ephesians 1:7Revelation 1:51 John 1:7Matthew 26:28Hebrews 9:221 Peter 1:18-23.

D. By the death of Christ Romans 5:10-111 Corinthians 15:1-5.

E. By the obedience of Christ Romans 8:2.

F. By the Spirit of life in Christ Romans 8:2.

G. By confession and faith from the heart Romans 10:9-101 John 1:9.

H. By calling upon the name of the Lord Acts 2:21Romans 10:9-13.

I. By believing on Jesus John 3:16-18, 26Acts 10:43Acts 13:38-40Acts 16:31Romans 10:9-101 Corinthians 1:21.

J. By repentance and faith in the gospel Mark 1:14-15Acts 20:21.

K. By receiving and believing that Jesus is the Christ John 1:121 John 5:1.

L. By repentance and conversion Acts 3:192 Corinthians 7:9-10.

M. By faith in His name Matthew 1:21Acts 3:16Acts 4:10-12.

N. By the Word of God 1 Peter 1:23James 1:18John 3:5John 15:3.

It will be noted that not one time is baptism referred to in any one of these passages as necessary in the remission of sins. Not one time does any Scripture say that sins cannot be remitted without baptism. Not one time does the Bible say, without water baptism sins cannot be remitted, but it does say, “without the shedding of blood is no remission” and “Except ye repent, ye shall all likewise perish” and many like expressions Hebrews 9:22Luke 13:1-5Matthew 18:1-3Acts 3:19John 3:1-5. There should be at least one simple statement in Scripture that says without water baptism one cannot be saved if it is so all-important. No such statement can be found nor even one that hints such an idea, so why not be sensible and believe that it is not essential to the remission of sins?

(6) There are many concrete examples of people being saved and of having sins remitted without and before water baptism. The following are a few examples:

A. All the saints of the Old Testament were holy, had sins remitted, and were born-again and saved from sin without water baptism Romans 3:23-25Hebrews 9:15Galatians 3:15James 2:23Psalms 32:5Psalms 103:3Luke 1:70Acts 3:212 Peter 1:21. Not one clear reference is given in Scripture of water baptism for the Old Testament saints as practiced by Christians, but according to many Scriptures seen in Lesson Eighteen, Point IX, they did have the new birth and remission of sins and other spiritual experiences. Some use Heb. 9:10 to prove that they were baptized but the Greek baptismos means “washings” and not “baptisms” as it is translated. Old Testament saints went through many ceremonial washings and sprinklings with water and blood and all of them were typical and ceremonial forms or figures of other truths that were spiritual. Baptism by burial administered by man was a new thing that was started by John the Baptist. Therefore, to teach baptismal-regeneration would in effect say that all of the Old Testament saints were not saved and will be lost, or that they must yet be baptized in order to be finally saved, and this no man will argue. If they were saved without and before water baptism, then regeneration by baptism only, is false.

B. Zechariah, Elizabeth, Mary, Simeon, Anna, and John the Baptist were all “filled” with the Holy Spirit before and without water baptism, for John had not yet come baptizing in water Luke 1:15, 41Luke 2:25-38. Unsaved men do not have the Holy Spirit Romans 8:9, 14John 16:17, therefore, if these people were filled with the Spirit they must have been saved men and women. If they were saved without water baptism, then it is possible for others to be saved without it.

C. The palsied man of Mt. 9:1-7 was saved without water baptism: “Jesus seeing their faith [not their water baptism] said . . . thy sins be forgiven thee . . . the Son of man hath power on earth to forgive sins.” He had power to do it and He did it without water baptism. In fact, of the thousands of people Jesus forgave of sins and healed by casting out all devils, not one did He require to be baptized before He remitted sins. Jesus did not baptize one person in all His ministry but He did remit sins of many people John 4:2. This is sufficient proof that sins can be remitted without water baptism.

D. Jesus Himself was baptized in water, not to have His sins remitted, for He knew no sin, but to go through the symbolic death, burial, and resurrection that He came into the world to fulfill to save men Matthew 3:13-17.

