Unity: Our Oneness in Christ
As “new persons” in Christ through the experience of being born again, we have become members of the family of God, and thus united to all other believers in Christ. “We are members one of another” (Eph 4:25). Where sin had produced alienation, there is now reconciliation, wholeness, harmony, and unity. The psalmist expressed it as inspired of God, “Behold, how good and pleasant it is when brothers dwell in unity!” (Ps 133:1). Such unity is not that of the humanly organized institutional or denominational church, but the unity made possible through the lordship of Christ, a universal oneness.
True unity always finds its expression in the context of community and is lived out in relationship. In so doing, the spiritual moves into the realm of practical and experiential. The acceptance of Christ and obedience to his Word leaves no allowance for division of people by race, creed, culture, or sex. We have become one in Christ! “In Christ Jesus you who once were far off have been brought near in the blood of Christ. For he is our peace, who has made us both one, and has broken down the dividing wall of hostility” (Eph 2:13–14). This unity exceeded the cultural divisions existing between Jew, Gentile, and Greek at the time it was written. “There is neither Jew nor Greek, there is neither slave not free, there is neither male nor female; for you are all one in Christ Jesus” (Gal 3:28).
Scriptural unity is not unanimity nor does it happen automatically. As believers in Christ and his example of life, we desire to see this unity develop with other believers. Human relationships can be extremely difficult, even among believers. We have come to Christ from different backgrounds and with a variety of circumstances, as well as emotional differences. Our love for Christ and one another gives cohesiveness to the family of God. This is why Paul wrote, “With all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Eph 4:2–3). Only in such an attitude can we serve him cooperatively while allowing for diversity without division.
Division is contrary to God’s plan and purpose for his people. It is a serious offense to precipitate, participate in, or perpetuate acts that produce division. “Mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them” (Rom 16:17). Such conduct was viewed by Paul as being an indication of immaturity, an expression of our fleshly desires. “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Cor 3:3). While our human nature and constitutional makeup produces the potential for division, God’s grace in the human heart enables us to live and work together in harmony that becomes our message of holiness.
Jesus prayed that we “may be one” as he and the Father are one (John 17:11). “There is one body and one Spirit” (Eph 4:4), thus indicating the organic oneness revealed through purpose, activity, and mission in the world. The imagery used in the New Testament is that of a physical body functioning in a healthy manner with each part contributing to the success of the whole. “For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another” (Rom 12:4–5). Thus our unity is inclusive of all who are believers in Christ. Having received this truth, we are responsible to initiate action by reaching out to all others who have come to know Christ in the forgiveness of sin.
An all-inclusive, universal Church must of necessity transcend denominational labels, sectarian separateness, and geographical boundaries. Therefore, we seek to express our common faith by uniting in worship and witness with other Christians. On the local level this can be evidenced by participation in community church ministries of evangelism and social concern. Our missionary endeavors around the world, on the other hand, make us aware that we can do together what we could never accomplish independently. As children of God we are interdependent, needing one another to fulfill Christ’s prayer for unity.
Perfecting this unity will require more than human effort. In obedience to the Word of God these helpful guidelines emerge:
1. We are to be “in Christ”—which signifies salvation from sin—not of the world.
2. We must receive the Word of God and live by it, which requires the rejection of contrary doctrines of persons. “They have kept thy word” (John 17:6).
3. We are to be kept in the Father’s name alone. “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are” (John 17:11).
4. We are to be sanctified wholly, enabling us to allow the Holy Spirit to cleanse us from those things that would divide. [Smith, What the Bible Teaches, 88.]
Yes, God’s plan is for unity among all believers, and as obedient children we seek to live in that spirit of harmony.
Questions for Study, Chapter 5
1. What is the common belief that makes the people of God “one body”? (See Ephesians 2:13–14; 4:25.)
2. Does Christian unity remove all differences and individual opinion? (See Romans 14.)
3. What does division within the body of Christ indicate about the parties involved? (See 1 Corinthians 3:3).
4. When the unity of the Church is divided, how should this be handled by the community of faith? (See Ephesians 4:2–3; Romans 16:17.)
