Identifying NT Assembly

Identifying A New
Testament Assembly
Bro. Lonnie C. Ford
2009
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Identifying A New Testament Assembly
TABLE OF CONTENTS
FOREWORD............................................................................................................ 4
INTRODUCTION...................................................................................................... 6
I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT .................... 7
II. THE NATURE OF THE LOCAL ASSEMBLY ........................................................... 15
III. THE ORIGIN OF THE NEW TESTAMENT ASSEMBLY .......................................... 32
IV. THE STRUCTURE OF THE ASSEMBLY................................................................ 37
V. THE ASSEMBLY THAT JESUS BUILT WAS BUILT UNDER THE DIRECT
AUTHORITY OF GOD WITH AUTHORIZED MATERIAL...................................... 40
VI. BRIEF REVIEW ................................................................................................. 49
VII. THE PERPETUITY OF THE NEW TESTAMENT ASSEMBLY ................................. 50
VIII. THE COMMISSION OF CHRIST TO HIS ASSEMBLIES ....................................... 58
IX. THE ANOINTING OF THE NEW TESTAMENT ASSEMBLY

FOR DIVINE SERVICE .................................................................................... 120
X. THE PECULIAR MARKS THAT IDENTIFY A NEW TESTAMENT ASSEMBLY......... 131
XI. PRINCIPLES OF THE GOVERNMENT OF THE ASSEMBLY ................................. 164
XII. THE FUNCTIONING BODY ............................................................................. 179
XIII. THE HISTORICAL RECORD OF THE NEW TESTAMENT ASSEMBLY. ............... 228
DEFINITIONS ...................................................................................................... 239
INDEX................................................................................................................. 241
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FOREWORD
Over the past 50 years, I have been privileged to set under the teaching of men
who not only believed and taught about the Lord’s New Testament Assembly,
but more importantly, lived their lives in harmony with their understanding of
this great truth.
As a young man, I was raised in a home centered around the very strong
conviction that God works today through local visible assemblies and that
being a living participating member of the Lord’s Assembly was of the utmost
importance. This had a tremendous impact on my life.
However, as I grew into manhood there were periods of time when I forsook
the Assembly of which I was a member.
There was a time when brethren called and tried to visit me, and though I
made every effort to avoid them, a group finally reached me and informed me
that unless I repented and returned to the fellowship I would be excluded from
the Assembly. This was very serious to me for two reasons. First and foremost
was the example that my father had lived before us all. No one would ever
question that he loved the Lord’s Assembly dearly, and that he would give his
life for it. At that time I did not understand why this was true, but I knew that
it was true. This witness of my father’s love for the assembly had left a deep
and lasting impression on me. Secondly, I had been taught from birth that you
did not want to ever be separated from the Lord’s assembly. To enforce this, I
had personally witnessed so many that did go away and saw the devastating
effect it had on their life and the life of those around them.
I am thankful to all involved including our Heavenly Father, that these things
were impressed on my heart in the early years of my life. For these reasons I
returned to the Fellowship of the Lord’s Assembly.
However, it was not until years later that I realized that the motivation of my
heart in serving the Lord as a member of His assembly was not what it should
be. I was continuing as a member, because of the love of my father rather than
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from a love of my own. So I began a search of the scripture and gathered
material from anyone that would give it to me to learn all I could about the
Lord’s Assembly. I took notes of every message I heard, and kept track
especially of those messages dealing with the Lord’s Assembly.
My goal was to learn, just why my father and all these other men that I had
come to know, loved the assembly so dearly. I believe I can now honestly say
that I do understand and that I now serve the Lord out of that same kind of
love for Christ and His assembly.
So, wanting to share with you what I have been privileged to glean from all the
material that I have collected throughout the years, I have put this study
together. It is mostly the work of so many others, my father, Leonard Ford,
Bro. Gene Garner, Bro. Jack Worth, Bro. Ed Sullivan, Bro. Ed Byrd, my uncles
Rolla and Sharrel Ford and Bro. Steve Cahill. Also, I acknowledge Bro. Al Larosa
for his corrections and input and others that have read, corrected and helped
in this work.
It is my prayer that in sharing some of these things with you, it will be a

blessing to you and that it will encourage you to love the Lord’s Assembly,
which He purchased with His own blood.
Bro. Lonnie Ford
Chapter: FOREWORD
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INTRODUCTION
1. This is not intended as an exhaustive study on the subject of the Lord’s

Assembly.
2. It is designed to encourage the heart of every student of the Bible in

hope that this will be sufficient to:
a. Give assurance regarding the identity of God’s ‘peculiar people’ on

earth today.
b. Instill in each heart a deeper appreciation of the assembly so highly

valued by our Lord.
• So highly did Jesus Christ value ‘the church’ that He gave His all;
purchasing it with His own precious blood, (Acts 20:28).
• He loves her, as His own espoused “bride“- sanctifying and cleansing

her “with the washing of water by the Word, (so) that He might
present it to Himself a glorious church, not having spot, or wrinkle, or
any such thing; but that it should be holy and without blemish,” (Eph.
5:26-27).
3. Another purpose of this study is to challenge each of us to a deeper

commitment of our lives toward giving Him “glory in the church in Christ
Jesus“ until the hour of His glorious appearing.
4. Also, as we study, it should become clear that the assembly is called the
‘house of God’ and is regarded as being the ‘pillar and ground of the
truth’.
5. Under the Holy Spirit‘s direction, the Lord’s assembly is the custodian,
guardian, preserver and divinely authorized TEACHER of the Divine Word
that is able to make us “wise unto salvation” which is ‘in Christ Jesus,
with eternal glory’, (2 Tim. 3:15; 2:10).
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I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT
A. The word “CHURCH” simply means “to call out.”
1. This is seen first from the compound Greek word from which is
translated:
a. “ek”, meaning “out of.”
b. “Kaleo”, meaning “to call by name.”
2. The Greek word ‘Ekkelesia’ was always used in the common

conversations and writings of that day, of those called out to assemble for
a particular reason.
• It was never used of a mob or other such gathering.
• Thus “ekklesia” (to call out of) - speaks of a people called out for the
purpose of assembling together.
3. In the N. T. we find this word used of three different assemblies. By these

usages of the word in the New Testament we come to understand the
Chapter: I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT

common usage of the word in the everyday conversation and thereby
determine its proper definition.
a. A Greek assembly (a town meeting) Acts 19:23-41 (32, 39, 41)
• It is interesting to note that this word ‘Ekklesia’ is always translated

‘assembly’ when not referring to a religious gathering.
• In these verses we have an example, please note the following:
1) It was an assembly (a town meeting)
2) It was a local assembly (held in a theater, verse 31)
3) It was an orderly assembly, (they had called a town meeting, in verse

39 the town clerk speaks of a ‘lawful’ or ‘ordinary,’ ‘scheduled
assembly’, which this was not) (However it was orderly, in verse 35,
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the ‘town clerk’ appeased them with certain words, then in verses 38-
39, he instructs them, then in verse 41, he dismisses them, so it was
an orderly local assembly.)
4) It was an organized assembly (officers, laws, etc.)
5) It was assembled for a specific purpose. (it was not a scheduled

meeting and this led to some confusion among those present. verse
32)
b. The Church in the wilderness, Acts 7:38
1) This refers to Israel after deliverance from Egypt.
2) They were baptized unto Moses in the cloud and in the sea, 1 Cor.
10:1-4.
3) They were separated from Egypt as a people. (All were baptized, and
ate and drank)
4) They were able now to gather lawfully as an assembly to Worship and

serve the Lord their God. (this was one of the things that Moses had
pleaded before Pharaoh, that they must be allowed to go at least 3
days journey so they could worship God acceptably)
5) They were a called out, orderly, organized, with officers and laws.
(The Lord called them out of Egypt, He called them into covenant
fellowship with Himself and He gave them Moses and Aaron and the
Law to govern them as His people, Ex. 19:5-9; 20:1-17.
6) This was precisely the same kind of assembly as the Greek assembly
above.
c. The third usage of this Greek word ‘Ekklesia’ is in reference to the Lord’s
Church; Matt. 16:18-19; 18:15-18 etc.
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1) Called ‘the Lord’s’ to distinguish His assembly from the many other
kinds of assemblies.
• Jesus used this same word ‘Ekklesia’ and said that He would build
His assembly.
• The Lord’s ekklesia (assembly) fits the description of an assembly

as under “a, 3, a & b” above.
2) Though the word always referred to a local assembly when used in

the everyday conversation, the translators chose to translate it with
the word Church every time it is used of a religious gathering.
• This has caused a great deal of confusion.
• When people today think of a church, all different kinds of

concepts come into their minds.
• Many think of a building, others of a religious denomination, still

others of a universal invisible body of all the saved.
3) The word always meant and still means an assembly, called out for a

particular purpose.
4. The Word ekklesia (assembly) is sometimes used in a generic sense in the

New Testament; Matt. 16:18; 18:17; Eph. 1:22; 3:10, 21; 5:22-33; Col.
1:18; 1 Tim. 3:15
a. Every day examples of generic usage’s of words;
• The lion is king of the beast
• The husband is the head of the wife
• The eye is the window of the soul
• The school is a public institution
• The children should behave themselves in the school room
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b. The generic usage of any of the above does not in any way imply that all
lions, husbands, eyes, schools, are one.
• We may say, the wife went to the store, using the word generically.
• This usage does not imply that all stores are one nor that there is only
one store of which all are a part.
• Nor, does it imply that there is only one kind of store.
c. In the same way the generic usage of the word ‘ekklesia’ (assembly)
does not imply that all churches are one.
• Nor does it imply that there is only one assembly of which all the
others are a part.
• Nor does it imply that all believing ones make up one universal
church.
5. To help see this, let’s next look at this word as it is used with reference to
particular Assemblies.
a. The word ekklesia always refers to a local assembly -- there is no other

kind of assembly (church) spoken of in scripture.
b. The following are examples of direct references to specific assemblies;

Rev. 1:4; 2:1, 8, 12, 18, 3:1, 7, 14; 1 Cor. 1:2; Gal. 1:1-2; Romans 16:1 &
5, etc.
c. The word ekklesia is used in the plural 33 times which again shows that
the word referred to individual and distinct assemblies or combinations
thereof and never to a so called universal Church, for example look at
Romans 16:16
6. IT IS IMPOSSIBLE TO CONCEIVE OF AN “ASSEMBLY” WITHOUT A

“LOCATION”
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• In every case in the New Testament, an assembly had a location and
could be photographed.
• Thus, the word ekklesia always requires that the ASSEMBLY be LOCAL.
• This is clearly documented and demonstrated throughout the New

Testament.
B. WHAT IS THE LORD’S ASSEMBLY?
1. The use of the phrase, “a New Testament Assembly“ or “a Scriptural

Assembly” or “The Lord’s Assembly” is an endeavoring to distinguish
between the many assemblies in the world today and those established by
Christ.
2. Jesus claimed that He would establish His assembly and that the gates of
Hell would not prevail against it. Matt. 16:18-19
a. During His personal ministry, He did establish His Assembly and it is still
in existence today.

3. A New Testament assembly is a local visible assembly of baptized
believers.
a.They have heard and responded to the call ‘into the fellowship of His
dear Son,’ 1 Cor. 1:9.
b.Through Baptism they covenanted together as a living organism,

indwelled, filled and empowered by the Holy Spirit they are
commanded to carry out the New Covenant‘s great Commission. Matt.
28:16-20
4. In that it is ‘the Lord’s assembly,’ becoming a member is governed by the

terms of the Glorious Gospel. These terms are set forth in His Word as
follows:
a.First each one as convicted by the Holy Spirit must come to the Lord
through genuine repentance toward God and Faith in the Lord Jesus
Christ, Acts 20:21; Matt. 3:5-8; Acts 8:36-39. 1
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b.Next they must obediently follow in baptism.
• This baptism must have come from the baptism of John which was
authorized by God. John 1:29-34
• This baptism must be administered by a New Testament Assembly

which was given the authority to Baptize. Acts 18:24 - 19:7
C. WHAT ‘THE LORD’S CHURCH’ IS NOT!
1. The assembly is not universal nor invisible.
This can be proven in several different ways:
a. First, it is not universal because of the definition of the word ekklesia

(assembly) itself.
• It is a called out assembly.
b. Secondly, this can be proven by the usage of the word ekklesia

(assembly) in Scripture. (see section ‘A’ above)
c. It is always used of local visible assemblies that can function according to

the terms of the New Covenant.
• It is also used in the plural, which would not be correct if all believing
ones belonged to one universal assembly. (see section ‘A’ 5, c above)
d. Furthermore, the Universal Church theory proves itself to be

unscriptural.
e. The universal church advocates teach that all saved are members of a
universal, invisible church.
f. However, such a universal church could not carry out many of the
requirements given to them in scripture.
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1) First, they could not assemble as commanded in scripture, Heb. 10:25
(for them to assemble together, it would have to be in one place.)
• The ability to assemble is one of the principle characteristics of an

assembly.
2) Secondly, the Assembly could not judge and purge sin from the body
for maintenance of fellowship with the Lord. Matt. 18:15-18; 1 Cor.
5:1-13; II Thess. 3:6-15; Titus 3:10.
• We cannot deny that in passages like Matt. 18; Jesus commanded His
assembly to endeavor to win the backslider and wayward ones.
• However, if they will not repent, they have severed themselves from
the fellowship and the assembly.
• After every effort is made to restore them, -- the assembly has the
responsibility of counting the unrepentant ones as a heathen and a
publican.

• Neither can we deny, that Paul instructed the assembly at Corinth in
chapter 5, to deliver the wayward brother or sister that would not
repent unto satan.
• However, if as the universal church advocates teach, that every saved

person becomes a member at the point of salvation then their
exclusion would mean they were going to Hell.
3) Thirdly, the universal assembly cannot assemble in one place for the
observance of the supper as required, 1 Cor. 11:18-21.
4) Fourth, there would be no personal relationship between most

believers in that they would not know each other.
• Without being able to assemble together they could not fulfill their
commanded responsibilities to one another to exhort, admonish,
prefer, love, and have the same care one for another, etc, etc.
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g. So, the Lord’s Assembly is clearly not Universal and has never been
made up of all the saved.
2. The Assembly is not democratic, that is, it is not ruled by the majority.
• The assembly is theocratic, -- it is ruled by Christ the head; Eph. 5:23-

24; 1:22; 4:15
3. The assembly is not legislative, that is, it does not make the rules.
• The assembly is governed by the Scriptures under the leadership of the

Holy Spirit; 2 Tim. 3:15-17; John 16:7-17
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II. THE NATURE OF THE LOCAL ASSEMBLY
A. THE PEOPLE OF GOD
1. Earlier in the study we referred to the Greek word ekklesia (Heb. ‘qahal’),
which is translated ‘church’ in our King James Bibles.
• The Greek word, EKKLESIA is derived from the verb ek-kaleo, meaning “the
called out ones.”
• Among the Greeks it meant ‘an ASSEMBLY of the people called out from
their homes into some public place for the purpose of deliberating some
predetermined matter of business. ’
• The word was never used of a mob or casual gathering.
• These were people called out or called together for a distinct purpose.
2. We noted that in the New Testament, this term was used to refer to a town
meeting.
3. We noted also that it was used in reference to the Nation of Israel

ASSEMBLED BEFORE The LORD.
• In Deut. 31:30; we find it used to designate the people of God under

divine Covenant, as it is written: “and Moses spake in the ears of ALL THE
Chapter: II. THE NATURE OF THE LOCAL ASSEMBLY

CONGREGATION of Israel . . .” (Deut. 31:30).
• This assembly, (congregation) was made up of God’s covenant people

gathered in the presence of the LORD.
• In that Moses spake in the ears of all the congregation of Israel, it was a
local visible assembly of people.
4. In the N. T. this word ‘ekklesia‘ refers to a LOCAL BODY; which is a

fellowship of baptized believers; voluntarily associated with one another for
WORSHIP, NURTURE, and SERVICE.
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• In every case, it was always, a local, visible, assembly of people; chosen
out of the world (John 15:19) and called out of their homes to assemble
for a purpose.
5. The use of the terms visible or local when speaking of the Lord’s Assembly
has been made necessary because the doctrine of the Catholic Church
(‘Universal Church’) was spiritualized by her children, the Protestants and
turned into an Invisible Church made up of professed believers.
• This new term began with Martin Luther and has been in existence only
since the reformation efforts of the Catholic Church.
6. The terms visible and invisible are currently used in an effort to distinguish
two aspects of ‘the Assembly on earth’: the Biblical Assembly and the
imaginative Assembly.
7. The universal, or imaginative Assembly is ‘invisible’ because it does not

exist, it is the product of human fantasy, the fairy tale of imagination.
• It is also called ‘the church universal,’ supposedly, composed of all God’s

people throughout the world of all church denominations.
• It is also is said to include the believers who, though they do not belong to
‘a particular local assembly,’ have followed all the light that Christ has
given them.
• This latter group is supposed to include those who have never had the
opportunity to learn the truth about Christ but who have responded “by
nature do the things contained in the law” of God.
• Romans 2:14 is solicited in support of this assumption to grant admission

into the ‘invisible church. ’
8. However, the existence of ‘the invisible congregation’ can never be proven

nor verified, by Scripture.
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9. Also, because of the mystical nature of such an assembly, then no one can
calculate precisely who is and who is not a part of it.
• They simply ‘believe’ that they are!
• It is also taught that the Holy Spirit leads God’s people from ‘the invisible
and mystical church’ (which no one can see or has ever seen) into union
with His local and visible assembly; . . . any local and visible assembly will
do!
B. The local, visible Assembly is God’s People prepared for service.
1. It is authorized to fulfill Christ‘s great commission to carry the Gospel to the

world (Matt. 28:18-20), and prepare a people for His glorious return (1
Thess. 5:23; Eph. 5:27).
2. It is only in ‘The local and visible Assembly,’ that believing ones can fully
experience God’s truth, love, and fellowship, because He has given to the
local and visible Assembly the spiritual gifts that edify its members
corporately and individually
(Eph. 4:4-16).
3. When Paul was converted, God put him in touch with His local and visible
Assembly and then appointed him to carry out the mission of His Assembly
(Acts 9:10-22).

a. So today, God intends that all believing ones be baptized into His local-
visible Assemblies, that are characterized by loyalty to God’s Word and
possessing the faith of Jesus they actively participate in His work on earth
(Matt. 24:14).
4. Christ’s commission to carry the Gospel to the whole world involves also
the nurturing of those who have already accepted the Gospel of the
Kingdom.
a. New members are to be established in the faith and taught to use their
God given talents and gifts in carrying out the mission the Lord gave them.
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b. Since “God is not the author of confusion” there is only one kind of New
Testament Assembly and it is a local-visible Assembly which can function
according to the terms of the New Covenant.
C. BIBLICAL DESCRIPTIONS OF THE LORD’S ASSEMBLY;
1. FIRST, AS TO POSSESSION, EACH LOCAL ASSEMBLY BELONGS TO GOD:
a. 1 Cor. 1:2; “Unto the Assembly of God which is at Corinth. . .”
• The phrase, ‘the assembly of God,’ shows possession, -- that is --- it

belongs to God.
b. 1 Cor. 10:32; “Give none offense, neither to the Jews, nor to the Gentiles,
nor to The assembly of God . . .”
i. This passage makes a distinction between the Lord’s Assembly and the
Jews (that nation of Israel) or Gentiles as all other nations of people. (cf.
11:22; 15:9; 2 Cor. 1:1; Gal. 1:13; 1 Tim. 3:5)
c. 1 Cor. 11:16; “If any man seem to be contentious, we have no such

custom, neither THE ASSEMBLIES OF GOD.” (cf. 1 Thess. 2:14; 2 Thess. 1:4)
• Again, showing possession, these are Assemblies that belong to the

Lord.
d. Acts 20:28; “THE ASSEMBLY OF GOD, which he hath purchased with His
own blood.”
e. Matt. 16:18; “I will build MY ASSEMBLY; and the gates of hades shall not
prevail against it.”
2. IN LIKE MANNER, THE LOCAL ASSEMBLY IS REFERRED TO AS THE PEOPLE OF

GOD:
a. Signifying a fellowship of believing ones, who in obedience to Divine

command have joined themselves through baptism to a local assembly
and are MADE ONE under God’s New Covenant.
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• The new assembly is a remnant of the Old Covenant people of God that
grew out of the REDEMPTIVE MISSION and WORK of Christ Jesus.
b. Hence, in describing “the People of God “THE NEW TESTAMENT writers

use terms originally used of Israel.
• THE ASSEMBLY IS REFERRED TO AS:
1) “the Israel of God“ (Gal. 6:16),
2) “Abraham’s offspring” (Gal. 3:29),
3) “a chosen generation, a royal priesthood, an holy nation, a peculiar

people” (1 Peter 2:9; see Ex. 19:6).
4) Called by God, “My people . . . . . sons of the living God” (Romans

9:22-26)
5) “the circumcision, which worship God in the spirit . . .” (Phil. 3:3)
c. These are a people separated from the world, by choice, that they might
be the people of God, (2 Cor. 6:14-18).
3. THE LOCAL ASSEMBLY IS REFERRED TO AS THE BRANCH OR VINE;
a. The Assembly is related to Jesus as fruitful branches related to a vine

(John 15:1-8).
b. Jesus drew out of the Old Testament symbols that depicted Israel as a
vine or a vineyard (Psalm 80; Isa. 5:1-7; Jer. 2:21; Hosea 9:10). “I am the
Vine, you are the branches.”
4. THE LOCAL ASSEMBLY IS REFERRED TO AS THE BODY OF CHRIST.
a. The literal body of Christ is in heaven, at the right hand of the Father.
• All will agree that the literal body was that one born of the virgin, Matt.
1:23.
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• This body was, according to Paul, specially prepared for the Lord, Heb.
10:5.
b. The metaphor or figurative use of the term refers to the relationship of

the local Assembly to Christ and the relationship of the members one to
another, (Romans 12:4-5; 1 Cor. 12:12-27; Eph. 1:22-23; 2:14-16; 3:3-13;
4:1-16; 5:30; Col. 1:18, 24; 2:16-19; 3:15).
c. The word body as used in the above scriptures is the physical body used
as an analogy of the Lord’s assembly.
• As each physical body is independent, local and visible, so the term is

used in this same manner to refer to each Assembly as an independent,
local, visible body.
d. Jesus is the Head, and the only head, of the local Assembly, Col. 1:18;
Eph. 5:23.
e. This metaphor of ‘the body’ also stresses the unity of each local Assembly
and the functional relationship of each member to the local body of
believers.
• The members of the body are members’ because of their intimate

relationship with Him.
• Like members of the physical body, members’ of the Assembly,

individually and collectively, have a wide variety of responsibilities to
carry out.
• Each member has his own particular and individual gifts, yet all
members are interrelated and need one another, 1 Cor. 12:14-25;
Romans 12.
• In His love, God gives each member of His Assembly at least one spiritual
gift that enables that member to accomplish a vital function.
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• Just as that which each organ does is vital to the human body, so, the
successful completion of the Assembly‘s mission depends on the
functioning of each member exercising their spiritual gifts.
• What good is a body without a heart, or how much less efficient is it

without eyes, or a leg?
• If its members withhold their gifts the Assembly will be dead, or blind, or
at least crippled.
• However, these special, God-assigned gifts are not an end in themselves.
f. The purpose of the body of Christ is to carry out – the will of its divine
Head.
g. As ‘a body,’ the local Assembly is nothing less than Christ‘s body in its
given locality (Eph. 1:23).
• It is the organism through which He imparts His fullness.
• Thus properly baptized believers are ‘members of His body’ (Eph. 5:30).
h. Consequently, the Spirit of Christ gives resurrection life through His

power and grace, to every faithful believer.
5. THE LOCAL ASSEMBLY IS REFERRED TO AS GOD’S FIELD.

• As ‘God’s Field’ (1 Cor. 3:9), it is like a garden plot under God’s
cultivation for the purpose of bearing fruit for His glory.
6. THE LOCAL ASSEMBLY IS REFERRED TO AS GOD’S BUILDING . . . this again is

a metaphor or figure that reveals the relationship of the members to Christ.
a. As ‘God’s Building’ 1 Cor. 3:9, it is being constructed according to His plan.
b. In the same chapter (1 Cor. 3:16), it is described as a ‘Temple’ or

‘Sanctuary. ’
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c. This temple is not a dead structure; it displays dynamic growth.
• As Christ is the “Living Stone,” Peter said, so believers are “living stones”
that make up a “spiritual house” (1 Peter 2:4-6).
• God builds His Assembly out of living persons redeemed by His grace.
d. The result is a “Spiritual House” of which Christ is the foundation, and the
‘chief cornerstone’ (1 Peter 2:5) wherein God is pleased to dwell, 1 Cor.
3:9-16; Eph. 2:20-22.
• The building is never completed until the day of the Lord.
• New living stones are constantly added to the temple that is “being built
together as a dwelling in which God lives by his Spirit” (Eph. 2:22).
• Paul urges believers to use the best building materials in this temple, so
that it will endure the fiery test at the Day of Judgment (1 Cor. 3:12-15).
e. The temple metaphor also emphasizes the holiness of the local Assembly.
• His presence makes possible and necessary a “Holy” people (1 Cor.

3:17).
• God’s temple is holy, said Paul.” If anyone defiles the temple of God, God
will destroy him” (1 Cor. 3:17).
• Alliances or partnerships between the members and unbelievers are

contrary to the holy character of the Assembly, Paul noted, and should
be avoided, “for what fellowship has righteousness with lawlessness? . . .
And what agreement has the temple of God with idols?” (2 Cor. 6:14,
16).
• (His counsel pertains to both business and marriage relations.)
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• This does not mean that there can be no interaction with unbelievers,
for then we would need to go out of the world and would not be a
witness to them, 1 Cor. 5:9-10.
• The Lord’s Assembly is to be held in great respect for it is the object on

which God bestows His supreme regard.
7. THE LOCAL ASSEMBLY IS REFERRED TO AS THE LORD’S FLOCK;
a. Israel is ideally “God’s Flock” but was a disobedient, willful flock, “lost
sheep.”
• The use of the LORD as the ‘Shepherd’ and Israel as the ‘sheep’ is a
common one in the Old Covenant (Psalm 23:1; 28:9; 77:20; 78:52; 80:1;
95:7; 100:3; Isa. 40:11; Jer. 23:1; Ezek. 34:11).
b. Jesus came as the SHEPHERD (Mark 14:27; cf. John 10:11) to “seek and
save the lost” (Luke 19:10) and is spoken of in (Matt. 10:6; 15:24); Ezekiel
(34:7-16), as the one who came to rescue the lost sheep of Israel, to bring
them into the fold of Christ‘s deliverance. ’
• Israel AS A WHOLE was deaf to the voice of her SHEPHERD; but those
who heard and followed the Shepherd constituted His fold, the little
flock, the true Israel.

c. This designation as “the flock of God“ is now used in regards to the Lord’s
Assembly; (John 21:15-17; 1 Peter 5:2-3; Acts 20:28)
• This is clear from the discourse about the ‘Shepherd and His flock’ as
recorded in John 10:1-18.
d. Jesus was ‘forming’ a ‘NEW FLOCK,’ to which He Himself is ‘THE DOOR’
• Anyone who does not enter the ‘sheep fold’ by the ‘Door’ but climbs in
by another way, “that man is a thief and robber” , John 10:1.
e. Jesus’ disciples will INHERIT the Kingdom because they are now His ‘little
flock. ’ (Luke 12:32)
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• The Shepherd has found them and brought them home (Luke 15:3-7).
f. This New People is to be made up of both Jews and Gentiles.
• This is reflected in the statement, “I have other sheep, that are not of
THIS FOLD. I must bring them also, and they will heed My voice. So there
shall be one flock, one Shepherd” (John 10:16).
• A simple way to understand this is to think of THIS FOLD not of being

Israel as a nation, but of being the Jewish DISCIPLES that had accepted
Jesus as the Messiah and submitted to Baptism!, while the other sheep
represent Gentiles who would in the future be included in the one flock.
• The flock will be one, because it finds its unity in the one Shepherd who
made peace breaking down the middle wall of partition.
8. THE LOCAL ASSEMBLY IS REFERRED TO AS A FELLOWSHIP OF BELIEVERS
a. A fellowship empowered by the Holy Spirit.
• The Greek word for fellowship is “koinonia.”
• It means sharing, participation, communion, fellowship.
b. Fellowship is not a human creation.
• It is the gift of God, the product of a relationship with Him (1 John 1:3).
• The believing ones are called by God into the fellowship of His Son, 1
Cor. 1:9.
9. THE LOCAL ASSEMBLY IS REFERRED TO AS THE PILLAR, AND GROUND OF

THE TRUTH
a. The words “pillar and ground” (1 Tim. 3:15) designate the Assembly as a
key witness to the truth of God’s revelation.
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• This also suggests the role of supporting and defending the truth both
verbally and nonverbally (1 Peter 3:15-16; Jude 3; 1 Tim. 4:13).
b. Every doctrine or interpretation should be tested by the standard of

Scripture (Isa. 8:20).
• If the doctrine or interpretation meets this standard, then the Assembly

must accept it; if not, it should reject it.
c. Through spreading the truth, i.e., through its witness, the Assembly
becomes “the light of the world,” “a city that is set on a hill” that “cannot
be hidden,” and “the salt of the earth” Matt. 5:13-15.
d. Christ gave to the Assembly “the keys of the kingdom of heaven” Matt.
16:19.
• These keys speak of the privilege and authority to access.
• These keys are the Words of Christ – they are all the words of the Bible.
• More specifically, they include “the key of knowledge” regarding how to

enter the kingdom (Luke 11:52).
• In this passage, the Lawyers had taken away the very key to the
knowledge of entering into the Kingdom.

• They did this by making the Word of God of no effect by their traditions,
Matt. 7:13.
• They also made the worship of God, vain, by teaching their

commandments as if they were the doctrine of God, Matt. 15:9
• Jesus’ words are spirit and life to all who receive them (John 6:63).
• They bring Everlasting (aionion) life, which is the life of the Kingdom,
(John 6:68).
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e. When the Assembly proclaims the truths of the Bible, these keys to
salvation have the power to bind and to loose, to open and shut the doors
of the Kingdom, because they declare the criteria by which people are
received or rejected into the body relationship.
• The proclamation of the Word is the means by which men come to a

knowledge of God’s Love and of God’s great salvation.
• Each individual is given the opportunity to believe the Word and receive
this salvation or to reject the Word and suffer eternal loss.
• Thus as the Assembly preaches the Gospel it puts forth “the fragrance of
life” or “the smell of death” (2 Cor. 2:14-17).
f. Jesus knew the importance of living “by every word that proceeds from
the mouth of God“ Matt. 4:4.
• Only by doing so can the Assembly fulfill Jesus’ command for them to
teach the disciples of all nations “to observe all things that I have
commanded you” (Matt. 28:20).
10. THE LOCAL ASSEMBLY IS REFERRED TO AS THE BRIDE OF CHRIST . . . (John

3:19)
a. The Congregation of Israel (representing the relationship of the Covenant

Nation to God) is represented as a bride, the Lord as the bridegroom.
• The Lord solemnly pledges, “I will betroth you to Me forever; yes, I will
betroth you to Me in righteousness and justice, in loving kindness and
mercy” (Hosea 2:19).
• Again He assures, “I am married to you” (Jer. 3:14).
b. Paul uses the same imagery in his letter to the Assembly in Corinth: I
“present you as a chaste virgin to Christ“(2 Cor. 11:2).
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• Christ’s love for His Assembly is so deep and lasting that He “gave
Himself for it” (Eph. 5:25).
• He made this sacrifice “that He might sanctify and cleanse it with the
washing of water by the word” (Eph. 5:26).
• By the sanctifying influence of the truth of God’s Word (John 17:17) and
by the cleansing that is available to those who enter into the New
Covenant fellowship through the door of baptism, Christ purifies the
members of the Assembly, taking away their filthy garments and
clothing them in the robe of His perfect righteousness.
• In this way He prepares the Assembly as His bride – “a glorious

Assembly, not having spot or wrinkle or any such thing, but . . . holy and
without blemish” (Eph. 5:27).
c. Jesus had this Bride before John the Baptist was put in prison, “for John
had not yet been thrown into prison,” John 3:24
• This was the testimony of John as recorded in John 3:29 “He who has
the bride is the Bridegroom; but the friend of the Bridegroom, who
stands and hears Him, rejoices greatly because of the Bridegroom’s
voice. Therefore this joy of mine is fulfilled,”
d. In verse 25 & 26, of this same passage, the disciples of John came to him,

concerned that Jesus and his disciples were making and baptizing more
disciples than John.
• John, in substance said, ‘Jesus is the Bridegroom, His disciples are the
bride and I stand in the place of the friend of the Bridegroom’
e. The local assembly is the place where we prepare to be the bride of

Christ, Eph. 5:22-33; 2 Cor. 11:2; only the faithful in the assembly will
qualify for this bridal relationship, Heb 3:6-14 & context; Matt. 25:1-13.
11. THE LOCAL ASSEMBLY IS REFERRED TO AS THE “JERUSALEM ABOVE” Heb.

12:22-23.
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a. The Scriptures call the city of Jerusalem; ‘Zion ’
• There God dwells with His people (Psalm 9:11).
• It is from Zion that salvation comes (Psalm 14:7; 53:6).
• And this city was to be the “joy of the whole earth” (Psalm 48:2).
b. The New Covenant sees the Lord’s Assembly as the “Jerusalem above,”
the spiritual counterpart of the earthly Jerusalem (Gal. 4:26).
• The citizens of this Jerusalem have their “citizenship in heaven” (Phil.

3:20).
• They are the “children of promise,” who are “born according to the
Spirit,” enjoying the liberty by which Christ has made them free (Gal.
4:28, 29; 5:1).
c. The citizens of this city are no longer in the bondage of attempting to be

“justified by the law” (Gal. 4:22, 26, 31; 5:4);
• Now, “through the Spirit” they eagerly wait for “the hope of
righteousness by faith.”
• They realize that in Christ Jesus it is “faith working through love” that
gives them citizenship (Gal. 5:5, 6).
d. Those who are part of this glorious company “have come to Mount Zion
and to the city of the living God, the heavenly Jerusalem, to an
innumerable company of angels, to the general assembly and
congregation of the firstborn who are registered in heaven”
(Heb 12:22, 23).
e. This heavenly, New Jerusalem is the Bride of Christ, made up of the

Overcomers of all ages; Rev. 21:1-10.
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12. THE LOCAL ASSEMBLY IN HEAVEN AND EARTH IS REFERRED TO AS A
CONGREGATIONAL FAMILY, (Eph. 3:15).
a. Through faith in Christ, those who are newly baptized are no longer
slaves, but children of the heavenly Father (Gal. 3:26-4:7) who live by the
terms of the New Covenant.
b. Now they belong to the “household of God“ (Eph. 2:19), the “household
of faith” (Gal. 6:10).
c. Members of His family address God as “Father” (Gal. 4:6)
d. They relate to one another as brother and sister (James 2:15; 1 Cor. 8:11;
Romans 16:1).
e. Because he brought many into the Congregational family, Paul sees

himself as a spiritual father. “In Christ Jesus,” he said, “I became your
father through the Gospel” (1 Cor. 4:15).
• He refers to those he brought in as “my beloved children” (1 Cor. 4:14;

cf. Eph. 5:1).
f. A special characteristic of each Congregational family is fellowship.
• Christian fellowship (koinonia in Greek) is not merely socializing but a

“fellowship in the Gospel” (Phil. 1:5).