E. Many other cases of remission of sins and healing were done by faith without water baptism Matthew 9:22Mark 5:34Mark 10:52Luke 7:48Luke 17:19Luke 18:42Acts 3:16.

F. An unnamed sinner woman was forgiven of her sins before and without water baptism. Jesus said, “Her sins, which are many are forgiven . . . thy sins be forgiven . . . thy faith hath saved thee; go in peace” Luke 7:36-50.

G. The publican was saved and justified and therefore had his sins remitted by prayer without water baptism, according to Jesus Luke 18:9-14.

H. Zacchaeus was saved without baptism Luke 19:1-9.

I. The thief on the cross was saved without baptism Luke 23:43. Should anyone argue that the statement in this passage is a question instead of a positive fact, let him read Mk. 14:30, which is a similar expression in both the Greek and English versions, which proves Lk. 23:43 to be a positive statement of fact as much as is Mk. 14:30.

J. The nobleman and his whole house were saved without baptism John 4:49-53.

K. Many Jews and Gentiles were saved both before and after the cross and nothing is said of baptism John 7:31John 8:30-31John 11:45John 12:11, 42Acts 9:42Acts 11:21Acts 13:12, 43Acts 14:1Acts 17:4, 12Acts 19:18.

L. The eunuch had to believe with all his heart before Philip baptized him Acts 8:37. Believing from the heart automatically produces the new birth Romans 10:9-101 John 5:1.

M. The lame man was healed and saved before and without water baptism Acts 3:1-11, 16Acts 4:10-12. Multitudes also were healed by the shadow of Peter passing over them Acts 5:15-16, and this means forgiveness also as in other New Testament cases Matthew 9:1-7Matthew 13:15James 5:14-16. They received these blessings without baptism. It was by faith in His name Acts 3:16Acts 4:10-12.

N. Paul was converted and baptized in the Spirit and healed before he was baptized in water Acts 9:17-18.

O. Cornelius and his whole house were saved and baptized in the Spirit when Peter preached to them and afterward they were baptized in water to testify of their experiences Acts 10:44-48. These and other examples prove that baptism does not remit sins, but that it is an outward testimony of inward grace. This is why such testimony is just as valuable in the case of men who were not only saved but baptized in the Holy Spirit before water baptism.

(7) The words salvation, faith, repent, forgive, sin, save, wash, justify, sanctify, clean, believe, purge, remission, redeem, blood, reconcile, and kindred words that are used of redemption, are used 3,322 times in Scripture and not once is water baptism stated as being necessary in any redemptive process before sins can be remitted. On the other hand, hundreds of Scriptures require blood, faith in the blood, and a simple confession of sins to God to have sins remitted, but never is baptism once hinted as an essential to redemption.

(8) Baptism is plainly taught as being figurative and not literally a cleansing from sin. The following facts prove that it is an outward symbol and a figure of an inward work:

A. John’s baptism was to “manifest” to Israel the death, burial, and resurrection of Christ John 1:31. No baptism in water can literally be the death, burial, and resurrection of Jesus. So if it cannot be literal it has to be figurative if it means anything. Since it is clearly figurative in this case it has to be in all cases.

B. Christ went through His own death, burial, and resurrection in this figurative sense when He was baptized in order to fulfill righteousness Matthew 3:15-17. Since he was no sinner and He did not need to have any sins remitted, His baptism was not for the remission of sins. What was it for except to testify of His own death burial, and resurrection? It was certainly symbolic in His case. The same kind of baptism for believers testifies to the same thing, the fact of a death, burial, and a resurrection. Whose death, burial, and resurrection does it symbolize in the case of believers? It certainly cannot be a literal death, burial, and resurrection of their own that they testify to, for they do not literally die when they are baptized. If it is not a literal action, then it must be symbolic. If Christ was the one who literally died, was buried, and was resurrected, water baptism must be a figurative act of this literal experience. Since Christ died for all men then all men died in Christ, that is, Christ died to save all men who believe and His death provides redemption from the Fall as men by faith appropriate these benefits. Although they did not literally die with Christ, nevertheless they can partake of real benefits because He died, but any baptism in water they go through must be a symbolic action to testify that they really believe in the death, burial, and resurrection of Christ for them. The moment they believe the things for which Christ died they get the spiritual and physical blessings promised. The baptism can be a true testimony on their part. Otherwise, if they testify by baptism that they have received such benefits they would be liars and hypocrites.