5. Each member is vital to the proper functioning of the body. How did Paul explain this in 1 Corinthians 12:14–27?
6. Unity desired must be developed at the local and worldwide level. Give examples of each.
7. Requirements for unity in John 17 can be stated in four New Testament truths.
John 17:16
John 17:6
John 17:11
John 17:19
Memorize
For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and everyone members one of another.
—Romans 12:4–5
Chapter 6
The Church: God’s People
The Church is a New Testament institution. The word church (including the plural form, churches) is used more than one hundred times in the New Testament, and it is referred to many more times. The first recorded use of the word is in Matthew 16:18, where Jesus said, “On this rock I will build my church, and the powers of death shall not prevail against it.”
During Christ’s earthly ministry he prepared for the Church, and from the Day of Pentecost on we find in actual existence a body of people who had been called out of sin and united in Christ. These believers were called “Christians” (Acts 11:26) and steadfastly followed the teachings of Christ and his apostles. So strong was their commitment to Christ and to one another that the believers “had all things common; and sold their possessions and goods, and parted them to all men as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:44–47). This divine demonstration of commitment turned the world upside down (Acts 17:6).
Various figures of speech make plain the New Testament idea of the Church. It is a flock (John 10), all of one fold, following the Shepherd. It is the family of God (Eph 3:15), composed of all who have been born again. It is a city whose inhabitants are all saved and recorded in the Lamb’s Book of Life (Heb 12:22). It is a house or building (1 Tim 3:15) comprised of “living stones ... built into a spiritual house” (1 Pet 2:5), “joined ... and built into it for a dwelling place of God in the Spirit” (Eph 2:21–22). It is the Bride of Christ (Eph 5:23–32; Rev 21:9), pure, devoted, loyal. It is like a human body, a fitting symbol of its unity, symmetrical beauty, mutual helpfulness, and perfect organization. (See Romans 12:4–8 and I Corinthians 12.)
As “God’s building” the Church is founded upon a “rock.” It is “built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone” (Eph 2:20). So the Church is not founded upon any person or group of persons nor upon human dogma or creeds, nor upon some person’s idea or ideal, but on Christ himself. “No other foundation can any one lay than that which is laid, which is Jesus Christ” (1 Cor 3:11). While history gives recognition to the prophets of old, John the baptizer, and later reformers in the Christian faith, Christ alone is the true foundation upon which the Church ultimately stands.
The Church is the body of Christ; hence it is only natural that he should be the head of his own body. He is “head over all things for the church, which is his body” (Eph 1:22–23). “He is head of the body, the church” (Col 1:18). The clarity of this Bible truth leaves no room for human systems that seek to establish earthly headquarters and leaders of the Church. If there is only one body, there can be only one head; and if there is only one head, then there is only one body.
As head of the Church, Christ was concerned about the name his bride would bear. Therefore in John 17:11 he prays, “Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we are one” (italics added). His desire was that the Church be called by one name, and the name does make a difference. The family of God is not without a name; it bears the Father’s own. Numerous times in the New Testament the writers designate the Bible name for the Church. (See 1 Corinthians 1:2; 10:32; 11:22; 15:9; 2 Corinthians 1:2, Galatians 1:13; 1 Timothy 3:5.) While out of respect some have named their churches after significant human leaders, the biblical name is “the church of God, which he hath purchased with his own blood” (Acts 20:28, italics added), for he alone is worthy. “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named” (Eph 3:14–15, italics added). Periodically throughout history because of the stigma attached to the name, some have been tempted to change to a nomenclature more acceptable to local congregations. Geographical location or community participation does not change the name of the Church. Without question it is the Church of God, for it belongs to him alone, not to any earthly being.
Since the Church belongs to God, he alone is capable of establishing the rules of faith and obedience for its members. Within the Bible we discover this guideline, for “all scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim 3:16). No human creed contains all the Word. If a creed contained all the Word, it would not be a human creed, but the divine Word of God. If a creed contained less than this it would not be sufficient; if more, it would contain too much. Of one standard we may be certain. A holy God, who inspires a Holy Bible, expects a holy people (1 Pet 1:15–16). Holiness is the normal standard of conduct for God’s Church.