• It involves genuine fellowship with the Father, the Son, and the Holy
Spirit (1 John 1:3; 1 Cor. 1:9; 2 Cor. 13:14) as well as with fellow
members (1 John 1:3, 7).
• Members, then, give anyone who becomes a part of the family “the
right hand of fellowship“(Gal. 2:9).
g. The metaphor of family reveals a caring Assembly where people are

loved, respected, and recognized as somebody.
• A place where people acknowledge that they need each other.

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• Where talents are developed.
• Where people grow.
• Where everybody is fulfilled.
• It also implies accountability, a respect for spiritual parents, a watching

out for spiritual brothers and sisters.
h. And finally, it means that each member will have toward each other
member a love that produces a deep loyalty that under girds and
strengthens.
• Membership in a Church family enables individuals who vary greatly, in

nature and disposition, to enjoy and support one another.
• Church family members learn to live in unity while not losing their
individuality.
D. A DIVINE INSTITUTION
1. The Assembly originated with God and was created to serve His purpose.
• It is divine in its relationship
• They form a “Spiritual Temple” and are God’s own People.
• Peter bases this doctrine of the PRIESTHOOD of ASSEMBLY SAINTS on

their divine ownership (1 Peter 2:4-10).
2. The Assembly is divine because of its relationship to Jesus as the MESSIAH,

the founder and head of the Assembly (Matt. 16:18; Col. 1:18; Eph. 1:22-23;
4:15; 5:23).
3. In this unique relationship the Assembly is like a ‘body’ to its ‘head’ (1 Cor.
6:15; 10:14-22; 11:28; 12:12, 14; Romans 7:4; 12:5; Col. 1:24; 3:15) and
must function as the Head desires.
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4. Though it belongs to God and Jesus is its founder and head, it is the HOLY
SPIRIT that empowers the Assembly and maintains its life and growth.
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III. THE ORIGIN OF THE NEW TESTAMENT ASSEMBLY
B. IT WAS PURPOSED BY GOD BEFORE THE FOUNDATION OF THE EARTH
1. God, with great wisdom and care Purposed, Planned and Ordered His
glorious perpetual house.
2. It was ordained with unfathomable love, to include you and me; 1 Cor. 2:9
“Eye hath not seen, nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them that love Him. But God
hath revealed them unto us by His Spirit.”
• God desired a vehicle -- a means or method, to reveal Himself.
• This witness needed to be visible and local so all could see.
• God has always had such an entity: the family, the tabernacle, the
temple and the assembly.
3. Known unto God are all His works from the beginning of the World, Acts
15:18.
• With God there are no surprises.
• God’s promises will be fulfilled, His name will be held as a memorial.
4. The New Testament Assembly and the Gentile engrafting, though -- a

mystery that was hidden throughout the Old Testament dispensation, was
designed by God for our ultimate and eternal good. (Ephesians 3:1-10;
Romans 11) cp. Eph. 2:4-6; 11-22; 1:3-6.
C. SO THE CHURCH WAS FOUNDED BY JESUS CHRIST AS HIS NEW COVENANT

HOUSE.
1. Jesus established the church during His Personal Ministry on Earth.
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a. He promised to not only build His Assembly, but also promised that the
gates of hell would not prevail against it, Matt. 16:18.
• This house was a local, visible entity - organism where God could dwell
with His people.
• Through His presence in the house, it would shine as a light to the world.
b. The scriptures confirm that Christ was faithful and built the Assembly.
• We read as recorded in Heb. 3:1-6; “Therefore, holy brethren, who share

in a heavenly call, consider Jesus, the apostle and high priest of our
confession. 2 He was faithful to him who appointed him, just as Moses
also was faithful in God’s house. 3 Yet Jesus has been counted worthy of
as much more glory than Moses as the builder of a house has more
honor than the house. 4 (For every house is built by someone, but the
builder of all things is God.) 5 Now Moses was faithful in all God’s house
as a servant, to testify to the things that were to be spoken later, 6 but
Christ was faithful over God’s house as a son. And we are his house if we
hold fast our confidence and pride in our hope.”
• In these verses Paul compares and contrasts Christ and Moses.
Chapter: III. THE ORIGIN OF THE NEW TESTAMENT ASSEMBLY

1) We are encouraged by these verses to observe fully -- to take an
extended look at Jesus.
2) He is set forth as the “Apostle” or one sent on a mission and the “High
Priest of our Profession.”
3) Moses is set forth as an outstanding leader of the Old Covenant

House.
4) Jesus is set forth as the supreme figure of the New Covenant House
• Both had one outstanding trait or characteristic, it is that they were

faithful to God.
• Yet Christ is set forth as superior to Moses in the following ways:

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5) In that He is ‘Son over His own house’ (verse 6) whereas Moses is
servant (verse 5).
• When it says “Moses was faithful in all His house” it does not mean to
imply that the house belonged to Moses, it belonged to God. Cp.
Numbers 12:7-8.
6) Christ built the house (verse 3-4) whereas Moses was a faithful
servant and member of the house; verse 3-5.
• Moses was faithful to God and highly favored by God.
7) Moses and all the house of which he was a part were merely a
foreshadow, type, figure of which Christ was the reality and substance,
Heb. 3:5 / chapters 8-9.
c. So Christ is superior to Moses as the New Covenant is superior to the Old

Covenant.
d. These thoughts were designed and set forth to show Israel that as they
did trust Moses who led God’s people with integrity and devotion, so
much more -- they can trust Christ as the Author and Finisher of their faith
under the New Covenant.
e. So, the Assembly is the house which Jesus built and Jesus demonstrated
unwavering integrity in His human experience.
f. He was tempted, tested, suffered even to death on the cross yet never
yielded to sin; never fell.
• No, He never turned back and never gave up, but was faithful to the
end.
g. So Jesus is to be trusted and the house which He built is to be sought

and embraced with all our heart.
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h. We are members of that house, only as “we hold fast the confidence and
the rejoicing of the hope firm unto the end,” Heb. 3:6.
2. JESUS BUILT THE HOUSE BEFORE THE CROSS AND THEREFORE IT IS PRE-
PENTECOSTAL.
a.The apostles were “set in the assembly” before Pentecost as the very first
of the various “spirituality’s” designed for the development of the
assembly to maturity, 1 Cor. 12:28.
• This is recorded as having taken place almost two years before the
completion of Jesus‘ earthly ministry, Matt. 10:1-4; Mark 3:13-19; Luke
6:12-16.
b. Christ sent the twelve on a limited commission, Matt. 10:5-15; Luke 6:13.
• Later He sent 70 on a similar mission, Luke 10:1-24.
c. Rules of discipline, designed to maintain the purity of the assembly, were

given before Pentecost, Matt. 18:15-18.
• Christ also taught the disciples in Matt. 18 concerning the government

of the assembly, cp. John 20:23.
Chapter: III. THE ORIGIN OF THE NEW TESTAMENT ASSEMBLY

d. The Lord established the New Covenant with His assembly. Heb. 8:5-13;
9:12-18; Matt. 26:26-28; 18:15-18.
e. The Ordinances (Baptism and the Lords Supper) were given to the
assembly before Pentecost, Matt. 28:18-20; Matt. 26:26-30; 1 Cor. 11:23-
26; etc.
f. The Lord gave to the Assembly the Great Commission, Matt. 28:18-20;
Acts 1:8; Luke 24:46-48
• The Commission, summarizing the church’s responsibility, was given

before Pentecost, Matt. 28:18-20; Acts 1:8.
• How can we know this was His assembly?

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• Because He promised to be with them all the days to the end of the
World (age), Matt. 28:18-20.
• He could have said this only to an entity, organism or institution that

would live on after the decease of the Apostles who were gathered
together with Him on that occasion.
g. The Holy Spirit was promised to it in a special, abiding capacity before

Pentecost. John 14 - 16.
h. And Christ sang in the midst of the assembly before Pentecost, (Heb.
2:12; Matt. 26:30) in fulfillment of Psalms 22:22.
i. Christ had His bride before the cross; John 3:29 -- The faithful of the
Assembly will make up His bride; 2 Cor. 11:2.
j. Christ had His house before the cross; Mark 13:34, -- The Assembly is His
house, 1 Tim. 3:15.
k. Christ had His flock before the cross, Luke 12:32; -- The Assembly is His
flock; Acts 20:28; 1 Peter 5:1-3.
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IV. THE STRUCTURE OF THE ASSEMBLY
A. THE LOCAL ASSEMBLY IS SET FORTH METAPHORICALLY BOTH AS AN

ORGANIZED STRUCTURE AND AN ORDERLY LIVING ORGANISM:
1. The local assembly is a formally organized body of men and women disciple
to Jesus who are scripturally baptized into the body of Christ, and are
learning to observe all things as commanded:
a. This is first evident in that the local assembly has offices and officers
(pastors and deacons 1 Tim. 3), which require that it be formal in its
organization, 1 Tim. 3; Titus 1:5-9; Phi 1:1.
b. Secondly, the fact that the assembly is a structured organism or

organization is evident in that it has Divine Laws to govern it.
• The local assembly has divinely inspired laws that govern virtually every
action, word, thought, and emotion in the lives of its members, Matt.
16:18-19; 18:15-18; 28:18-20; 1 Cor. 5; 10:31; 2 Cor. 10:3-5; 2 Tim. 3:16-
17; 2 Peter 1:19-21; Eph. 4:15-16.
• The members of the Assembly are explicitly forbidden to add to,

diminish from, or in any other way change the Word of God.
• Rev. 22:18-19; For I testify unto every man that heareth the words of the
prophecy of this book, If any man shall add unto these things, God shall
Chapter: IV. THE STRUCTURE OF THE ASSEMBLY

add unto him the plagues that are written in this book: 19 And if any
man shall take away from the words of the book of this prophecy, God
shall take away his part out of the book of life, and out of the holy city,
and from the things which are written in this book.
• Cp. Ex. 32:33; Deut. 4:2.
2. Thirdly, we find that it is an Organized Structure or Organism — because it

is “fitly joined together.”
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The Lord’s Assembly was not an afterthought thrown together, to take the
place of Israel, but was purposed, planed and fitly framed, Eph. 2.
a. As an organized structure, the local assembly is metaphorically called:
1) A building (Eph. 2:21; 1 Cor. 3:9),
2) A temple (Eph. 2:21),
3) And a spiritual house (1 Peter 2:5) with many parts, all fitly joined
together, constituting a complex, organized structure, Eph. 2:21-22.
b. As a living organism, the local assembly is also metaphorically called a

physical body with many parts, all fitly joined together, also constituting a
complex, organized entity, 1 Cor. 12; Romans 12; Eph. 4:15-16.
• Eph. 4:16; “From whom the whole body, joined and knit together by
what every joint supplies, according to the effective working by which
every part does its share, causes growth of the body for the edifying of
itself in love.”
• Here we see the many members, functioning together for the edifying of
the whole body.
3. Another way that we know that there is order to the Lord’s Assemblies is
that they each have a formal “Inside” and “Outside.”
• The local assembly has a “within” and a “without” — an “inside” and an

“outside,” 1 Cor. 5:12-13.
4. There is according to the Scriptures an immeasurable difference between

those who are “inside” and those who are “outside.”
• This constitutes a divine wall of separation between those “within” and

those “without” Eph. 2:11-22.
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• In Matt. 18:15-18, the Lord deals with the rules governing the
restoration of an erring brother or sister of the Assembly.
• Here, Jesus explains that the one who will not repent of an offense after
being approached according to divine order, is by the authority of that
Assembly, to be set out of the Assembly and treated as a “heathen man
and a publican.”
• He is put outside the assembly or as seen in 1 Cor. 5:12-13; he is

delivered unto satan for the destruction of the flesh.
• When a person is put “without” the local assembly, he has lost

everything except salvation from hell.
• He is stripped of every kingdom and covenant promise.
Chapter: IV. THE STRUCTURE OF THE ASSEMBLY
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V. THE ASSEMBLY THAT JESUS BUILT WAS BUILT UNDER THE DIRECT
AUTHORITY OF GOD WITH AUTHORIZED MATERIAL
A. Authority to build.
1. For the purpose of establishing this point we will use the biblical analogy of
the Lord’s assembly being likened unto the building of a house, (Matt.
16:18; cp. 2 Sam. 7:13-14; 1 Cor. 3:9-11; Eph. 2:19-22; 1 Tim. 3:15).
a. Clearly the Father has always intended to have a house in which to dwell
among men.
b. That house today is the New Testament Assembly.
c. Jesus said that He would build that house, and Paul stated that it would
be the dwelling place of God through the Spirit.
d. This house that Jesus built was the only house that was authorized by
God.
e. Many who claim to be the Lord’s are NOT of His house, Matt. 7:22-23.
2. The question of authority must be dealt with because without the authority
of God, the work and ministry would be only the work of men no matter
how well intended.
a. Matt. 21:23-27; Here, the Chief priests and the elders of the people
question the authority of Jesus to do what He is doing.
• In the previous verses, we find Jesus riding into Jerusalem upon an colt.
• As He came into town, the people spread their garments and others
spread branches along the way and crying out, “Hosanna to the son of
David; Blessed is he that cometh in the name of the Lord; Hosanna in the
highest.”
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b. Then later as recorded in verse 12-17, Jesus went into the Temple and
cast out the merchants and overturned their tables.
• This sorely distressed the Chief priests and the scribes.
c. So as recorded in verse 23; they came to Him asking Him by what

authority that He did these things.
Chapter: V. THE ASSEMBLY THAT JESUS BUILT WAS BUILT UNDER THE DIRECT AUTHORITY OF GOD WITH AUTHORIZED MATERIAL
• They realized the need of authority.
• They wanted to prove before the multitude that Jesus did not have
authority to do these things and thereby discredit Him.
d. In verse 24; Jesus told them that He would ask them one thing and if they
answered Him, then He would tell them by what authority He did these
things.
• So, He asked them verse 25; “The baptism of John, whence was it? From
heaven, or of men?”
• Jesus is asking them if John the Baptist had authority to Baptize and if so
where it was from.
• Now this is an important question, because if John did not have

authority then his work is just the work of a man, no matter how well
intentioned he was.
• So the matter of authority is not a minor issue to be trifled with, we

must answer this question.
• By what authority do men do the things that they do?
e. In the last part of verse 25; we have these Chief priests and elders,
considering this question carefully.
• They realized that if they answered that John’s authority ‘was from
heaven,’ then Jesus would ask them why they had not believed and
been baptized.
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• At the same time they knew that if they answered ‘it was of men,’ then
the people would be upset, because the people all believed that John
was a prophet.
f. So, in verse 27; they answered Jesus, ‘we cannot tell you,’ so Jesus told
them that He would not tell them where His authority was from
• This was very embarrassing for these religious leaders
g. However, it did establish the importance of authority.
h. If an assembly is built without the authority of Heaven, it is not the

Lord’s.
i. I hold before you that the only Assembly that was built with the authority
of Heaven is the Assembly that Jesus built, and He claimed that the gates
of hell would not prevail against it, so it is in existence today.
B. SO, HOW DO WE ESTABLISH THAT JESUS HAD AUTHORITY TO BUILD THIS

HOUSE?
1. WELL WE NEED TO START AT THE BEGINNING WITH JOHN THE BAPTIST

BECAUSE HE WAS THE FORERUNNER OF CHRIST.
a. John’s work and ministry was prophesied by the Old Covenant prophets,
Isa. 40:3; Mal. 3:1
1) The New Covenant refers to these passages as prophesies concerning

John the Baptist, Matt. 3:1-12; John 1:22-23
2) These passages spoke of John’s ministry being like one preparing a

highway.
b. John was sent from God and authorized by God to prepare the way for
Messiah; John 1:6-8; 29-36.
c. His baptism was authorized by Heaven, John 1:6-8; 19-34.
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• The Scriptures clearly establish that John did indeed have authority from
God.
• In John 1:6, John the Beloved, by inspiration writes, “Therefore was a

man sent from God, whose name was John.”
• He continues in verse 7, to set forth the mission that John the Baptist
was authorized to fulfill “The same came for a witness, to bear witness
of the Light, that all men through Him might believe.”
d. Then in John 1:33, John the Baptist confirms that his authority was from
God when he says: “ And I knew him not: but he that sent me to baptize
with water, the same said unto me, upon whom thou shalt see the Spirit
descending, and remaining on him, the same is he which baptizeth with
the Holy Ghost.”
e. What other proof do we have that John’s Baptism was done by the
authority of God?
1) First, the fact that Christ accepted Baptism at the hand of John.
• Certainly we do not believe that Jesus would receive baptism

that was not authorized by the Father.
2) Second, the fact that Jesus also accepted those Baptized by John as
acceptable material to be used in the building of the first Assembly.
3) Third, in that neither Jesus nor the disciples sought to “rebaptize”

any of those that John the Baptist had immersed is also proof that
they considered John’s baptism valid.
4) But fourth, we hold that even greater validity was given to this
baptism in that it was authenticated by all members of the Godhead
as was the case at the Baptism of Jesus. Matt. 3:13-17
• Jesus sought and submitted to John’s Baptism;
• Holy Spirit, ascended on and dwelled in Christ;

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• The Father spoke His approval from heaven
f. Thus the validity of John’s Baptism is rooted in the indisputable authority

he received from God.
2. Therefore, John, authorized by God, prepares the material for the building
of the House.
a. John had authority to preach the message of repentance and to baptize

those that believed the words of God.
• Matthew 3:5-6 tells us, “Then went out to him Jerusalem, and all Judea,
and all the region round about Jordan, and were baptized of him In
Jordan confessing their sins.”
b. John also had authority to refuse to baptize those who came to him with
no evidence of repentance and faith.
• In Matthew 3:7-8 we are told that many of the Pharisees and Sadducees
came to John, seeking to be baptized by him, but with no evidence of
confession of sin or profession of faith in the coming Messiah.
• John’s response to them is contained in the last part of verse seven and
all of verse eight. He said, “O generation of vipers, who hath warned you
to flee from the wrath to come? Bring forth therefore fruits meet for
repentance.”
c. By this means, John was commissioned to prepare the way of the Lord
and to prepare the material for the building of the New Covenant
Assembly.
3. The Lord’s assembly was to be built of properly prepared material, and

John the Baptist was the only authority God recognized to perform that
work.
a. Surely, John recognized this responsibility and took great care to be

obedient to the leadership of God’s Spirit.
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b. John recognized and was faithful to his subordinate role in God’s
purpose, (John 1:15-34; 3:26-30).
c. His work was to bear record of the True Light.
d. His identity of, and delight in, Jesus, reveals his faithfulness to His
authorized ministry. John 1; Matt. 3:1-12; Mark 1:2-8; Acts 19:4.
C. IT WAS OF THOSE WHO HAD RESPONDED TO JOHN’S MINISTRY BY
SUBMITTING THEMSELVES TO HIS DIVINELY AUTHORIZED BAPTISM THAT
CHRIST BUILT HIS ASSEMBLY.
1. Jesus received the material, authorized by the Father, prepared at the hand
of John and built His Assembly.
2. He did this by calling certain ones to follow Him, which were first disciples
of John, John 1:35-42, Acts 1:21.
3. These became the nucleus of His first assembly. Thus, in the strictest sense,
the founding of the assembly may be located beside the Sea of Galilee,
(Matt. 4:18-19, 21; Mark 1:16-17, 19; Luke 5:10); but its DEVELOPMENT
continued over a period of years.
a. Christ ordained twelve as apostles, Luke 6:13
• Eph. 2:20 “And are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner stone;”
• These Apostles were set first in the foundation of the House, 1 Cor.
12:27-28.
b. Jesus became the chief corner stone of that foundation, Isa. 28:16; 1
Peter 2:6; Matt. 21:42; Eph. 2:19-22; Acts 4:11; 1 Cor. 3:4-10.
c. So, the foundation was laid, 1 Cor. 3:4-10.
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d. His church was assembled, organized, in working order and had a limited
commission while He was here on the earth, Matt. 10:5-6; It also
baptized, John 4:1-2.
e. Jesus claimed that He would personally build the church and that the
gates of hell would not prevail against it, Matt. 16:18.
4. It must be emphasized that the assembly of Jesus Christ has NEVER

included “all the saved” at any period of history not even in its beginning.
• Only those who “hold fast the confidence and the rejoicing of the hope
firm unto the end” are members of His house. Heb. 3:6
• Though thousands repented and were baptized, the multitudes went

back and followed Him no more, John 6:60-71.
5. By the day of Pentecost, of the multitudes, only about 120 were gathered
together in obedience to the command of Christ to ‘tarry in the city of
Jerusalem until you are endued with power from on high,’ Luke 24:49; Acts
1:8.
6. It was on these 120 ‘obedient ones’ (Acts 5:32), as the Lord’s Assembly, that
the Holy Spirit, ‘The promise of the Father’, came on the day of Pentecost, to
indwell and empower to carry out the Great Commission as delivered unto
them.
D. IT WAS TO OBIENDENT DISCIPLES THAT JESUS GAVE THE AUTHORITY AND

THE GREAT COMMISSION.
1. In the Great commission Matt. 28:16-20; take note of the words recorded
in verse 18 where Jesus said; “all power is given unto me in heaven and in
earth.”
• The word ‘power,’ here is the word ‘authority.’
• Jesus now claims to have ‘all authority’ and authorizes this assembly
that He built to go in that authority.
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2. Christ is the head of the local and visible Biblical Assembly . . . as head; he
exercises authority over the assembly.
a. Christ‘s headship over the assembly is based primarily on His mediatorial

work.
• Since His victory over satan on the cross, Christ has been given “all
authority” in “heaven and on earth” (Matt. 28:18).
• God has put “all things under His feet, and gave Him to be head over all
things to the Assembly“(Eph. 1:22; cf. Phil. 2:10, 11).
• He is therefore “Lord of lords and King of kings” (Rev. 17:14).
b. Christ also is the head of the assembly because the assembly is His body
(Eph. 1:23; Col. 1:18).
• Believers are “members of His body, of His flesh and of His bones” (Eph.
5:30).
• They must have an intimate connection with Him because from Him the
Assembly is “nourished and knit together by joints and ligaments” (Col.
2:19).
3. Christ is the source of all its authority and Christ demonstrates His authority
in several ways;
a. In the establishment of the Assembly (Matt. 16:18),
b. In the institution of the ordinances that the Assembly must administer

(Matt. 26:26-30; 28:19, 20; 1 Cor. 11:23-29; John 13:1-17).
c. In the endowment of the Assembly with divine authority to act in His

name (Matt. 16:19; 18:15-18; John 20:21-23).
d. In the sending of the Holy Spirit to guide His Assemblies under His
authority (John 15:26; 16:13-15).
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e. In the appointment within the assembly of special gifts so that individuals
can function as apostles, prophets, evangelists, pastors (shepherds), and
teachers to prepare its members for service and to build up “the body of
Christ” till all experience unity in the faith and reflect “the fullness of
Christ” (Eph. 4:7-13).
4. The Scriptures set forth Christ‘s authority.
• Though Christ guides His assembly through the Holy Spirit, the Word of
God is the sole standard by which the Assembly can operate.
• All its members are to obey that Word because it is law in the absolute
sense.
• All human traditions, customs, and cultural practices and human insight
are all subject to the authority of the Scriptures (2 Tim. 3:15-17).
5. Christ exercises His authority through His Assembly and its specially
appointed servants, but He never transfers His power.
• No one has any independent authority apart from Christ and His word.
6. Jesus Christ set pastors in the Assemblies as shepherds to feed the flock of
God.
• The Lord’s Assemblies elect their officers but while these officers
function as representatives of the people, their authority comes from
Christ.
• Their election by the Assembly simply confirms the call they received
from Christ.
• The primary duty of the elected officers is to see that the Biblical
instructions for worship, doctrine, discipline, and gospel proclamation
are followed.
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VI. BRIEF REVIEW
1. In this age, a scriptural New Testament Assembly is that house or dwelling

place of God.
2. We established from scripture in the first three or four lessons that the
assembly was in the heart of God before the foundation of the world; that
Jesus built this house, (dwelling place) the New Testament assembly, during
His personal ministry, and that this house, just like God’s house of the Old
Covenant, is both local and visible. The assembly was established, upon
Christ and the Apostles as the foundation, fully functioning and
commissioned before the ascension of our Lord Jesus Christ.
3. Also we discussed the important question of Authority. Not every assembly

has authority to assemble in the Name of the Lord or to carry out His
commission. However, the assembly that Jesus built was built from material
prepared by John, who came with authority from God to prepare the way
for Messiah. In identifying the Assembly that Jesus built, we must discern
that the Assembly we identify with is the one that was authorized by God
and built by Jesus, the Son of God. Jesus said the way was narrow and
difficult and few there be that would find it. The way of religion today, even
Christian religion, is broad, offering many beliefs along with many and often
opposing paths on just about any subject of the bible. They call upon you to
choose a church that feels good and best fits your belief system. On the
other hand Christ calls you to search the truth of His Word and to conform
your heart and life to the Straight and Narrow way that leads to a true life of
fellowship with God in His blessed Kingdom.
4. In this study we face yet another important issue that we need to consider. Chapter: VI. BRIEF REVIEW
In that God has an authorized house that was built by Jesus; where is it, and
how can I find it so that we might be part of it? Is the assembly that Jesus
built still in the world today or did it go out of existence along the way? Thus
we come to this study of the Perpetuity of the Assembly and in later issues
we will study identifying signs of the Lord’s Assembly.
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VII. THE PERPETUITY OF THE NEW TESTAMENT ASSEMBLY
The word ‘perpetuity’ speaks of “the quality or state of being perpetual” by which
we mean that it ‘continues without interruption indefinitely’. When applied to the
Lord’s assembly, it sets forth another marvelous truth clearly established in
scripture about the assembly that Jesus built. It is our strong conviction that the
house of the Lord has perpetuity. This house has been in existence in differing
forms, fashioned by God, for His people and will continue without interruption
into eternity adapted for that particular age.
A. The Promise of Perpetuity
1. Listen to the words of Jesus as he spoke on this subject as recorded In

Matthew 16:18; He said, “And I say also unto thee, That thou art Peter, and
upon this rock I will build my assembly; and the gates of hell shall not prevail
against it.”
2. Also consider the Words of Jesus as recorded in Matthew 28:18-20 “And

Jesus came and spake unto them, saying, all power is given unto me in
heaven and in earth. Go ye therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost: Teaching
them to observe all things whatsoever I have commanded you: and, lo, I am
with you always, even unto the end of the world. Amen”
3. Jesus was speaking to the ELEVEN just prior to His ascension and told them
that He would be with them always unto the end of the age.
• However, since the apostles did not live until the end of the age; it is
evident that Jesus spoke to them in a representative capacity.
• Thus, Jesus addressed them as representatives of the new order of His

house - HIS ASSEMBLY (CHURCH).
• He sets forth here that the Church would be in existence in its local
visible form until the end of the age.
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B. The Basis of this Perpetuity
1. Back In Matthew 16:18; as recorded above, Jesus said, “And I say also unto
thee, that thou art Peter, and upon this rock I will build my assembly; and
the gates of hell shall not prevail against it.”
2. In the preceding verses the apostle Peter had acknowledged that Jesus was
the Christ, the Son of the living God.
3. As seen in the study on the Origin of the Assembly, Jesus spoke concerning
himself as the ‘Chief Corner Stone which the builders rejected’.
4. Jesus became the chief corner stone of the foundation of the Assembly.
Matt. 21:42; Eph. 2:19-22; Acts 4:1; 1 Peter 2:6; 1 Cor. 3:4-10
• Peter, as an Apostle was a stone in that same foundation. Eph. 2:20

“And are built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner stone;”
5. In Matt. 16:18, Jesus made a contrast between His own deity and the
humanity of Peter.
Chapter: VII. THE PERPETUITY OF THE NEW TESTAMENT ASSEMBLY

a. He did this first, by referring to Peter as a “petros,” a little rock, or a stone
or pebble.
• However, Jesus spoke of Himself as the “petra,” the massive boulder

which cannot be moved.
• The foundation of the Lord’s Assembly is a mixture of the Chief corner

stone and other smaller stones.
• However, it is His deity that gives this house Perpetuity.
• Listen to Paul’s words to the Corinthian Assembly as recorded in

1 Cor. 3:9-11 “For we are laborers together with God: ye are God’s
husbandry, ye are God’s building. According to the grace of God which is
given unto me, as a wise master builder, I have laid the foundation, and
another buildeth thereon. But let every man take heed how he buildeth
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thereupon. For other foundation can no man lay than that is laid, which
is Jesus Christ.”
b. Secondly, Jesus contrasted His deity, to Peter’s humanity with the

statement concerning the ‘The Gates of Hell’
• Death is the “gates of hell,” it is the door or gate through which men
pass from this life to the next.
• The word that is translated “hell” is the Greek word “hades.”
• ‘Hades’ is technically ‘the unseen world,’ the Hebrew ‘Sheol’, ‘the land of
the departed,’ where men go at death.
6. Men live and die and any house built by them will die with them, but the
Lord promised that His house, built upon Himself as the chief corner stone,
will never cease to exist.
• The Basis of the Perpetuity of the Lord’s house is that Christ is the
Eternal foundation of that house.
C. The Enemy of Perpetuity.
1. There is nothing that satan would love more than to destroy the Lord’s
assembly.
2. Throughout the centuries since the Death, burial and Resurrection of Christ,
satan has shown himself as a formidable foe to the Lord’s Assembly.
3. We must always be on guard for he, like a roaring lion, seeks to devour the
house of God.
4. In Ephesians 6:12 the apostle Paul reminded the assembly at Ephesus, “For
we wrestle not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, against spiritual
wickedness in high places.”
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5. Ours is a spiritual battle, and although Satan often uses evil men to fight
against the Lord’s assemblies, the force and motivation to oppose them
finds its source in the spirit world.
6. A good example of this can be found in world history during the Dark Ages,
when Rome was the great power of the world and Roman Catholicism was
the recognized religion of the state, some 50 to 87 million Anabaptists were
put to death because of their love for the truth and the sanctity of the
Lord’s assembly.
7. This was satan’s great attempt to destroy the Lord’s assemblies through
persecution.
• However, his plan failed, and the Lord’s assemblies flourished.
8. Yet, using his wiles, (tricky methods) satan does not always appear as a
roaring lion.
• Eph. 6:11 “Put on the whole armor of God, that ye may be able to stand
against the wiles of the devil”
• 2 Cor. 11:13-15 “13 For such are false apostles, deceitful workers,

transforming themselves into the apostles of Christ. 14 And no marvel;
for Satan himself is transformed into an angel of light. 15 Therefore it is
no great thing if his ministers also be transformed as the ministers of
righteousness; whose end shall be according to their works” .
• Satan transformed as an angel of light and his ministers transformed as

apostles of Christ have created great deception.
• Satan uses this deception along with a multiple of differing churches,

with their many and varied understandings and practices designed to
confuse and draw the hearts of men away from the Lord’s assembly and
the truth of the Word.
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D. History and Perpetuity
1. History attests to the perpetuity of the Lord’s assembly.
2. A careful examination of historical records, often penned by those opposing

true New Testament assemblies, reveals the existence of a group of
assemblies, dating back to apostolic times.
3. Often, these assemblies came to light, through the pen of the historian,
because of the persecution they received due to their doctrines and
practices that set them in opposition to the state authorized assembly.
4. Throughout the centuries the Lord’s assembly has been called by many
different names.
a. One of the very first designations of the members of Christ‘s assembly

was that of ‘Galileans’, designating the area of Palestine from which they
came.
b. They were also known as ‘The disciples of Jesus‘, or ‘The disciples of the
Lord’.
c. As this assembly was scattered by persecution; other assemblies

throughout the known world were established and were distinguished by
the area in which they assembled.
d. In the first chapters of Acts, we find the assembly referred to as ‘The

assembly at Jerusalem’.
e. It is not until the eleventh chapter of Acts that we find them called
“Christians” for the first time.
• This name was given to the believers in the assembly at Antioch in

derision because they so resembled Christ in their deeds.
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5. No matter what the name or label given to the Lords assembly these
people were always distinguished by their doctrines and their love for their
brothers and sisters of the assembly.
6. Some of the names by which the Lord’s assemblies have been known are:
Novations, Paulicians, Waldenses, and Albigeneses --- etc.
7. However, one of the oldest names which was assigned to these assemblies
of believers was the name “Ana-baptists,” which was used as early as the
fourth century.
8. By the early sixteenth century the prefix “ana” was being left off and these
were simply known by the name Baptists.
9. The name “The Baptist” was given to ‘John’ by God who sent him with
authority to prepare the Way for Jesus the promised Messiah.
E. The importance of Perpetuity
1. The claim of the Lord’s assemblies today to perpetuity is neither idle nor
unimportant.

2. The importance of perpetuity can be simply stated: If there is no such thing
as the perpetuity of the Lord’s assembly, then the promise of our Lord in
Matthew 16:18 was a false one.
3. If that were to be true, then one assembly could claim to be “just as good
as another,” even though their teachings differ drastically and are often
opposing.
4. However, Christ promised perpetuity for His assembly, and He has kept that
promise, and Christ is not the author of confusion or deception.
5. It then becomes incumbent upon believers to seek out assemblies which

have a Scriptural origin and a claim to this line of perpetuity.
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F. The Lord’s Assemblies Today and Perpetuity
1. Baptist assemblies have always held to the claim of an unbroken succession

that traces their lineage as a whole all the way back to the Lord’s first
assembly.
2. Yet it is a difficult history to trace because much of it is written in the blood

of those martyred by religious groups who set themselves up as the
enemies of this people.
3. As one traces this history by this trail of blood the details of times and
events are from the pen of enemies gloating of their success against this
people who willingly gave their lives for their relationship with the Messiah
as members of His House.
4. It is unfortunate that some so-called “Baptists” today deny that heritage

and accept the designation of “Protestants.”
5. “True Baptist assemblies” are not Protestants, for they were neither born
nor established out of the Protestant Reformation.
• Instead, they declare the place and time of their origin to have been
when Jesus called out that first assembly from the material which John
the Baptist had prepared.
6. A True New Testament assembly can also be identified doctrinally.
• There are identifying doctrines to which they hold such as, salvation by
grace, baptism by immersion and with proper authority, closed
communion, the local assembly and the literal return of Jesus to this
earth.
7. There may have been a period when they went astray from one or more of
these cardinal teachings due to the convictions and teachings of the pastor
at that time, but they returned to those teachings that distinguished them
or drifted away into Protestantism.
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8. The Lord’s assemblies hold strictly to the teachings of God’s Word and
declare the New Testament as their only and all sufficient rule of faith and
practice.
9. For this reason, a child of God needs to know what the Bible teaches about
salvation, baptism, the nature and origin of the assembly, the Lord’s Supper,
the glorious return of our Lord, and so forth.
G. In Conclusion,
1. I believe the significance of this study is simply this:
a. The New Testament assembly is God’s organization and authority upon

the earth today.
b. It is the only authorized organism or entity in which God has chosen to

dwell and through which He chose to hold His name before the world in
this generation.
c. It is the organization through which God receives glory.
• Ephesians 3:21 declares, “Unto him (God) be glory in the assembly by

Christ Jesus throughout all ages, world without end”
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VIII. THE COMMISSION OF CHRIST TO HIS ASSEMBLIES
(Matthew 28:18-20).
A. INTRODUCTION: It is most important that one consider to whom these

words were addressed, the occasion on which they were spoken and the far
reaching implications involved.
1. They were spoken to the ELEVEN (Judas having already hanged himself) -
following Jesus’ resurrection and just prior to His ascension.
2. Since the apostles are not alive on the earth today; and since there is no
biblical provision for a succession of apostles; it is evident that Jesus spoke
to them in a representative capacity.
3. They had been a part of the “remnant” of the old order; now they had been
constituted a NEW covenant - community through which God would
continue working His purpose out in this age.
4. Thus, Jesus addressed them as representatives of the new order -HIS

ASSEMBLY (CHURCH).
B. THE PURPOSE OF THE NEW TESTAMENT ASSEMBLY IN GOD’S ORDER. ITS

PURPOSE AS SET FORTH IN THE GREAT COMMISSION
1. The purposed ministry of Christ’s assembly is basically spiritual.
2. Christ’s “order” for His assembly is set forth in the Great Commission,
confirmed and clarified in the epistles, and illustrated by the ACTS of the
Holy Spirit‘s administration in the affairs of the early New Testament
assemblies.
• God has clearly chosen to work through the assembly as His agent -
community during this present age.
3. She is to be a WITNESSING institution (Acts 1:8).
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a. She is the depository and preserver of “the truth” - not merely “to have
and to hold”; but to “hold forth” - the “Word of life” to others, Acts 1:1-10
(esp. verse 8); Acts 2:4-12; 1 Tim. 3:15; Matt. 5:13-16; Phil. 2:12-16; Eph.
2:10.
b. This work of the Lord’s assembly is also to bring believers to the stature
of SOLDIERS of the cross and to direct them in the warfare by which we
invade satan’s territory with the Gospel.
• 2 Tim. 2:3, Thou therefore endure hardness, as a good soldier of Jesus

Christ.
• 2 Tim. 2:4, No man that warreth entangleth himself with the affairs of
this life; that he may please him who hath chosen him to be a soldier
c. We must be set for the defense of the Gospel.
• Phil. 1:7, Even as it is meet for me to think this of you all, because I have
you in my heart; inasmuch as both in my bonds, and in the defense and
confirmation of the gospel, ye all are partakers of my grace.
• Phil. 1:17, But the other of love, knowing that I am set for the defense of
Chapter: VIII. THE COMMISSION OF CHRIST TO HIS ASSEMBLIES

the gospel.
• Jude 3; Beloved, when I gave all diligence to write unto you of the
common salvation, it was needful for me to write unto you, and exhort
you that ye should earnestly contend for the faith which was once
delivered unto the saints.
• The Words, ‘earnestly contend’ mean to struggle earnestly. Here we are

struggling earnestly for ‘the faith’ once delivered (to whom) the saints.
• Delivered, not to all those who have believed in Jesus, but to those set
apart, sanctified vessels for the masters use.
d. Its message is to be the “Gospel of the Kingdom.”
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• Matt. 24:14 And this gospel of the kingdom shall be preached in all the
world for a witness unto all nations; and then shall the end come.
e. This witnessing should be regarded as serious business.
1) It is in Christ‘s name that we go forth, Matt. 28:18; Luke 10:16-17.
2) It is His message that we proclaim, Phil. 1:12; 1 Cor. 15:1-11; 2 Cor.