C. John said that water baptism was merely a “witness” or a testimony of the death, burial, and resurrection of Jesus Christ 1 John 5:6-10.

D. Peter stated that baptism was a “figure” of the reality of the truth for which it stands 1 Peter 3:21. The Greek for “figure” is antitupon and is found only here and in Heb. 9:24 where Paul speaks of the earthly tabernacle, sacrifices, and offerings as being “figures of the true.” The word “antitype” means “that which is represented or explained by the type.” Baptism is therefore a form, a pattern, a figure, a symbol, and an example of the true death, burial, and resurrection of Jesus who died in the place of the believer. It has to be figurative in the case of believers for they did not literally die as did Christ. It is a figurative illustration of the real, so there must be a real death, burial, and resurrection of which baptism is a mere figure. Peter speaks of baptism as being an answer or a witness of a good conscience. If Peter said that baptism was a figure or a type, representing something real of similar nature, that should settle the whole controversy. He makes it clear that it does not in itself save in the putting away of the filth of the flesh, plainly teaching that moral pollution in the soul is not cleansed by water. This is only done by blood Revelation 1:5Hebrews 9:221 John 1:7Ephesians 1:7.

Peter is trying to show believers that salvation is more than washing a little dirt from the body. He is showing them that water baptism does not save the soul, and that it does not and cannot cleanse the soul of its filth, but that it is only the testimony of a good conscience. The filth of the flesh is stated in Gal. 5:19-21. These are the works of the old man that must be put away Ephesians 2:22-24. Peter saw the danger that men would think that baptism would cleanse the soul, hence he explained in parentheses that it did not. In spite of this explanation men are still ignorant of the truth of baptism. He also makes it clear that baptism does not make the conscience clean, but that it is the witness of a good conscience.

E. Paul makes a distinction between having the heart sprinkled (not baptized) from an evil conscience, and our bodies washed in pure water. Here two things are done: the heart is cleansed and the body is washed. Washing the body must refer to baptism, as the New Testament does not recognize any other washing of the whole body by water except in baptism. The sprinkling from an evil conscience is done by the blood 1 Peter 1:2 and it could not have reference to the body being washed in baptism. Anyone who tries to make the sprinkling from an evil conscience the same work as baptism contradicts Paul and all Scripture. Sprinkling of the heart by blood is an inward work and washing the body in water is certainly an outward work. Washing the body by baptism then must be symbolic of the inward work.

F. Paul definitely says that “the sins of the flesh” were put off by “the circumcision made without hands . . . by the circumcision of Christ” Colossians 2:11-13. Thus sins are put away by circumcision without hands and is spiritual so it could not be water baptism, which is performed with hands and is physical. He affirms that the real circumcision is of the heart and in the Spirit Romans 2:28-29. If this be true, then it could not come by mere baptism of the flesh in water. The baptism referred to in Col. 2:12 is the same as the baptism into Christ of Gal. 3:27 and the baptism into Christ of Rom. 6 and the baptism into the body of Christ of 1 Cor. 12:13. Not one of these passages refers to water, but to the baptism of the believer into Christ and into His body by the Holy Spirit. Christ is the element one is baptized into by the Spirit in this case, while in water baptism the water is the element the believer is baptized into by the minister. (See the Three Baptisms on the Bible chart “Plan of the Ages,” in the Dispensation of Grace.) The baptism in Col. 2:12 is done by the operation of God and not by man as it plainly states, while water baptism is done by the operation of man and not by God, as is clear to anyone. One must be careful in reading each passage to understand what kind of baptism is referred to, who does the baptizing, and what element is used in the baptism and then each passage will be clear. In Gal. 3:27 it is a baptism into Christ and not into water. In Rom. 6 it is a baptism into Christ and into His death and not into water. In 1 Cor. 12:13 it is a baptism into the body of Christ and not into water. All these baptisms are of a spiritual nature, not physical.