Entrance into God’s Church is much easier than some would believe. “I am the door,” said Jesus (John 10:9). The door is not baptism, nor penance, but Christ. No person can make you a member of the Church; nor can the other members of the Body vote you in or out. We cannot join the Church, and we do not automatically become members because mother and father brought us up in the Church of God. We must be added to the Church by the Lord. (See Acts 2:47.) He adds only the saved. He adds all the saved. Hence the members of the Church are all the saved people, all who have been born again. “Your names are written in heaven” (Luke 10:20); they are “written in the book of life” (Rev 20:15). We may have our names on membership roles here on earth, but unless they are written in the book of life it will avail nothing. While being born again places you in the family of God as a member, participation in a local congregation is required to enjoy the blessings of the Church. Regular, consistent participation in a local fellowship of believers is essential to maintain a healthy spiritual life (Heb 10:25).
Questions for Study, Chapter 6
1. Who established the first church? (See Matthew 16:18.)
2. List at least three characteristics of the young church in Acts 2:44–47.
3. Upon whom was the Church founded? (See 1 Corinthians 3:11.)
4. Paul gave the analogy that the Church is the body of Christ. Who is the head of the Body, as mentioned in Colossians 1:18?
5. What is the name of the Church and why is it important? (See John 17:11; Acts 20:28.)
6. Since we have no creed or discipline, what is the standard of biblical scholarship and conduct for the Church of God as put forth in 2 Timothy 3:16 and 1 Peter 1:15–16?
7. How can you become a member of the Church of God? (See Acts 2:47.)
Memorize
Upon this rock I will build my church; and the gates of hell shall not prevail against it.
—Matthew 16:18
Chapter 7
The Holy Spirit: God’s Gift
The Holy Spirit is the promised gift of our heavenly Father (Luke 24:49). In John 15 and 16 Jesus Christ reveals the nature of the Spirit. “When the Spirit of truth comes, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come” (John 16:13).
The word holy means pure, morally and spiritually acceptable to God, consecrated for his purpose alone. That the Holy Spirit is a person is revealed in Scripture, which states that he has a will (1 Cor 12:11), intelligence (Rom 8:27), knowledge (1 Cor 2:11–12), power (Acts 1:8), and a capacity for love (Rom 15:30). In Acts 5:3–4, the Holy Spirit’s interrelatedness to God is revealed. In Psalm 139:7–10 he is shown to be omnipresent, or in all places. John 14:2 teaches that he knows all things—that he has the attribute of omniscience. He is eternal with the Father and the Son, as shown in Hebrews 9:14. We can see, then, the importance and the significance that Jesus attached to the Holy Spirit (Luke 24:49).
The Holy Spirit is involved in the totality of our Christian experience.
1. He convicts. The Holy Spirit awakens the individual to an awareness of sin and constrains him or her to seek God’s pardon. Without conviction no one would realize the need for salvation (John 1:8–11).
2. He bears witness to our salvation (Rom 8:16). The Holy Spirit enables us to know when God accepts us into his family. This assurance will banish doubt and fear regarding our relationship to God.
3. He regenerates. Regenerate here means to renew the heart, causing one to respond to the love of God. That is what takes place when one is born again, and it is the Holy Spirit who effects the new birth (John 3:3, 5). This is the most important transition in the New Testament so far as God and humanity are concerned. To be “born anew,” or “born from above” (RSV marginal note, John 3:3) is the purpose of the whole plan of salvation. It is the beginning of spiritual life, and this life is brought about by the Holy Spirit.
4. He guides (John 16:13). There is a difference between a guide and a guidepost or map. A guide goes right with us, leading and counseling, assisting us in decisions to be made, as well as giving us directions we are to follow. Isaiah had prophesied of a wonderful counselor, and the Holy Spirit both counsels and guides as we follow his leadership.
5. He fills or baptizes (Eph 5:18; Acts 1:8). The importance of being filled with the Holy Spirit cannot be exaggerated. However, this experience is often misunderstood. The Bible stresses the manifestations and the demonstration of the Spirit more than the experience. The reason for this is clear; we can see a demonstration, but we have to be told about an experience. (Read 1 Corinthians 2:4; 12:7.)
6. He glorifies Christ. “He will glorify me” Jesus said (John 16:14). One manifestation of a Spirit-filled life is the preeminence given to Christ. A selfish person thinks of self first, and even tries to “use” the Spirit of God to exalt self. A Spirit-filled person is “used” by the Spirit, and the interests of the kingdom of God predominate.