4:1-5.
3) It is His power that will accomplish His purpose through yielded lives
and faithful testimonies. Phil. 2:12-13; Col. 1:25-29.
4) It is God Himself who opens doors of opportunity for witness,

Acts 14:27; 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3.
5) If we are willing He will point the way.
f. God’s way of witnessing is one of a ‘sweet savior’ and of making men

‘sufficient ministers of the New Covenant‘ as they by faith behold His Glory
and are ‘changed from Glory to Glory’, 2 Cor. 2:15-17; 3:1-6; 15-16.
g. God’s way of us witnessing is that of the shining of the light of the Glory
of Jesus in our mortal flesh, 2 Cor. 4:1-11.
h. The requirement of stewardship is not success, but faithfulness,

1 Cor. 4:2.
i. And our ‘joy’ must ever be “in the Lord”, rather than in ‘apparent success.
’
j. It is our privilege to invite and urge others to come to Jesus.
• However, we are never authorized to PRESSURE them into “making a

decision.”
• The conviction of Holy Spirit through the Word of God will not simply
warn men to escape hell; it will also call them according to God’s
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“order” to a relationship as members of God’s house, 1 Cor. 1:9, Col.
3:15; Luke 14:15-24 esp. 23; Acts 2:37-47.
k. We must learn to sow the precious seed and then patiently await the
harvest; God Himself must give the increase, 1 Cor. 3:4-11; Jas. 5:7-8; 2
Cor. 2:14-16.
4. The Lord’s Assembly is a SAVING INSTITUTION.
• Not that the assembly in and of itself is able to literally save anyone.
• However, the Lord’s assembly, like the Ark is the designated vessel of
God, designed to bring faithful body members, to maturity and to the
glory of God.
• Through fidelity to her as living members, she is the only way to a saving
relationship with God, Eph. 4:1-16; Col. 1:12-29;
1) First this is true in that the assembly was commissioned to Make

Disciples of all nations, which includes telling them the Good News so
that they might believe in the one and only Savior, Romans 10:8-17;
1:14-17.

2) Secondly, the assemblies’ ministry assists her own members in
SAVING THEIR LIVES, Matt. 16:24-27, James 1:18-27, 1 Peter 1:1-9,
Heb. 10:39; 1 Cor. 15:1-3.
• Our lives are “saved” for the coming age ONLY as we are engaged in
the work Christ has commanded - that of making Disciples, bringing
them into covenant fellowship by Baptism, and teaching them to
observe all things.
• And this can be realized ONLY in connection with the mission of the
assembly; it is THROUGH THE ASSEMBLY that He purposes to
accomplish His work.
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• Only the Assembly, not individuals apart from the assembly have
been given the commission to Go into all the World and make
disciples.
• If we fail to be participating members, we will cease to GROW in

grace, knowledge and likeness of our dear Lord, Eph. 4:11-16; Acts
2:42; Hosea 6:3.
C. TO BOTH DEFINE AND EFFECT HIS PURPOSE IN THE ASSEMBLY, OUR LORD
HAS GIVEN HER A SPECIFIC THREE POINT PROGRAM FROM WHICH SHE DARE
NOT DEVIATE, (Matt. 28:18-20)
IN ADOPTING GODS OWN PROGRAM FOR THE ASSEMBLY WE WILL HAVE A

PLAN THAT IS NEVER OUTDATED; IT WILL CONSTANTLY BE RELATED TO, AND
COMPATIBLE WITH, THE NEEDS OF EVERY GENERATION AND NATION.
1. PHASE ONE: “MAKE DISCIPLES OF ALL NATIONS” .
a. A distinction must be drawn between the two words translated “teach” in

the King James version.
• The first found in verse 19, is the Greek “matheteuo” , meaning ‘to
disciple;’ the second found in verse 20, is “didasko” , meaning ‘to
instruct. ’
b. The Verb form of this first word means ‘to be following. ’
• On the positive side a DISCIPLE is one who follows, so as to learn.
• On the negative side, this word indicates that there is no evidence of

resistance.
c. Now, this matter of making disciples is listed first in the sequence of

responsibility given to every New Testament assembly.
1) This is a command for us to take the good news of the Gospel of the
Kingdom to unbelievers,
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2) Then those who trust Jesus as Savior are to be cultivated into
DISCIPLES.
3) Then they are baptized, and taught ‘all things. ’
d. This will involve a spiritual “offensive” into enemy territory infiltrating,

invading, inviting & recruiting for God’s army, men from every nation.
e. The Apostolic Assemblies took this COMMAND seriously.
1) They understood their MISSION.
2) They had a clear sense of purpose and went about proclaiming the
good news of the Gospel of the coming Kingdom.
3) As they went forth they moved in ever widening circles – ‘in

Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost
part of the earth,’ Acts 1:8.
4) They had no ‘successful experiences’ from other generations to copy,

but they did have the power of the Holy Spirit.
• Perhaps this was one of the reasons the early assemblies

experienced such unparalleled growth.
f. Most of our Baptist Assemblies are not experiencing growth.
• Could it be that we are not fulfilling our first covenant responsibility.
• Could it be that we have not availed ourselves to the enabling power of

the Holy Spirit to be witnesses.
g. The Early Assemblies in book of Acts serve as our models.
• It wasn’t by accident that they became WITNESSING MISSIONARY

ASSEMBLES.
• These early Assemblies waited for the Spirit’s power to turn them into
empowered witnesses.
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• Then they took seriously the Commission and relying on the
empowering of the Spirit, the crossed all barriers in order to tell the
“Good News” to everyone.
h. SO; to MAKE DISCIPLES is at the heart of the Great Commission (Matt.

28:19-20).
i. However, before we begin to cultivate a DISCIPLE we should know what a

‘DISCIPLE’ is?
• We have already learned from the definition of the word that a disciple
is to be a learner, a follower of the teacher.
• And it is Disciples that we are commanded to baptize.
j. However, many of those who come down the aisle to join our Assemblies
simply because they made a ‘profession of faith’ and have no idea what a
DISCIPLE OF JESUS really is.
• Even many of those who profess to be His DISCIPLES are not genuine
(John 6:60, 64-66).
k. SO WHAT IS INVOLVED IN BEING AN AUTHENTIC DISCIPLE OF JESUS?
1) First, those who would be “disciples” of Jesus must receive Jesus, by

faith, as their personal Savior.
2) Second, there will be manifest, a joyful desire to submit, by Baptism,

under the yoke of Christ in a servant-master, student-teacher
relationship.
3) Third, they will cease their rebellion, halt their revolt and submit
themselves in loving fellowship with Jesus Christ as body members.
l. So, clearly, no one is a true disciple of Jesus that is unwilling, by an honest

and sincere “profession of faith” in Jesus, as Savior, to be identified with
Him in His death, burial and resurrected life by Baptism.
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m. OK those are the basics, but what else do the scriptures tell us about
what is involved in being a disciple of Jesus.
1) Luke 14:33; A DISCIPLE will love his Lord and demonstrate that love
by his willingness to ‘forsake all that he has’ to FOLLOW JESUS.
• Obedience is the essence of discipleship (Luke 6:46).
2) Luke 14:26; A DISCIPLE must demonstrate a love for the Lord that is
so great that they are willing to forsake all influences that would lead
them from their Lord and Master.
• Matt. 10:34-40; 37; To love the family MORE than Jesus is to be

unworthy to be called ‘His DISCIPLE’
• The point is this, when a choice is to be made, a TRUE DISCIPLE

demonstrates a disposition of heart that clearly indicates that
NOTHING can or will hinder him from choosing to ‘follow and obey
Jesus,’ Matt. 12:48-50.
n. Luke 14:27; A DISCIPLE must demonstrate that disposition of heart where

he is ready to ‘renounce his own life’ to follow Jesus. Cp. Rev. 12:11

• This is very important because discipleship includes daily self-denial and
commitment to Jesus as Lord (Mark 8:34-38; Luke 9:23).
• Suffering, is the lot of a DISCIPLES and without the right disposition, he

will misunderstand and fall away when persecution arises.
1) Disciples share the Master’s life and work (Matt. 10:24-25), to be

SELF-GIVING and SACRIFICIAL.
2) Disciples are to be “not of this world” (John 17:14-17; Col. 3:2), yet
lovingly attentive to its hurts and needs as did their master.
o. EVERY MEMBER of a New Testament Assembly shares a responsible part

in the work of “making disciples”.
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p. THERE ARE AT LEAST FOUR THINGS INVOLVED IN THIS WORK.
1) WITNESSING: this involves the work of declaring the “good news”, 1

Cor. 15:1-3; Matt. 24:14; calling men to “repentance toward God and
faith in Jesus Christ as LORD”, (Acts 20:21).
2) GIVING: a faithful stewardship over our assets, recognizing that it is

by God’s grace we have been blessed with material possessions, and
that He holds each of us responsible for the use we make of them.
3) PRAYING: for laborers: for divine blessings on those who go; and for
divine guidance, wisdom and strength as we go, (Matt. 9:37-38).
4) PERSUADING: especially as we rehearse what great things God has

done for us “whereof we are glad.” (Psalm 126:3)
2. PHASE TWO: “baptizing them (disciples) in the name of the Father, Son, and
of the Holy Ghost” , (Matt. 28)
SINCE THIS IS A VITAL PART OF THE MINISTRY COMMITTED TO THE

ASSEMBLY BY HER RISEN LORD, IT IS IMPORTANT THAT WE SEEK ANSWERS
TO SEVERAL QUESTIONS CONCERNING IT.
• What does baptism mean?
• Where did it originate?
• What does it symbolize and what is its significance?
• Is Baptism really important’?
• Who should be baptized?
• Who possesses the authority to administer it?
• And, what sort of blessings are associated with it in the teachings of the
New Testament?
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a. ITS MEANING.
1) To one who knows anything of the language in which the New

Testament was written there can be no doubt that “baptize” (Greek
“baptizo” ) means “to submerge, or immerse.”
• This Greek word “baptizo” is a derivative of the Greek word

“bapto” which means to dip.
• In the day and country where Jesus walked and lived, both of
these words always meant to dip or to immerse.
• There was never a statement made in any writing of the time

that would indicate that anyone thought it meant otherwise.
2) However, there is a significant difference in the two.
• This difference is illustrated for us by usage of both words by a

Greek poet and physician Nicander, who lived 200 B. C. -- He
gave a recipe for making pickles and used both of these
words.
• Nicander says that in order to make a pickle, the vegetable

should first be ‘dipped’ (bapto) into boiling water and then
‘baptized’ (baptizo) in the vinegar solution.
• In this statement both words are used and both are verbs
having to do with the immersion of the vegetables in a
solution.
• But the first ‘bapto’ spoke of a temporary, momentary

dipping.
• The second, ‘baptizo’ spoke of the act of baptizing the

vegetable in the solution so as to produce a permanent
change.
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3) This word ‘Baptizo,’ when used in the New Testament refers to our
union and identification with Christ that affects a permanent change in
us.
i) First, this is true in that our baptism is an evidence of repentance

and faith that is the present experience of the one being baptized.
• So, Baptism is called the baptism of repentance, in that it

speaks of a life of repentance and faith.
• Luke 3:3 And he came into all the country about Jordan,
preaching the baptism of repentance for the remission of
sins;
• Acts 19:4, Then said Paul, John verily baptized with the
baptism of repentance, saying unto the people, that they
should believe on him which should come after him, that is,
on Christ Jesus
• So, Baptism pictures a change of heart that results in a

turning from the old, to walk in newness of life.
ii) Second, in Baptism we publicly acknowledge our death to sin and

the flesh and our union with God in Christ.
iii) Third, this baptism therefore brings the believing one into a
position ‘In Christ’ that makes possible a permanent change.
• It brings one into a relationship where in they can walk in

fellowship with Jesus as a way of life.
4) It is interesting to note that the King James translators never give the
real meaning of the Greek word “baptizo” when it was used of the
“ordinance” commanded by Jesus.
• In fact, rather than translate the word, they transliterated it.
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• By that we mean that English characters were given to the
Greek word ‘baptizo’ forming the English word ‘baptize’.
• In this way, the true meaning of the word has been veiled to
many.
• However, when this same Greek word was used in settings

that did not refer to the ordinance commanded by Jesus,
then the translators always rendered it by the word “dip”
(Luke l6:24; John 13:26; Rev. 19:13).
• In every case, the word always meant to submerge, immerse

or dip.
5) The fact that Jesus’ baptism was by immersion in water, picturing the
burial of the dead is also proof that the word Baptism means
‘immersion’ (Matt. 3:13-17).
• At that time John the Baptist was baptizing converts in the

Jordan River and hundreds were flocking from Jerusalem,
Judea, and all the region round about to be baptized by him.

• In Matt. 3:13-17, “Then cometh Jesus from Galilee to Jordan
unto John, to be baptized of him. But John forbad him,
saying, I have need to be baptized of thee, and comest thou
to me? And Jesus answering said unto him, Suffer it to be so
now: for thus it becometh us to fulfil all righteousness. Then
he suffered him. And Jesus, when he was baptized, went up
straightway out of the water: and, lo, the heavens were
opened unto him, and he saw the Spirit of God descending
like a dove, and lighting upon him: and lo a voice from
heaven, saying, This is my beloved Son, in whom I am well
pleased”
6) There are a number of most vital and interesting facts brought out in
this record of Jesus’ baptism.
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i) First, He was baptized in Jordan.
• He journeyed all the way from Jerusalem to Jordan to find a

proper place for baptism where there was much water, and
where the one administering baptism had authority from
heaven.
ii) Second, when He had been baptized, He “went up straightway

out of the water.”
• This clearly indicates that the method of administering this

ordinance to Jesus was by immersion, since He had gone
into the water to be baptized.
iii) Last, as God the Father in heaven looked upon the scene, He
approved of what was done, and spoke directly from His throne to
those who stood by, saying, “This is my beloved Son, in whom I am
well pleased.”
7) Thus, Jesus, who is the example in all things, passed through the
waters of baptism and was immersed, thereby illustrating His death,
burial, and resurrection which were soon to be experienced for man’s
deliverance from the power of sin.
8) In Acts 8:38, 39, we find that this same form of baptism was also
administered by Philip the evangelist when, under the guidance of the
Spirit of God, he led the Ethiopian eunuch to an acceptance of Jesus.
• After being convinced of the eunuch’s sincerity and faith, “he

commanded the chariot to stand still: and they went down both into
the water, both Philip and the eunuch; and he baptized him. And
when they were come up out of the water, the Spirit of the Lord
caught away Philip, that the eunuch saw him no more: and he went
on his way rejoicing”
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9) John the Baptist recognized that in order to administer this sacred
ordinance properly it was essential to have much water.
• Usually he baptized in the Jordan, though at times he shifted the

scene of his activities to other localities; but in doing so he chose
places suitable for baptismal services.
• In John 3:23, It is recorded of him: “and John also was baptizing in

Enon near to Salim, because there was much water there: and they
came, and were baptized”
10) Sprinkling or pouring for baptism does not take much water.
• These methods of baptism were not introduced for hundreds of

years after the Jesus and the Apostles had died.
• Therefore, these forms have no basis either in scriptural teaching or

in the example of the Lord’s followers.
b. ITS NEW TESTAMENT ORIGIN.
1) In reality, baptism’s origin was from heaven; and commanded by God

Himself. John 1:29-34.

• It was first administered by John the Baptist.
• The name of the “man sent from God“was JOHN, (John 1:6, Malachi
3:1).
2) Because of the work he was commissioned to do he was called “the

Baptist” or baptizer.
3) The baptism that John administered had heavens authority and the
approval of all the divine trinity behind it, Matt. 3:13-17.
4) By that we mean that John alone had the authority of God, to Baptize,
therefore Johns baptism is the only authorized baptism.
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• Being the only authorized baptism of God, it is the only baptism
acceptable to God.
• For that reason we must be sure that the baptism that we have is
John’s baptism, administered by proper authority.
5) This matter of having authority is of great significance.
• It is an issue that Jesus dealt with in His very first sermon. Matt.
7:21-23.
• When the Lord said, many will come saying Lord Lord and saying we
have done this in your name, they were asserting that they had the
Lord’s authority.
• That is what doing it in the Name of Jesus means.
• It is your name on the check that gives the bank the authority to
cash it.
• So, these people were claiming to be about these works in the name
of Jesus, but He said, I never knew you, that is to say, you had no
such authority for what you did.
• Without authority their works were unacceptable.
6) So, we must each deal with this matter of authority and be assured
that the baptism we have received is John’s Baptism as authorized by
God and that it was administered by those given the authority to
baptize.
c. WHAT BAPTISM SYMBOLIZES, AND IT’S SIGNIFICANCE
1) By the BELIEVERS’ BAPTISM, the candidate enters into the passion

experience of our Lord.
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• Paul said in Romans 6:3-5, “Know ye not, that so many of us as were
baptized into Jesus Christ were baptized into his death? Therefore we
are buried with him by baptism into death: that like as Christ was
raised up from the dead by the glory of the Father, even so we also
should walk in newness of life. For if we have been planted together
in the likeness of his death, we shall be also in the likeness of his
resurrection”
• The intimacy of the believer’s relationship with Jesus is revealed

through expressions like “baptized into Christ Jesus,” “baptized into
His death,” and “buried with Him through baptism.”
• Therefore, in baptism the believer symbolically enters into the death

experience of Jesus, and in a real sense that death becomes his
death; and he symbolically enters into His resurrection, and that
resurrection becomes his resurrection experience.
i. In Romans 6:3; Paul is asking, don’t you understand, or aren’t you aware
of the fact.
ii.Paul wanted to know if they were aware of the fact that those properly
baptized were baptized into the death of Christ.

• Observe the phrase “so many” or “as many”
• Paul limited this death with Christ to those who were properly
baptized into Christ’s death.
• That phrase excludes all others in this age.
iii. Now, the purpose of dying is so that we are dead to sin.
• Paul wants them to know that only such as have been baptized into
His death, are therefore ‘dead to sin. ’ verse 2, 10, 11
• That means that all that are not baptized with heaven authorized
baptism are not dead to sin, they are still living in Adam in sin.
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• We did not say they are not saved from Hell, but the scripture says
that one must be baptized to be dead to sin.
• In Adam all are dead in Sin, only those baptized are now accounted
as dead to sin.
iv. Now, in many circles an argument will start over what kind of Baptism
is referred to here.
• Protestants have invented a new type of baptism called ‘dry

baptism’ which is supposed to occur the ‘instant you are saved. ’
• At that point they say, you are baptized by the Holy Spirit and
washed of all your sins like being ‘dry cleaned’
• The only problem with this is that it is make-believe with no

scriptural support.
d. Let’s state the facts as they are given in the New Testament.
i. First, Immersion in Water is the Kind of baptism that God authorized

John to carry out.
ii. Second, Immersion in Water is the kind of baptism that the Lord
experienced at the hand of John.
iii. Third, our Lord’s immersion in water identified Him with His future
death, burial and resurrection.
iv. And fourth, there is only one kind of baptism that the church is
authorized to administer, and that is by immersion.
• Jesus by submitting to John’s baptism, along with the witness of the

Spirit and the approval of the Father, all give sanction to the fact that
John’s baptism is the only God authorized Baptism.
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v. By the Word, Baptized, Paul in this text is speaking of identification with
Christ in His death Burial and Resurrection.
• Paul’s argument is that this act of Baptism ties believers together

symbolically in union with the death of Christ.
• This does not take away from what happened in the first act of faith
when they cried out in repentance and faith and were saved from
lower Hell.
• Baptism is the next step of faith for that believing one.
• Now that they are saved, they should desire to give themselves over
to the Lord.
vi. Baptism accurately describes identification.
• Consider, the statement again in verse 3, that “so many of you as were
baptized into Christ Jesus were baptized into his death”
• Isn’t that exactly what Immersion in Water pictures?
• It pictures a death, burial and resurrection.

• In this case it pictures our identification with Christ in His death, burial
and resurrection.
• In fact, it was through His own water Baptism that Jesus expressed His
coming death, burial and resurrection.
vii. Why did God use Baptism to picture this identification with Him?
1) First, Baptism pictures our repentance and our desire to commit

ourselves fully to the Lord as our master.
• The very act of baptism pictures our turning from the old man and
submitting ourselves to Christ.
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2) Secondly, the act of Baptism is much like a Wedding ceremony.
• A wedding is a legal binding transaction of union and identification.
• Through a wedding, two are joined in marriage,
• This joining, moved them from one place, position or status to

another.
• Prior to marriage they were unmarried singles, now that they are
joined, they are bound together by mutual love, by law and by God
• God says, what He has joined together, let no man put asunder.
• In Marriage, even their legal status changes by law.
• Baptism is like a wedding in another way.
• Before the wedding we had already established a relationship with

the one we were to marry.
• In fact, we were already in love in one degree of the word.
• However, we had not entered into the Covenant of marriage until

that formal day.
• That day marked a change in our relationship.
• We moved from one position or status to another.
• So that after the wedding we were living in the sphere of marriage,

bound to the one that we gave ourselves too.
• The same is true in Baptism.
• Baptism does not begin the relationship.
• However, Baptism makes a change in the relationship.
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• In Baptism one exercises their liberty to choose who will be there
master.
• Before Baptism they were servants of Sin.
• But Christ died to set us free from that master.
• Now we can through identification with him live for another
• So in Baptism - the flesh dies with Christ, is buried with Christ and we
covenant in rising from that watery grave to live for the Lord.
• Also God designed baptism to solidify publicly and to celebrate our

relationship to Him.
3) Baptism is a vehicle or means by which we publicly choose Jesus

above all others and commit ourselves to Him.
• Baptism signifies belief in the work of God . . .
• Baptism is significant in that it witnesses the finished work of Christ.
• Baptism, properly understood in the N. T. order, is a pictorial witness

pointing back to the finished work of Christ and looking forward to
our ultimate entrance into its blessings, Romans 6:1-6.
• Baptism, recalls His death for our sins picturing His burial and His
resurrection.
• In this way, baptism preaches the gospel.
• When baptism is practiced according to the order of the New

Testament, it continually holds the truth of the death, burial and
resurrection of Christ before that generation.
• So, when one submits to baptism they are saying that they believe.
Col. 2:11-13
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• Baptism signifies that they believe that Jesus died for the sins of
humanity.
• Their baptism signifies that they believe that there is saving power in
their union with Christ.
• It signifies that they believe that Jesus was resurrected unto glory,
by the power of God.
• It signifies that they have great expectation, that those buried in the
likeness of His death shall also experience that quality of life that
Christ experienced in the resurrection.
• The Apostle Peter said in 1 Peter1:3, “blessed (be) the God and
Father of our Lord Christ Jesus, which according to his abundant
mercy hath begotten us again unto a lively hope by the resurrection
of Christ Jesus from the dead”
• Their belief in the resurrection, symbolized in Baptism also signifies

that they have hope in Christ.
• So, Baptism in many ways shows the believing ones faith in God.
• Baptism is a symbol of a living faith in a living Lord.
• In Luke 7:29-30, we see that by obedience in baptism, the believing

one is (justifying) that is, they are declaring God right in all His ways.
• So, in Baptism, the believing one surrenders his life in faithful

obedience to the written Word of God.
• Therefore, belief is a prerequisite for water baptism.
• This was true in the days of the Apostles
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• Acts 8:12, “But when they believed Philip preaching the things
concerning the kingdom of God, and the name of Christ Jesus, they
were baptized, both men and women.”
• It is also true today; for in Mark 16:16 Jesus said, “He that believeth
and is baptized shall be saved; but he that believeth not shall be
damned (or condemned).”
• This is what the Apostles preached,
• This is the instruction that they gave when they admonished

prospective converts to believe and be baptized.
• In Acts 18:4, 8; After Paul had “reasoned in the synagogue every

Sabbath” in Corinth, “many . . . hearing, believed and were baptized”
• So, Baptism symbolizes believing, and believing is a prerequisite to

baptism!
4) Baptism is also a symbol of making a total commitment.
a) Commitment is very important to any covenant.

• We must take commitment seriously or else we invalidate our
baptism and church membership
• If one is unwilling to make a commitment then they will easily

void the terms of the covenant.
• Can you imagine someone going to enter into a covenant with

the bank for a car loan, and the loan officer asks them if they
are willing to make the payments and they say they will not
commit to it.
• Do you think the bank would give them the loan?
• You see how important commitment is to a covenant?
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b) For instance, the covenant bond of marriage is about a loving
commitment to one another.
• The covenant bond is only as good as the commitment that

we make.
• The vows that we take will mean nothing if we do not intend

to keep them.
• In the same way baptism signifies a total commitment to the

Lord Jesus.
• It is a commitment to leave the old ways behind and to walk in

a different way of life.
• It is a commitment to leave our citizenship to this World

behind and to walk according to our oath as citizens of the
Kingdom of God.
c) At baptism an individual agrees to change every aspect of life so

that even his person (personality) is transformed into the likeness of
Christ as people of His Kingdom.
d) In passages like Luke 14:28-29, we find our Lord speaking out on

this matter of commitment, and emphasizing the importance of
counting the cost before becoming a disciple.
• Luke 14:28-29 “For which of you, intending to build a tower,

sits not down first, and counts the cost, whether he have
sufficient to finish it? Lest haply, after he hath laid the
foundation, and is not able to finish it, all that behold it begin
to mock him.”
• Jesus is speaking of a man being willing to commit what it

takes to complete the task.
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• In our case with the Lord as His disciples, the Lord provides
the resources.
• The resources are adequate because they are His and He

freely gives them by His grace.
• But He asks that we commit ourselves to Him.
• Such a commitment He tells us may cost us house, lands,

mothers, father, husband, wife, and children.
• He said that if we do not love Him more than these, we

cannot be His disciples.
• There is a cost to commitment.
e) Baptism then symbolizes the cost of commitment.
5) It symbolizes our death to old alliances that would keep us from a

full commitment to the Lord.
• Commitment is essential to this change and the spiritual

development that it brings.

• Without it, a believer will not be able to stay faithful.
• Without faithfulness, they will fall away and be disinherited
• In numerous places the Bible mentions that only overcomers will be

heirs of God’s Kingdom.
• The verses in the Revelation given to John were addressed to

churches of the Lord Christ Jesus who needed to overcome specific
problems (Rev. 2:26; 3:5, 12, 21; 21:7).
• It is no different today.
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• That is why Jesus said, (Luke 9:62), “No man, having put his hand to
the plough, and looking back, is fit for the Kingdom of God.”
• This is what happened to many of God’s People who left Egypt.
• The Lord brought them out of Egypt, by a mighty hand through the
Red Sea Baptism that destroyed their former master, and separated
them from Egypt.
• Yet, for many of them Egypt was still in their heart and they looked
back and longed for the things of Egypt.
• This is also what happened to Sister Lot, Lot’s wife, when God
delivered them from Sodom, she longed for the stuff in the house
and looked back.
• Jesus said if we want to be his Disciple we must put our hand to the
plow and not look back.
• So, Baptism symbolizes making a total commitment.
• We must take our commitment seriously if we are to overcome and

share with the Lord in Glory.
6) Baptism also symbolizes Repentance
• Baptism symbolizes repentance from a past life and its ways.
• Repentance is a change of mind, a change of heart that is manifest in

a change of direction.
• In Acts 2; we have recorded a message that Peter preached, on the

annual festival of Pentecost, just weeks after Jesus’ crucifixion.
• He was speaking to a large crowd gathered at the Temple.
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• In that message, He spoke about his people’s guilt in the crucifixion
of Christ
• Devout Jews from every nation of the Roman world were there and
hearing Peter, the scriptures says they were “cut to the heart”
• Being convicted they asked Peter what they should do.
• In verse 38, Peter answered, admonishing them: “Repent, and let

every one of you be baptized in the name of Christ Jesus for the
remission of sins; and you shall receive the gift of the Holy Spirit“
• Thus Peter instructed them to mark their repentance by being

baptized.
• The believer in being Baptized testifies that they have renounced

their former lifestyle.
• They are ‘dead to sin’ and confirm by baptism the crucifixion of the
old life.
• It means giving up the self.

• Paul wrote in Romans 6:3; “Do you not know that as many of us as
were baptized into Christ Jesus were baptized into His death?”
• So baptism, speaks of the death of our self and all that self
represents.
• However, it is not only a death but also a burial.
• Paul goes on that text to show that immersion in water is also a kind
of symbolic burial of the past way of thinking and acting --Romans
6:4, “Therefore we were buried with Him through baptism into
death.”
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• So Baptism symbolizes repentance, - it symbolizes a death and burial
of the past way of life and a resurrection to walk in the new life of
Christ.
7) Baptism symbolizes a cleansing and Reconciliation.
• Baptism signifies a cleansing by the sacrificial work of Christ Jesus

and consequent reconciliation to God.
• God will not accept sin, nor will he compromise with it.
• When we understand the holiness of God, then we should

understand that sin violates the very person and nature of God.
• So, Sin separates us from fellowship with God.
• The prophet Isaiah testified to Israel saying (Isaiah 59:2), “Your

iniquities have separated (caused a separation) between you and
your God, and your sins have hid His face from you, that He will not
hear.”
• In that we do sin, we must deal with sin if we are to maintain

fellowship with our Holy God.
• Baptism is a symbol of cleansing the sinner through the blood of

Christ and forgiving his sins.
• In Acts 22:16; Paul explained, “Why are you waiting? Arise and be
baptized, and wash away your sins.”
• In Heb. 10, we learn that this cleansing from sins, was a covenant
promise, to a covenant people that would identify with Jesus the
covenant Son.
• In Heb. 10:12-17, we find a quote from the old Testament speaking

of the New Covenant made with Israel; “But this man, after he had
offered one sacrifice for sins forever, sat down on the right hand of
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God; from henceforth expecting till His enemies be made his
footstool. For by one offering he hath perfected for ever them that
are sanctified. Whereof the Holy Spirit also is a witness to us: for
after that He had said before, ‘This is the Covenant that I will make
with them after those days, saith the Lord, I will put my laws into
their hearts, and in their minds will I write them; and their sins and
iniquities will I remember no more” (Jerm. 31:33-34).
• God promise Israel, a New Covenant in which the One sacrifice for
sins made by Jesus, would be adequate for the sins of all those in
Covenant.
• In this covenant, God would not remember any more their sins and
iniquities.
• This is the Covenant cleansing of sins that reconciles us to God,

making a Covenant relationship with the Creator possible.
• The words by John the beloved in 1 John 1:are based on this

covenant promise and this covenant blood;
• 1 John 1:6-7 “If we say that we have fellowship with him, and walk in

darkness, we lie, and do not the truth: But if we walk in the light, as
he is in the light, we have fellowship one with another, and the blood
of Jesus Christ his Son cleanses us from all sin.”
• The cleansing symbolized in Baptism is a continual cleansing that is

available to all that are walking in the light.
8) Baptism symbolizes our need of God’s provision and empowering.
a) When a person is baptized, he or she is saying, in essence, “I cannot

do it alone, Lord, I need your help.”
• God sees this attitude and willingly gives us all the help we need.
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• In Romans 8:7; Paul explains that “the carnal mind (a believer who
is still ‘walking in the flesh’) is enmity against God; for it is not
subject to the law of God, nor indeed can be.”
• We cannot serve God and the devil at the same time.
• The prophet Amos asked in (Amos 3:3), “Can two walk together,
except they be agreed?”
b) So God has made provision for that need, through the empowering
that comes from the Holy Spirit.
• After we believe, have repented and are baptized He gives us His

Holy Spirit as is promised Acts 2:38 “Repent, and let every one of
you be baptized in the name of Christ Jesus for the remission of
sins; and you shall receive the gift of the Holy Spirit.”
• In Acts 5:32; the Holy Sprits indwelling is promised exclusively to

those who “obey Him,” Acts 5:32; “And we are his witnesses of
these things; and so is also the Holy Ghost, whom God has given to
them that obey him.”
c) Baptism in water is a symbol of being united in the baptism with the

Holy Spirit,
d) In Acts 1:5; we read “For John truly baptized with water, but you
shall be baptized with the Holy Spirit not many days from now.”
• These words were spoken to the disciples who had been

commanded to wait in Jerusalem until they were endued with
power from on high.
• In the Gospel of John chapter 1 John bare record, concerning the

Spirit descending upon Jesus at His baptism and He said in verse,
33; “And I knew him not: but he that sent me to baptize with
water, the same said unto me, Upon whom thou shalt see the Spirit
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descending, and remaining on him, the same is he which baptizeth
with the Holy Ghost.”
• Two things to note, first this verse teaches that, the Holy Spirit
came upon Jesus after His water Baptism.
• Secondly, John understood that the one who would baptize with
Spirit was Jesus.
• This was the promise of the Father that occurred two thousand
years ago on the memorable day of Pentecost.
• That day Jesus immersed those assembled in obedience to His

command with the Holy Spirit.
• Today in Baptism, we become part of the body of Christ, which is

the habitation (the dwelling place of God) through the Spirit.
e) In water Baptism we are united to the body that was baptized with
the Holy Spirit,
• So, our water baptism symbolizes our union in the baptism of the
Spirit

9) Baptism also symbolizes submission to God.
a) Dealing with the past is only part of a believer’s responsibility.
• At baptism each believer must begin living a life of submission to

God (cf. James 4:7).
• Baptism symbolizes willingness to submit to God.
b) In this age, a relationship with God is made possible in one of His

local visible assemblies here on earth.
• He built the assemblies as His dwelling place with men and women
of faith.
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• It is in these assemblies that his will is presently being experienced
by faithful saints.
c) But baptism doesn’t just symbolize willingness to submit to God, it

also requires willingness to walk in His paths, according to His word.
e. ITS SIGNIFICANCE
i. First, Baptism is significant in that it witnesses the finished work of

Christ.
• Baptism properly understood in the N. T. order, is a pictorial witness

pointing back to the finished work of Christ and looking forward to our
ultimate entrance into its blessings, Romans 6:1-6.
• It recalls His death for our sins picturing His burial and His
resurrection.
• In this way, baptism preaches the gospel.
• When baptism is practiced according to the order of the New

Testament, it continually holds the truth of the death, burial and
resurrection of Christ before that generation.
ii. Second, baptism is significant in that testifies of a change of ownership

and change of allegiance on the part of the baptized one.
1) Baptism symbolizes our death to the past where in we renounce and

repudiate our old life of slavish devotion to sin and alienation from
righteousness.
• In Baptism, we are ‘baptized into His death,’ then we are ‘buried

with Him’ then raised with Him, in view of sharing in the ‘likeness of
His resurrection,’ Romans 6:1-6.
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• Herein we submit ourselves under Christ’s authority as High Priest of
the New Covenant and as Head of His assembly, Eph. 5:23-24, Heb.
10:19-25.
2) Thus baptism serves not only as a testimony that the individual has
renounced his old life of sin, but it also testifies that the baptized one
is now the personal property of His Redeemer.
• In this act we publicly proclaim our faith in Him and transfer the title
deed of our lives INTO HIS NAME, 1 Cor. 6:17-20; 7:23
• This is to the end that we may, henceforth, be His ALONE, to love,

honor, cherish, worship and serve HIM ONLY as we walk in the way
of His appointment, Romans 7:4; 2 Cor. 5:14-15.
3) The believing ones allegiances have been changed.
• He or she is no longer under the power of Darkness, Romans 6:6;

17-18, 22.
• But has been translated into the kingdom, that is under the rule of
His dear son, Col. 1:12-23.