G. We were crucified, buried, and resurrected “with him” and when we “reckon” by faith the benefits for which Christ died we get the spiritual experience in our lives Romans 6:1-13Galatians 3:27-29Ephesians 2:5-10Colossians 2:1-131 Corinthians 12:131 Corinthians 6:9-11. Since baptism is not a physical death, burial, and resurrection on our part, then it must be a figurative and symbolic action if we ever go through any form picturing the reality of Christ’s work. With Christ it was a literal death but with us it can only be figurative by going through water baptism.

H. Water baptism is like the ceremonial cleansings of the Old Testament. AFTER one was cleansed and healed he then went through a ceremonial cleansing as a testimony to the priests that he was really cleansed Leviticus 14:2-7, 48Leviticus 15:13Matthew 8:1-4. Thus the ceremonial cleansings of the law and that of the gospel are outward and symbolic and are for testimony only, not for the real work of cleansing.

(9) Other Bible evidence disproving salvation by water baptism. That baptism is the New Birth being born of water by immersion in water is proven wrong by the following:

A. The “water” in Jn. 3:5 refers to the Word of God, as proven in Jn. 15:3; 17:17; Eph. 5:26; Rom. 1:16; 1 Pet. 1:18-23; Jas. 1:18. It is by the Word of God and the Holy Spirit that men are born-again. The new birth is a spiritual one and not physical as Nicodemus thought. No statement in any Scripture even hints that natural water could affect a spiritual birth. Therefore, since we have many plain statements that water is symbolic of cleansing by the Word of God, why not be consistent and take Jn. 3:5 as referring to the Word of God? No other Scripture can be given to support the idea of natural water in Jn. 3:5 so that in the mouth of two or three witnesses every word shall be established.

Nicodemus certainly could and did understand water baptism, for John had been baptizing for many months by this time. If he understood Jesus as referring to such baptism he would have had no question about the new birth. Jesus had to explain to him that He did not refer to natural things but to spiritual John 3:6, 8. Is it possible that Jesus could not make Nicodemus understand such a simple thing as water baptism when he already understood this part of the gospel? Surely there is nothing so mysterious about being immersed in water that this learned master in Israel could not understand. All the people of Judea understood water baptism for they went out to see John’s baptism Matthew 3:5-6. In no place are we told that men are saved and cleansed by natural water, but we are repeatedly told that men are cleansed by the Word of God and the blood of Jesus by the power of the Holy Spirit 1 Corinthians 6:111 John 1:7Revelation 1:5Ephesians 5:26John 15:3. This is what is meant in Titus 3:5-6 by the “washing of regeneration and renewing of the Holy Ghost, which he [God, not some human baptizer in water] shed on us abundantly through Jesus Christ.” God sheds this upon men while in water baptism men plunge candidates into water. Sins are actually washed by the blood Revelation 1:5Revelation 7:141 John 1:7, but they are symbolically washed in water as a testimony to the world of inward cleansing 1 Peter 3:21Acts 22:16.

B. The washing away of sins by baptism in Acts 22:16 refers to symbolic washing, like the ceremonial cleansings of lepers in Lev. 14. The leper had to be cleansed already from leprosy before he was symbolically washed of his leprosy. Washing was only a testimony of his cleansing Matthew 8:1-4. Such washing away of sins must be understood in the same sense that “garments” are made white in the blood of the Lamb Revelation 7:13-14. No literal garments are referred to being washed in literal blood, for in Rev. 19:8 the garments are explained to be the righteousness of the saints. Sins are no more cleansed by water than garments are by blood. Both are figurative statements. Blood cannot whiten garments, and water cannot cleanse from sin. This, if taken literally, would be to give efficacy to blood and water, which they do not possess. The Bible in no place ascribes power to blood to make garments white or to water to cleanse from sin.