7. He translates or interprets. “He will take what is mine and declare it to you” (John 16:14). We would never be able to understand or appropriate the work of Christ unless the Holy Spirit imparted the knowledge to our own hearts. The unbeliever cannot comprehend the mystery of Calvary; indeed it appears to be foolishness until the Holy Spirit reveals the purpose of it (1 Cor 2:14–16).
8. He imparts gifts (I Cor 12:3–11). You will observe how various gifts are dispensed according to the all-wise determination of the Spirit. We should seek to use our gifts fully and always for the glory of Christ. In seeking to be filled with the Holy Spirit, we should always be in an attitude to receive whatever gift he may wish to impart.
9. He helps our prayer life (Rom 8:26–27). Spirit-filled people are people of prayer, and their prayers are effectual because the Holy Spirit interprets their hearts’ desires to God, and God hears. Praying in the Spirit (Eph 6:18) is the kind of praying that brings an answer. Romans 8:26 reveals the love the Holy Spirit bears toward honest seekers.
10. He blesses our work for Christ. Acts 2:41 tells of three thousand persons coming to Christ—the result of one sermon preached by Peter, who was filled with the Holy Spirit. So many lives are barren of spiritual power because they try performing supernatural deeds in their own strength instead of depending entirely upon the Holy Spirit.
11. He warns us of spiritual dangers and pitfalls (Isa 30:21). If you listen, the Spirit will admonish you when you leave the right path. The same idea is contained in John 16:8: “He will convince … concerning sin and righteousness.”
12. He inspires. The influence of the Holy Spirit made it possible for the writers of the Bible to prophesy and to reveal many truths impossible of discovery through natural means. He also enables true gospel workers to witness to the saving truth of that gospel.
Because the influence of the Holy Spirit is so necessary to our success in living the Christian life, God has given us three warnings: (1) We must not resist him (Acts 7:51). People who resist conviction and refuse to yield to God resist the Holy Spirit just as much as do those who oppose the gospel of Christ. It is a dangerous thing to do. (2) We are warned not to grieve the Holy Spirit (Eph 4:30). You can grieve only one you love or one who loves you. Every wrong deed, motive, or passion grieves the Holy Spirit, and he seeks to give us victory over all wickedness. (3) We are commanded not to quench the Holy Spirit (1 Thess 5:19). That is, we must not obstruct or impede his work. Spiritual life is very sensitive; even an impure thought impairs it. A bad, uncontrolled temper kills it, and an unruly tongue ruins its influence.
The person who is filled with the Holy Spirit will manifest the same characteristics that the Holy Spirit has, namely, holiness of life, purity, sinlessness, unselfishness, and Christlikeness. If you remember how Jesus cleansed the Temple by driving out every unclean, sinful thing, you will have some idea of this attitude toward sin in one’s heart. The heart is now the temple of God (1 Cor 3:16), and the Holy Spirit must cleanse it in order to dwell there. [Warren C. Roark, compiler, The Holy Spirit (Anderson, Ind: Warner Press, 1947), 75-80.]
Questions for Study, Chapter 7
1. The Holy Spirit is a person. Please list scriptural references that reveal these characteristics.
He has a will.
He is intelligent.
He has a capacity for love.
2. How are we made aware of our need for salvation? (See John 16:8–11.)
3. What assurance do we have in Romans 8:16 that we are saved?
4. Decisions of life—marriage, vocation, or others—are never easy. In what way does the Holy Spirit help us according to John 16:13 in this aspect of Christian living?
5. According to John 16:14, the Holy Spirit dwells within the believer for what purpose?
6. By what means does the Holy Spirit equip us to serve in the body of Christ? (See 1 Corinthians 12:4–11.)
7. As people of prayer, the Holy Spirit assists us in what manner? (See Romans 8:26–27.)
Memorize
But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
—Acts 1:8
Chapter 8
Holiness: God’s Nature in Us
Holiness is the very nature of God. It speaks of his transcendency over all creation, of his awesome glory, and his impeccable character. Through the inspired writers, God has revealed his desire that we, too, should share in his holiness. “For I am the Lord your God; consecrate yourselves therefore, and be holy, for I am holy” (Lev 11:44). This same expectancy is proclaimed in 1 Peter: “But as he who called you is holy, be holy yourselves in all your conduct; since it is written, ‘You shall be holy, for I am holy’” (1:15–16).