4) In Baptism he or she, MAKES a public profession of this change in
allegiance.
iii. Thirdly, baptism is significant in that it signifies our entrance into the
New Covenant.
1) Jesus’ death ratified the New Covenant, Matt. 26:28, Heb. chapters
8, 9 & 10.
• Now, all people, Jew and Gentile can enter this Covenant through
‘water baptism’ which is the sign of the Covenant.
2) The New Covenant requires that all that wish to be a part of God’s
covenant Israel today must have an ‘inward faith’ and not merely an
‘outward ceremony’.
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3) In Gal. 5:6 Paul stated that, “For in Christ Jesus neither circumcision
nor uncircumcsion avail anything, but faith working through love”
• What matters is “circumcision is that of the heart, in the spirit”

Romans 2:28-29.
• Some use this to teach that we do not need baptism, for they say all
that matters is that the heart is circumcised. However, a circumcised
heart would not disobey the Lord’s direct command to be baptized.
4) Baptism is a spiritual circumcision.
• Paul sets this forth in Col. 2:11-12, “In whom also ye are circumcised
with the circumcision made without hands, in putting off the body of
the sins of the flesh by the circumcision of Christ: buried with Him in
baptism, wherein also ye are risen with Him through the faith of the
operation of God, who hath raised Him from the dead.”
5) It is in Water Baptism that Jesus has chosen to perform this spiritual

circumcision of removing the ‘body of flesh’
• At this time the one baptized also ‘puts on Christ‘ and enters into the
realities of the Covenant relationship with Jesus.
• As a result the faithful are in line to receive the fulfillment of the

Covenant promises.
• In Gal. 3:27-29 Paul states, “For as many of you as were baptized

into Christ have put on Christ . . . if you are Christ’s, then you are
Abraham’s offspring, and heirs according to promise”
6) Therefore, by submitting to scriptural water baptism, the believing

one formally and officially enters into the New Covenant, and accepts
the terms of this contract relationship with God.
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7) By receiving John’s baptism the disciple is doing the equivalent of
signing his name or affixing his seal to the covenant that God is
offering.
• At this point he enters into a binding covenant relationship with God

in which he becomes a sharer of and coworker within the counsel of
God.
• The New Covenant is a grace covenant.
• It is a “by grace through faith” covenant.
• It is a covenant which provides the Holy Spirit by which the disciple

can render “by grace through faith” obedience to God.
iv. Fourth; Baptism also signifies entrance into the Lords army.
• Baptism is the means of INDUCTION INTO THE SPIRITUAL ARMY OF

JESUS the company of the sanctified, 2 Tim. 2:3-5.
• It pledges allegiance and loyal service to Him as lord.
• In baptism we put on Christ like putting on a uniform Gal. 3:27 “For

as many of you as have been baptized into Christ have put on Christ.”
• Having put on Christ we are instructed to be strong in the Lord and

in the power of His might, putting on the whole armor of God, Eph.
6:10-18
v. Baptism also expresses our HOPE of being raised in our Lord’s glorious
likeness at His second coming, conformed to His image to share His very
nature and authority in the Kingdom of Righteousness. Romans 6:4-5
f. BAPTISM’S IMPORTANCE
i. Jesus’ own baptism forever gave this ordinance divine sanction, Matt.
3:13-17; Matt. 21:25.
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• The fact that Jesus chose water baptism at the hand of John, as
authorized by God, manifests the importance of water baptism.
ii. Something of its importance is also suggested by the role that baptism
was to fill with regard to Christ‘s own mission.
a.) Baptism was NECESSARY in the life of Jesus for Him to fulfill His
earthly mission
b.) In fact Jesus Christ did not begin His own earthly ministry until He
had first been baptized by John, the Baptist, Matt. 3:13-17- 4:1-17,
esp. 17.
• Again in this Jesus set the example
• Jesus established the “order.”
• Jesus made the blueprint whereby His assembly is to function.
• The disciples understood this and practiced it as is set forth in

the pattern they left us in the book of Acts.
c.) There was a definite reason for ever step that Jesus took while
here on His earthly ministry.
• As you recall, this step of Baptism was so important that when

Jesus came to John to be Baptized, and John hesitated, Jesus
insisted by saying, “suffer it to be so now, for thus it becometh us
to fulfill all righteousness” (Matt. 3:15b).
iii. Many today see baptism as insignificant and unimportant, but this
statement places special importance on it.
a.) Jesus said that in being baptized “it becometh us to fulfill all
righteousness”
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• We understand that by His Baptism Jesus pictured His death by
which He would fulfill the righteous demands of the Law.
• We also know that His baptism pictured his resurrection and

victory over death, hell and the grave.
b.) However, Jesus did not just say, that He would fulfill all
righteousness by this means, but He included us, “it becometh us
to fulfill all righteousness.”
• So, we are to be baptized as He was.
• By this means, God identifies us with Christ so that we die with

Him, are buried with Him and are raised with Him so that we
should walk in newness of life living with Him in righteousness,
Romans 6:1-14.
c.) So Jesus, set the example, and established this order involving
water Baptism.
iv. Therefore, Baptism is a necessary step of obedience to our Lord’s

command, Matt. 28:16-20; “The eleven disciples went away into Galilee,

into a mountain where Jesus had appointed them. And when they saw
him, they worshipped him: but some doubted. And Jesus came and spake
unto them, saying, All power (Authority) is given unto me in heaven and
in earth. Go ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost: Teaching
them to observe all things whatsoever I have commanded you: and, lo, I
am with you alway, even unto the end of the world.”
a.) In this passage, the disciples were commissioned and given

authority to go forth --
• First, making disciples of Jesus;
• Second, Baptizing these disciples;
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• And third, teaching them to observe all things.
b.) By the order that each of these are given in the commission we
see that Jesus taught His Assembly that there must first be
evidence that one is believing and wants to follow Jesus before
they are baptized.
• It is evident that the disciples understood that this was what

Jesus commanded, because they went with authority,
commanding their converts -- to be baptized.
• Acts 10:48; ‘he commanded them to be baptized in the name of

the Lord. ’
• Acts 2:38; ‘Then Peter said unto them, Repent, and be baptized
every one of you in the name of Jesus Christ for the remission of
sins, and ye shall receive the gift of the Holy Ghost.’
c.) This being an established order of God’s Word, -- then every

believer that desires to continue following Jesus must be properly
baptized.
v. In fact, everything commanded by the Savior, Lord and Head of the

assembly is important to those who love and worship Him.
a.) Therefore only those who have John’s Baptism have obeyed God,
accepting the counsel of God, Luke 7:29-30.
b.) In other words, to refuse baptism is to refuse God’s counsel,

God’s purpose, and God’s design for our lives.
• Luke 7:29-30, “And all the people that heard him, and the
publicans, justified God, being baptized with the baptism of John.
30 But the Pharisees and lawyers rejected the counsel of God
against themselves, being not baptized of him.”
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• This passage clearly states that any person who rejects John’s
baptism thereby rejects the counsel of God against themselves.
c.) On the other hand, the believing ones who in obedience are
properly immersed are thereby declaring God’s counsel right.
• By their submission to baptism their Lord commanded, they

validate their faith in God and submission to His order.
• This alone should be enough to establish how important Baptism

is in our relationship with God.
d.) Why is this obedience so important? because only those who in

obedience have received John’s baptism have come into the Lords
Assembly that has the authority to perform the “ALL THINGS” of
the Great Commission.
• Only those authorized to serve Him in this capacity can do so

acceptable, and that is important.
• All others will hear the Lord say, depart from me I never knew
you, Matt. 7:22-23.

e.) Why? Because they were not a part of the authorized assembly
that Jesus built.
vi. It logically follows then that only those who are obedient and receive
John’s baptism are walking in the light as God is in the Light.
a.) John said, concerning God in 1 John 1:5; “God is light and in Him
is no darkness,”
b.) In the Gospel of John we have the recorded words of Jesus, John
8:12; where He said “I am the light of the world: he that followeth
me shall not walk in darkness, but shall have the light of life.”
• How can we claim to be following Jesus if we will not submit to

John’s Baptism as He did?
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• How can we claim to be obediently walking in the light when we
disobey His command concerning the need of scriptural water
baptism?
c.) Back in 1 John 1:1-8, we learn that “If we walk in the light as He is
in the light, we will have fellowship with one another and with the
Father, Son, and Holy Spirit.”
d.) In that same passage, John also states in 1 John 1:6, “However, if
we say we have fellowship with them, but walk in darkness (that is
we do not keep the commandments), we lie and do not do the
truth,”
e.) We walk in the light only by keeping the commandments, which

commandments were given to the assembly, the light the world,
Matt. 5:14-16.
f.) Please understand that baptism is important as a step of

obedience that validates our faith in God’s order as set forth in His
Word.
g.) Submission to that “order” and following His example is

NECESSARY if one would share the fullness of blessing, joy, peace
and glory in His coming Kingdom.
vii. Baptism is also important in that it brings a transition in the life of the
recipient.
• What do we mean by the statement that Baptism is transitional?
• By that statement we mean that before one is baptized he or she is in

one position, place or state of being, and upon completion of baptism
he or she is in another position, place or state of being before God.
• In (Romans 6:3), as in other Scriptures, it is stated that when the

participant is baptized, he is “baptized into Christ Jesus,” Gal. 3:26-29;
comp. 5:21.
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• In Gal. 3:27, we read, “For as many of you as have been baptized into
Christ have put on Christ.”
• The words ‘put on’ mean to be clothed in, to be arrayed with, and are
generally used of putting on a garment.
• So in baptism, we put on Christ like a garment, we move into the

position of being ‘In Christ’.
viii. The implications of this “In Christ“relationship are far reaching. Let us
examine a few of them together:
a.) First, being Baptized into Christ, means being baptized into His
body, the local assembly.
• The church is called the body of Christ; therefore when one is

baptized “into Christ” he or she is baptized into the body of
Christ which is the Church.
• Eph. 1:22-23; “And he put all things in subjection under his

feet, and gave him to be head over all things to the church, 23
which is his body, the fullness of him that filleth all in all.”

• Col. 1: 24, In this passage we are told that the Lord’s Assembly
is His body and that as His body; it is the fullness of Him that
fills all in all.
• So, when one is baptized, they are baptized into His body, the
local assembly, Romans 6:2-13; 1 Cor. 12:12-27; Col. 2:10-20;
3:1, 9-11; 1 Cor. 6:15-17.
b.) Second, being baptized into Christ, who is the seed (offspring) of
Abraham, therefore in Him we are the offspring of Abraham,
• Gal. 3:27-29; “For as many of you as have been baptized into

Christ have put on Christ. There is neither Jew nor Greek, there
is neither bond nor free, there is neither male nor female: for ye
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are all one in Christ Jesus. And if ye be Christ’s, then are ye
Abraham’s seed, and heirs according to the promise.”
• As stated here, before we were baptized we were Gentiles, not

the offspring of Abraham.
• However, those of us who have been baptized into Christ are

now Abraham’s seed.
c.) Third, being baptized into Christ, the seed (Heir) of Abraham,
therefore we are in the position as heirs of the covenant promises,
Gal. 3:29 (see above)
d.) Fourth, by baptism into Christ, we who were not a people are
now, the people of God, Eph. 2:11-22,
e.) Fifth, before baptism we were by birth and by nature, the

property of the first Adam.
• However, in that Christ took that first Adamic nature to the

cross and crucified it, we can now be free from that master
and be joined to another, Romans 7:1-4
• Now, by being Baptized into Christ, this believing leaves that

relationship with the first Adam and becomes one in union
with the Last Adam, Christ, 1 Cor. 15:20-23; 43-49.
• Baptism is therefore important because it brings the believing

one in to a living union with Christ that brings blessed
transition in our lives.
ix. Therefore Baptism is important because it is God’s way into the New
Covenant fellowship as the People of God in the House of God.
a.) Christ is God’s ordained way to the Fathers house, and anyone
coming by another way, does not come at all, John chapters 10
&14.
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• When we use phrases like these concerning God’s New
Covenant purpose and people, we are speaking of fellowship
in a New Covenant Assembly where we are “sharing in the
life of Christ Jesus“
b.) This is a position into which we are called by God
• 1 Cor. 1:9 God is faithful, by whom ye were called unto the

fellowship of his Son Jesus Christ our Lord
• Our Lord issued the call through the Gospel.
• The call is for the purpose that we might obtain the Glory of
God.
• 2 Thess. 2:14 Whereunto he called you by our gospel, to the

obtaining of the glory of our Lord Jesus Christ.
c.) This call is extended to those that have already, in repentance

and faith, trusted Jesus as their savior.
• The response that God requires to this call is proper Baptism,

administered by an authorized agent.

• When we use the term ‘proper baptism’ we mean that it
must be ‘immersion in water’ that is done ‘under the
authority of one of the Lord’s Assemblies.’
d.) So, this response is made by believers that desire to submit

their lives under the lordship of Jesus.
e.) Therefore Baptism is important because it is God’s way into the

New Covenant fellowship of Christ.
x. Jesus is God’s ordained way to the Father’s house, and anyone coming
by another way, does not come at all.
a.) We are called as individuals, We must respond as individuals.

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b.) Those who respond in Faith, validated by baptism, are received
as individuals into a local body made up of individuals.
c.) However, there are three things we need to keep in mind.
(1) First, we are not simply called out of the world; we are also
called together ‘in Christ Jesus.’
• In Christ, we share in the common life of the Father and Son,

which is Aionios life.
(2) Second, because we share in the common life of the Father and
Son, we also share with all others who share that life
• 1 John 1:1-3, “That which was from the beginning, which we

have heard, which we have seen with our eyes, which we
have looked upon, and our hands have handled, of the Word
of life; 2 (For the life was manifested, and we have seen it,
and bear witness, and shew unto you that eternal life, which
was with the Father, and was manifested unto us;) 3 That
which we have seen and heard declare we unto you, that ye
also may have fellowship with us: and truly our fellowship is
with the Father, and with his Son Jesus Christ.”
• It is possible to be joined to others and not be joined to

Jesus.
• But it is impossible to be joined to Jesus and not to be joined

to others.
• By that we mean, that there is no ongoing fellowship with

Christ apart from being in fellowship with His people.
• 1 John 4:20 “if a man say, I love God, and hateth his brother,
he is a liar: for he that loves not his brother whom he has
seen, how can he love God whom he has not seen”
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(3) Third, the scriptures teach that Jesus is the Way, the Truth, and
the Life that leads to the Father.
• In that Jesus is the way provided by the Father, then that

means that we must accept Jesus as the way and submit to
Him in everything.
• This means more than accepting Jesus as the door into the
way.
• And it is not merely to embrace Him as a way of life
• But it is to share in the life of the Way.
• Now, folks that involves commitment and submission to His

Lordship as members of His Assembly.
xi. Entrance in to His New Covenant Assembly is sealed with the pledge
made in Baptism.
• So, by Scriptural immersion, the believing ones submit themselves

under Christ‘s name or authority in union with Him as head of His
local body.
a.) ITS PROPER SUBJECTS
(1) Not all that have believed are proper subjects for Christian
baptism.
(2) There are certain prerequisites to be met by ALL who would

come to the baptismal waters under their Lord’s direction and
with His approval.
(i) First, there must be experienced a voluntary change of mind,

called REPENTANCE toward self, God and the world.
• John, the Baptist did not immerse all who came to him,
Matt. 3:7. 1
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• Such a change was certainly evident in Saul of Tarsus, Acts
9:1-22.
(ii) One must also have first FULLY TRUSTED in Jesus Christ as a
personal Savior and sin-bearer, Acts 2:37-41.
(iii) One must also “gladly receive the Word” of God as the sole
basis of faith and practice, Acts 2:41; 1 Thess. 1:2-10; 2:13;
comp. Matt. 13: 1-23.
(iv) There must be within one’s heart an earnest desire to be

identified with, and to follow, Jesus Christ as LORD, Luke
9:23-26; Gal. 3:26-27.
(v) Furthermore, one must be willing to make a clean break with

the past joyfully sharing the “reproach of Christ“ .
(3) No one should be baptized who has not intelligently and

voluntarily met these conditions.
(4) This will eliminate “infant” children as proper subjects of

Christian baptism; nor is there any New Testament example of
this ordinance ever being imposed upon any who have not clearly
CHOSEN it as their own heart’s desire.
(5) This will also rule out baptism for social, domestic or political
expediency.
(6) New Testament baptism that is SPIRITUAL is an act, of true

worship that cannot possibly be acceptable to God apart from a
heart that submits itself in reverence before Him.
b.) THE AUTHORIZED ADMINISTRATOR OF BAPTISM
(1) The ultimate authority for everything must come from God, Isa.
1:2, 20; 48:15-16; Psalm 62:11; Gen. 1:1-11.
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(2) But all authority, has been given to the Son, Matt. 28:18.
• This includes the authority of judgment, (John 5:27).
(3) John’s authority was clearly received from God.
• This was specifically the authority to baptize, (John 1:31-34).
(4) Following His crucifixion, and prior to His return to the Father’s
right hand, Jesus committed the authority of baptism (in
perpetuity) into the hands of the assembly which He had
established and purchased with His own blood.
(5) It would be:
(i) The “pillar and ground of the truth” , (1 Tim. 3:15).
(ii) The “habitation of God through the Spirit” , (Eph. 2:22).
(iii) “The fullness of Him that filleth all in all” , (Eph. 1:23; 3:19;
4:13).

(iv) The continuing “incarnation” of the living Christ against which
the “gates of hell” could not prevail, (Matt. 16:18).
(6) Through centuries of cruel persecutions there have been little

communities of faithful saints who have stood above
compromise; standing true to the Word.
• These have, through the truth, been a “light of the world”

holding forth the Word of life and calling others to
reconciliation with God.
(7) The assembly of Jesus Christ has had no HEAD but Christ
Himself, no LAW but His Word; no NAME but that assigned by
their enemies in derision; and no PURPOSE but the fulfilling of
Christ’s desire.
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(8) Such a people, and they alone, have preserved the purity of
baptism AS CHRIST INTENDED, and administer it with His
authority.
(9) There are, in the world, MANY COUNTERFEITS that will be

exposed, uprooted and rejected in the coming day of judgment,
(Matt. 15:7-14).
(10) Only an assembly ESTABLISHED ON DIVINE ORDER, and

walking according to the Divine commandments, is AUTHORIZED
to administer scriptural baptism.
• In our times, the Lord’s Assemblies alone are authorized to

baptize today.
• Authority makes a difference (John 1:6-8; Matt. 3:13).
• It is like writing a check, anyone can sign it, but it is good only
when signed by the right person.
• Anyone else signing it would be a forgery.
• All unauthorized baptisms are a forgery!
(11) Some have assumed that baptism may scripturally be

administered by ANYONE just so a person has believed that Jesus
died for their sins.
• But such is very presumptuous and will not stand the

scrutiny of divine judgment when the Most High judges “the
secrets of men by Jesus Christ“and according to the Word
that He has spoken, (John 12:46-48).
(12) During the apostolic age, while the divine order for Christ‘s
body was being clarified, the apostles exercised a peculiar
authority over the assemblies to the end of their lives.
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(a) The authority committed directly to them by Jesus was not
withdrawn, but could not be passed on to others.
(b) The Holy Spirit would both lead them in the perfect
revelation of His “order” and then enable the assemblies to
recognize and maintain that order, (John 16:12-14).
(13) By the exercise of apostolic authority error was discovered,

exposed and corrected, (Acts 19:1-9).
(a) Paul obviously recognized that the baptism of these men at

Ephesus did not harmonize with God’s order.
(b) It should be noted that he did NOT question their TRUST in

Jesus; but a baptism that leaves one in total ignorance of
the Spirit is obviously false; without authority.
(14) When the first great persecution arose, under Saul of Tarsus,
the Jerusalem assembly was “scattered abroad” so that the
Gospel message was proclaimed throughout Judea and Samaria.

(15) One specific example is given of Phillip’s preaching “the
kingdom of God“and baptizing “in the name of the Lord
Jesus“(Acts 8:16).
• Hearing of this specific work, the apostles (who had been

permitted to remain in Jerusalem) sent Peter and John to
observe this ministry, (Acts 8:14).
• Approving the order that they found in Phillip’s work, they

“prayed for them, that they might receive the Holy Ghost” ;
and when they laid their hands on them, they received the
Holy Spirit; (Acts 8:15, 17).
• It should be observed that, in the book of Acts, there is no

mention of a specific bestowing of the Holy Spirit apart from
an apostolic presence. 1
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• One may wonder why the Holy Spirit did not come on the
Samaritans until the Jerusalem assembly sent Peter and John
down to Samaria to investigate the matter, Acts 8:14-17
• There had to be a direct recognition of the authority of the

Jerusalem Assembly where the Spirit resided before they
could enter into its blessings.
• Now they were not only immersed in water in the Name of

the Lord Jesus, but also shared in the gift of the Spirit.
(16) This same PHILLIP, whose ministry at Samaria had received the
apostle’s blessing, is directed by “the angel of the Lord” to
minister to one particular individual an Ethiopian eunuch, (Acts
8:26-29).
(a) Following Phillip’s witnessing to him of Jesus, the eunuch

desired to be baptized which he recognized (from Phillip’s
teaching) was necessary to walk in Christ‘s way.
(b) Assured that the eunuch believed with all his heart, Philip
immersed him in a pool of water following which the Spirit
“caught away Phillip, that the eunuch saw him no more:
and he went on his way rejoicing” , (Acts 8:37-39).
(c) This Phillip appears to be one of the seven originally

ordained as deacons in the Jerusalem assembly (Acts 6).
(d) In Acts 21:8 he is designated “the evangelist” a term

equivalent to our modern “missionary” .
(e) There is nothing “irregular” or unique about a New

Testament assembly authorizing one that she sends forth
as a missionary to administer baptism by her AUTHORITY
even to this day.
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(17) In that the authority belongs to each Local Assembly then the
approval of baptism is to be given by that Assembly.
(18) Thus, at the house of Cornelius, Peter inquired of the brethren

who accompanied him from Joppa: “Can any man forbid water,
that these should not be baptized, which have received the Holy
Ghost as well as we?” (Acts 10:47).
(a) The brethren must be taught to judge in such matters.
(b) With their consent, Peter then “commanded them to be

baptized in the name of the Lord” , (Acts 10:48).
c.) BLESSINGS ASSOCIATED WITH BAPTISM
There are specific benefits that are consistently associated with

one’s initiation (by baptism) into the body of Christ whereby one is
identified as a participant in the New Covenant.
(1) The new covenant blessing of REMISSION (involving a

CONSCIOUSNESS of forgiveness) is closely associated with this

ordinance, (Jer. 31:34; Heb. 9:9-13, 15-23; 10:1-2, 18; Acts 2:38;
22:16; etc.).
• Sins that are REMITTED are loosed, sent away, and pictured
as being cast behind God’s back forgotten.
• It involves such ASSURANCE of forgiveness as enables one to

come, with confidence & boldness, into the Holiest with God,
(Heb. 4:14-16).
• One must not confuse SALVATION and REMISSION.
• Many believed in God under the old economy who never

enjoyed the blessing of REMISSION.
• Instead of being freed from the CONSCIOUSNESS OF SIN,

they were reminded, by every sacrifice offered, that they 1
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were INDEED GUILTY SINNERS totally bankrupt of ‘any merit
or ability to loose themselves from sin’s bondage.
• Had REMISSION been their CONSCIOUS EXPERIENCE they

would have ceased to offer meaningless sacrifices, (Heb.
10:1-3; 9:9).
• As baptized believers, identified and abiding in Christ, we

may rejoice in the conscious blessedness experienced only
by those to whom the Lord will not “impute” sin, (Romans
4:7-8).
(2) A second blessing associated with baptism is that the baptized

believer, in the body of Christ, dwells in a sphere wherein ALONE
is experienced the special benefits of that particular
administration of the Holy Spirit as was sent by our ascended Lord
TO EMPOWER HIS ASSEMBLY on the Day of Pentecost, (Acts 2:3-
13).
• The first association of the Spirit with water baptism is seen

at the baptism of Jesus, (Matt. 3:16; John 1:31-34).
• There is a close association of the two in the book of Acts,

(Acts 2:1-38; 5:29-32; 9:17-20; 10:43-48; 19:1-7).
• The empowering, indwelling and sealing Holy Spirit was

Himself the GIFT that Jesus promised to SEND from the
Father, (John 14:16-26; 16:7-14; Acts 2:32-33; Eph. 1:13-14).
(3) ADOPTION, or the acknowledgment of mature sonship, is also a

blessing associated with baptism in the New Testament, (Gal. 3:26
- 4:7).
(a) Jesus’ sonship was first publicly declared at His baptism.
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• It did NOT begin there; He had been the Son of God from all
eternity past.
• But, until He came, in His earthly life, to this point of

submitting to the WILL OF THE FATHER, He was not manifest
as the Son of God.
• In the divine purpose, He was, through that baptism,

identified as Israel’s suffering servant King, (John 1:30-34).
(b) By means of scriptural baptism WE are IDENTIFIED WITH

CHRIST, (Gal. 3:27).
• Now we profess to enter into His death, burial and

resurrection pledging henceforth to WALK in the newness of
His risen life, (Romans 6:3-6).
• Without that act of faith obedience divinely designed for

such identification, NO ONE has a scriptural right to claim the
blessings of a new covenant people.

(4) It must be recognized that all these blessings are FROM THE
LORD; they do not come automatically as the fruit of baptism.
• Though closely associated with baptism, they are enjoyed

ONLY through the exercise of an obedient faith which always
diligently and joyfully submits to God’s order.
• For more on Baptism see VIII. THE PECULIAR MARKS THAT

IDENTIFY A NEW TESTAMENT ASSEMBLY -- “C” .
3. PHASE THREE: “Teaching them to observe all things whatsoever I have

commanded you: “, (Matt. 28:20)
a. The final scene of the Gospel of Matthew is the appearance of the risen
Messiah to his Apostles on a Galilean mountain, where he gives them his
parting commission: “Go…and make disciples of all nations… teaching 1
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them to observe all that I have commanded you”
(Matt. 28:19 f).
b. This ‘teaching commission’ was to be fulfilled not only by the Apostles in

person but by the Assemblies in turn.
• This is indicated by the words of assurance immediately

following which are not confined to the generation of the
Apostles: “and lo, I am with you always, to the close of the
age” (Matt. 28:20).
c. According to this portion of the Commission, the early Assemblies

carefully instructed new converts in the faith, following a simple pattern
of teaching (Acts 2:42; 1 Cor. 15:1-7; 2 Thess. 2:15).
1) The Early Assemblies were teaching and nurturing communities.
• All members were expected to grow in grace and knowledge

toward full maturity (2 Peter 3:18; Eph. 4:11-13).
• Individuals were responsible for their growth and action

(2 Tim. 2:15; 2 Peter1:5-11).
• The whole Assembly was commissioned to cultivate these.
2) The principle responsibility of teaching was placed on the shoulder of

the Pastors.
• Leaders had the task of “feeding the flock of God“(John 21:15-17; 1

Peter 5:2; Acts 20:28).
• The pastor/teacher had heavy responsibility for “equipping the

saints for ministry (service)” (Eph. 4:11).
3) However, the Assembly is built up from within through education and

nurture, unity in worship, fellowship, and cultivation and proper use of
spiritual gifts by all members (Acts 2:41-47).
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d. This phase of the commission ‘to teach all things, whatsoever I have
commanded you’ carries with it a corresponding demand of Obedience.
1) The Assembly must not just be taught, but must be taught to ‘observe
all the things commanded’.
• The word ‘observe’ means ‘to keep ones eyes upon’ as to guard, or
to give heed to.
• Thus, they must ‘guard,’ ‘give heed to’ so as to ‘keep’ those things
commanded.
• The Assembly ‘observes’ (keeps their eyes on) the all things
commanded by obediently practicing them.
2) The Word must be believed and observed to be profitable to the

Assembly;
• Hebrews 4:2 For unto us was the gospel preached, as well as unto
them: but the word preached did not profit them, not being mixed
with faith in them that heard it.

3) We are warned not to let the same tragic end come to us as came to
the People of God under the old Covenant;
• Hebrews 4:11-13 Let us labour therefore to enter into that rest, lest
any man fall after the same example of unbelief. {unbelief: or,
disobedience; they did not give heed or observe what they heard} 12
For the word of God is quick, and powerful, and sharper than any
two edged sword, piercing even to the dividing asunder of soul and
spirit, and of the joints and marrow, and is a discerner of the
thoughts and intents of the heart. 13 Neither is there any creature
that is not manifest in his sight: but all things are naked and opened
unto the eyes of him with whom we have to do
4) Obedience is related to conduct; just as submission is to heart

attitude. 1
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5) God must receive unqualified obedience from those claiming to be
members of His body.
• This matter of submission and obedience should be settled before

one is baptized.
• As stated above, one must first be a disciple, which is evidenced by

the joyful submission of themselves under the yoke of Christ in a
servant-master, student-teacher relationship
• However, the Assembly is the place where obedience is learned and

practiced.
• By the empowering of the Holy Spirit, the members of the Assembly

can observe the ‘all things’ commanded, and they must learn to do
so from the heart.
6) He who cannot recognize God’s delegated authority in the Lord’s

Assembly cannot be a part of that Assembly (Heb. 13:7;17; Eph. 5:23-
24; 1 Cor. 12)
• In Eph. 5:23-24 we are taught that Christ is the head of the

assembly; It says; “For the husband is the head of the wife, even as
Christ is the head of the assembly: and he is the saviour of the body.
24 Therefore as the assembly is subject unto Christ, so let the wives
be to their own husbands in everything.”
• Note that it does not say that Christ should be or could be, but that
He is the head of the assembly.
• Also note that it does not say that the Assembly or members thereof
should be or could be in subjection, to Christ as head, but that they
are.
7) Submission therefore is an absolute governing principle of the

function body, the New Testament Assembly.
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• Submission is also then a principle characteristic of one who is a
member of the Lord’s assembly.
e. The importance of Teaching them to Observe the all things Commanded

cannot be overstated.
1) Like Job of Old, the members of the Assembly must esteem the Word
of God highly. Job 23:12 “I have esteemed the word of His mouth more
than my necessary food” (KJV). Or “I have treasured in my bosom the
words of His mouth” (RSV) cp. John 4:34.
2) God has exalted His WORD above all His name (Psalm 138:2), “for
thou hast magnified Thy Word above all Thy name” (KJV).
3) For the Lord’s Assembly, His Word is their only and all sufficient rule
of Faith and Practice.
f. Teaching the new converts to observe the “all things” of the commission
is a lifetime process and is the big part of the commission that should
receive the greatest emphasis.