In fact, Acts 22:16 is not a detailed account of Paul’s experience. In Acts 9:9-19 it is clear that he was already cleansed from sins and healed and baptized in the Holy Spirit before he was baptized in water. Thus his baptism was simply a symbolic washing of his sins, like it is in the case of all others. People who believe in baptismal-regeneration claim that God does not hear prayers of sinners. Therefore, since God heard Paul before he was baptized, then they would have to acknowledge that he was a saved man before he was baptized or he would not have had his prayers heard.

Paul’s own testimony proves he was saved by faith in the blood, not by having literal water applied to his body Romans 3:24-25Romans 5:1Romans 6:1-13Romans 7:4Romans 8:1-2Hebrews 9:22. The word “arise” in Acts 22:16 was after he was already saved, healed, and baptized in the Spirit, as is clear in Acts 9:17-18. The phrase “wash away thy sins” refers to ceremonial cleansing which bore witness to inward cleansing, as we have already proven. The Greek apolouo means “to wash” or “to figuratively remit sins,” that is, bathe the body like in the Old Testament after real cleansing had already taken place Leviticus 14:1-57Leviticus 15:1-33. The word is used only in Acts 22:16 and in 1 Cor. 6:11 where it is clear that cleansing from sin is done by the Holy Spirit and the blood.

Ananias, a Jew, was well acquainted with real cleansings by faith in the blood and of ceremonial washings after such cleansings and it was equally clear to Paul, another Jew, what he meant by washing away sins in water. Paul never dreamed that men would mistake his words to mean real sins were cleansed by water. He knew that the Jews to whom he was speaking in Acts 22 would understand what washings of the body were for. They were all familiar with symbolic washings of the body, of pots, pans, and everything that had to do with religion. Israelites were told to “wash” themselves that they might be saved Isaiah 1:16-18Jeremiah 4:14. They were also told that if they would wash their bodies with water and much soap they could not cleanse themselves from sin Jeremiah 2:22. The process of salvation was the same in the Old as in the New Testament, as proven in Lesson Eighteen, Point IX, and as there was no water baptism by immersion before the cross whereby they could wash themselves of their sins, such is not necessary today to get rid of sin. Israel did have symbolic washings but they were not the same as baptism now. It was the blood then that made the atonement for the soul, as it is today Leviticus 17:11Hebrews 9:22Hebrews 11:4. As we have seen, washings did not cleanse in either Testament but they were symbolic of real cleansing that had to be completed before the ceremonial cleansing.

C. Paul did not believe or teach baptismal-regeneration or that it was necessary to be baptized to be saved and have sins remitted. He even thanked God that he had baptized none of the Corinthians except Crispus and Gaius and the house of Stephanas. He stated that God had not sent him to baptize but to preach the gospel which, when men believed, they were saved 1 Corinthians 1:13-241 Corinthians 15:1-5Romans 1:16Romans 10:9-14Ephesians 2:8-9. This certainly puts baptism in its proper place, as a symbol of cleansing and not essential to save the soul.

D. Jesus never taught baptism as the means of salvation. Not one time did He command one person to be baptized in all His ministry. He forgave multitudes of sins and healed them without baptism. He never baptized one person Himself. This work of testimony was left to His disciples but the work for which baptism testifies was done exclusively by Him John 4:2. If baptism was so all important to save the soul He certainly would have made at least one reference to that fact. If the gospel He preached is the truth, then salvation by baptism is another gospel and should be rejected. Where could we find the true method of forgiveness except it be the words and acts of Jesus Himself? If we do not find baptism as the essential to remit sins, then we should not teach something that He did not advocate.

The apostles practiced baptism from the beginning of Christ’s ministry John 3:22-26John 4:2. Baptism in the great commission was an enlargement of the ordinance among all nations for the same purpose that it was for in the days of John and Jesus and not one time are we told it was to remit sins. Jesus gave the true method of forgiveness as faith in Him John 1:12John 3:14-18, 36John 4:24John 6:28-29, 40Matthew 9:1-7Mark 2:1-12Luke 5:18-26Luke 7:35-50.