Basic to our understanding of holiness is the concept of wholeness or completeness that is possible only through yielding to the Holy Spirit. The extent of saving grace goes beyond the initial forgiveness of sin (conversion) to the sanctifying of our very nature through the infilling of the Holy Spirit. “He is able also to save them to the uttermost that come unto God by him” (Heb 7:25, italics added). This scriptural truth challenges the “new person” to go on to experience the possibilities that have become ours through faith in Christ. “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection” (Heb 6:1).
Without question, Paul affirmed that holiness was God’s will for every believer (1 Thess 4:3). We are called not only to regeneration but also to consecration and holiness (Rom 12:1). This became the prayer of Paul as he wrote, “May the God of peace himself sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ” (1 Thess 5:23). Biblical theology is more important in this matter than semantic terminology. Whether we use the term entire sanctification, second-blessing holiness, Christian perfection, or perfect love, we may be sure that there is a crisis experience in the Holy Spirit beyond that of initial conversion. This experience equips the child of God to live a life of holiness, revealing total commitment to the will of God and wholeness to life.
The term second work of grace implies that it is subsequent to or follows after regeneration. The disciples for whom Christ prayed (John 17:9) were already believers. And he addressed this same band of believers in Acts 1:8, “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses.” Salvation precedes the experience of Pentecost.
Acts 2:4 demonstrates the symbolism of fire accompanying the coming of the Holy Spirit on the Day of Pentecost. No actual fire being present, the symbol was intended to indicate the cleansing aspect of the Holy Spirit. This divine cleansing purges the attitudes and disposition of the believer until the image of Christ is reflected in him or her. All of our emotions are left fully intact but are cleansed and sensitized by the Holy Spirit. Nothing essentially human is removed in the sanctifying experience. One’s ability to love, hate, laugh, and cry are now freed from the curse of sin to be experienced rightly as God’s child. The believer now demonstrates the graces of the sanctified life as spoken of in Galatians 5:22–23: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” Such holy disposition enables one to make full use of the gifts of the Spirit as spoken of in Romans 12, 1 Corinthians 12, and Ephesians 4. The gifts of the Spirit are not to be sought after, but rather we are to seek the person of the Holy Spirit. Then he will give the gifts of the Spirit “severally as he will” (1 Cor 12:11). The gifts of the Spirit are always given for “the perfecting of the saints, for the work of ministry, for the edifying of the body of Christ” (Eph 4:12). Nowhere in Scripture do we find that any of the gifts were used as criteria to indicate one’s having received the Holy Spirit. Therefore, it is wrong to say that the gift of prophecy, the gift of tongues, or healing is necessary to authenticate the infilling or baptism of the Holy Spirit. All of the gifts are given to edify the Church, never to cause division. The Spirit of the Holy Spirit is that of perfect love and the gifts are to be exercised in a decent and orderly manner (1 Cor 14:40), thus glorifying God and edifying the Church. While the gifts listed in Scripture are not to be interpreted as exhaustive, they are indicative of how God gifts the Church, equipping her for the whole ministry entrusted to the community of faith.
Holiness is essential in the believer’s life. We dare not treat this doctrine as an elective in religious studies. Jesus said, “Blessed are the pure of heart, for they shall see God” (Matt 5:8). And the writer of Hebrews counsels us, “Strive for peace with all men, and for the holiness without which no one will see the Lord” (12:14, italics added).
Questions for Study, Chapter 8
1. The Christian is called to “go on” to perfection (Heb 6:1). In your own words, explain what this means for the Christian.
2. 2. Sanctification means to be “set apart for sacred use.” Where do we find the basis for the doctrine of entire sanctification? Write out 1 Thessalonians 5:23 in your own words.
3. By a “second work of grace” we mean that before receiving the infilling of the Holy Spirit we must be what? (See John 3:7, 17:9.)