1) Only a true local assembly, is able to perform the “all things” of the
Great Commission
2) The following gives evidences which repeatedly establish this fact:
i) The Apostles Soon Died and the Office of Apostleship ceased.
• The office of apostleship obviously by God’s appointment

ceased with their death.
• The commission, therefore, was not given merely to the

apostles as individuals or as a generic group because it
would have ceased to have had valid authority with their
death.
ii) The Local Assembly Is “the Pillar and Ground of the Truth”
1 Tim. 3:15 1
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• This statement requires the assembly to be the repository of
the Great Commission and of all the inspired Scriptures
during this age.
• God had appointed Israel to be the repository of the

Scriptures (the truth), therefore since the local assembly has
been grafted into Israel’s covenant position as God’s Israel
(Romans 11:11-32; Gal. 3:3-27; Eph. 2:11-22), it is in full
harmony and is necessary that the assembly, as God’s Israel,
also be the repository of the sacred writings.
• The local assembly, therefore, as “the pillar and ground of

the truth,” received the New Covenant commission which
includes the entirety of the New Covenant - “all things
whatsoever I have commanded you,” Matt. 28:18-20
• Since the local assembly, as the repository of the truth, has

committed to its stewardship the truth, the whole truth, and
nothing but the truth, it is the only institution or agency on
earth that can perform the “all things” of the New Covenant
commission.
g. The Local Assembly Is a Divine Institution Performing a Divine Work.
• To be a divine institution, the local assembly had to be established by

the Lord, which it was (Matt. 16:18), and is therefore called a spiritual
house, built with living (spiritual, glorified) stones, 1 Peter 2:5;
Romans 6:2-12; Eph. 2:21-23; 4:22-24.
• The New Covenant commission is a divine commission (a divine work),

given to the local assembly as a divine institution, with all the
authority of heaven in the person of the Holy Spirit as a constant
companion, energizing force, and earnest pledge of all the covenant
promises, Matt. 28:18-20; John 14:16-17; 2 Cor. 5:5; 1 Cor. 12;13.
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h. The local assembly is God’s Divinely appointed vehicle for carrying out of
the Great Commission. Let us list some of the “all things” of the
commission that can only be observed by the Lord’s Local assembly.
1) Only the Local Assembly can exclude unholy Assembly members from
its membership by putting them “without.”
• According to teaching of the Universal invisible Church advocates, its

membership includes all people who have believed in Jesus, and
therefore it cannot exclude anyone.
• Some may on rare occasions exclude a member but say that the
person is then lost again.
• There are now, and will always be, multitudes of people, eternally
saved from hell, outside the assembly, in fact there has never been a
period in the history of the assembly were all that have believed in
Jesus were in the assembly.
• The true local assembly can purge out the old leaven by excluding

unrepenting, but eternally saved assembly members, which the
universal invisible church cannot do, Matt. 16:19; 18:15-20; John
20:23; 1 Cor. 5:1-13; Gal. 1:6-9; 2 Thess. 3:6-15; Titus 3:10.
• The true local assembly therefore can be holy, while the universal
invisible church cannot be holy.
2) Only a Local Assembly can “Assemble” into one place.
• The assembly is an “assembly” that can assemble together into ONE

place, and only the local assembly can assemble as they are
commanded to do — “when you come together into one place,”
1 Cor. 5:4; 11:17,18,20,33; 14:23; Heb 10:25.
• This is not a trivial matter.
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• The Lord gave the commission to an institution that could do what
He commanded, and one of those commands is to assemble
together into one place regularly (1 Cor. 16:2) and do so more and
more as His return draws nearer, Heb 10:25).
• Unequivocally, the local assembly has been and still is that

institution.
3) Only a Local Assembly can maintain UNITY as required by the

Scriptures.
• God put apostles, prophets, pastors, deacons, teachers, etc., in the

local assembly for the unity of the local assembly, which is the body
of Christ, 1 Cor. 12; 28; Eph. 4:11-16; Col. 1:18, 24.
• Furthermore, each member of the assembly is fitly joined together

for the unity and strength of the whole body, Eph. 2:21-22; 4:15-16.
• Only the local assembly can have unity in doctrine and practice as
the Scriptures require.
• There is no way for the universal invisible assembly to have unity, in

spite of Protestant efforts to de-emphasize doctrinal and practical
differences.
• The many differing doctrines and practices of the varied groups

claiming to be a part of this universal invisible body are proof in
themselves of this fact.
4) Only the Local Assembly can observe the Lord’s Supper according to
divine order.
• Only a true local assembly is authorized to come together into one

place to observe the Lords Supper, 1 Cor. 5:1-13; 11:18-20, 33-34.
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• These passages, and others, specifically restrict the observance of
the Lords Supper to the local assembly when gathered together into
one place.
• The Lord’s Supper is intended to symbolize the oneness and

effectual working of the local assembly as a one whole body entity.
5) Only the Local Assembly can baptize into the name or authority of the
Father, the Son, and the Holy Spirit.
• The local assembly only has been given authority to baptize and
perform the Great Commission, and those who reject that baptism
(which is John’s baptism) reject the counsel of God against
themselves, Luke 7:29-30; Col. 2:11-12.
6) Only the Local Assembly can baptize converts into the Glorified Body
of Christ.
• The local assembly is called the physical (now glorified) body of

Christ, 1 Cor. 12:12-27; Eph. 4:15-16.

• This is a metaphor.
• The “blood” represented in the Lord’s Supper came from the

“physical body” of Christ, represented by the “bread” in the Lord’s
Supper, 1 Cor. 11:24-29.
• The body of Christ is now glorified, therefore those in a true Local

Assembly have been baptized into, and are thereby joined to, the
glorified body of Christ, Romans 6:5; 1 Cor. 6:15-17; 12:12-27; Gal.
3:27; Col. 2:11-21; 3:1.
• The members of Christ are metaphorically joined to Christ, as the

members of the human body are joined to the human body
(Romans 6:5; 1 Cor. 6:15-17), as branches are joined to the vine,
John 15:1-6.
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• The members of true local assemblies alone can therefore walk in
the newness of the glorified body of Christ and represent Christ as
His ambassadors (2 Cor. 5:18-21), and minister as living stones and
priests in the holy priesthood of His house or temple over which He
is High Priest, 1 Peter 2:5,9; Heb 10:21.
7) Only those who have obeyed the counsel of God by receiving John’s
baptism (Luke 7:29-30) are able to walk in the light as God is in the
light (1 John 1:5-7), and thereby perform their part of the Great
Commission as members of a true local assembly.
• Those parts of the commission which individuals perform are

performed only by individuals IN the local assembly.
• No part of the commission was given to individuals outside a true

local assembly.
8) Only Those in a True Local Assembly can walk in the Light as God is in
the Light and receive daily forgiveness of Sins.
• “God is light and in Him is no darkness” 1 John 1:5-7.
• Jesus said “I am the light of the world: he that followeth me shall not
walk in darkness, but shall have the light of life” John 8:12.
• If we walk in the light as He is in the light, we will receive forgiveness

of our daily sins, and will have fellowship with one another and with
the Father, the Son, and the Holy Spirit.
• “However, if we say we have fellowship with them, but walk in

darkness (that is we do not keep the commandments), we lie and do
not do the truth” 1 John 1:6.
• We walk in the light only by keeping the commandments, which

commandments were given to the assembly, the light the world,
Matt. 5:14-16.
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• In Summary, the Local Assembly ONLY Has the Authority to Carry Out
the Great Commission.
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IX. THE ANOINTING OF THE NEW TESTAMENT ASSEMBLY FOR DIVINE

SERVICE
A. THE “PROMISE OF THE FATHER” is a special ministry of the Spirit in, and on
behalf of, the New Testament assembly, (John 14:12-20, 26; 15:26; 16:7-14).
1. Just before His ascension to the Father, Jesus said to His disciples in Luke
24:49 “And behold, I send the promise of my Father upon you: but tarry ye in
the city of Jerusalem, until ye be endued with power from on high” .
2. It is no accident that the Holy Spirit is called the “Holy Spirit of promise” in
Eph. 1:13.
• This was a reference to the Old Testament prophecies of Joel, Zechariah,

Isaiah and Ezekiel among others.
3. The Spirit’s ministry to the assembly and through the Assembly cannot be
understood apart from a careful study of what Jesus called the “Promise of
the Father” in Acts 1:4.
• A close examination of John chapters 13-17 will identify the people to

whom the “Promise of the Father” pertains.
• This group was those with which the Lord established His supper in the
upper room.
• After Jesus‘ death burial and resurrection, being assembled with His
Apostles, and having taught them for 40 days, He commanded them to
wait as is recorded in Acts 1:3-5 “To whom also he showed himself alive
after his passion by many infallible proofs, being seen of them forty days,
and speaking of the things pertaining to the kingdom of God:4 And,
being assembled together with them, commanded them that they should
not depart from Jerusalem, but wait for the promise of the Father,
which, saith he, ye have heard of me. 5 For John truly baptized with
water; but ye shall be baptized with the Holy Ghost not many days
hence.”
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4. Before the Spirit could come in His indwelling capacity, it was necessary for
Jesus to both “go away” and to be “glorified” John 16:7; 7:37-39.
• We are safe to say that the promise was made with the house of God,
and not to all those who have believed in Jesus.
• It was a promise made in Jer. 31:31-34 with the house of Israel and the
house of Judah.
5. This promise was only partially fulfilled on the day of Pentecost, upon the
faithful remnant of that House. (There are still future aspects of that
promise that have to do with the coming future millennial kingdom at the
return of Christ.)
6. According to Paul in Eph. 1:14 we now only have an “earnest of the Spirit.”
Chapter: IX. THE ANOINTING OF THE NEW TESTAMENT ASSEMBLY FOR DIVINE SERVICE
• But in the day of redemption, resurrection and regeneration we shall
receive of the Spirit without measure.
• It is implied that we now realize only a pledge of what shall be, in that
glorious day.
7. The Old Testament prophets invariably saw the promise of the ‘indwelling
Spirit’ connected with the restoration of the theocracy to Israel in the
coming Millennium, cp. Ez. 37:26-28.
• The testimony of Isaiah is in perfect harmony with this, cp. Isa 59:19-21.
8. It is evident that the complete and final fulfillment of this “Promise of the
Father” will be realized only in the coming kingdom of our Lord Jesus Christ.
9. It is cause for rejoicing “that the gentiles are now fellowheirs, and of the
same body and partakers of the promise in Christ by the gospel.” Eph. 3:6.
• Yet Paul warned “That ye be not slothful, but followers of them who
through faith and patience inherit the promise.” (Heb 6:12)
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• Then in Heb. 10:36 Paul said, “for ye have need of patience that after ye
have done the will of God, ye might receive the promise.”
10. The engrafting of the Gentiles into the “House of God“was a “Mystery
hidden from ages and generations” but now is revealed through the
apostles and prophets according to Eph. 3.
11. According to Eph. 5, we, who are members of a New Testament Assembly,
are members of the flesh and bone of Christ.
12. Christ is the true “Seed” of Abraham, Gal. 3.
13. Therefore (according to Eph. 2) it is only through identification with Christ,

in body relationship, that Gentiles become “fellow body members” with the
Saints and of the household of God.
14. No person can experience this covenant blessing apart from such an
intimate relationship to Jesus, the Christ, the true seed of Abraham, and the
heir of the Promise.
15. In Gal. 3:14 we read “That the blessing of Abraham might come on the
Gentiles through Jesus Christ; that we might receive the promise of the Spirit
through faith.”
• By the death of the “Seed” Jesus, -- provision is made so that “the

blessings of Abraham” might come on the Gentile.
• This was so that we might receive “the Promise of the Spirit through
faith.”
• This “promise of the Spirit” is the promise of God’s dwelling presence

with His New Covenant people in this age.
• This promise was also limited to a loving and obedient people -- it was
for those who love the commandments of God. John 14:21-23 cp. Acts
5:30-32.
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B. THE PROVISION OF THE SPIRIT
For the GUIDANCE and EMPOWERING (enabling) of the assembly to fulfill its
commission.
1. Chapters 14-17 of the Gospel of John revolve around this “promise of the
Father” and its effect in the lives of His people.
a. This is best summarized by John in chapter 14:16-17 “And I will pray the
Father, and he shall give you another Comforter, that he may abide with
you forever; 17 Even the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know him; for he
dwelleth with you, and shall be in you.”
b. The apostle Paul spoke of this same blessedness in Col. 1:26-27 “Even the
mystery which hath been hid from ages and from generations, but now is
made manifest to his saints: 27 To whom God would make known what is
the riches of the glory of this mystery among the Gentiles; which is Christ
in you, the hope of glory: “
c. Here the reference to this indwelling will be found connected with Christ
being “in” his people, and their being “filled with all the fullness.”
2. The Spirit is CONTINUALLY at work in the Assembly.
He is at work in the assembly to bring us to the consummation of all that is

within the perfect will of God for the members of the ‘Body of Christ’
Blessed and manifold are His ministries in our behalf:
a. He came to TEACH us all things.
• Here is Jesus’ own promise: John 14:26 -Williams, “But the Helper, the
Holy Spirit, whom the Father will send to represent Me (lit. ‘in My Name’;
so ‘to represent Me’) will TEACH YOU EVERYTHING HIMSELF, and cause
you to remember everything that I have told you”
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b. He came to EMPOWER us in our witness
• John 15:26-27, “But when the Helper comes, that is, THE SPIRIT OF
TRUTH, who comes from the Father and Whom I Myself will send to you
from the Father, HE WILL SPEAK PLAINLY (‘testify’) ABOUT ME. AND YOU
YOURSELVES WILL ALSO SPEAK PLAINLY (‘bear testimony’) ABOUT ME
for you have been with Me from the first”
c. He will GUIDE us into all Truth:
• John 16:13 - Amplified. “When He, THE SPIRIT OF TRUTH (the Truth-
giving Spirit’) comes, He will GUIDE you into all Truth (-the whole, full
Truth). For He will not speak His own message- on His own authority -but
He will tell whatever He hears (from the Father, He will give the message
that has been given to Him) and He will announce and declare to you the
things that are to come -that will happen in the future.
d. He will DIRECT our service:
• Acts 13:2-4 RSV, “While they were worshipping the Lord and fasting, the
Holy Spirit said, ‘Set apart for Me Barnabas and Saul for the work to
which I have called them. ’ Then after fasting and praying they laid their
hands on them and sent them off. So, being sent out by the Holy Spirit,
they went down to Seleucia; and from there they sailed to Cyprus. When
they arrived at Salamis, they proclaimed the Word of God. . .”
e. He will BEAR WITNESS to our SONSHIP:
• Romans 8:16 KJV, “For His Holy Spirit speaks to us deep in our hearts,
and tells us that we really are GOD’S SONS”
f. He will FULFILL THE RIGHTEOUSNESS OF THE LAW in us:
• Romans 8:4 KJV “. . . that the righteousness of the Law might be fulfilled
in us, who walk not after the flesh, but after the Spirit”
g. He will help us in our infirmities and make intercession for us:
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• Romans 8:26, “Likewise the Spirit also helpeth our infirmities
(weaknesses, daily problems, etc.) for we know not what we should
pray for as we ought: but the Spirit itself maketh intercession for us with
groanings which cannot be uttered (with feelings that cannot be
expressed in words)”
h. He will reveal the glory of things to come:
• 1 Cor. 2:9-16, Note the following about this passage.
• verse 9 -10, We know these things because God has sent His Spirit to tell
us, and His Spirit searches out and shows us all of God’s deepest secrets.
• verse 11, As no man can know what anyone else is thinking or what he is
really like, except that person himself, so no one can know God’s
thoughts except GOD’S OWN SPIRIT!
• verse 12, Therefore, God has given us HIS SPIRIT (‘not the world’s spirit’)
to tell us about the wonderful free gifts of grace and blessing that God
has given us.
• verse 13, And in telling you about these gifts we have even used the
very words given to us by the HOLY SPIRIT (‘spiritual things’), not words
that we as men might choose (‘human wisdom’). So we use the HOLY
SPIRIT’S WORDS to explain the HOLY SPIRIT’S Truth comparing spiritual
things with other spiritual things equally revealed by the SPIRIT.
• verse 14, These things shared by the Holy Spirit are foolishness to the
natural man so he will not and cannot accept them because they are
spiritually understood.
• verse 15, He that is spiritual, discerns the truth & has the mind of Christ
i. He will impart GIFTS for effective service:
• 1 Cor. 12:1 “Now concerning spiritual gifts, brethren, I would not have
you ignorant…there are diversities of gifts, but the same Spirit. And there 1
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are differences of service, but the same Lord; and there are diversities of
ways to operate, but it is the same God which worketh all in all. But the
manifestation of the Spirit is given to every man for the common good of
all”
j. He will bring forth in us His gracious fruit:
• Gal. 5:22 “The fruit of the Spirit is love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance: against such there is
no law”
k. Ultimately He will quicken our bodies in a glory resurrection like our

Lord’s:
• Romans 8:11; “If the Spirit of Him that raised up Jesus from the dead
dwell in you, He that raised up Christ from the dead shall also quicken
your mortal bodies by His Spirit that dwelleth in you. . .”
C. THE BAPTISM OF THE HOLY SPIRIT
1. Jesus looked upon His disciples as the nucleus of Israel who accepted His
Message of THE KINGDOM OF GOD
• They were therefore, formed into the true people of God, ‘the spiritual
Israel’
• He indicated His purpose to bring into being His Assembly made up of

those who recognized Him as MESSIAH.
• These would be ‘THE PEOPLE OF THE KINGDOM,’ (i.e. e. its rightful

heirs) and at the same time they would be the MESSENGERS OF THE
GOSPEL OF THE KINGDOM in the world.
2. After Jesus‘ death and resurrection this small group of dedicated disciples,
numbering about 120, for several weeks waited on God for divine direction
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• During a period of forty days, Jesus appeared to them from time to time,
continuing to instruct them in the same theme that had been His central
message -- THE KINGDOM OF GOD (Acts 1:3).
• This they understood to refer to restoration of the Jewish Kingdom (Acts

1:6).
3. On the day of Pentecost, a marvelous thing happened.
4. Jesus’ disciples experienced a divine visitation that was accompanied by

certain visible and audible manifestations, which convinced them that God
had poured out His Promised Spirit upon them.
5. When the little band of 120 faithful disciples experienced the Pentecostal
‘gift of the Spirit,’ Peter spoke of it saying (Acts 2:16), “This is what was
spoken by the prophet Joel.”
6. The promise given to Israel to be fulfilled at THE DAY OF THE LORD, was
now being experienced…NOT BY THE NATION, but by a group of faithful
men and women who believed in Jesus as the MESSIAH and were obedient
to His command to ‘go and wait’ (Luke 24:49).
7. THIS WAS NOT A FULFILLMENT OF JOEL, but a foretaste of what it will be

like.
• It was the same ‘in kind’ but not in ‘quality. ’
• The recipients were still IN THE FLESH, they were not GLORIFIED as
those in Joel will be -- IN THAT DAY.
8. Furthermore, Peter adds an expression that gives the event END-TIME

significance.
• He substitutes for Joel’s ‘after this’ (‘afterwards’ KJV) the words, “AND
IN THE LAST DAYS” (Acts 2:17).
• In the prophets, ‘THE LAST DAYS’ was an expression designating the

time of ‘THE KINGDOM OF GOD,’ the KINGDOM ERA.
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• In ‘THE LAST DAYS’ God’s RULE is to be established in all the earth; all
nations will worship the God of Israel; and peace will prevail among all
men (Isa 2:2-4).
9. The ‘last days’ are the DAYS OF THE SPIRIT who has now been given to His
Assembly.
10. The coming of the Spirit manifested Himself in several ways to the Jews,
appealing to their PHYSICAL SENSES:
a. A mighty rushing sound filled the upper room where the 120 disciples
were gathered.
b. They saw the appearance of a flame of fire, splitting up into separate

tongues and resting upon each of them.
c. They felt themselves filled with a wonderful sense of the PRESENCE OF

GOD, so much so that they broke forth in praise to God.
d. They had the capacity to speak in different languages, so that all present
could hear in the dialects of their native lands.
11. Peter explained that this marvelous power was the outward sign of
experiencing Joel’s prophecy when God would pour out His Spirit on ALL HIS
PEOPLE.
12. This outpouring of the Spirit is called the ‘baptism of the Spirit’ (Acts 1:5)
and the ‘gift of the Holy Spirit’ (Acts 2:38).
13. The meaning of the ‘IMMERSION of the Spirit’ can be discovered from a
study of the uses of the term.
a. The 120 disciples were baptized with the Spirit at Pentecost, and at the
same time they were ‘filled’ with the Spirit (Acts 2:2).
b. These two terms –‘immersion’ and ‘filling’-- are not synonymous, for Luke
relates that there were recurrences of the ‘FILLING’ with the Spirit (Acts
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2:4; 4:8; cf. 9:17 and 13:9), but never is it said that believers were
immersed with the Spirit A SECOND TIME.
c. The ‘gift of the Spirit’ was promised to those who repented and were
baptized in water (Acts 2:38).
d. Whenever the Spirit is mentioned AFTER Pentecost, it is never an

experience of believers who had already been baptized once with the
Spirit, but only of new people brought into the fellowship of those who
had been immersed -the new people of God, Messiah‘s Assembly.
e. When Philip took the Gospel to Samaria, the Samaritans believed and
were baptized; but they did not at once receive the Holy Spirit, “but they
had only been baptized in the Name of the Lord Jesus“(Acts 8:12, 16), i.e.,
they did not at once enter into the ‘immersion’ with the Holy Spirit.
• Only AFTER Peter and John had come down from Jerusalem and prayed,
laying their hands on those NEW BELIEVERS OUTSIDE OF ISRAEL was the
gift of the Holy Spirit given.
• There had to be a direct recognition of the authority of the Jerusalem

Assembly where the Spirit resided before they could enter into its
blessings.
f. Immersion with the Spirit is explicitly mentioned after the conversion of

Cornelius THE GENTILE, and his family.
• The gift of the Spirit, which was given even as Peter was preaching (Acts
10:44f), is identified with the baptism with the Spirit
(Acts 11:16) in Peter’s explanation; but it did not require the laying on of
hand or water immersion.
• This was a very difficult time for the JEWISH ASSEMBLY.
• They had to learn to accept GENTILES into their fellowship.
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g. These two instances however, are not a repetition of the Pentecostal
experience, but its EXTENSION beyond the circle of Jewish believers, first
to the Samaritans and then to the Gentiles.
• They were entering into something that had already been given.
14. A final allusion occurred in Ephesus where Paul found a small group of
disciples who had never heard of the gift of the Spirit (Acts 19:2).
a. They had only been baptized ‘into John’s baptism,’ i.e., they knew of
John’s preaching about Jesus as the Messiah and had been baptized into
repentance in anticipation of the coming Kingdom.
b. They had not heard of Jesus’ death and resurrection, and of the coming
of the Holy Spirit.
c. They may have been converts of Apollos who knew only the baptism of
John until he met Priscilla and Aquila (Acts 18:25-26).
d. Though Apollos may have been baptizing knowing only of the baptism of
John, it is evident that he had no authority to do so, in that he was not
part of the authorized assembly.
e. When they were baptized in water in the Name of the Lord Jesus, Paul
laid his hands on them, and the “Holy Spirit came on them” and they
spoke in languages and prophesied (Acts 19:6).
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X. THE PECULIAR MARKS THAT IDENTIFY A NEW TESTAMENT ASSEMBLY
A. RECOGNITION OF JESUS CHRIST AS ITS ONLY FOUNDER, HEAD AND

LAWGIVER.
1. For Christ being founder See Chapter four.
2. Jesus is the Head of the Assembly.
• The apostle Paul wrote in Colossians, about A. D. 64, the following: Col.
1:18 And he is the head of the body, the assembly: who is the beginning,
the firstborn from the dead; that in all things he might have the
preeminence.
• No man is to be so arrogant as to presume to be the ‘representative’

over Christ, as head over the assembly.
Chapter: X. THE PECULIAR MARKS THAT IDENTIFY A NEW TESTAMENT ASSEMBLY

• No bishops are to have dominion over the assembly.
1 Peter 5:1-4; The elders which are among you I exhort, who am also an
elder, and a witness of the sufferings of Christ, and also a partaker of the
glory that shall be revealed:2 Feed the flock of God which is among you,
taking the oversight thereof, not by constraint, but willingly; not for
filthy lucre, but of a ready mind; 3 Neither as being lords over God’s
heritage, but being ensambles to the flock. 4 And when the chief
Shepherd shall appear, ye shall receive a crown of glory that fadeth not
away.
• Preachers are servants not masters in the Assembly.

1 Peter 5:3 “Neither as being lords over God’s heritage, but being
ensambles to the flock.”
• No body politic, whether designated, organized or not has any authority

over the assembly.
3. Christ must be the ‘head’, the authority of the assembly in all things.
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4. The assembly in turn has no right to make or repeal laws, only to recognize
and obey the commandments of Christ.
B. A MEMBERSHIP OF EQUALS - composed of Scripturally baptized believers,
1. Every member of the body is of equal importance.
a. One must not say, because I am the hand, I am more important than
another, 1 Cor. 12:12-27.
• Each one is to recognize the position he or she holds in the body of

Christ, the assembly and to conduct themselves in a manner worthy of
that calling.
• Each member must realize the effect that their life has on each other
member of the body and take full responsibility for their part as a
participating member of the body. Eph. 4:11-16.
b. Jesus Christ taught the assembly that they were not to lord it over each
other, but rather to be servants of each other.
• Mark 10:42-44; “But Jesus called them to him, and saith unto them, Ye
know that they which are accounted to rule over the Gentiles exercise
lordship over them; and their great ones exercise authority upon them.
43 But so shall it not be among you: but whosoever will be great among
you, shall be your minister:44 And whosoever of you will be the chiefest,
shall be servant of all.” cp. Luke 22:25-26.
2. Therefore, the need for equality among the members of the assembly as
they meet in the assembly to worship and do His will is very important.
a. Some of the things in which they are equal are:
1) Responsibility to the Father whom they worship.
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2) Responsibility to the Holy Spirit, which is the guarantee of their
inheritance to come, to grieve not the Spirit, quench not the Spirit, but
to be led by the Spirit. Eph. 4:30; 1 Thess. 5:19.
3) Responsibility to Son, whom they trust and obey.
4) Responsibility to each other, to build up in the most holy faith, Jude

20.
5) Responsibility to the World, to preach the Gospel by word and deed,

Matt. 28:16-20; Romans 1:14-16.
b. They are equal in the freedom to worship according to the scripture.
c. They are equal in the right to participate in the transaction of the

assembly in which they are members.

• They are equal in their reception of new members or exclusion of those
who are walking disorderly.
• They are equal in the privilege and duty in choosing their officers.
C. Recognition of only TWO pictorial ASSEMBLY ORDINANCES - Baptism and

the Lord’s Supper.
1. Baptism (Also, see outline under ‘The Commission’)
a. Baptism is observed in many forms: sprinkling, pouring, dunking,

submersion.
b. Only one was instituted by God (John 1:6-7): “There was a man sent from
God, whose name was John. The same came for a witness, to bear witness
of the Light, that all men through him might believe.” John added (John
1:31), “And I knew him not: but that he should be made manifest to Israel,
therefore am I come baptizing with water.”
c. Only one is acceptable to God and only one is recognized by God and that
one, He gave His assembly the authority to administer. 1
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d. Jesus set the example;
• Matt. 3:13-17; “Then cometh Jesus from Galilee to Jordan unto John, to
be baptized of him. 14 But John forbad him, saying, I have need to be
baptized of thee, and comest thou to me? 15 And Jesus answering said
unto him, Suffer it to be so now: for thus it becometh us to fulfil all
righteousness. Then he suffered him. 16 And Jesus, when he was
baptized, went up straightway out of the water: and, lo, the heavens
were opened unto him, and he saw the Spirit of God descending like a
dove, and lighting upon him:17 And lo a voice from heaven, saying, This
is my beloved Son, in whom I am well pleased.”
e. Jesus gave them the authority to baptize in the great commission, Matt.
28:15-20.
• Matt. 28:15-20; “So they took the money, and did as they were taught:
and this saying is commonly reported among the Jews until this day. 16
¶ Then the eleven disciples went away into Galilee, into a mountain
where Jesus had appointed them. 17 And when they saw him, they
worshipped him: but some doubted. 18 And Jesus came and spake unto
them, saying, All power (Authority) is given unto me in heaven and in
earth. 19 Go ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost:20 Teaching
them to observe all things whatsoever I have commanded you: and, lo, I
am with you alway, even unto the end of the world (age).”
f. THEREFORE CONCERNING BAPTISM WE BELIEVE:
1) There is only one baptism given to the assembly to administer.
• Eph. 4:3-6 (5). Endeavoring to keep the unity of the Spirit in the bond
of peace. 4 There is one body, and one Spirit, even as ye are called in
one hope of your calling; 5 One Lord, one faith, one baptism, 6 One
God and Father of all, who is above all, and through all, and in you
all.
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2) There is only one mode or method.
• Scriptural baptism is only by immersion.
• The Greek word for “baptize” means immerse and never means
sprinkle or pour.
• It was designed to picture a death, burial and resurrection therefore

immersion.
• The Scriptures about baptism make immersion absolutely necessary

in the ordinance.
• In passages like Matt. 3:11, 13; Mark 1:5 we see that baptism must
be in water.
• In John 3:23; Mark 1:9, It requires much water and a going down

into the water (Acts 8:38).
• Romans 6:4; and Col. 2:12, show baptism as a burial in water.
• Col. 2:12, shows also a resurrection from the water
• Then in Acts 8:39 and Mark 1:10 we find that baptism includes
coming up out of the water
3) There are four things that are necessary for the administration of the
ordinance of baptism.
i) There must be the proper subject, a disciple of Jesus.
ii) There must be the proper authority, an Assembly of the Lord

Jesus;
iii) There must be the proper purpose, to join ourselves to Jesus so

that we might live in fellowship with Him.
iv) There must be the proper mode -- immersion. 1

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g. Any so-called baptism that does not meet these four conditions is not
accepted as scriptural.
• Baptism keeps the Gospel before our eyes in that it sets forth the
burial and resurrection of Jesus as ‘begotten from the dead’
• Our personal baptism shows our union with the Lord in His death and
in His resurrection to a new life (Romans 6:4, 11).
• Romans 6:4; Therefore we are buried with him by baptism into death:
that like as Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life. ---- Verse 11
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive
unto God through Jesus Christ our Lord.
2. The Lord’s Supper:
a. The Lord’s Supper is a memorial feast of communion which speaks of

one’s fellowship in the local body relationship and with Christ.
b. It is also the feast commemorating the Sealing of the New Covenant and
the provision made available to each body member to maintain this
relationship.
c. Therefore, it is not open to those outside of this local body relationship.
• It is not open to those not subject to the discipline of the local body in
which it is being observed (1 Cor. 5:11-13).
• General references (Matt. 26:26-29; Mark 14:22-25; Luke 22:19-20; 1

Cor. 11:17-29).
d. Consider these questions:
1) Whose is the Supper? It is said to be the Lord’s Supper, therefore we

have no right to change or in any way alter the order established by
the Lord, 1 Cor. 11:20.
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2) What is its purpose? It is a memorial of His death, and speaks of
communion with Christ and His body and of being partakers of Christ
(1 Cor. 11:24-26).
• It is also, the celebration of the sealing of the New Covenant with

the Blood of the Covenant, Matt. 26:26-29.
3) To whom was it given? It was given to the Lord’s Assembly (Acts 20:7;
cf. “general references” above).
4) Who is to partake? Only, Assembly members who are walking

according to the New Covenant order and have examined themselves
and dealt with any sin are to partake. (Acts 2:41-42; 20:7; 1 Cor. 5 and
1 Cor. 11).
5) Is open communion possible? No!

i) Paul’s statement in (1 Cor. 11:18-20) shows that open communion
is impossible! “For first of all, when ye come together in the
Assembly, I hear that there be divisions among you; and I partly
believe it. For there must be also heresies among you, that they
which are approved may be made manifest among you. When ye
come together therefore into one place, this is not to eat the Lord’s
supper.”
• Suppose that four denominations are gathered together in

“open communion.”
• There are divisions and heresies among them, for they

certainly do not believe and teach the same doctrines.
• In fact many of their doctrines are completely contradictory

one to the other.
ii) Paul says that such a group cannot eat the “Lord’s supper,” and if
they partake, it will not be the “Lord’s supper.”
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• Open communion is impossible!
e. Christian denominations generally agree that only the baptized should

take the Supper.
• We as Baptists do not accept anything as baptism except immersion

administered by a scriptural New Covenant Assembly.
f. Scriptural Assemblies that do not invite others to partake of the Supper

are being consistent with their convictions about baptism.
g. The Biblical distinctive in Baptist faith and practice of closed communion

has resulted in the disdain and wrath of the Protestant world.
1) By Closed communion we mean:
i) That ‘The Lord’s Supper’ is only offered to such as have made a

public profession of faith; and have been properly immersed in
water baptism.
ii) They are active members in good standing in that particular

scriptural assembly in which they are to observe the Supper.
iii) They ‘judge themselves’ as individuals, and so partake of the

Supper,
iv) They also ‘judge themselves’ as members of one body in

particular - the local Assembly in which they are members.
D. RECOGNITION OF ONLY TWO ASSEMBLY OFFICERS - pastor & deacon,

(1 Tim. 3:1-16).
1. The Pastor (bishop or elder) oversees the flock
• His qualifications; 1 Tim. 3:1-7.
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• His responsibilities; to feed, guard, warn, lead and care for the flock are
all clearly established in scripture, 1 Peter 5:1-4; Ezek. 34:1-10; Matt.
20:25-28; 1 Tim. 4:12; Phil. 3:17; 4:9; Titus 2:7-8.
• His authority; 1 Cor. 4:1-4; Matt. 24:45-51; Heb. 13:7, 17; 1 Tim. 5:17-
19.
• His work is to be done in love, respect and prayer for all under his care,
1 Thess. 5:12-13.
2. The Deacons must meet strict requirements and assume grave

responsibilities, 1 Tim. 3:8-13.
• It is not their responsibility to keep the pastor in line, but to serve tables,
the widow’s, etc. Acts 6:1-7.

• Faithful deacons free the pastor to devote himself to study and prayer,
Acts 6:4.
3. (For more on the subject of the two officers of the assembly, see the
section on assembly government.)
E. ACCEPTING THE COMPLETE SUFFICIENCY OF THE SCRIPTURES FOR FAITH

AND PRACTICE, (2 Tim. 3:15-17).
1. Though there are areas of agreement between Baptists and the various
sects of Christendom (such as the fact that all have sinned and need
salvation by grace, hell, recognition of the Bible as God’s Word, etc.), there
are certain beliefs and practices that make us differ from other assemblies.
a. We have not chosen to differ; our approach to the Word of God has made
us so.
• Nor do we glory in being different; this would involve us in spiritual

pride.
• But, if God has made the difference, we must hear Him, submit to
Him, and speak what He has commanded us, Acts 4:18-20.
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b. New Testament Christians were taught -- instructed in the Scriptures.
• There is a great need for such in our day, Luke 1:1-4. But, some may
object saying, “doctrine will kill our assemblies.”
• This idea is contrary to the Scriptures, which everywhere teaches the

need of STUDY in order for us to grow in the grace and knowledge of
the Lord, John 5:39; 2 Tim. 3:15-17; 1 Peter 1:22 - 2:3; 2 Peter1:1-21.
c. Jesus clearly taught that such as love Him will keep His words.
• In (John 14:23) Jesus said “if a man love me, he will keep my words:
and my Father will love him, and we will come unto him, and make our
abode with him.”
• In verse 21 Jesus said the same thing in reference to His

commandments, (John 14:21) “He that hath my commandments, and
keepeth them, he it is that loveth me: and he that loveth me shall be
loved of my Father, and I will love him, and will manifest myself to
him.”
• Where do we find the Words and Commandments of Jesus?
• Is it not from the study and instruction in the Word of God?
• The reading of books about the Bible has become very popular in this
day.
• There is no doubt that some value is derived from the volumes of

information that is published and read every year.
• Yet nothing must ever be allowed to take the place of the prayerful
reading and meditation of the Word of God, or sitting under the
contextual, expository preaching of the Bible itself.
d. The Psalmist in the 119th Psalm said, that the way to being Blessed, the
way to Christian stability, the way to fruitfulness comes to the man,
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woman, boy or girl that, “seek Him with the whole heart” , “that delight In
His word” and that “meditate in it day and night.”
• Listen to the Psalmist in (Psalm 119:1-2). “Blessed are the undefiled in

the way, who walk in the law of the LORD. {2} Blessed are they that
keep his testimonies, and that seek him with the whole heart.”
e. That’s the thesis of this Psalm and this thesis has been expressed over
and over again in every conceivable way throughout the whole of the
Psalm.
• Look at the Psalm 89 vs. “Forever, O LORD, thy Word is settled in

heaven.” That’s why it pays to give our heart and life to the Word of
God.
• It is settled, it is absolutely settled, it is never going to change.