E. All the texts used to prove baptismal remission of sins do not say that sins are remitted by water baptism. They make it very clear that men had to confess sins and bring forth proof of repentance before they were worthy of baptism Matthew 3:6-8, 11Mark 1:4-5Luke 3:3, 8Acts 2:38. These citations and Mk. 16:16 all prove that repentance, restitution, and faith precede baptism. These things bring salvation, and baptism testifies to this work of true consecration.

The Greek preposition eis, translated “for” in these passages, means any number of things. On page 110, The New Archeological Discoveries and their Bearing Upon the New Testament by Camden M. Cobern, says, “It was counted equally certain that every preposition had some divine meaning in the sacred text, so that to change one for the other would amount almost to sacrilege . . . This old opinion has been badly damaged by recent discoveries; for we find the new prepositions . . . used freely in the vernacular of the early centuries by the non-Jewish populations, and we fail to find the inflexibility in the use of prepositions which theologians and grammarians of a generation ago assumed. The interchange of eis and en is frequent in the papyri, and only the context can determine the usage . . . it does suggest that theological conclusions must be taken with care.”

In Hudson’s Greek Concordance we find that eis is translated “into,” “to,” “unto,” “toward,” “at,” “before,” “on,” “upon,” “in,” “among,” “throughout,” “by,” “with,” “for,” “concerning,” “against,” “till,” “until,” “thereinto,” “therein,” “for this same purpose,” “whereunto,” “for this purpose,” and many other ways. It can be seen that to be dogmatic and say that eis could mean only “unto” in baptismal passages is to be foolish and unfair in the extreme. It is translated “for” in these passages and in eighty-two Scriptures and anyone knows that the primary meaning of “for” is “because of” or “on account of.” The above passage on baptism should read “because of remission of sins,” that is, because sins have been remitted, one should be baptized as a testimony of the spiritual work of grace in his life. Note the following examples of “for” in Scripture in which “because of” or “on account of” is the true meaning. They would not make sense if they are read “unto” instead of “for” or “because of,” as can be seen by the reader.

(a) “Salt . . . is thenceforth good unto nothing” Matthew 5:13Luke 14:35.

(b) “Take no thought unto tomorrow” Matthew 6:34.

(c) “Offer the gift Moses commanded unto a testimony unto them” Matthew 8:4.

(d) “Nor script unto your journey” Matthew 10:10Luke 9:3.

(e) “Gospel . . . preached unto a witness unto all nations” Matthew 24:14.

(f) “That this woman hath done be told unto a memorial of her Matthew 26:13.

(g) “Blood . . . shed for many unto remission of sins” Matthew 26:28.

(h) “Baptism of repentance unto remission of sins” Mark 1:4Luke 3:3.

(i) “Shake the dust under your feet unto a testimony unto them” Mark 6:11.

(j) “Thine alms are come up unto a memorial before God” Acts 10:4.

(k) “Jews laid wait unto the man” Acts 23:30.

It can be seen that “for,” “because of,” or “on account of” would make better sense than the word “unto.” This is just why fifty-four of the greatest scholars of England translated the baptismal Scriptures “for the remission of sins” instead of “unto the remission of sins.” This proves that because sins are remitted by repentance and faith men ought to be baptized as a testimony to the world of their new faith and experience in Christ.

The Revised Version in Mt. 3:11; Mk. 1:4; Acts 2:38 translates eis as “unto,” but why did not these revisers show some consistency and translate the same preposition “unto” in Rom. 6:1-11; 1 Cor. 12:13; Gal. 3:27? If this was the correct idea we would have to believe that we are not in Christ and in His body. We would have to believe that we are baptized only unto Christ, unto His death, and unto death, unto one body, unto one Spirit, and unto Christ Romans 6:1-71 Corinthians 12:13Galatians 3:27. In such case men would never get into Christ, but only unto Him. This would contradict 2 Cor. 5:17; etc.