4. List four other terms used to indicate an experience of holiness.
5. 5.The word fire in Scripture is often a symbol of cleansing. Is heart purity that which is external or internal? (See Ephesians 5:26 and 2 Corinthians 7:1.)
6. Does sanctification remove our emotions? If not, in what manner does the Holy Spirit help us? (See Galatians 5:22.)
7. What is the evidence of a truly Spirit-filled life as indicated in 1 Corinthians 12:31–13:1-13?
Memorize
And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
—1 Thessalonians 5:23
Chapter 9
Stewardship: The Christian’s Responsibility
Stewardship deals with all of life. It recognizes that God is the Creator and giver of “every good endowment and every perfect gift” (James 1:17). Implied in stewardship is the account we will give for the ways we have utilized the gifts that God has entrusted to our care. “It is required in stewards, that a man be found faithful” (1 Cor 4:2). Every person will give are account for the way he or she has lived (2 Cor 5:10).
Christian stewardship must always begin with this concept of “wholeness.” The biblical base for this teaching is summed up in the words, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself” (Luke 10:27, italics added). When one becomes a Christian, God has claim on and control of his or her whole life.
The physical body entrusted to us is to be kept and used for the glory of God. “Do you know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price, so glorify God in your body” (1 Cor 6:19–20). In Christ we have been freed from the sins of the flesh and we have now become responsible to keep our physical bodies pure for his dwelling.
Christ being the Lord of our lives, we are accountable to him for the possessions entrusted to us. Material wealth of houses, lands, stocks and bonds, money, and all other earthly goods are to be safely guarded and liberally shared. Our willingness and ability to give are to be developed in a regular, consistent pattern of proportionate giving. “On the first day of every week, each of you is to put something aside and store it up, as he may prosper” (1 Cor 16:2). This concept of stewardship in the financial realm helps us to see beyond the legalism of the tithe. Jesus used the tithe only as a base for the beginning of giving as an expression of love. “You tithe mint and rue and every herb, and neglect justice and the love of God; these you ought to have done, without neglecting the others” (Luke 11:42). Love prompts us to give liberally and consistently as we cheerfully serve the Lord (2 Cor 9:7). Even the person with the least of this world’s goods is able to give unto God (Luke 21:1–4). Miserliness quenches the Spirit but regular giving to the local church and the worldwide mission of the Church produce blessings in abundance.
The ability to think and reason is also a trust from God. How we develop this potential and use it is a vital part of our stewardship, since it affects all of the others. We are to have a thoughtful approach to life as Christ did (Phil 2:5), and we are admonished to “think” about the things that elevate life to the pure, positive, and holy (Phil 4:8). Christian faith demands intellectual integrity. We are to develop our minds to better serve the Lord. “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim 2:15).
While we have dealt only with the physical, material, and mental, this in no way lessens our responsibility for the spiritual quality of our lives. Personal prayer habits, Bible study, witnessing, and worship are essential if we are to give an account for the soul that God has entrusted to each of us.
Questions for Study, Chapter 9
1. As a Christian we have a heightened awareness of God as creator. In your own words write out James 1:17.
2. Stewardship implies a day of judgment or accountability. According to 2 Corinthians 5:10, will Christians have to give account for their use of life?
3. Luke 10:27 outlines our total surrender to God. List four areas specifically mentioned.
4. Does it make any difference how we abuse our bodies through drugs, overwork, or overeating? Why? (See 1 Corinthians 6:19–20.)
5. According to 1 Corinthians 9:27, when saved do we automatically have bodies that glorify God, or must we exercise discipline?
6. Is it sufficient, according to Luke 11:42 and 1 Corinthians 16:2, to give only a tithe in support of God’s work?
7. In what way are we accountable for our spiritual, mental, and social aspects of life? (See Philippians 4:8 and 2 Timothy 2:15.)
Memorize
It is required in stewards, that a man be found faithful.
—1 Corinthians 4:2
Chapter 10
Ordinances: Instituted by Christ
The observance of ordinances in the New Testament church rests upon their institution by Christ and upon the last commission he gave to his apostles: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age” (Matt 28:19–20). In this text, ordinances are expressly commanded and their observance is to be perpetuated “to the close of the age.”