• What was true, moral, and right, still is true, moral and right.
• Times have changed, cultures have changed, environments have

changed, but God’s Word has never changed and need never change.
f. This Holy inspired Word of God is relevant today as it was in every

generation.
• Jesus said that same thing in the opening words of His sermon on the
mount, “heaven and earth shall pass away but My words shall never
pass away.”
• Jesus was preaching the context of Psalm 119:89, “forever oh Lord thy
word is settled in heaven.” Why?
• Because the Word of God is the expression of the will of God.
• This eternal purpose (will) of God will be fulfilled, it is as unchangeable

as God Himself. His Word is settled.
• It is not going to vacillate; it is not going to change. 1

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1
2. HOW DO BAPTISTS, THEN, REGARD THE WORD OF GOD?
a. Baptists believe that both the Old and New Testament are the inspired
Word of God and are both necessary and profitable.
b. When the apostle Paul addressed Timothy in his second letter to this
young brother, the New Testament was not complete as we know it today
and yet Paul said, “And that from a child thou hast known the holy
scriptures, which are able to make thee wise unto salvation through faith
which is in Christ Jesus. {16} All scripture is given by inspiration of God, and
is profitable for doctrine, for reproof, for correction, for instruction in
righteousness: {17} That the man of God may be perfect, thoroughly
furnished unto all good works” . (2 Tim. 3:15-17)
• It is obvious that Paul, in his reference to “all Scripture,” meant to

include both the Old and the New Testaments.
3. How do Baptists then, regard the Old Testament?
a. The Old Testament is the record of God’s covenant dealings with

Abraham, Isaac, Jacob and their descendants.
• It was of Abraham and his descendants that God made the Nation of
Israel, and then established them as His elect covenant people.
• This same covenant, made long ago with Abraham, was also a
covenant made with Christ, as the seed of Abraham, Gal. 3:9-15.
b. This makes the writings of the Old Testament inseparable from those of
the New Testament.
• The New Covenant, as set forth in the New Testament, is a

continuation of the covenant made long ago with Abraham, however
the new is based on better provisions, Gal. 3:9-15, Romans 4; Heb. ch.
6-8 (esp. 7:22).
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c. We recognize the Old Testament as being God’s Word, thus necessary
and profitable for our day. 2 Tim. 3:15-17
1) For examples, 1 Cor. 10:11.
2) For learning, Romans 15:4.
3) As a shadow, figures and patterns of the good things to come, Heb.

9:23-24; 10:1.
4) For revealing Jesus to our hearts, Luke 24:27.
5) For strengthening our faith, Romans 10:17.
d. We recognize that the Mosaic Law and the law of the Tabernacle were
integral parts of the Old Testament which were fulfilled in Christ,
Matt. 5:19; Luke 24:44; 16:16; Gal. 3:10-14; Col. 2:14.

• These parts of the Old Testament have been fulfilled, in the sense that
they are superseded by a “new and living way” , which Jesus our High
Priest consecrated for us. Heb. 10:20 cp. Heb. 7-10.
• This does not mean that the all that was written in the Old Testament
has been fulfilled and done away.
• There are many promises and prophesies of the covenants in the Old
Testament, which have not come to pass or been fulfilled.
Gal. 3: esp. 14- 29.
• However, the Law Covenant was fulfilled in the person and work of
Christ.
4. How do Baptists then regard the New Testament?
a. This section of our Bibles that we call the New Testament, is a collection
of 27 books which elaborate on the New Covenant order.
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b. As stated above, this New Covenant, as set forth in the New Testament, is
the same in substance with those covenants that preceded it.
• It is a continuation, confirmation, of the covenant made long ago with

Abraham, Gal. 3:9-15, Romans 4.
• As the New Covenant, it is first and primarily applicable to the New

Testament Assembly which is the sphere of covenant-life in this age.
c. As Baptist we believe:
1) That the New Testament is our only and sufficient rule of faith and
practice.
2) That all the New Testament is our rule of faith and practice.
3) That the New Testament is all our rule of faith and practice.
4) And that the New Testament will always be our rule of faith and
practice until the glorious return of Jesus.
5. ALL OF THE NEW TESTAMENT REQUIRES OUR SERIOUS ATTENTION AND

OBEDIENCE.
a. We have the responsibility to not only believe the Word, but also to
commit ourselves to its energizing, transforming power so that it becomes
the very essence of our life and practice.
• In the Great Commission Jesus placed great emphasis on the word

“All” .
• He said that the work of the assembly involves ALL power, ALL places,
ALL peoples, the observance of ALL things He has commanded, ALL
the days until He comes again.
b. The question of every heart should be, “Lord, what will you have me to
do” ?
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• Where will a New Covenant believer find the answer to such a
question?
1) Is conscience a safe Guide?
2) Shall we search for the answer in the traditions and writings of men,
Matt. 15:8-9?
3) Have we the liberty to select what we want to obey, while ignoring

the rest of God’s Word, Jer. 36:20-32?
4) Should we sit in judgment of God’s Word?
5) Should we try to imitate other groups conforming ourselves to them

and their practices so that we might be uniform,
Psalm 106:34-48 esp. verse 35?

c. Surely, the greatest respect that we can show to God’s Word will be to;
accept what it says as right, and obey it, 2 Peter 3:15-17.
• This is the only way to avoid change, vs. 17.
• It is dangerous to twist God’s Word so as to fit our own desires and

prejudices. 2 Peter 3:16, 2 Cor. 2:17.
6. We have a weighty responsibility to “search the scriptures” .
a. Acts 17:11 “These were more noble than those in Thessalonica, in that
they received the word with all readiness of mind, and searched the
scriptures daily, whether those things were so.”
b. We must “hold fast that which is good” , 1 Thes. 5:21; 2 Tim. 1:13.
c. We “strive lawfully” only as we obey God’s Word, 2 Tim. 2:5.
d. God’s Word will build us up and enables us to stand, Acts 20:32.
e. By it we will be able to detect false teachers and teachings, Rev. 2:2; Isa.
8:13-20.
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7. THE NEW TESTAMENT IS ALL OUR RULE OF FAITH AND PRACTICE.
a. Jesus gave us all we need.
b. If it is not written, it is not necessary, 2 Tim. 3:17; 2 Peter 1:3.
c. God has given a definite program for us to follow.
• By faith God’s plan is workable.
• Failure on our part does not justify a change of God’s way.
• Nor are we obligated to make God’s way work by use of our wisdom
or strength.
d. To tamper with God’s word - adding to, or taking away - is a very serious
infringement on God’s order. Rev. 22:18-19.
8. THE NEW TESTAMENT WILL ALWAYS BE OUR RULE OF FAITH AND

PRACTICE.
a. It will never be out of date.
b. It will never be outmoded.
c. It will always be adequate:
• To lead the lost to Christ.
• To lead the believing one’s into covenant fellowship by being baptized

into scriptural New Testament assemblies.
• To instruct each body member in the way of godly living.
• To rescue us from our backsliding.
9. THE VALUE OF THE WORD OF GOD IN THE LIFE OF THE NEW COVENANT
BELIEVER.
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a. The principle by which Jesus lived His earthly pilgrimage was clearly
expressed both in His prayer in the garden and in His words to the
tempter, “Man shall not live by bread alone but by every word that
proceeds out of the mouth of the Lord” or “never the less not my will but
thine be done.”
b. This was the secret of the power, the wisdom and the grace of His life.
• Because, from childhood He lived consistently with this principle that,

“man shall life by every word that proceeds out of the mouth of God.”
• He clearly revealed that there are no insignificant words that God has
revealed about Himself, John 20:31, Duet. 29:29.
• All that He has said is for our use, our understanding and our
application.

• Every word that He has spoken is important because every Word of
God is Truth.
c. If you want to live like Jesus, love like Jesus and forgive like Jesus you
must, “live by every word that proceeds out of the mouth of God.”
• The Psalmist said, “How sweet are thy words unto my taste.” and again
in the 119th Psalm verse 18 he said, “open mine eyes that I may
behold wondrous things out of thy Law”
• Why, Psalmist Why?
1) The scripture is not only able to make us “wise unto salvation” but is
also the “Power of God unto salvation to everyone that believeth” 2
Tim. 3:15; Romans 1:16
2) The Word of God is “truth” and it is this truth that sanctifies. John
17:17-19
3) Because God always deals with us according to His Word. Psalm

119:65
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4) It’s this Word “that converts the soul, that makes wise the simple,
that enlightens the eyes.” Psalm 19:7-8
5) Because it is the Word of God that cleanses us. Psalm 119:9
6) Because it’s the Word of God that empowers us and keeps us from
sinning against God. Psalm 119:11
d. Now the scriptures tell us that David was a man after Gods own heart.
• By reading the 19th Psalm and the 119th Psalm, we can see that
David lived by this same principle of life.
• David knew that no man could live a Godly life apart from the Word of
God dwelling in him richly.
• David was a man who delighted in the words of God and meditated on
them day and night.
• God’s words were more precious to him than fine gold.
• They were sweeter to him than honey. (read Psalms 19:7-14 and
Psalms 1:2-3)
• The psalmist was fully persuaded that purity of heart, purity of life and
purity of motives is the only worthwhile goal.
• He was passionately persuaded that it was worth the most strenuous

effort, because it brought the “blessings of God“ .
• Are you? Do you want to be like Jesus and live a victorious life in
harmony with the Fathers will?
• This is an attainable goal made possible because the very Word that
enlightens and gives wisdom also quickens, transforms and energizes
us to live in harmony with God and His will.
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F. THE AUTHORITY AND RESPONSIBILITY OF DISCIPLINE, BY THE LOCAL
ASSEMBLY, OVER EVERY MEMBER - according to New Testament principles,
(Matt. 18:15-18; Eph. 5:1-11; 1 Cor. 5:11-13; 2 Thess. 3:6-7/14-15; etc.).
The first notable division in church history was caused over laxness in the
implementation of this principle.
1. It is necessary for our Assemblies to be called back to the New Covenant

doctrine of Congregational discipline.
a. In our day, many assemblies of the Lord have become tolerant of sin in
order to maintain high numbers or to maintain a status quo comfort zone.
• However, tolerance of sin in the Lord’s Assembly shows an

indifference to His holiness, His sanctity and purity and will ultimately
bring the wrath of God upon that assembly.

b. The Lord’s Assemblies today seem more willing to ignore sin than to
denounce it, and more ready to compromise God’s Word than to proclaim
it.
• The excuse of ‘tolerance’ and ‘patience’ has given way to license.
c. It is a mournful fact that many Assemblies refuse to take sin seriously.
• Just like Israel at Ai, the Lord’s Assemblies today cannot stand before
their enemies while ignoring sin in their own ranks (cf. Joshua 7:1-26).
d. Our Assemblies face a moral crisis within our own ranks.
• Our failure to take a strong stand against evil in our midst, and our
tendency to be more concerned about what is expedient or
comfortable than what is right, has robbed our Assemblies of Biblical
integrity and power.
e. I am sure that assembly discipline is the most ignored area of spiritual life
in our modern Assemblies.
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f. I should add that it is ironic that this rejection is often justified “in the
name of love, patience and tolerance” because when the Apostle John
wrote that we should “love one another,” he also wrote: “And this is love,
that we walk after His commandments.” (2 John 5-6).
• Assembly discipline is a command from the Lord for His local

assemblies.
• If it is ignored, we do so in direct defiance to scripture.
• When it is properly carried out, it is a profound display of spiritual

love.
g. To put it another way, true spiritual love dare not ignore the use of the
various forms of discipline wherever they are applicable.
• It is no more love for us to watch a brother in the Lord’s assembly

pursue a course of sin unchallenged than it is love for a parent to
watch his child walk unhindered into disaster.
• Love necessarily challenges sin in ourselves and in our brethren.
h. If we desire, as I know we do, God’s blessing in our Assembly, it is

absolutely essential that we conduct ourselves according to God’s Word.
• He tells us how to conduct ourselves in “the house of God” (1 Tim

3:15).
• We must not look to the world for such guidance.
• If we are to practice spiritual love, we must practice Assembly

discipline.
2. On the other hand, it will do the Assembly no good if we practice the

proper forms of discipline without the spirit of love and humility which
characterizes disciples of the Lord Jesus. Note the following Biblical counsel
on discipline:
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a. Dealing with private offenses.
• When one member wrongs another (Matt. 18:15-17), Christ counsels

the wronged person to approach the offender, as a sheep that went
astray, in view of bringing them back to the fold by persuading them
to change their behavior.
• If unsuccessful, a second attempt should be made, accompanied by

one or two unbiased witnesses.
• If this attempt fails, then and only then, the matter should be brought
before the entire Assembly.
• If the erring member rejects the wisdom and authority of Christ‘s

assembly he or she severs themselves from its fellowship.

• However the assembly must confirm his or her condition.
• If, under the guidance of the Holy Spirit, the assembly has carefully
followed the Biblical counsel, then its confirmation of the erring
member’s condition has been acknowledged in heaven.
• Jesus said in Matt. 18:18, “Whatever you bind on earth will be bound
in heaven, and whatever you loose on earth will be loosed in heaven.”
b. Dealing with public offenses.
• Though “all have sinned and fall short of the glory of God” (Romans
3:23), flagrant and rebellious offenses bringing a reproach on the
assembly, which the offending one refuses to repent of, must be
immediately dealt with by disfellowshipping the offender.
• Upon learning of a case of sexual immorality in the Corinthian

Assembly, Paul urged immediate action “in the name of our Lord Jesus
Christ,” he said, “when you are gathered together, along with my
spirit, with the power of our Lord Jesus Christ, deliver such a one to
satan for the destruction of the flesh, that his spirit may be saved in 1
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the day of the Lord Jesus. . . . Purge out the old leaven, that you may
be a new lump,” 1 Cor. 5:4, 5 7.
• Do not associate with anyone who calls himself a believer, he said,

“but is sexually immoral or greedy, an idolater or slanderer, a drunkard
or a swindler. With such a man do not even eat . . . . Expel the wicked
man from among you” (1 Cor. 5:11, 13).
c. Dealing with divisive persons.
• A member who causes “divisions and offenses” (Romans 16:17), “who

walks disorderly,” refusing to obey Biblical counsel, should he avoided
so that “he may be ashamed of his attitude.” Yet do not count him as
an enemy,” Paul said, “but admonish him as a brother” (2 Thess. 3:6,
14, 15).
• If the “divisive man” refuses to listen to the “second admonition” of

the assembly, he should be rejected, “knowing that such a person is
warped and sinning, being self-condemned” (Titus 3:10, 11).
d. Restoration of offenders.
• Assembly members should not despise, shun, or neglect the

disfellowshipped.
• Rather, they should attempt to restore each one to their relationship

with Christ through repentance and a new resurrection life.
• Disfellowshipped individuals can be restored to Assembly fellowship

when they reveal sufficient evidence of genuine repentance (2 Cor.
2:6-10).
3. It is especially through restoring sinners to the Assembly that God’s power,

glory, and grace are revealed.
• He longs to liberate the captives of sin, transferring them from the

kingdom of darkness into the light.
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• God’s Assembly, the theater of the world, displays the power of
Christ‘s atoning sacrifice in the lives of men and women.
4. (For more on Assembly Discipline see ‘Assembly Government’ and ‘The

Functioning Body’)
G. THE INDEPENDENCE OF EACH LOCAL ASSEMBLY, UNDER GOD.
1. Independence and dependency are matters of degree; some depend on the

Lord more than others, we must learn to be dependent on Christ, through
the indwelling Holy Spirit, and independent of every influence outside His
body, the assembly.
The assembly independence, is a principle rooted deeply in the New

Testament teaching and practice. But, it is no where stated or inferred in
the scriptures that Jesus has called existing local assemblies to be

dependent on each other. Rather, it is taught that each local assembly is to
lean heavily on the strong arm of their God’s sufficient grace; He is able to
supply every need, and has promised to do so.
a. True spiritual liberty is necessarily restricted --
b. There can be no lasting freedom except it be freedom under law.
• Biblical independence restricts us to carrying out of Christ‘s work in His

way, for His glory, and according to His instructions.
• Many assemblies live in spiritual bondage through the false notion

that they must conform to a pattern that is acceptable to others but;
“the fear of man brings a snare.”
• Ours is an age that attempts to cultivate ecclesiastical unity and

exercise ecclesiastical authority, yet this is in direct violation of the
New Testament principles, Jesus said “it shall not be so among you,”
Matt. 20:25-26.
2. What is meant by Assembly independence? 1

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a. Stated Negatively:
1) By “independence” we do not mean that spiritual anarchy being

practice by many today in their revolt against New Testament order.
i) No pastor has the right, under the guise of independence, to “lord

it over God’s heritage” 1 Peter 5:3.
ii) Nicolaitanism did not die out in the first century; nor is it less
dangerous than then.
iii) Jesus still hates it, Rev. 2:6, 15.
2) We do not mean that an assembly is at liberty to make its own laws.
• A New Testament assembly is granted only that liberty which will

enable it to practice New Testament principles.
3) Nor do we attempt to equate independence with the practice of

isolationism.
i) An isolationist (individual or assembly) is one who fences himself

in -- refusing to cooperate or fellowship with others; though this is
practiced by some, it is not the pattern set in the New Testament.
ii) Assemblies that are truly independent can fellowship on a New

Testament basis.
iii) It is ridiculous to continue accepting members from an assembly

which we refuse to fellowship.
b. State Positively: Independence involves separation from binding alliances

with anything outside the local assembly (religious, political, economical
or social) that would, in any way, hamper its liberty to obey the
commandments of Christ.
1) From the State -- not submitting to its control, or accepting its

support in matters of religion.
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2) From Other assemblies -- not recognizing the action of one as
necessarily binding on another; yet, attempting, by love and
forbearance, to work harmoniously with others as all submit to Christ.
3) From councils, organized associations, conventions, fellowships or

external organizations.
i) Such groups have no right to legislate for the local assemblies.
ii) Nor have they any moral right to castigate (criticize, or persecute)
those assemblies exercising their Scriptural liberty in choosing not
to align themselves with such organizations.
c. New Testament Assemblies are to be independent in practical experience.
• True independence involves absolute devotion to Jesus Christ as head

of the Assembly, Eph. 5:23.
• This is carried out:
i) By love -- His love for the assembly, and ours for Him, Eph. 5:25.
ii) By union, John 15; Eph. 5:30-32
iii) By the Sprit, Eph. 1:22.
iv) By the Word, Acts 20:32.
v) Through the pastor feeding and leading, as under shepherd of the

flock, Heb. 13:7, 17; Acts 20:28.
• Unity is possible only as each member is attached and attentive to the

head.
d. True independence helps to develop a sense of spiritual responsibility in

every member of the assembly.
1) We must learn to inquire: “Lord, what will you have me to do?”

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2) The ability to make and stand for spiritual decision is the mark of
spiritual maturity, Heb. 5:13-14.
3) Where are all those ‘strong Christians’ that modern programs were
suppose to produce?
4) Mechanical programs will never develop one’s heart spiritually.
e. No assembly should yield the responsibility of its spiritual decision to

outsiders or assembly dictators (pastors or otherwise).
1) To the assembly, as a body, belong certain definite and inescapable

responsibilities.
i) The responsibility of worshipping Jesus only.
ii) The responsibility of soul winning and missions.
iii) The responsibility of teaching men to observe all that Jesus has
commanded.
iv) The responsibility of special situations and services.
v) The responsibility of administering the ordinances.
vi) The responsibility of discipline.
vii) The responsibility of doing all God’s work for the poor and
needy.
• Assemblies should take care of the orphans instead of

sending them off to an institution in an attempt to escape
responsibility.
viii) The responsibility of determining whether a preacher is sound in

the faith.
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• The fact that he went to a certain seminary does not
guarantee his fidelity to the truth.
2) The assembly must constantly guard against corrupting influences

from without.
i) This involves the matter of faithfulness to Christ.
• We think little of one who attempts to influence another

man’s wife against the will of her husband.
• Let us remember that we, as an assembly, are ‘espoused to

one husband’ -- even Christ, 2 Cor. 11:2.
ii) The yielding of loyalty to spiritual influences apart from Christ is a

serious offense, Romans 5:17, Paul called it sin.

• It is the very basis of idolatry, Isa. 1:3; Mal. 1:6, this was the
sin that brought God’s curses upon Israel.
• The degree of idolatry is determined by the extent of

infidelity to Christ.
iii) An Assembly sacrifices its independence by attempting to imitate

the programs of mere men; this is a turning from God’s wisdom to
man’s wisdom, and brings serious consequences, Jer. 9:23-24;
Psalm 106:34-36; 2 Chron. 36:15-16.
f. Independence is the basis for Scriptural mission work.
1) It must be remembered that the Great Commission was given to a

local New Testament assembly; and as such we must accept our
responsibility.
2) The assembly is not authorized to ‘subcontract’ the work of Christ.
• We must do the work ourselves, not appoint agencies.

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• The authority conferred by Jesus Christ cannot be re-delegated to
another.
3) New Testament privileges can be rightfully claimed only by such as

accept New Testament responsibilities.
4) There is nothing that justifies a departure from the Lord’s

instructions.
• His ways always look ridiculous to the flesh.
• Only by the eye of faith may we discern the wisdom of his plan.
g. Actually claiming liberty to do all Christ has commanded without the

influence of human wisdom, rules and regulations is the surest and
shortest route to spiritual unity and cooperation in the work He has
commanded.
h. Baptist assemblies that are independent in practical experience are at

liberty to fellowship any scriptural assembly.
i. We have been called to liberty.
• Let us not use it as an instrument to gratify the flesh, our own, or

others.
j. Rather, may we, in the fear of God, learn to love and serve each other!
k. Our guiding principle must be one of: “Love toward all’ entangling
alliances with none!
H. THE LIBERTY OF CONSCIENCE FOR ALL MEN . . . involving a corresponding

individual responsibility before God, (Romans 14:7-12).
1. BAPTISTS BELIEVE IN THE PERSONAL RESPONSIBILITY OF EVERY SOUL

BEFORE GOD, EZEK. 18:1-4.
a. THE NEW TESTAMENT BEGINS WITH A CALL TO THE INDIVIDUAL.
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• John the Baptist called men to repentance, Matt. 3:1-10.
i) “the axe is laid at the root of the tree.”
ii) This involved every tree.
iii) Men are called out from:
(1) Ancestors, Matt. 3:9.
(2) Family, death, brothers, sister, etc. Matt. 19:29.
(3) Government, (“Render . . . unto Caesar” ) Matt. 22:21.
(4) Commerce, (wealth, poverty, etc.).
iv) The Holy Spirit lays every heart bare before God, John 16:8-11.

(1) We must deal with Him.
(2) He enables us to come honestly before Him.
(3) The truth makes men free, John 8:32.
(4) Every soul must become an inquirer: “Lord what will you have
me to do?” Acts 9:6.
2. THE WORD OF GOD SPEAKS TO THE INDIVIDUAL SINNER, John 5:23-25;

3:35-36; 3:18; Romans 2:16; John 12:48.
a. In the matter of one’s individual relationship, there can be no go-

between.
• That is, no assembly, proxy, priest or spiritual advisor, 1 Tim. 2:5.
3. GOD URGES UPON HIS OWN PEOPLE A DEFINITE RESPONSIBILITY

TOWARD HIM.
a. He is no respecter of persons, Romans 2:1; Eph. 6:9; Col. 3:25; Jas. 2:9.
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b. He desires the voluntary submission of our whole selves, Romans 12:1.
• No one is coerced, forced or bribed, Luke. 9:32.
• The will of man is involved, John 7:17.
c. Mere outward obedience is not satisfactory, Romans 6:17.
• Those who love God will obey, John 14:23.
d. For our rejection or response to God’s commandments we must one day

give account, Romans 14:10-12; 2 Cor. 5:10.
e. It is impossible to shift our responsibility to another by hiding in the

crowd.
i) Pilate could not -- though washing his hands of Jesus; he was

responsible for what he knew about Him, John 18:33-34.
ii) Peter could not, John 21:21-22.
iii) The Samaritans, to their credit, did not attempt it. John 4:42.
4. BAPTIST HAVE UNIVERSALLY CONTENDED FOR THE LIBERTY OF

CONSCIENCE, UNDER GOD.
a. IF EACH PERSON IS RESPONSIBLE TO GOD ALONE, IN MATTERS OF

RELIGION, THEN NO MAN HAS THE RIGHT TO BE LORD OVER HIS
BROTHER’S CONSCIENCE.
• As individuals, we have no right to submit to men in matters of

religion, Acts 4:19-20; 5:29.
b. God and Caesar must both have their dues, Mark 2:16; Matt. 22:21, but
Caesar has no right to infringe on the spiritual.
• As believing ones, it is our duty to perform both that which is due to

God and to Caesar.
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i) The civil government has no right to compel religious duty.
ii) Nor should any civil duty or demand hinder one in their
performance of one’s duty to God.
iii) The believing ones responsibility in civil matters goes only to the
point that those civil matters infringe upon Gods ways, Acts 4:29.
c. Liberty of conscience permits man the right of private judgment in all

matters of religion.
• It must be voluntary.
• Infringement upon another man’s conscience involves coercion

(forcing); though some men submit to such infringement.
• Baptists ought never to do so.

d. Liberty of conscience involves the freedom to:
iv) Read the Bible for ourselves.
v) Approach God according to the terms set forth in His Word.
vi) Worship God where we choose, anywhere and at any time.
vii) Gather where we will, so long as we do not disturb others.
e. “God alone is Lord of the conscience.” Baptist confession of 1689. Acts

14:4
5. IN THE EXERCISE OF A FREE CONSCIENCE, BAPTISTS HAVE OFTEN FACED

SEVERE PERSECUTION.
a. Persecution has ever been the lot of those who exercised a free
conscience in a walk of purity before God, Dan. 3:16-18; 2 Tim. 3:12.
b. Persecution might well be expected under the Caesar’s and the idolatry
of Romanism, but it did not end there. 1
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c. Leaders of the Protestant Reformation were equally as zealous in their
persecution of Baptists . . . especially in Europe.
i) Calvin burned Servetus at a stake near Geneva.
ii) Luther set the hounds of persecution upon the Baptists

everywhere.
iii) John Knox desired to burn those who opposed his views on
predestination.
d. Baptists have never persecuted.
• One of them once confronted Knox with these words: “be these, I pray
thee, the sheep whom Christ sent forth in the midst of wolves.” (can
the sheep persecute the wolf?)
• Knox replied: “I will not now so much as labor to confute by my pen,

as my full purpose is to lay the same to thy charge, if I shall apprehend
thee in any commonwealth where justice against blasphemers may be
ministered as God’s word requireth.”
e. The Presbyterians of Scotland persecuted the Puritans and forbade the

printing of any confession of Faith.
f. Because of the severity of persecution, the Puritans (largely Baptists)

sought liberty in the New World (America).
• George Bancroft, historian, testified that religious liberty was “the

trophy of the Baptists” .
6. IT WOULD BE PROFITABLE TO CONSIDER A FEW INSTANCES OF

PERSECUTION ON BOTH CONTINENTS.
a. John Bunyan spent 12 years in Bedford Jail; there he wrote, “The Pilgrim’s
Progress” .
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b. John Shackleford in Essex England.
c. John Ireland at Culpepper in Colonial Virginia.
d. Obadiah Holmes whipped on Boston Commons.
e. John Clark imprisoned in Colonial New England.
f. Baptist lands in Connecticut were confiscated and sold.
g. Lewis Craig imprisoned in Virginia.
h. Brown University was refused a charter except in Rhode Island.
7. WHEN THE CONTINENTAL CONGRESS MET AT CARPENTER’S HALL a

representative of the Baptists came knocking at the door (probably Isaac
Backus) entreating that a guarantee of, “religious liberty for all, “be written

into our constitution.
• Anyone familiar with our national beginnings must acknowledge that

the Baptists played a leading role in securing the guarantee of religious
liberty -- not merely for themselves, but for all men in our free land.
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XI. PRINCIPLES OF THE GOVERNMENT OF THE ASSEMBLY
In the Old Testament, God initially dealt directly with the individual. Later, under
the Old Covenant, Israel was established as a Theocracy, with prophets, priests,
and kings governing the people under the delegated authority given by God. The
New Testament Assemblies follow this same pattern of Theocracy, with Christ as
the head and with its appointed leadership under His delegated authority.
A. Christ is the head of the local and visible Biblical Assembly.
1. Christ exercises His authority through His Assembly and its specially
appointed servants, but He never transfers His power.
• No one has any independent authority apart from Christ and His word.
• The Lord’s Assemblies elect their officers, but while these officers
function as representatives of the people, their authority comes from
Christ.
• It is He that set pastors in the Assemblies as shepherds to feed the flock

of God.
2. Their election simply confirms the call they received from Christ.
• Much of the ministry of Christ involved identifying and training

leadership for the new Testament Assembly, the function body,
1 Cor. 12:28-31; Eph. 4:11-12; 1 Peter 5:1-5.
• The importance of these offices of leadership in the Lord’s assembly is

seen in the fact that the Scriptures show that all three persons of the
Godhead are involved in setting men in the position as Pastor.
a. In Jer. 3:15 God the Father promises to give His people pastors after His
own heart. Jer. 3:15; And I will give you pastors according to mine heart,
which shall feed you with knowledge and understanding.
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b. In Acts 20:28; this work is attributed to the Holy Spirit; 28 Take heed
therefore unto yourselves, and to all the flock, over the which the Holy
Ghost hath made you overseers, to feed the assembly of God, which he
hath purchased with his own blood.
c. In Ephesians 4:11-12, Christ the Son, gave gifts to His assembly and
among them were gifted men to lead. “And he gave some, apostles and
some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ: “
3. The primary duty of the elected officers is to see that the Biblical instructions
for worship, doctrine, discipline, and gospel proclamation are followed.
• This is the Lord’s flock, and because of His great love for the flock he is
very concerned about the men chosen for leadership of His household.
• It is a position that involves a tremendous responsibility and

accountability. Heb. 13:7,17
Chapter: XI. PRINCIPLES OF THE GOVERNMENT OF THE ASSEMBLY

• However, it is a position of great reward for the faithful under shepherd,
1 Peter 5:4; 2 Timothy 4:6-8
A. The New Covenant Officers of the Assembly.
• The New Covenant mentions only two offices for the Lord’s assemblies; -
-those of the elder (pastor) and the deacon (who takes care of tables).
• The importance of these offices is underscored by the high moral and

spiritual requirements set for those who would fill them.
• The Assembly recognized the sacredness of the calling to leadership

through ordination, the laying on of hands (Acts 6:6; 13:2, 3; 1 Tim.
4:14; 5:22).
1. The elders (pastors).
a. What is an elder?
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• The “elders” (Greek, presbuteros) or “bishops” (episkopos) were the
most important officers of the Assembly.
• The term elder means older one, implying dignity and respect.
• His position was similar to that of the one who had supervision of the
synagogue.
• The term bishop means “overseer.”
• Paul used these terms interchangeably, equating elders with overseers

or bishops (Acts 20:17, 28; Titus 1:5, 7).
• Those who held this position supervised the newly formed Assemblies.
• ‘Elder’ referred to the status or rank of the office, while bishop denoted
the duty or responsibility of the office - “overseer.”
• Since the Apostles also called themselves elders (1 Peter 5:1; 2 John 1; 3
John 1), it is apparent that there were both local elders and itinerant
elders, or elders at large.
• But both kinds of elder functioned as shepherds of the Assemblies.
b. The qualifications.
• To qualify for the office of elder a person must be “blameless, the

husband of one wife, temperate, soberminded, of good behavior,
hospitable, able to teach; not given to wine, not violent, not greedy for
money, but gentle, not quarrelsome, not covetous; one who rules his
own house well? Having his children in submission with all reverence (for
if a man does not know how to rule his own house, how will he take care
of the assembly of God?); not a novice, lest being puffed up with pride he
fall into the same condemnation as the devil. Moreover he must have a
good testimony among those who are outside, lest he fall into reproach
and the snare of the devil”
(1 Tim 3:1-7; cf. Titus 1:5-9).
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• Before appointment to the office, therefore, the candidate must have
demonstrated his leadership ability in his own home.
• The family of the one suggested for office should be considered.
• Are they in subjection?
• Can the man rule his own house with honor?
• What character have his children?
• Will they do honor to the father’s influence?
• If he has no tact, wisdom, or power of godliness at home, in managing

his own family, it is safe to conclude that the same unsanctified
management will be seen there.
• The candidate, if married, should demonstrate leadership in the home

before being trusted with the larger responsibility of the leadership of
“god’s household” (1 Tim. 3:15).

• Because of the importance of the five Paul charged, “Do not lay hands
on anyone hastily” 1 Tim. 5:22.
c. The elder’s responsibility and authority.
• An elder is first and foremost a spiritual leader.
• He is chosen “to shepherd the Assembly of God“(Acts 20:28).
• His responsibilities include but are not limited to;
• Supporting weak members (Acts 20:35),
• Admonishing the wayward (1 Thess. 5:12),
• Being alert for any teachings that would create divisions (Acts 20:29-31).
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• Elders must model the Christian lifestyle (Heb 13:7; 1 Peter 5:3) and set
examples of liberality (Acts 20:35).
d. The attitude toward the elders.
• To a large extent, effective Assembly leadership depends on the loyalty

of the membership.
• Paul encourages believers to respect their leaders and “to esteem them
very highly in love for their work’s sake” (1 Thess. 5:13).
• “Let the elders who rule well,” he said, “be counted worthy of double
honor, especially those who labor in the word and doctrine”
(1 Tim. 5:17).
• “Obey those who rule over you, and be submissive, for they watch out
for your souls, as those who must give account” (Heb 13:17; cf. 1 Peter
5:5).
• When members make it difficult for the leaders to perform their God-
assigned responsibilities, both will experience grief and miss the joy of
God’s prosperity and will held accountable to Him personally for their
behavior.
• Believers are encouraged to observe the leaders’ Christ-like lifestyles.

“Consider the outcome of their way of life and imitate their faith” (Heb
13:7).
• They should pay no attention to gossip.
• Paul warned, “Do not receive an accusation against an elder except from
two or three witnesses” (1 Tim. 5:19).
2. The deacons (and deaconesses).
a. The name deacon comes from the Greek diakonos, meaning “servant” or
“helper.”
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b. The office of deacon was instituted to enable the Apostles (pastors) to
give themselves fully “to prayer and to the ministry of the word” (Acts
6:4).
• Although deacons were to care for the temporal affairs of the Assembly,
they were also to be actively involved in evangelistic work (Acts 6:8;
8:513, 26-40).
c. The feminine form of the term appears in (Romans 16:1. 9).
• Translators have rendered this word either as “servant,” (KJV, NIV), or

“deaconess” (RSV).
• The word and its usage in this text suggest that a deaconess may have
served in the Assembly at the time Paul wrote the book of Romans.
d. Like elders, deacons are also selected by the Assembly on the basis of
moral and spiritual qualifications (1 Tim. 3:8-13).
e. The Lord placed Pastors in the Assemblies, the Assemblies elected

Deacons.
• No deacon is to usurp authority over a pastor. He is servant of the

Assembly not it leader.
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3. The Discipline of the Assembly.
a. Christ gave the Assembly the authority to discipline its members and
provided the proper principles for doing so.
• He expects the assembly to implement these principles whenever

necessary to maintain its lofty calling of being a “holy priesthood” and
“holy nation” (Matt. 18:15-18; 1 Peter2:5, 9).
• Yet the Assembly must also attempt to impress upon the erring
members their need of amending their ways.
• Christ commends the assembly of Ephesus because it “cannot bear

those who are evil” (Rev. 2:2), but He rebukes the assemblies of
Pergamus and Thyatira for tolerating heresies and immorality
(Rev. 2:14, 15, 20).
b. The Authority of discipline.
1) Just as our assemblies apply Biblical principles in admitting someone

to membership, so too must we apply Biblical principles in the
governing of the membership and, if necessary, in removal from
membership.
2) Jesus prescribed principles to follow which make all of us to some

extent responsible for each other’s behavior, and He included
disciplinary procedures (Matt. 18:15-17).
3) It is in this context that He gave the first Assembly the responsibility

to pronounce His forgiveness and His judgments.
• Read the words of Jesus carefully as recorded in Matt. 18:18, “Verily

I say unto you, Whatsoever ye shall bind on earth shall be bound in
heaven: and whatsoever ye shall loose on earth shall be loosed in
heaven”
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• Of course, the ratification in heaven of what the Assembly does on
earth is contingent upon the Church’s acting in obedience to Christ
and His principles without hypocrisy or favoritism.
• This text clearly confirms that Christ will ratify what His Assemblies
do, according to the rule He has given them to act by.
• It is therefore a terrible text to those who are justly and duly ‘cut off
‘from the communion of the Assembly.
4) The only fact that we want to establish at this time is that the Lord
Jesus does indeed intend for His Assemblies to govern their members
even to the extent of disciplinary measures when these become
necessary and that He authorizes and commands such.
• Let us not think that this is simply an optional power to act, for all of
the Lord’s instructions are given in the imperative, by that we mean
they are direct commands.
• Therefore, if ignored we stand in disobedience to God’s Holy Word.