F. In Acts 19:1-6 Paul re-baptizes twelve disciples of John who had already been baptized by his baptism. If baptism in water is to remit sins, then this is twice that the same sins were remitted and this is impossible. We either have to believe that their sins were remitted twice or believe that John’s baptism was not to remit sins, and in this case most doctrines attempting to prove baptismal regeneration are refuted. If John’s baptism was not for this purpose, then Christian baptism is also not for this purpose, for the same terms are used of both baptisms Mark 1:4Acts 2:38. Whatever position we take, the theory that baptism remits sins must be abandoned, for all Scripture is contrary to the theory. The correct view is that baptism does not remit sins but that it is an outward symbol of the inward spiritual work of cleansing the soul from sin by faith in the blood of Christ. If we hold that remission of sins is the only purpose of baptism, then it may be asked why did Jesus get baptized? Why did not Paul think it important in 1 Cor. 1:10-18? Why were the sins of Cornelius and house, and those of Paul and others remitted without and before their baptism in water, as is clear in Acts 9:17-18; 10:44-48? Why did not many in the Old Testament days, in the days of Christ on Earth, the thief on the cross, and many others have to be baptized in order to be saved? How could disciples of John, whose sins were remitted, have the same sins remitted again by the disciples of Christ? Why would the apostles ignore the work of God in baptism in remitting sins of John’s disciples and why would they violate the laws of God and re-baptize them over again? Why did John violate the law of God in baptizing Christ to remit His sins when He had no sins to remit? Why was Christ willing to be classed as a sinner having His sins remitted? What righteousness did Christ fulfill in baptism since it could not be remission of sins in His case? Baptism in His case could not be moral cleansing, but symbolic of His own death. It must have been ceremonial righteousness, not moral, in His case. Aaron and other priests were washed and anointed in entering their office, so this must be another reason Christ was baptized.

G. In the case of Cornelius, he was told to send for Peter who would tell him words whereby he and his house would be saved Acts 10:6Acts 11:13-14. There is not one reference to baptism in water to be saved Acts 10:34-43. Baptism was not even brought up until after he was saved and baptized in the Holy Ghost Acts 10:44-48. Thus baptism is not in the words whereby one must be saved. Peter commanded them to be baptized, not because they needed to be saved, but because their sins had been remitted and they had been baptized in the Holy Ghost. We have Peter’s own words that God granted to the Gentiles salvation, repentance unto life, the Spirit-baptism, and heart purity by faith without and before water baptism Acts 11:13-18Acts 15:7-11. If this is how the Gentiles got saved then this is how the Jews got saved at Pentecost and we must understand Mk. 16:16 and Acts 2:38 in this light, baptism being mentioned as an act of obedience to testify that one is saved. Naturally, the requirement of salvation should be mentioned at the same time, that is, that whosoever believeth in Him shall receive remission of sins Acts 10:43Acts 13:38-39Acts 16:31John 3:14-18, 36John 5:241 John 5:1Romans 1:16Romans 3:21-31Romans 10:9-101 Corinthians 1:13-24.

H. The Scriptures plainly state that people must be saved before baptism. Those who are disciples are the only ones that are commanded to be baptized Matthew 28:19Acts 2:41. Only those who have previously repented and believe are to be baptized Matthew 3:26Acts 2:37-38Acts 8:12, 37Acts 10:43-48Acts 18:8Acts 19:4.

Second: The Ordinance of the Lord’s Supper

The Lord’s Supper is that outward rite in which believers eat broken bread and drink the fruit of the vine to commemorate the broken body and the shed blood of Jesus Christ until He comes again Matthew 26:26-30Mark 14:17-25Luke 22:14-201 Corinthians 11:20-30. It is the communion of the body and blood of Jesus Christ 1 Corinthians 10:16-17. The following are the main facts concerning this doctrine:

(1) The Lord’s Supper is an ordinance instituted by Christ to commemorate His death until He comes at the second advent Luke 22:191 Corinthians 11:23-26.