An ordinance has been defined as “an outward symbol divinely appointed to represent a great fact or truth of the gospel and the personal relation of the recipient to that fact or truth; a divine requirement, making its obligation universal and perpetual.” [Byrum, Christian Theology, 556.] It is an act instituted by Christ, practiced by the early church, and taught in God’s Word.
The student of God’s Word recognizes that the ordinances are not the source of our salvation, or a test of fellowship. Our observance of and participation in the ordinances is a witness to our obedience to the teaching of God’s Word and the example left by Christ for us to follow.
A Believer’s Baptism
The last commission of Christ, as recorded by Mark, is this: “And he said to them, ‘Go into all the world and preach the gospel to the whole creation. He who believes and is baptized will be saved; but he who does not believe will be condemned’” (Mark 16:15–16). These words clearly limit the subjects of baptism to those who are capable of hearing and believing the gospel, and this standard was invariably maintained by the apostles in their ministry. No children were baptized, but only persons who were capable of believing—“men and women” (Acts 8:12).
Peter taught the necessity of repentance first and baptism afterward: “Repent, and be baptized every one of you” (Acts 2:38). Unless the heart is brought into the right attitude through repentance, the simple act of baptism amounts to nothing, even if it is performed in the Bible manner and by a true minister of God.
Baptism is a ceremonial representation of the burial and resurrection of our Lord; therefore, only immersion is appropriate. In fact, the individual believer symbolically follows Christ in his death, burial, and resurrection. First the believer dies the death to sin, or is “crucified with Christ” (Gal 2:20); then he or she is “buried with [Christ] in baptism.” Colossians 2:12 goes on to indicate that the believer is raised with Christ through faith in the working of God, who raised Christ from the dead. Baptism thus becomes an outward sign to the individual of an inward work of grace.
This idea is alluded to in the remarkable passage in Romans 6:2, 4. “How can we who died to sin still live in it? … We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” Christ was buried in baptism. John was baptizing “in the river Jordan” (Mark 1:5). “Then Jesus came from Galilee to the Jordan to John, to be baptized by him … . And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, ‘This is my beloved Son, with whom I am well pleased’” (Matt 3:13, 16–17). Jesus went down into the Jordan in order to be baptized, for after his baptism, he “went up straightway out of the water.” Here we have the highest authority for immersion in water: (1) Jesus himself, the Son of God, set the example (that of itself should be sufficient); (2) the Holy Spirit, the third person in the Trinity, bore witness by appearing visibly in the form of a dove and lighting upon Christ; (3) the Father declared in audible tones, “I am well pleased.”
In order to fulfill the Word of God perfectly and secure a valid baptism, the candidate must observe the following:
1. He or she must know or hear the gospel (Mark 16:15).
2. He or she must repent of his or her sins and believe the gospel, the doing of which will bring about salvation (Acts 3:19; 16:31; 2:38).
3. The believer must find a minister of God who is ready to baptize him or her (See Acts 8:36–37.)
4. Preacher and candidate must go to a place where there is “much water” (John 3:23).
5. Then he or she must follow the example of Christ in his baptism (Matt 3:16), by going down “into the water.” (See Acts 8:38.)
6. Then he or she must be “buried … in baptism” (Col 2:12).
7. The candidate can then come “up out of the water” (Acts 8:39).
8. Then, having obeyed the Word and followed the Lord, he or she can go “on his [or her] way rejoicing” (Acts 8:39).
Baptism as an ordinance does not cleanse the soul from sin actually, but ceremonially, serving as “a testimony unto them”—the people. It is the outward sign of an inward work of grace. We have “died to sin” and are therefore “buried … with him by baptism” (Rom 6:2, 4). The actual cleansing of the soul from sinful elements cannot be effected by literal water; only “the blood of Christ” is able to “purify your conscience from dead works to serve the living God” (Heb 9:14). Christ “has freed us from our sins by his blood” (Rev 1:5). “The blood of Jesus his Son cleanses us from all sin” (1 John 1:7).
The Lord’s Supper
The New Testament also teaches the observance of an ordinance called “the Lord’s Supper.” This expression, however, is used only once: “When you meet together, it is not the Lord’s supper that you eat” (1 Cor 11:20).