5) The Assembly does not have authority to ignore persistent sinful
behavior among its members.
• Our Lord has not left that option open to us.
c. The Necessity or Purpose of Discipline . . .

The necessity and purpose of Congregational discipline can be readily
exhibited in six particulars.
1) To glorify God by obedience to His instructions for the maintenance

of proper Assembly spirituality and government.
• God’s Word makes it plain that He intends discipline of various types

to be a part of Assembly life (Matt. 18:15-19; Romans 16:17; 1 Cor.
5; 1 Thess. 5:14; 2 Thess. 3:6-15; 1 Tim. 5:20, 6:3-5; Tit 1:13, 2:15,
3:10; Rev. 2:2, 14, 15, 20). 1
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• It is always glorifying to God when we obey His Word rather than
cater to our own ease and comfort.
• Since as the Lord’s Assembly we are bound to give full allegiance to

Him as our exalted Head (which means to love Him and keep His
commandments; John 14:15, 23, 24; 15:10, 14), it is evident that our
Congregations’ honesty of heart is tested when confronted with the
choice between obedience and disobedience in this matter of the
discipline of its members.
• Let us not be as those in Jeremiah’s day, of whom it is written: “The

word of the Lord is unto them a reproach; they have no delight in it”
(Jer. 6:10).
2) To reclaim offenders.
• The goal in every type of discipline, whether it be gentle correction,

admonition, rebuke, or exclusion from the Covenant relationship
and Assembly, is always the restoration of the offender (Matt.
18:15; 1 Cor. 5:5; Gal. 6:1).
• None of the Biblical instructions in this matter promise that

restoration will result.
• Nevertheless, God’s wise directions as to how a disobedient

member is to be brought to repentance are to be respected and
obeyed.
• Thus, while we might be inclined simply to pray about the matter,

God commands action to accompany our prayers.
• The apostle’s instructions concerning an offender, “count him not as

an enemy, but admonish him as a brother,” (2 Thess. 3:15) set the
tone for this grievous work.
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• Although exclusion also punishes the man, woman or youth, it does
so in such a way that, by forewarning him of his future
condemnation, it may call him back to Covenant salvation.
3) Discipline is also designed by our Lord to avoid profaning our

communion with the Lord which the Lord’s Supper symbolizes
(1 Cor. 11:27).
• We shall never be able to keep the Assembly in perfect purity since

we are but fallible men.
• Our inability to achieve perfection in this matter, however, is no

excuse for giving up the attempt.
• We must maintain the purity of the glorified Savior’s Assembly to

the full extent of our knowledge and power.
• This is all the more evident once we recognize that false doctrine
and bad conduct are infectious.

• If these are tolerated in the Assembly all members will receive hurt.
(1 Cor. 5 ‘a little leaven leavens the whole lump’)
• On the other hand, if Assembly discipline is exercised in punishing of

sin according to the pure Word of God, and if Christ Jesus is
acknowledged as the only Head of the Assembly, we will experience
the sanctification of the Lord, fellowship with one another and
communion with our Blessed Savior.
4) Assembly Discipline also displays the integrity and honor of Jesus and
His Written Word.
• This is done as the Assembly is exhibiting fidelity to His principles (2

Cor. 2:9, 17).
• By Obedience to the Word, we confirm that God’s Word is true.

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• The Assembly which refuses to exercise discipline can neither
command the world’s respect nor the confidence of its own
members.
• If we reject Assembly discipline we reject a portion of the Word of

God and question the validity of the whole.
5) A fifth purpose for discipline is to deter others from sin (cf. 1 Tim.
5:20).
• By the faithful practice of discipline, rebellious self-indulgence is

repressed and virtue nourished.
6) Last but not least, it is to prevent giving cause for God to set himself
against any Assembly (Rev. 2:14-25) due to carelessness.
d. Different Modes of Discipline . . .
1) The modes or types of Assembly discipline vary from the mild to the
severe.
2) Discipline is a form of training and instruction in the holiness of God

and has our full redemption as its goal.
3) The following are biblical methods (modes) of discipline:
i) Admonition --either private or public (Romans 15:14; Col. 3:16; 1

Thess. 5:14; 2 Thess. 3:14, 15; Tit 3:10, 11).
• The dictionary defines ‘admonish’ as ‘to put (one) in mind to do

a duty; to charge authoritatively, to exhort, to urge (always with
an implied reference to the danger or penalty of failure). ’
• The Scripture itself is a form of admonition (1 Cor. 10:11).
• Fellow members ought to admonish and encourage one another,

for example, to do the work of personal evangelism (witnessing
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from house to house) and to attend all the meetings of the
Assembly (Heb 10:24-25). Witnessing is where ‘sheep beget
sheep, and pastors shepherd sheep. ’
ii) Reprove, rebuke, convince, convict (Matt. 18:15; Eph. 5:11; 1

Tim. 5:20; 2 Tim. 4:2; Tit 1:9, 13, 2:15).
• The Greek word ‘elegcw’ (elegcho), which is used in the passages

just cited, is a rich word which means ‘. . . to rebuke another
with such effectual wielding of the victorious arms of the truth,
as to bring him, if not always to a confession, yet at least to a
conviction, of his sin . . . ’ (R. C. Trench, Synonyms of the New
Testament, p. 12).
• This word is also used of the Holy Spirit‘s work in (John 16:8),
and is found on the lips of the enthroned Christ in (Rev. 3:19),
where he says: “As many as I love, I rebuke and chasten: be
zealous therefore, and repent.”
• Thus, proper rebuke is an act of love.

• The proper guide in such matters is the Word of God which we
are told is “profitable . . . for reproof” (2 Tim. 3:16).
• It is important that all of us practice loving admonition and

rebuke in our relationships one with another.
• Many have been prevented from more serious misbehavior or

error by the gentle rebuke of a brother or sister in Christ -
especially those who are close and personal friends.
• If each of us would conscientiously apply admonition and

rebuke, there would be less need for exclusion from the body.
• Knowing this, the faithful member is eager to help turn sinners

to repentance before exclusion becomes necessary.
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iii) Furthermore, members will help one another “grow up into Him
in all things” if they will obey the apostle’s admonition to be
“speaking the truth in love” (Eph. 4:15).
• As each member gives thought to his or her responsibility here,

let it always be remembered that the only proper source of
admonitions and rebukes is the Word of God.
• This does not mean that we must always quote Scripture to one
another, but it certainly does mean that the substance of all
admonitions and rebukes must be soundly and clearly scriptural.
• We are not to offer one another human ideas (psychological

solutions); but rather, are to speak with the authority of “Thus
saith the Lord.”
• This should be done in humility, remembering that we ourselves

are nothing but sinners saved by grace.
• Furthermore, repentance and faith constitute the way of

salvation for all believers; thus we attempt to lead the wayward
sinner on the same path which we ourselves must tread.
• We do not stand over them as superiors, but beside them as

brothers and sisters (Gal. 6:1-3; 2 Thess. 3:15).
iv) Exclusion . . .
• The descriptions given by our Lord Jesus and the Apostle Paul
define this final form of discipline:
• “. . . if he neglect to hear the Assembly, let him (or her) be unto

thee as an heathen man and a publican” (Matt. 18:17);
• (1 Cor. 5:11, 13) “but now I have written unto you not to keep
company, if any man that is called a brother (or a sister) be a
fornicator (adulterer), or covetous, or an idolater, or a railer, or a
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drunkard, or an extortioner; with such an one no not to eat . . .
Therefore put away from among yourselves that wicked person”
e. Thus this most severe of the forms of discipline excludes the offender
from the Lord’s Assembly and from all the privileges of membership, hope
of the Covenant promises.
• The one who is put out of the Lord’s body is assured of the judgment of
God’s Wrath at the judgment seat of Christ to give an account to Him for
all things done in the body.
• However, while the person must certainly be excluded from

membership in the body, and from the Lord’s Supper, he or she is not
excluded from attendance to hear the Word preached and taught, for
even non-believers are welcome to the public assemblies (1 Cor. 14:23-
25).
• That this form of discipline is unpleasant and a cause for mourning

(1 Cor. 5:2) none would doubt.

• Nevertheless, this practice is sanctioned by our Lord in the New
Covenant Scriptures (Matt. 18:18-19).
f. Paul claims this sanction when he writes concerning the Corinthian

situation that the man is to be ‘delivered to satan’ (i.e., put back into the
world which is satan’s domain), “in the name of our Lord Christ Jesus“and
“with the power of our Lord Christ Jesus” (1 Cor. 5:4).
• Paul states clearly and decisively that our Lord Jesus Himself is the
authority behind true exclusion from the New Covenant relationship.
g. It is not to be thought that exclusion is irreversible, for the person who

repents of sin and seeks God’s cleansing and pardon is to be welcomed
back into the fellowship of the Assembly (2 Cor. 2:6-8).
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• Indeed, it is the responsibility of God’s people to continue to pray for
any persons thus removed from fellowship that God will bring them to
true repentance.
• Not just to confession of sin, but to repentance, which is a change of

mind or heart that is evidenced by a change of direction and actions.
• On the other hand, so long as they remain unrepentant they remain

excluded from membership in the body.
4. For more on this subject, see discussion under the heading of “the
Functioning Body”
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XII. THE FUNCTIONING BODY
A. The One Body (1 Corinthians 12): Paul, in this passage uses the analogy of
the human body to set forth some important truths concerning our
relationship in the Lord’s body.
1. The principle factor, around which all of this is built, is that of the necessity
of unity in the body for there to be functional order.
a. So Paul shows, by the use of the human body as an analogy that one of
the most important characteristic of a healthy body is that every part
performs its function for the good of the whole -- not for its own glory.
• If the members of the physical body are not working in unity, then there
will be a chaotic existence at best.
• So the importance of unity is emphasized in this chapter.
b. This concept of unity clearly distinguishes the Lord’s assemblies, as living

organisms not organizations.
2. However, that first characteristic of body unity is tied together with a

second, which is, that though the body is unified it does not have uniformity
-- all the parts of the body are not the same, and being joined to the one
does not make us all the same.
Chapter: XII. THE FUNCTIONING BODY

a. Like the physical body, so also within the local Assembly there is a variety,
and differing gifts and differing functions.
b. In verses 3-11, Paul spoke about how there are great diversities, in gifts
and in the work of the members, but they were all given by the Same
Spirit and all for the good of the body.
c. Then in verses 12-13, we read; “For as the body is one, and hath many
members, and all the members of that one body, being many, are one
body: so also is Christ. 13 For by one Spirit are we all baptized into one
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body, whether we be Jews or Gentiles, whether we be bond or free; and
have been all made to drink into one Spirit.”
d. In Verse 13, Paul gave us one of the most famous pictures of the unity of
the local Church ever written.
• Men have always been fascinated by the way in which the different
parts of a physical body cooperate.
e. A body consists of many parts but there is in it an essential unity in the

diversity of the Body.
3. The first characteristic of body having to do with unity, tied to the second
having to do with the body being unified without uniformity leads to a third
characteristic which is, that all the divers parts, are one entity.
a. For example if we drop something on our foot we do not say, “My foot
has a pain,” we say, “I --- am in pain.”
• There is an ‘I’ - a personality, an individual, an entity which gives unity to

the many and varying parts of the body.
• Although there are many members, Paul said it is still just one body, ----
But then he said; --- so also is Christ
b. By that he is saying that what the ‘I’ is to the physical body, Christ Jesus is
to the local independent ‘Assembly‘
• There is that individual, that entity that makes all the parts of the
physical body, become one body.
• So, it is that all the diverse parts of the Lord’s assembly body, find their
unity, In Christ.
• Christ is the entity, the individual, the “I” of the Spiritual body.
• What one does to the Church body, they do to Christ.
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• So, when Saul went forth persecuting the church, Christ could say, Saul,
Saul why persecutest thou me?
c. Drop your eyes down to 1 Cor. 12:27 where Paul says, “Now ye are the
body of Christ, and members in particular.”
• Please note that Paul didn’t say you are ‘a part’ of the so called mystical
body or the Universal body
• NO, NO, he said you (plural collectively) are ‘the body of Christ. ’
d. Beloved, there is a tremendous fundamental principle here.
• Christ Jesus is no longer in this world ‘in a physical body’.
• Therefore if He wants a task done --- He has chosen to find a person to

do it.
• If He wants His people taught, He has chosen to share the task with His
body members -- to teach them.
• If He wants a wandering sheep brought back into the fold, He finds

compassionate body members -- to do His work.
• If He wants His story told, He uses men to tell it.
e. Literally, we are the body of Christ, - He chose that we are to be His

hands, His feet, His eyes, His mouth piece - to do His work.
• This is what is meant when it says that we are made -- able ministers of
the New Covenant.
• We are the Feet to run His errands, -- we are the voice to speak His
words, and we are the hands to do His work.
• That is what a local assembly of people is, ‘the Body of Christ’ in that
community where God has put them.
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f. What kind of a ‘member’ of the ‘body’ would you be if you did not ‘serve
Christ,’ because you were busy serving ‘self?’
• What kind of member would you be if you refused to ‘work for the Lord’
at all?
• Or if you want only that part of ‘service’ that puts you up front where
you can be noticed and admired.
• Then whose ‘glory’ are you seeking?
• What would you look like if certain ‘members of your own body,’ refused
to do their part - if they refused to cooperate?
• If they refused to do anything except those things as might draw

attention to themselves?
4. Now, we have yet a forth characteristic of the human body to illustrate for
us, truth of the Spiritual body.
a. This one is found in verses 12-13, we read; “For as the body is one, and
has many members, and all the members of that one body, being many,
are one body: so also is Christ. 13 For by one Spirit are we all baptized into
one body, whether we be Jews or Gentiles, whether we be bond or free;
and have been all made to drink into one Spirit.”
b. In verse 12, keep in mind that Paul is using the analogy of a physical body
to teach truths about the Lord’s assembly bodies.
• He has shown us the essential unity of the Body.
• He has shown us that this unity is without uniformity, because there is a

diversity of members.
• He has shown that the Physical body has many members but they all
together make up one body or one living organism.
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c. But he also shows us that in a living organism there are no useless
members and that all the members need to be joined together to be a
living organism.
• He teaches here that Christ made this body life possible - for all,
whether they be Jew or Gentile, bond or free.
• That we are all united together, by the Spirit into a unified living
organism.
d. God’s design -- then -- is that we not live to ourselves;
• Trying to live independent of the body produces selfishness, stagnation,

sterility
• Such living is in complete contradiction to the life that Paul’s elaborate

allegory sets forth.
e. It is God’s design that the Local Assembly be a loving environment in

which His children are nurtured, and disciple.
• The most important lesson of our spiritual education is to learn to think

and to act unselfishly as part of the Body.
• This means we must put off the selfish tendency we have as a separate
individuals.

f. It is with this in mind that Paul speaks in verse 14, where he states; For
the body is not one member but many.
• So, although the body is one, it has many members, yet all those
members are by design, different.
g. Some are less beautiful or feebler than others, but none are unnecessary.
Paul spoke about this in 1 Cor. 12:22-23, lets read this; “Nay, much more
those members of the body, which seem to be more feeble, are
necessary:23 And those members of the body, which we think to be less
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honorable, upon these we bestow more abundant honor; and our
uncomely parts have more abundant comeliness.”
1) First Paul spoke about those parts of the body that are feeble.
(a) The word feeble -- means without strength.
(b) But Paul states that just because it is without strength does not
mean it is not part of the body, or necessary to the Body.
2) Next, Paul spoke of parts less honorable -- like say the finger is not as
honorable as the whole hand.
(c) If you had to make a choice between losing one of the two
members -- you would choose the finger over the hand.
3) Then he spoke of the uncomely parts of the body.
(d) There are parts that are not as beautiful as other parts.
(e) What about the liver -- is it beautiful -- you would not want it
hanging on the outside for everyone to look at.
(f) What about the heart ---- same thing
h. But, because they are not beautiful, does it mean that they are not
important? Of course not! Try getting along without them
• This is all part of the design of the organism; - every part is important.
5. Paul said in verse 24; that; “God has tempered the body together”
a. So, these individual parts or members -- have been welded together to

make up a body or an assembly.
• The assembly could not function without them.
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• And any member of the body for whom Christ died must not be treated
with -- haughty indifference.
b. The beauty, usefulness, and purpose of the human body are in its
diversity.
• For example, a person may have; let’s say, beautiful hands, but if that
hand becomes severed from the body for very long it becomes
repulsive -- the beauty is lost.
• It becomes dead and useless - detached, broken off, lost, cast aside,
rejected; yea, worse: decaying, corrupting, putrefying.
• But a complete, living healthy body, with all its parts functioning
smoothly together, has beauty and usefulness.
6. When all the body members are perfectly coordinated in grace and when
there is harmony of movement there is great attractiveness, and obvious
power and indispensable usefulness.
a. This can only happen as all the members remain in subjection to the one
Head - Christ Jesus.
• This is God’s design for each Local Assembly.
• The Local Assembly body is the vehicle that God has designed for our
maturity and for our service.

• Therefore the body is the vehicle, the means or the method that God
uses to prepare us for Kingdom life.
7. Why is it so hard for believers today to realize this great truth -- that -- No
single member can be a body by themselves:
a. It does not matter how accomplished, how skilled or how wise the hand
may become, it is not a body of itself.
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b. That is Paul’s point there in verse 21, where he said; “And the eye cannot
say unto the hand, I have no need of thee; nor again the head to the feet, I
have no need of you” .
c. Beloved, none -- of us can stand alone.
• We may, by unavoidable force of circumstances, be confined to lonely

isolation, like Paul shut up in prison.
• But we are still part of the Body
d. We must, like Paul, think and live and move and breathe as part of the
Body.
8. So in, Paul presses home the point that there should be no schism (division)
in the Body.
• Read 1 Cor. 12:25-26, “That there should be no schism in the body; but
that the members should have the same care one for another. And
whether one member suffer, all the members suffer with it or one
member be honored, all the members rejoice with it” .
9. Life itself teaches us that division in the body creates chaos and pain for the
body.
• Also we know from experience that the loss of one member, even a
small toe, can seriously affect the balance of the whole.
10. It is for this reason that Paul went right on in his words with the
exhortations found in 1 Corinthians 13:
• He said in 1 Cor. 13:4, that “LOVE suffers long” .
• Then in verse 5, he said that “LOVE thinks no evil” .
• What about verse 7, “LOVE bears all things, hopes all things” .
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• Oh yes, back in 1 Cor. 13:6, we read; “LOVE keeps no score of wrong,
does not gloat over other men’s sins, but delights in truth”
11. It is important that we recognize that these thoughts are a continuation of

what we see about body life in Chapter 12.
12. Isn’t it amazing how easily and quickly our spiritual perceptions can get
out of line!
a. For example, are not our prayers frequent and fervent for the
fellowshipping body members? And well they should be!
• And we feel one in spirit with those in fellowship with us.
b. But how often do we make mention in prayer of others who are body
members who have fallen off the right path.
• How often do we come along side to help?
• Most often we only speak of them to find fault?
13. Dare we ask? Is this the attitude set forth by Paul in these words that we
have been reading?
• Or was this attitude of our Lord and Savior?
B. Lesson 2 on the Functioning Body -- Dealing with Division

1. In Psalm 133:1, the Psalmist exclaimed, “How good and how pleasant it is
when brethren dwell together in unity!”
2. In the 12th chapter of I Corinthians we noted that this whole analogy of the
body is built around UNITY.
3. One of the marvels of the functioning body is this unity in diversity,
4. There are many members, but all under the direction of one head.
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a. And so, when love, peace, and harmony prevail in the Lord’s assembly, it
is one of the most beautiful experiences of life.
• It seems -- that the Psalmist knew that harmony in relationships

especially ‘among brethren’ is one of life’s greatest rewards.
b. But unity is important not simply because it is fulfilling and satisfying to

us.
c. But it is important because it brings us together to accomplish what we

could not do alone.
• We as the Lord’s assembly have been given a very serious commission

to carry out.
d. We cannot carry this out as we should if there is division among us.
e. Another reason why unity is also important is because it rates high on

God’s agenda.
• It gives us serious pause when we read in Proverbs 6:16-19; that there

are six things that the Lord hates, in fact seven that are an abomination
to Him.
• The final item on this list of things abominable to the Lord is when
someone “stirs up dissension among brethren” (Prov. 6:19)
f. Also in John 17, we should consider the Lord’s prayer on behalf of His
disciples and all those who would follow.
• It should not surprise us that our Lord felt compelled to pray for His
disciples in John 17:11, that they may be one, as we are one.
g. In verse 21, He also prayed for all of us, “that all of them may be one ; as
thou, Father, art in me, and I in thee, that they also may be one in us: that
the world may believe that you have sent Me.”
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• Only as we submit to Christ as Head, is this oneness possible.
• Jesus prayed that by our oneness, -- by our unity; -- we would show the
world that Jesus was sent by the Father.
h. So, as members of the Lord’s assemblies we are living proof that Christ is
the son of God when oneness prevails among us.
• So, this Oneness or unity must be a major item on our agenda.
• If we are to be an accurate reflection of Him to our world, then we must

dwell in unity.
5. One would expect that the Assemblies of the Lord Jesus would display
unity.
a. After all, the Assembly is a people -- built on one foundation.
• In 1 Cor. 3:11; we are told; For other foundation can no man lay than
that is laid, which is Jesus Christ.
b. Also the Assembly should be in unity because it is made up of people who

share the same faith!
• In Phil. 1:27, we read; “Only let your conversation be as it becomes the

gospel of Christ: that whether I come and see you, or else be absent, I
may hear of your affairs, that you all stand fast in one spirit, with one

mind striving together for the faith of the gospel”
• So, as body members we are to be of one mind -- striving together for

the faith of the gospel.
c. Then in Eph. 1:22-23, we read; “and has put all things under his feet, and
gave him to be the head over all things to the church, 23 Which is his body,
the fullness of him that fills all in all.”
• So, all the members of the local Assembly can be unified, because we
have the same Head over us and that is Christ Jesus. 1
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d. In Eph. 4:1-6; I therefore, the prisoner of the Lord beseech you that you all
walk worthy of the vocation wherewith you are called 2 With all lowliness
and meekness with long suffering, forbearing one another in love; 3
Endeavoring to keep the unity of the Spirit in the bond of peace. 4 There is
one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism, 6 One God and Father of all, who is
above all and through all, and in you all.
• Here we are told that we All have - the same hope, the same Lord, the
same faith, the same baptism and the same God and Father
• These are things that unify us, but we must all -- endeavor to keep this
unity of ‘the Spirit’ -- We must work to keep unity.
e. And so, in the Local Assembly we should expect unity.
6. Yet, in spite of all this oneness, -- division does exist.
7. HOW ARE WE TO DEAL WITH DIVISION AMONG US;
a. The fact that divisions existed in the Corinthian assembly is apparent to

anyone reading the books addressed to them.
• That this was a matter of great concern is also evident from the contents
of the book and the spirit in which it was written.
b. 1 Cor. 1:10; Paul pleads with the members of the local assembly with
these words “Now I beseech you, brethren, by the name of our Lord Jesus
Christ, that you all speak the same thing, and that there be no divisions
among you; but that you all be perfectly joined together in the same mind
and in the same judgment.”
• Also let’s read 1 Cor. 3:1-7; “but I, brethren, could not address you as
spiritual men, but as men of the flesh, as babes in Christ. 2 I fed you with
milk, not solid food; for you were not ready for it; and even yet you are
not ready, 3 for you are still of the flesh. For while there is jealousy and
strife among you, are you not of the flesh, and behaving like ordinary
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men? 4 For when one says “I belong to Paul” and another, “I belong to
Apollos,” are you not merely men? 5 What then is Apollos? What is Paul?
Servants through whom you believed, as the Lord assigned to each. 6 I
planted, Apollos watered, but God gave the growth. 7 So neither he who
plants nor he who waters is anything, but only God who gives the growth
• 1 Cor. 11:18 For first of all, when ye come together in the church, I hear
that there be divisions among you; and I partly believe it.
c. From these passages, it is evident that Paul had heard of division among
these members.
• Some were proclaiming themselves followers of Paul, still others of

Apollos, some of Cephas (Peter),
• Then as if the Lord were to be equated with these human servants of His
-- some were calling themselves followers of Christ.
d. Paul was very concerned about this issue and -- deals with it several
times in the book
• He knew that divisions in the assembly would hinder the assembly from
fulfilling its God-intended purpose.
e. Paul’s concern is seen in that he writes concerning the communion of the

body, in ch. 10 and 11 and then as he writes concerning the functioning

body in ch. 12 --- which we studied in the previous lesson.
8. In 1 Cor. 12:25, the Apostle Paul -- speaking to the Corinthian assembly --

stated “that there should be no schism in the body’
a. The word ‘that’ in this verse is a conjunction of purpose, and it therefore

means “in order that.”
• In other words, all that Paul has taught previously is for the purpose
“that ---- there should be no schism in the body’.
b. But beloved, There will be division at times!!! 1

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• So, Paul tells us what the antidote for such schism or division is.
• In that very verse he says: “but that the members should have the same
care one for another.”
c. So the way to resolve division is for every member to have the same care
for EVERY other body member -- not just some.
• Now, he said this, just after he makes it clear that there are members
that naturally receive more attention in a physical body
• These are listed as those -- that the weak, the less honorable, and the
members that are not comely.
• And it should also -- be so -- in the Assembly of Believing ones.
d. So, he is not advocating getting rid of those who are weak, or lacking --
so that we can have unity.
e. Rather, he is showing that our goal is to strengthen each other.
• To get involved, in lifting up the weak, in helping those who are off the
right path to get back on, so that we all together might share in
God’s great kingdom purpose.
f. In that phrase where Paul said, there should be no schism in the body --
the word “schism” comes from the Greek word scisma which speaks of “a
tear in a garment or a crack in a stone.”
• We may illustrate the meaning of this word - by saying that if the thumb
of the hand refused to agree with the other fingers in grasping a pen
we’d have an analogy of what Paul calls ‘A schism’.
• You see, it doesn’t mean that the thumb or the fingers are not in vital
union with the head.
• However, it does mean that it is not obedient to the head.
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g. In the same way the Assembly is made up of many members.
• These members are individuals with separate wills and minds - capable
of obeying Him or of refusing to obey.
• If they choose the path of disobedience, -- they are in need of being

ministered too, by those that are spiritual in the body.
9. A member, who chooses a path of disobedience, is out of step with the

body, and not in subjection to the head.
a. But also, a member that is critical and refuses to serve their brethren in
the hour of their need, is just as out of step with the body and not in
subjection to the head.
b. Paul’s point in the analogy of 1 Cor. 12 is that the members of the

physical body would naturally reach out to the one in need.
c. So Paul uses this truth to teach that the way to avoid such schism in the
assembly is for the members to help every other member.
• God has given every member gifts that enables them to minister to the
weaknesses or wounds of the other members.
• So, the unity of the body does not come through cutting off, it comes
through serving, helping, encouraging.

d. In Verse 24, Paul taught that God has tempered the body together.
10. This passage reveals that there are members who are as - distinctly
different - as - the eye is to the hand, or the head is to the feet.
• There always have been differences and there always will be.
• But he also stressed that God placed these differing members there.
• And though - they are different, they are - all necessary for the function
of the body and the fulfillment of its purpose. 1
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• Differences don’t make division among us.
• Wrong attitudes and dispositions toward one another make division.
11. Paul goes on to teach that the care of the members of the body for each
other ought to be impartial: “that the members should have the same care
one for another” (1 Cor. 12:25).
a. A better translation would be, “that the members may care in the same
manner one toward another.”
• The first words we want to note here are to “care in the same manner
one toward another.”
b. Paul shows from the context that although the members are different,
they are equal and important -- in the sight of God.
• Peter, when he visited Cornelius stated as recorded in Acts 10:34, that --

- “God is no respecter of persons” .
• God cares for us without respect of persons.
c. Paul indicated, however, that believers are beset by this sin of favoritism
toward certain fellow believers.
d. Paul, when speaking about having no division among us was not talking
about ignoring false doctrine or ignoring immoral issues.
• He was talking about not being divided over who we serve or fellowship
and who we do not serve and fellowship.
e. James, put it in these words, in James 2:9; “If ye have respect of persons
(favor certain individuals), ye commit sin.”
f. That’s how factions are formed.
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• God’s people begin to gather around ‘a strong personality’ or around
those they like, or those that make them feel good and they follow them
instead of following the head of the Body, Christ Jesus.
g. The truth, as set forth, is that, the individual members are different,
however, this difference has to do with -- ‘difference of kind,’ not a
difference of value.
h. It is also illustrated that though these difference of kind, do exist, they

exist --for the functional unity and harmony of the whole body, not as
points -- of division, or contention
12. All of this, is given to illustrate that The ‘body’ protects and cares for all
its body parts . . . Especially for those that are -- the weak, the less
honorable, and the members that are not comely
a. Paul speaks of this as a given fact - something to be expected.
• Paul put it in these words that we find in 1 Cor. 12:23-26 And those
members of the body which we think to be less honorable, upon these
we bestow more abundant honor; and our uncomely parts have more
abundant comeliness. 24 For our comely parts have no need: but God
has tempered the body together, having given more abundant honor to
that part which lacked:25 That there should be no schism in the body;
but that the members should have the same care one for another. And
whether one member suffer, all the members suffer with it; or one

member be honored, all the members rejoice with it.
b. Paul is saying that God made each member of the Assembly.
c. Whether weak or strong, presentable or less presentable, honorable or

less honorable --- they are all members of the body.
1) With that understanding, then we are to respect each other and to

be thankful for the God given ability and necessity of each member.
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2) God didn’t make the body members all equal - in the sense - that
they have the same ability.
(a) However, He gave to each one those characteristics that would

best fit them to serve ‘the body’ as a whole and to carry out the
purpose of the Body.
(b) Therefore -- each member, according to God’s design, adds to the

ability of the Body to function according to divine order.
3) The eye is not to favor the hand and then to treat the foot with
disdain.
(c) Each member must recognize its particular function in the body
and serve all the other members without favoritism.
(d) We don’t look up to our favorite members and down on others.
(e) Nor do we look down on those that don’t do as we think they

should
4) We look up unto the Lord and esteem all others better than
ourselves!
(f) This is what Paul tells us in Phil. 2:1-7; If there be therefore any
consolation in Christ, if any comfort of love, if any fellowship of the
Spirit, if any bowels and mercies, 2 Fulfill ye my joy, that ye be like-
minded, having the same love, being of one accord, of one mind. 3
Let nothing be done through strife or vainglory; but in lowliness of
mind let each esteem other better than themselves. 4 Look not every
man on his own things, but every man also on the things of others. 5
Let this mind be in you, which was also in Christ Jesus:6 Who, being
in the form of God, thought it not robbery to be equal with God:7 But
made himself of no reputation, and took upon him the form of a
servant, and was made in the likeness of men:
d. Here, Paul spoke of the need to be of one accord, of one mind.
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e. How is this possible?
• Only as we let nothing be done through strife or for selfish glory.
• Only as we humbly, esteem others better than ourselves.
• Only as we look not on our things, or what we want, but look to the
good of all, to the good of others before ourselves.
f. Each one who has their eyes fixed upon their own wants and importance -
-- will overlook his brother or sisters needs.
• So we need to remember that God made us and He placed us as body

members.
13. Moving on, another thing that will aid in keeping us from showing
favoritism, and being prejudice is that we must not think more highly of
ourselves than we ought.
a. Romans 12:3 For I say, through the grace given unto me, to every man
that is among you, not to think of himself more highly than he ought to
think; but to think soberly, according as God has dealt to every man the
measure of faith.
• If our view of ourselves is inflated then we will think less of others.
• If we get the idea that God’s special and exclusive favor rests upon us,

over others in the Assembly -- such an attitude is bound to produce a
schism in the body.
b. This is a very important issue because how we esteem ourselves is going

to affect how we interact on every level of life.
1) First it will affect how we interact with Jesus Himself who is the Head
of the body.
(a) The first thing that the Lord listed in Prov. 6:19 of things that are --
an abomination to Him is ---- ‘a proud look’ 1
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(b) Pride -- keeps men from approaching God in the right spirit
(c) So, a misconception of our ‘position’ and privileges in the body will
create a schism between us & Christ.
2) The second relationship that will be affected by our inflated ego is

that relationship between ourselves and other body members.
i) First, because we will not be willing to serve those that we believe

to be below us.
• Yet Jesus commanded us to be servants, not to seek to be

masters like the world does.
• In Luke 22:26, we read; “he that is greatest among you, let him
be as the younger, and he that is chief, as he that serves”
ii) Secondly, an inflated ego will keep us from having a proper

attitude & spirit towards all the body members.
• In other words, if we feel that our position is so important in the

body so that we look down on other members -- Are we not
being partial -- in the sense that James speaks against?
iii) For example, because I am the pastor, if I believe that my

position in the body is above others so that I will not dirty my
hands to do what I might consider as the menial tasks, -- thinking
that such tasks are for others of less importance -- am I not being
partial?
• Is not such thinking rooted in a -- respect of persons?
• Is it not rooted in a high esteem of self that makes us prejudice?
iv) James said all such is sin.
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3) And last - a - puffed up estimation of ourselves will affect the way
that we interact with the outside world.
i) If we think of ourselves as above those less fortunate sinners, then

we will not be affective witnesses.
• Paul stated in Phil. 3, that if any man had where in to boast, he

did more than all.
• Yet, --- He counted all these things that were gain to him
materially, as lose so that he might win Christ.
• He described this same attitude in 1 Cor. 9:22; To the weak

became I as weak, that I might gain the weak: I am made all
things to all men, that I might by all means save some.
ii) Paul was affective in his ministry of the gospel, because he was
not -- puffed up or arrogant.
• Rather he saw himself as a debtor to all men.
iii) We read in Romans 1:14-17; I am debtor both to the Greeks and

to the Barbarians; both to the wise and to the unwise. 15 So, as
much as in me is, I am ready to preach the gospel to you that are
at Rome also. 16 For I am not ashamed of the gospel of Christ: for
it is the power of God unto salvation to everyone that believes to

the Jew first, and also to the Greek. 17 For therein is the
righteousness of God revealed from faith to faith: as it is written,
the just shall live by faith.
• You see if we highly esteem ourselves it will affect our

interaction with others
• So, right thinking about ourselves is very important.
14. Now this is what that statement, “that the members should have the same
care one for another” found in 1 Cor. 12:25 -- is all about: 1
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• We are called in loving service to care for every other member.
• This whole passage deals with the service each member should render
to the others -- not just to some of them.
• It deals with how all the members of the body need one another’s help
if the whole body is to enjoy health and harmony.
15. None of this is possible unless we all build on the foundation of

submission to the head and to one another.
a. None of it is possible either, -- unless we have a heart to serve.
• No individual member exists merely -- to serve itself.
• Each member is placed in the body by God -- for the benefit of the other
members.
• For example, the eye is intended to see in order that the whole body
may have light & know where to go.
• The ear hears for the guidance and instruction of all the members.
• The foot walks and the hand works in order that the whole frame may
move where the head wishes and gain what the head wants.
b. It follows -- that if any single member refuses to render service then the
whole body suffers loss to some extent.
• Imagine a hand or a foot or any other organ, refusing to serve the body
and obey its head!
• Say, a foot refuses to move unless it has on an expensive shoe.
• It then - not only ceases to be of any use, but it is a hindrance to the

body.
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• Then it needs attention, and if it will not be helped and restored to
function with the body, it must be cut off.
• But to cut it off, without first trying to restore it would make the other
members as disobedient to the head as this member
c. Let me give you an example,
• A carpenter who had injured his thumb went to a surgeon and asked if
he could remedy the stiffened joint.
• They tried different kinds of things, including physical therapy.
• However, finding it’s restoration to be impossible, he said, “Then cut it

off, because it’s in the way and hinders my work”
d. What a radical, -- yet practical commentary on (John 15:2), “every branch

in me that bears not fruit he takes away.”
• This is true, but the cutting off only takes place after nurturing it, to try
to get it to bear fruit.
• A member that is not functioning with the body and will not submit to
the Edification of the body must be severed from the body.
16. Now, beloved, this matter of having the same care one for another
necessarily includes the need to edify one another.