(2) This ordinance will also be observed in all future ages Matthew 26:29Mark 14:25.

(3) The early Church in the beginning practiced it daily Acts 2:42-47.

(4) When Christians ceased to gather daily due to the fact that the common fund was spent and they had to start earning a living, a weekly observance was started Acts 20:7-111 Corinthians 10:16-171 Corinthians 16:1-2.

(5) The “fruit of the vine” was used to symbolize the blood of Christ and not just any kind of fruit juice Matthew 26:29. The bread at the first supper was the unleavened bread that was used at the Passover Exodus 12:39Luke 22:131 Corinthians 5:7-8.

(6) There is no prescribed law that the Lord’s Supper should be observed daily, weekly, or yearly at the time of the Passover, as some teach. The only law given was “For as often, as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” 1 Corinthians 11:26.

(7) The Lord’s Supper was to be observed by the assembled church Acts 20:71 Corinthians 11:18, 20. There is no authority for the observance of it by an individual and there is no example of such in Scripture. Men are promised that where two or three are gathered in the name of Jesus He would be in their midst, so it would be perfectly scriptural for two or more persons who desire to observe it together in worship to commemorate the death of Christ Matthew 18:15-20. There were only thirteen men together when the Supper was instituted Luke 22:14.

(8) The occasion of the Supper was a time of religious instruction Acts 20:7-11.

(9) The Supper was to be eaten worthily, that is, in simple faith appropriating the benefits for which it stands 1 Corinthians 11:27-30. Those who failed to have true faith in its benefits were sickly and many died.

(10) The Supper symbolizes the death of Christ for our sins and sicknesses Matthew 26:26-281 Corinthians 11:261 Peter 2:24, the personal benefits of the death of Christ 1 Corinthians 5:71 Corinthians 11:241 Peter 2:24Matthew 8:16-17, the personal fellowship between God and man 1 Corinthians 10:16-17, the utter dependence of the believer upon Christ for his life John 6:53-60Romans 8:10Philippians 3:10, the union of all believers in Christ 1 Corinthians 10:17, and the coming kingdom of God and the second advent of Christ Matthew 26:29Luke 22:18Mark 14:251 Corinthians 11:26.

(11) The Supper commemorates the death of Christ as does water baptism. The fact that both the Supper and baptism are symbols of the death, burial, and resurrection of Christ shows their importance as testimonies and memorials to all men of the faith of the believer. The fact that both are united together to commemorate the death of Christ proves that both are symbols and that neither one saves the soul. Both are to be observed only by saved men. Both symbolize the relation of the saved man to Christ. The blessing received by either symbol depends upon personal faith and devotion. Men must learn to recognize the spiritual meaning in both ordinances to get the benefits from them. One can go through both of them in form only and still go to Hell, so neither one of them saves the soul. One might as well argue that he is saved by the Lord’s Supper as to argue that baptism remits sins, for both are mere symbols of Christian experience received through Christ and His death.

(12) The symbols used in the Supper are not literally turned into the real blood and body of Christ, as some teach. They will always be literal wine and bread regardless of prayer over them. There is not one thing mysterious about the Supper. It is simply an outward form symbolizing the death of Christ and the literal bread and wine, in themselves, bring no spiritual benefit. It is only the faith in the death of Christ which these elements represent that will bring any spiritual or physical blessing. The phrases “this is my body” and “this is my blood” must be understood as we would understand a similar expression outside the Bible. We could point to a picture of Lincoln and say, “This is Abraham Lincoln.” We would not mean that the literal flesh and blood of the man was present. Christ was present when He made these statements and we know that He did not literally divide His body and His blood among the disciples, so let us be sensible and understand the idea intended to be conveyed in Scripture just as we would understand the same kind of statement outside the Bible.

If bread and wine were to be tested in a laboratory after it is supposed to be turned into the body and blood of Jesus it would prove to be still bread and wine. No priest or minister can change these elements into real flesh and blood in any sense.

This is pure paganism and idolatry and superstition and no sane man will tolerate such an idea.