Paul then proceeded to show what the true Lord’s Supper really is. “For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body which is broken for you. Do this in remembrance of me.’ In the same way also the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor 11:23–26).
According to the Apostle, the Lord’s Supper is the eating of the bread and the drinking of the cup, after the example set by Christ. Therefore, the Lord’s Supper and Communion are the same (1 Cor 10:16).
Paul states that this ordinance was instituted by Christ. “Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, ‘Take, eat; this is my body.’ And he took a cup, and when he had given thanks he gave it to them, saying, ‘Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matt 26:26–28).
To be rightly understood the Lord’s Supper must be viewed in the Jewish setting of Passover. Here the Jews recall their deliverance from Egypt and the sacrificial Paschal lamb (Exod 12). As a people they remember their bondage, being reminded that the blood of the lamb applied to their door posts had set them free, and as God commanded, they took only unleavened bread.
In this context the followers of Christ participate in the Lord’s Supper, remembering “the Lamb of God, which taketh away the sin of the world” (John 1:29). Through Christ’s death on the cross we have participated in “the blood of the everlasting covenant” (Heb 13:20). Never again need another die, for Christ has set us free. We are to remember this as we receive the fruit of the vine and the unleavened bread. Each time, we recall that “without shedding of blood is no remission” of sin (Heb 9:22). Only through faith in the Christ whose body was broken and whose blood was shed for our salvation are we delivered from sin.
Following the example and commandment of Christ, the apostolic church observed this ordinance (Acts 20:7). The testimony of the earliest church leaders is that the ordinance of Communion was observed regularly by all Christians; and the observance has continued among Christians until the present day.
While observed each Lord’s Day by some churches, no specific requirement is established in the New Testament. But as often as you do it, do it in remembrance of Christ with a sense of reverence in worship.
Foot Washing
As a Christian ordinance, foot washing symbolizes, as does nothing else, the sacredness and holiness of that blessed relationship of God’s redeemed saints with one another and their servanthood role in the world.
If spiritual separation from the world as a distinct act of God’s grace demands outward expression and exhibition in Christian baptism, and if the moral and inner secret of regeneration through the atonement and our abiding life in Christ calls for outward and frequent expression in the literal observance of the Lord’s Supper, then—and equally true and important—that inner and spiritual person-to-person relationship calls for a corresponding outward expression such as Christ himself instituted when he said, “Wash one another’s feet” (John 13:14).
As we have seen, Christ himself set the example, instituted the practice, and then commanded its observance. That is sufficient to establish it; for it is exactly the same method by which the other two ordinances were established.
“You call me Teacher and Lord; and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do as I have done to you … . If you know these things, blessed are you if you do them” (John 13:13–17).
The ordinance of foot washing, like the other ordinances, is intended to teach us some important lessons. It teaches a lesson of humility, made very clear to us when we practice it. It also sets forth our position of equality in the Church, showing that we all, as brothers and sisters, belong on the same common level. Jesus himself, our Lord and Master, humbled himself and washed the feet of his disciples; therefore, how much more reasonable it is that we should wash one another’s feet. It also shows that we are properly a servant people, and that we must minister to the good of others. [Smith, What the Bible Teaches, 99-116.]
Questions for Study, Chapter 10
1. Please define the meaning of an ordinance in the Church.
2. Are we saved by observing the ordinances? (See John 1:12 and Acts 16:31).
If not, then why do we observe these ordinances in God’s Church?
3. Baptism is by ____________ pouring, __________ immersion, __________ sprinkling? (See Matthew 3:13–17 and Colossians 2:12.) What is the symbolism of this experience?
4. Infant baptism is not taught in the Bible (Acts 8:12). What, according to Romans 10:9, is the error of the practice of infant baptism?
5. In the Lord’s Supper we use two elements: the fruit of the vine and unleavened bread. What do these two elements symbolize? (See 1 Corinthians 11:23–26.)
6. Participation in the service of Communion is a serious time of heart searching, not a time for mere ritual. To drink unworthily carries severe penalty. According to 1 Corinthians 11:28–29, what is it?
7. Give the scriptural reference for the ordinance of foot washing.
What is the symbolic meaning of this teaching?
Memorize
Go therefore and make disciples of all nations … teaching them to observe all that I have commanded you.
—Matthew 28:19–20