17. For our edification to be affective, we must be in fellowship.
a. It is only as we maintain fellowship that we can carry out our duties as

body members.
b. Concerning the duties of each member, the Scripture gives one aim for
them all and that is the “edification of the body”
• In 1 Thess. 5:11, “edify one another”

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• In Eph. 4:16 Paul said, “from whom the whole body fitly joined together
and compacted by that which every joint supplies, according to the
effectual working in the measure of every part, makes increase of the
body unto the edifying of itself in love.”
• The scriptures also speak of the attitude and method for attaining this
increase of the body through edifying and that attitude and method is:
love.
• In Gal. 5:13, “by love serve one another”
18. So, brothers and sisters let us by Love edify one another and thereby
promote the spiritual growth of the members of the body.
19. This will happen as we understand the interdependence -- that Scripture

places on all the members in obedience to the Head,
20. In 1 Cor. 12:26, “whether one member suffer, all the members suffer with
it or one member be honored, all the members rejoice with it”
21. That is the way -- it is in our physical bodies:
• A toothache makes the whole body react in sympathy;
• When that ache stops, the whole body gives a sigh of relief.
22. Every member that sacrifices their own selfish desires for the sake of the
others will cause all to gain.
23. For example, if your hand blocks a blow to the eye, or your fingers remove
a thorn from the foot, all the members of your body rejoice in relief.
24. This is what Body fellowship is all about; sharing in the life of the body.
25. Let each one of us, if we are real living members of the body of Christ,
make the Apostle Paul’s aim, as recorded in: Phil. 3 12, our own aim; Paul
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said; “I follow after, if that I may apprehend that for which also I am
apprehended of Christ Jesus”
26. And what is it that we should be following after like Paul? It is that we
should be “members of his body, of his flesh, and of his bones” (Eph. 5:30).
27. And Members are so tempered together by God - so that - there should be
no schism -- in the body; but that the members should have the same care
one for another.
C. Lesson 3 - The Functioning Body -- Body discipline
1. Heb 12:6-11; For whom the Lord loves he chastens, and scourges every son
whom he receives. 7 If you endure chastening, God deals with you as with
sons; for what son is he whom the father chastens not? 8 But if you be
without chastisement, whereof all are partakers, then are you bastards and
not sons. 9 Furthermore we have had fathers of our flesh which corrected us
and we gave them reverence: shall we not much rather be in subjection unto
the Father of spirits and live? 10 For they verily for a few days chastened us
after their own pleasure; but he for our profit, that we might be partakers of
his holiness. 11 Now no chastening for the present seems to be joyous, but
grievous: nevertheless afterward it yields the peaceable fruit of
righteousness unto them which are exercised thereby.
2. The Lord’s people sin -- we all do!

• Generally speaking this is evident, because we can see our sins and the
sins of others.
• When we see and recognize sin then it can be dealt with by the
provisions of Christ the High Priest of the House of God.
3. However often there is sin in our lives that is not evident.
• Yet, these things must be exposed for us to deal with them and get
right.
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• The Lord in love takes us through experiences, even trials of life that are
designed to expose what we are.
4. There is that old saying -- which says; Hot water does not make tea -- it only
brings out what is in the bag.
• This is also true in our lives. The Hot water of life, the trials and
difficulties we face -- brings out what is in us.
• When we go through trials, our responses to the situation shows what is

in our hearts.
• Generally we do not like what is exposed.
5. When sin is exposed in our life or the life of a brother or sister -- it does not
show that we are not saved or no longer in the game but it reveals -- that
there is a need for help.
6. How we respond to that need shows what is in our hearts.
• This is true both of the one in sin and of his or her fellow body members.
• How do we react when we are caught in sin? Do we repent?
• Also, as fellow body members, -- Do we reach out in love to help those

in their hour of need.
7. Remember how Jesus illustrated who is a neighbor and what it was to be

neighborly!
a. He told the story of the Good Samaritan.
• There are a lot like this Priest who as they journey see the needs of
others, but pass by on the others side,
• There are a lot like this Levite, who also see, and will at least take a look
-- but then just go on in their journey.
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b. But there are few like the Samaritan, who will be a neighbor, who will
come along side to restore the one wounded by sin.
c. Remember that Jesus said, there in Luke 10 at the end of this parable;
Luke 10:36 Which now of these three, do you think, was neighbor unto
him that fell among the thieves? 37 And he said, He that showed mercy on
him. Then said Jesus unto him, Go, and do thou likewise.
8. So, God’s children are to be like this Samaritan, in healing the wounded.
a. But few there be that will make the sacrifice to be a servant to their
brothers and sisters -- in the hour of their need!
• There are many who stand by and point out the faults of others, but
they fail to help.
• There are many who can point out how much one deserves the mess
they find themselves in!
b. But, few are those that realize that to be a disciple of Jesus is to minister
like Jesus -- to reach out and be a part of the solution.
9. Beloved, when sin is exposed it reveals areas of ministry.
10. I know that no one likes their sins to be exposed, but we should be
thankful that God still exposes sin.

• When our sin is exposed -- if -- we still recognize it as sin, then we know
that it is exposed by God and for our good.
• Only God will make these things become apparently wrong so that we
are repulsed by them and want them out of our life.
• Only God is willing to expose the things in our hearts that are hindering
our fellowship with Him.
• He does not expose our sin to trip us up, or get us cut off.
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• No, No - He does it so that we can repent and be restored.
• So we should be thankful when these things are exposed, because it

reveals that the Lord is still working with us.
11. Beloved, I am convinced that the Lord wants His Church body to both
recognize the sin in the life of a fellow members and to come along side to
help that one get right.
• I am also convinced that the Lord does not want His assembly to stand
back and criticize -- when they see the sin.
• He does not want them to be critical and exclude that person (under the
heading of keeping the body pure,) -- when there has been no genuine
loving effort to reconcile them.
12. Beloved, It is always easier to cut someone off for their sin than it is to
come along side and try to help win them back again.
• However, how can a Church body claim to be pure, if they do not have
enough love in their heart to sacrifice whatever it takes to win back
those who are gone astray.
13. Every member of the body is responsible for every other member of the
Body.
a. Paul taught the Roman assembly in Romans 12:5 So we, being many, are
one body in Christ, and every one members one of another.
• We belong to one another; therefore, we all have a responsible ministry

to ever other member.
b. The motive behind discipline is love -- we love one another.
c. The 1st goal in discipline is to win and edify the erring one.
d. A second goal is to keep the body pure and in unity.
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• Sin divides and destroys our fellowship and the free working of the Spirit
among us.
14. So, what is our responsibility, individually and collectively?
a. The Church does have a responsibility and has been given the authority to
be involved with the conduct of its members.
• To belong to the Lord’s Church requires adherence to the standards of

conduct required in the Scriptures.
b. As a result, we as disciples of Jesus are always under His training which is

administered in many ways.
c. The very Scriptures themselves are to be an instrument of training, -- of

discipline.
• In 2 Tim. 3:16-17, All scripture is given by inspiration of God, and is

profitable for doctrine, for reproof, for correction, for instruction in
righteousness:17 That the man of God may be perfect, thoroughly
furnished unto all good works.
• In other words, all the scriptures are profitable for our discipline, -- for
our training -- to bring us to maturity
d. This being true then the scriptures should be taught “with all authority”
according to Paul’s instructions in Titus 2:15.

e. Breaches of the Biblical standards of behavior -- require some form of
discipline resulting in guidance, and correction.
• Some discipline is administered in the form of teaching, and instructing,

- not just preaching but admonishing one another.
• We all experience this as the Lord teaches us through His Word.
f. However, sometimes God’s children do not listen and get caught up in

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• Then more sever forms of discipline are needed.
• Some of you have experienced and profited by that correction.
g. Thus, every believer needs to be disciplined (corrected, admonished,

rebuked, etc.) at one time or another.
h. Whatever kind of correction is given, it must always be done in a spirit of

love and with meekness.
• However there must also be a tenderness of consciences on the part of

the recipient for any of it to have an effect.
i. In our text in Heb 12:6 we are told that “whom the Lord loves, He
disciplines” .
j. Our Lord stated to His churches as recorded in Rev. 3:19; As many as I

love, I rebuke and chasten: be zealous therefore and repent.
• Keep in mind as you consider these verses, that Discipline is a form of

training and instruction in the holiness of God and has our full
redemption as its goal.
15. Let’s read again in our Text in Heb. 12:6-9; For whom the Lord loves he
chastens, and scourges every son whom he receives. 7 If you endure
chastening, God deals with you as with sons; for what son is he whom the
father chastens not? 8 But if you be without chastisement, whereof all are
partakers, then are you bastards and not sons. 9 Furthermore we have had
fathers of our flesh which corrected us and we gave them reverence: shall
we not much rather be in subjection unto the Father of spirits and live?
a. 1st let’s be clear about the meaning of the words Chasten and scourge
because God makes it clear that He will chasten and scourge ever son that
He loves and receives.
1) The word chasten means to train up a child, i.e., educate, or (by

implication) discipline in view of instructing or teaching.
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(a) Most think of that word only in the sense of punishment.
(b) This depreciates the significance of the word.
(c) The word actually means “child-training” or “instructing” .
(d) The idea of punishment is necessarily included in the word but it

especially emphasizes to the education of children.
(e) The same word translated chasten here - is translated instruction

in 2 Tim. 3:16 where we are told that the holy Scriptures are
‘profitable for instruction in righteousness’.
2) The second word, scourge means to flog (lit. or fig.).
(f) This word does carry the idea of the punishment, -- the rod.
b. Many of our trials or difficult situations in life come as Chastening for

disobedience.
c. So the chastening and scourging are needed and necessary and are
administered in Love.
• Now neither one of these sound to be pleasant to the flesh and that is
exactly what the scripture says about them.
d. However, God’s purpose in the chastening of His Covenant sons is

defined in Heb. 12:10 as being: “for our profit, that we may be partakers
of His holiness”
• Then in verse 14, he tells us that without this; “holiness, . . no man shall
see the Lord”
• Then in Heb. 12:11; we learn that God’s purpose in the chastening of His
Covenant sons is further defined as having to do with “. . . yielding the
peaceable fruit of righteousness unto them which are exercised thereby.
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e. Clearly, this passage teaches that the Lord is in the business of disciplining
His children.
• It also emphasis that this discipline is all because of love and that it is for
our ultimate good.
16. So, yes, God chastens and scourges His children.
a. That is why we are called Disciples or -- disciplined ones.
b. This does not mean, however, that members of the body may leave all
disciplining ‘to the Lord,’ thus forsaking their own responsibilities to one
another.
• We are members of His body and He gives us a responsible part in this

matter of body discipline.
c. We do not have the right to overlook clear violations of God’s moral or

ethical standards that violate the spiritual love and unity of body life.
• We will all be held responsible for the overall function of the body.
• There are many who stand by and point out the faults of others, but fail
to help.
• There are many who can point out how much one deserves the
consequences of the mess they find themselves in!
d. But beloved, If you Love God, you will manifest that love by loving His
people in the body.
e. And, you show that love by being a loving servant especially to Body
members in need.
• Paul speaking to the Galatian assembly stated, in Galatians 5:13 ¶ For,

brethren, you have been called unto liberty; only use not liberty for an
occasion to the flesh, but by love serve one another.
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17. Now, I want us to look together at several verse that teach the responsible
ministry of love that the members have one to another.
a. Turn to Romans 12:10-13; “be kindly affectioned one to another with

brotherly love; in honour preferring one another; 11 Not slothful in
business; fervent in spirit; serving the Lord; 12 Rejoicing in hope; patient in
tribulation; continuing instant in prayer; 13 Distributing to the necessity of
saints; given to hospitality.”
b. Paul is talking to those in the Lord’s assembly and instructing them about
their lives in relationship to others.
c. In Verse 10, he teaches us to be devoted to one another in love,

preferring one another. -- that is what true love does, -- beloved.
• True love sacrifices self -- for the good of others
• True love ministers to heal the wounded, to lift the fallen, and to
strengthen the weak.
d. In verse 13, he speaks of ‘distributing’ -- to the needs of the saints --

practicing hospitality.
• Hospitality doesn’t necessarily mean fixing a meal or having guests over.
• Hospitality has to do with being approachable and accessible by others.

e. Hospitality is a disposition of life that is open to receive & minister to
others.
• It is the desire to be there for others and to respond to their needs.
• This is an important part of body fellowship.
• How committed are you to that?
f. Remember these thoughts on hospitality followed his comments on

“contributing to the needs of the saints’ 2
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• At the root of the word distributing or contributing is the word
‘knononia’ also translated ‘fellowship‘
• This matter of sharing together as copartners is defined here as

distributing.
• It has to do with sacrificially given, sharing, doing for others like the
Good Samaritan.
• Do you do that? That is body life, body fellowship!
• Remember when Jesus said, “go and do likewise” he was saying that we
should be neighborly to our brethren by actively work to heal up the
wounds.
g. Paul said there in Romans 12:13 that - the heart of true affectionate,
preferring love is this matter of contributing to the needs of the saints
with a hospitable heart.
18. Paul again and again emphasized this matter in his writings.
a. Romans 12:14-16 “bless them which persecute you: bless and curse not.
15 Rejoice with them that do rejoice, and weep with them that weep. 16
Be of the same mind one toward another. Mind not high things, but
condescend to men of low estate. Be not wise in your own conceits.”
• Note: here the active involvement as humble servants in the lives of one
another.
• Our Lord has so tied us together, so that - what happens to others -- is

like it is happening to us personally.
• This illustrates to us that ‘knononia’ -- ‘fellowship‘ which has to do with

sharing together, by going with someone through something, and
sharing in it with them.
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b. Romans 14:19: “Let us therefore follow after the things which make for
peace, and things wherewith one may edify another.”
• What comes to your mind, when you read that?
• What does it mean to edify one another -- to do so in a way that makes

for peace?
• That word edify means to build up -- that is our work.
• That is the work of everybody member.
c. Romans 15:1-3; “We then that are strong ought to bear the infirmities of
the weak, and not to please ourselves. 2 Let every one of us please his
neighbor for his good to edification. 3 For even Christ pleased not himself;
but, as it is written, The reproaches of them that reproached thee fell on
me.”
• Do you see here the unselfish sacrifice of the body members.
• In that Christ pleased not himself -- should not we also give ourselves to
build up and bear up one another.
• These passages cry out a message of loving involvement.
d. 1 Cor. 12:25-27, “That there should be no schism in the body; but that the
members should have the same care one for another. 26 And whether one

member suffer, all the members suffer with it; or one member be honored,
all the members rejoice with it”
• Here in 1 Cor. Paul speaks of body life and body consciousness.
• He speaks of feeling with the body, having the same care one for
another.
• He speaks of being consciences living members one of another. -- caring,

sharing, preferring, edifying, lifting up one another.
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• This again illustrates to us that ‘knononia’ -- ‘fellowship’ that going with
someone through something, and sharing in it with them.
e. This is what we have been called too as body members.
• We have been called to the Fellowship (knononia) of His Son.
f. Beloved, being disciples of Jesus is not just learning about Jesus, -- it is

learning to minister to others like Jesus did.
• Col. 3:12-17; Put on therefore, as the elect of God, holy and beloved,
bowels of mercies, kindness, humbleness of mind, meekness, long-
suffering; 13 Forbearing one another, and forgiving one another, if any
man have a quarrel against any: even as Christ forgave you, so also do
you. 14 And above all these things put on charity, which is the bond of
perfectness. 15 And let the peace of God rule in your hearts, to the which
also you are called in one body; and be you thankful. 16 Let the word of
Christ dwell in you richly in all wisdom; teaching and admonishing one
another in psalms and hymns and spiritual songs, singing with grace in
your hearts to the Lord. 17 And whatsoever you do in word or deed, do
all in the name of the Lord Jesus, giving thanks to God and the Father by
him.
• In verse 13, those words, Forbearing one another, and forgiving one
another, if any man have a quarrel against any: even as Christ forgave
you, so also do you:-- tell us that there will be difficult times in our
relationship with one another.
• In verse 12, and 14, we are told what we must ‘put on’ if we are treat
our brothers and sisters as recorded in verse 13;
• We must put on bowels of mercies, kindness, humbleness of mind,

meekness, long-suffering along with Forbearance and forgiveness; but
most of all we must put on; charity, which is the bond of perfectness
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• When we have put on these things, then we can minister to one another
with the resources supplied by God.
• The resource to edify and admonish is found in verse 16 Let the word of
Christ dwell in you richly in all wisdom; teaching and admonishing one
another in psalms and hymns and spiritual songs, singing with grace in
your hearts to the Lord.
• We are to be actively teaching and admonishing one another.
• To what end? So that the peace will rule in our hearts and that together,
we might lift our voices in praise and thanks to God.
19. here is nothing that can be substituted for the whole Assembly
functioning according to God’s order.
a. In 1 Thes. 5:14-15, Paul admonished that Assembly to: “We admonish you
brethren to encourage the fainthearted, help the weak, be patient with
them all 15 See that none render evil for evil unto any man; but ever follow
that which is good, both among yourselves, and to all men.”
• As members of their local Assembly each was to accept responsibility for

the spiritual welfare of the others.
• Every member has the responsibility of all, to be patient with them all --
he said.

b. However, there will also always be special needs among the members
that must be met with special care.
• So we are to encourage the fainthearted, help the weak
c. But also, it is all to be done in a right spirit; don’t render evil unto any
man; but ever follow that which is good, both among yourselves, and to
all men.
20. The practice of discipline in the Assembly is a matter of love.

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a. When it is practiced right it will have good results
• It will not always win the erring brother and sisters
• But it will edify the body, deter sin in the lives of others.
• And maintain the purity of the Assembly
b. All sin brings alienation from God and from our brethren.
• All discipline (training) must aim at the higher goal of RECONCILIATION

and of FREEDOM within the Assembly.
c. In practice, the only place where Disciplinary Action will ever work
properly is in a body that loves one another.
• For discipline to be effective it needs good soil in which to take root.
• Discipline needs a climate of loving concern to foster its healthy growth.
• It needs a community where people not only know one another very
well, but where they TRUST, RESPECT, and LOVE one another enough to
level with each other, so that by speaking the truth in love they might all
grow up into Him who is the head.
D. Examples of functioning Bodies dealing with division and sin
1. I pray that no one conclude from this that I am speaking against discipline,
or even against the ultimate discipline in removing the rebellious from the
body.
a. However, I would ask, how putting someone out who is wounded, cleans
up the body, if there is still a critical spirit, or lazy indifference to the
wounded within the body?
b. There is a simple, common sense lesson that we must all learn.
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• It is a lesson in serving others, Jesus said He came to serve not to be
served.
• It is a lesson in humility, patience and faith among other things.
c. Another lesson we need to learn, Beloved, is that the assembly does not
exist in order to keep the Truth pure.
• The Truth as communicated from God cannot be anything but pure!
d. The assembly, however, -- does exist -- to help impure men and women
(with imperfect beliefs and impure ways) to move toward purity, even if
their progress is slow.
2. There is no point in an assembly existing if it does not understand and

confidently accept this duty.
a. If “perfect purity” (i.e., non-contamination) is all the members of the

Body desire, then the best course would be to disband the assembly
b. As long as assemblies are made up of people and as long as they add new
members -- there will be impurity.
• But beloved, even if you were to chop The Body into a hundred separate
pieces, and isolate each piece in an airtight container -- so that no one
could touch you or get near you - still you would have your impure self!

c. But in that isolated condition, how would you exercise yourself in the
love, the joy, and the fellowship of the body life which you once enjoyed.
3. Consider again Paul’s beautiful inspired allegory:
a. The One Body! “fearfully and wondrously made. . . .
b. We cry with the Psalmist as recorded in Psalm 139:14 “I will praise thee;
for I am fearfully and wonderfully made: marvelous are thy works; and
that my soul knows right well!”
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c. The Lord’s Local Church bodies, like the physical body, are not some kind
of sterile laboratory experiment, existing in a fragile regulated
environment, behind locked doors!
• The spiritual Local Church Bodies of Christ, like the fearful and wondrous
physical body, is much more akin to a hospital.
d. Like a hospital, with its Great Physician at its head, it is constantly

working even in its imperfection to heal its diseased members and to
strengthen its weak members.
• And so it must continue, until its work is finished and the One Body —
perfected at last as the general assembly of the first born — is glorified
with its Head for a joyful eternity.
4. The Letters of our Lord to His seven assemblies in Asia give us excellent
examples of how Body of Christ should function in dealing with other
churches and with dealing with division within.
• The letters to the angels of the seven assembly’s in Asia Minor are the
only messages sent personally by Christ to his assemblies.
• They are very important in molding the outlook of our assembly and
framing the philosophy, by which we function.
• These examples are given for churches of all ages, and are fundamental
in their application to present-day situations.
5. What fundamentals are set forth here and how do they apply to us today?
a. The first fundamental truth, we find illustrated for us in these letters to

the 7 churches is that each local visible assembly is treated as being
responsible for its own affairs only.
• Even when the Spirit comes to the decidedly lukewarm, almost lost
Laodicea, even then there is no call upon the other six assemblies to
interfere with this erring group.
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• Also, note that each of the seven assemblies was “in fellowship“ with
the other six, despite internal problems.
b. The Second fundamental truth we find illustrated by these 7 churches is

that each assembly has Christ as its head, and are therefore Christ’s
Domain.
• In Rev. 1:16; In his right hand he held seven stars, from his mouth issued
a sharp two-edged sword, and his face was like the sun shining in full
strength.
• Rev. 2:1; “To the angel of the church in Ephesus write: The words of him
who holds the seven stars in his right hand, who walks among the seven
golden lampstands.”
• Clearly, the assemblies are Christ‘s domain; and he has warned that no
man can pluck them out of his hand
• The Lord speaking concerning His sheep that make up His flock, His
assembly stated as recorded in John 10:27-28; My sheep hear my voice,
and I know them, and they follow me; 28 and I give them eternal life,
and they shall never perish, and no one shall snatch them out of my
hand.
• Even more to the point, each of the “seven stars” are in Christ‘s right
hand in spite of their apparent doctrinal and or functional errors.

c. The Third, fundamental truth, we find illustrated for us in these letters to
the 7 churches is that each assembly does not stop being Christ‘s
assembly as long as there are a few faithful in that assembly, looking to
Christ as their head.
d. The Fourth, fundamental truth, we find illustrated for us in these letters

to the 7 churches is that none of this is given as apologies for the sin in the
lives of the unfaithful!
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6. These examples are given as the worst possible position to which an
assembly might fall without losing fellowship with God.
7. In whatever area that the assemblies were going off the right path -- they
were being dealt with by the Lord, - but they were still the Lord’s.
• They were warned to give ear - to hear the words of the Lord.
8. Now with these fundamentals in mind, lets look at some examples given us
in scripture that illustrate these truths.
a. First, consider the special situation in Sardis: Rev. 3:1-6 ¶ “And to the
angel of the church in Sardis write: “The words of him who has the seven
spirits of God and the seven stars.” “I know your works; you have the name
of being alive, and you are dead. 2 Awake, and strengthen what remains
and is on the point of death, for I have not found your works perfect in the
sight of my God. 3 Remember then what you received and heard; keep
that, and repent. If you will not awake, I will come like a thief, and you will
not know at what hour I will come upon you. 4 Yet you have still a few
names in Sardis, people who have not soiled their garments; and they shall
walk with me in white, for they are worthy. 5 He who conquers shall be
clad thus in white garments, and I will not blot his name out of the book of
life; I will confess his name before my Father and before his angels. 6 He
who has an ear, let him hear what the Spirit says to the churches.”
1) Mark the words of the Lord, where He told this assembly -- “You have
a name that you live, but really you are dead. . . .”
(a) Men knew the reputation of the Sardian assembly.
2) But God, the possessor of the seven stars also knew their state.
(b) He said, ‘I have not found thy works perfect before God. ’
(c) Jesus watches and discerns their developments.
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(d) Then He warned them to: Be watchful, and strengthen those things
that remain, that are ready to die. . . . this was still possible because
he went on to say, that there were a few names even in Sardis which
have not defiled their garments. . . . They are worthy. . . .”
(e) “become watchful” is the exhortation of Jesus Christ who is not

only the Savior, but the head of the assemblies.
(f) Watch and pray through a dark and dangerous night, -- watch for
and be prepared to combat the “wolves” that attack the flock (John
10).
(g) “Strengthen those things that remain” -- Build up what is left.
3) Jesus said, “Thou hast a few names in Sardis” :
(a) The few names, or faithful remnant, -- let it be noted -- are still a
part of the assembly and they have not defiled their garments.
(b) How can this be, if they remain part of a defiled assembly?
(c) Many would claim that this minority would be ‘defiled by

association”
(d) However, that is not the judgment of the Lord, as long as that few,
are functioning according to due order, the Lord will fellowship with
the few that still hear His voice.

(e) As long as the few have judged that sin and are working to restore
those who have fallen away, then God works through them in His
precious body.
4) So, let the judgment of Christ stand sure; He said, “THEY ARE
WORTHY” - despite their “unsavory associations.”
(a) What right do we have to make any other judgment than what Our
Lord, the head of His assembly has made.
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(b) From this we learn that a faithful member in a functionally dead
assembly will not interfere with their individual acceptance by God.
5) But even then, in all of Revelation 2 and 3, Christ gives no hint of a

command to any one assembly to withdraw fellowship from any of the
others, not even Laodicea.
(a) The reason may be easily determined: The avowed basis of faith
and fellowship of each assembly was basically sound, despite
internal problems (which could not and should not be judged at a
distance).
(b) Christ himself firmly holds the prerogative to punish or cast out
erring assemblies -- not man.
6) Do we really believe that Christ rules today in His assemblies, that He

walks among the seven lampstands (Rev. 1:13)?
(a) If we do, then consider this: Christ warned the seven first century
assemblies of their possible removal due to apostasy (Rev. 2:5).
(b) They are not in existence today, because they did not continue to
heed the exhortations delivered through the Apostle John.
(c) It was not persecution that removed these light stands; it was their
failure to honor God.
(d) Can we not also have the same confidence today that Christ has
control of every situation, that Christ can handle such matters as he
did in the first century, without our imperfect meddling and second-
guessing in matters too difficult for us?
7) We must keep firmly in mind two rules, when dealing with matters of
passing judgment on the Lord’s people.
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(a) First, in matters of judgment concerning our sister churches we
must understand that they are the Lord’s and they stand and fall
before Him and according to His judgment, not according to ours.
(b) For our own part we will not venture to judge that any who holds --
the One Faith -- are dead or unworthy.
(c) As for wholesale condemnation of any of the Lord’s assemblies as

being ‘dead’, we would not venture so to judge even of those which
appear most negative.
(d) Let us also remember 1 John 2:19: “They went out from us, but
they were not of us; for if they had been of us, they would no doubt
have continued with us.”
(e) If they have gone astray -- and the Lord has removed His candle
stick from them, then the example given -- is that they will go out
from among us, not that we need withdraw from them.
(f) When our Lord gives his verdict concerning any assembly
undoubtedly there will be some dreadful consequences.
i) Secondly, concerning judgments of members in our own local

body, if any member continues in sin, after they have been
nurtured of the body members, then that local assembly must
make the judgment to cut them off from fellowship.

8) The ultimate object in this discipline is to restore the erring one ‘in
the spirit of meekness’.
(a) As secondary purpose in the discipline process, is for body

members to mature as disciples with the same mind as Christ, in
dealing with the weak and unruly ones in the body.
(b) It may perhaps be argued that when gangrene sets in, amputation
becomes an urgent necessity if life is to be saved.
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(c) Precisely! Gangrene (like cancer) is a condition in which the
damaged or faulty member is not willing to receive and use the
healing influences which all the rest of the body, via the blood
stream, tries to bring to bear.
(d) Instead it is an aggressive evil which, left to itself, will certainly

bring death.
9) If any member refuses the help which the assembly makes available
to them, then exclusion or amputation is the only course.
(a) On the other hand, to take off a toe because the nail is ingrown, or
to gouge out an eye because a splinter is in it, is plain folly.
(b) In such cases, the body puts up with the defects and takes what
action is advisable to restore normality to the defective member.
b. The letter to Thyatira is, if possible, even more pointed in setting forth
these fundamental truths that we are illustrating (Rev. 2:18-25).
1) Thyatira had a false prophetess Jezebel who had already been openly
admonished regarding her evil teaching (whatever it was):
‘I gave her space to repent of her fornication; and she repented not.’
(a) Included in the Lord’s rebuke of this assembly is the reproach:

‘Thou suffers that woman Jezebel to teach and to seduce my
servants. . . . ’
(b) Even so, Thyatira was not deemed unworthy of fellowship with the
Lord.
2) We do not find any requirement placed on the faithful to separate

themselves from those contaminated with Jezebel, rather the exact
opposite is explicitly laid upon them: ‘But unto you I say, and unto the
rest that are in Thyatira, as many as have not this doctrine, and which
have not known the depths of Satan, as they speak; I will put upon you
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none other burden. But that which ye have already, hold fast till I
come. ’
(c) They are encouraged to continue, to hold fast not to depart.
(d) Such words need no explaining, because they tell their own story.
c. Other letters to the Churches emphasize these same lessons.
1) For example the assemblies like Smyrna and Philadelphia incurred no

reproach from the Lord of any sort.
(a) Yet if they had a duty to judge their sister churches and cut off
those in err so that they could maintain a ‘pure fellowship‘ then
both Smyrna and Philadelphia were sadly at fault in that they had
not broken off all fellowship with Sardis, Thyatira, or Laodicea.
2) Asia was one of the most highly developed areas in the Roman
Empire, and these cities lay on its main arteries.
(a) These sister assemblies knew about the vexing problems existing
that each other faced.
(b) Yet in spite of the intercommunication among these churches

Smyrna and Philadelphia continued in uninterrupted fellowship with
assemblies which the Lord himself rebuked.

9. Diotrephes (3 John)
a. The Scriptures do present at least one picture of mass disfellowship, but it

is in a bad light, and instigated by an entirely undesirable character.
b. During the last generation of the first century, the “fellowship situation”
can best be described as chaotic.
c. Paul’s last writings are far from optimistic and this was also true of John’s
letters.
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1) John’s letters show an elderly apostle, the last of his generation,
contending against the practices of men who scarcely if at all deserve
the name “brother”
d. Such a man was Diotrephes - who is mentioned to represent a certain un-

Christ-like spirit within the assemblies.
1) Diotrephes was domineering, self-assertive, and arrogant.
2) Defying the loving authority of the aged John, he “cast out” of

fellowship (contrast John 6:37) those associating with the apostles, or,
for that matter, anyone of whom he disapproved.
3) Wherever the assembly was to which Diotrephes belonged, it

included as members both those who rejected these preacher
brethren, and those who welcomed them.
4) The conflict expressed is that: Gaius received the brethren;

Diotrephes refused to receive them.
e. Notice, that John - is not calling for this assembly to disfellowship any
individual, but rather is pleading for the acceptance of “the brethren” (v.
5).
10. Where there is intolerance and wherever we find conditions imposed

upon brethren, which Christ has not clearly set forth; and fellowship is cut
off on this accounts, there is a spirit there which is not of God.
11. It was no accident that we find Moses putting himself as a would-be

sacrifice on behalf of his blind and erring countrymen. (Exod. 32:30-33).
12. Neither is it to be thought unusual that Nehemiah and David and Daniel
and the other prophets showed no sign of dissociating themselves from
Israel, no matter how wayward their countrymen became. (And even when
Jeremiah ceased praying for his brethren, it was God’s decision and not his!
- Jer. 14:11.)
226
13. Beloved, please consider these words in the spirit that they are given.
2
2
7
XIII. THE HISTORICAL RECORD OF THE NEW TESTAMENT ASSEMBLY.
Baptist Assemblies seek to follow the pattern of our Lord’s Assemblies in the New
Covenant Scriptures. Most Baptist historians and preachers that follow the New
Covenant Scriptures believe this glorious truth, that Jesus Himself, and the
Apostles were the first New Covenant Assembly. It is one of the most glorious
claims ever made for any Assembly. Most Baptists believe that both the Bible and
history substantiate its truth.
Most of the Baptists history is traced through the writings of their enemies that
had set out to destroy them. There has not been found in written history an
unbroken chain of baptisms, or of Assemblies, that can lead us with absolute
certainty back to the time of Christ.
However, there is enough evidence in history and through scripture to

substantiate the claim. One of the proofs is in the fact that in every age from the
days of Christ upon the earth until the present time, the Lord’s Assemblies have
continued, however imperfectly, to exist. This is evident because there have been
Assemblies holding essential New Covenant principles such as those held by
Baptists today in every age.
In a book such as this we can give only a brief outline of the history of Baptists
and in doing so we will cover again briefly some of the points we have already
established in proceeding chapters.
A. The Beginning of the New Covenant Assembly.
1. The History of the Lord’s assembly began when Jesus established the first
assembly during His personal ministry here on the earth.
(b) This is one of the things which He definitely said He would do: “Upon
this rock I will build My Assembly;” (Matt. 16:18).
(c) Before Jesus left the earth, He stated that the work He had come to do
was finished (John 17:4; 19:30).
228
2. Assemblies like this first Assembly have continued to exist from that
present time.
a. Jesus promised that they would not cease to exist.
b. He said that “the gates of Hades shall not prevail against” his Assembly
(Matt. 16:18).
c. He said that it would be in the world to the end of the age (Matt. 28:20).
d. If the words of Jesus were true (and we know that they were), then there
have been New Covenant Assemblies in existence in every age since Jesus
spoke.
e. They will continue to be in the world until He comes again.
3. In the brief historical sketch to follow we will see how Jesus promise did not
fail.
Chapter: XIII. THE HISTORICAL RECORD OF THE NEW TESTAMENT ASSEMBLY.

B. New Covenant Assemblies Today.
1. Since New Covenant Assemblies, like those set up by our Lord, are in the
world today, how may they be identified?
2. New Covenant Assemblies must be based on these four truths.
a. They must have the right founder --Jesus.
b. They must have been founded in the right place -- in Palestine, where
Jesus lived.
c. They must have been founded at the right time -- during the earthly
ministry of Jesus.
d. They must be teaching the doctrines the Lord gave His Assembly in the
New Covenant Scriptures.
3. Any Assembly or group of Assemblies that cannot meet these conditions

can’t possibly be the Assemblies that the Lord established. 2
2
9
4. Can any Assembly meet such requirements?
5. Where did the various denominations begin?
6. The following table, showing the origin of some of the denominations, is

prepared from the statements of historians.
7. Similar facts could be given concerning every other denomination except

Baptists.
Denomination Founder Place Date
a. Roman Catholic Pope Leo Rome 440
• (Roman Catholicism was centuries in developing. Before Leo I, the popes

(bishops of Rome) had claimed for themselves a position of special
importance in the Assemblies. Leo, however, more clearly and
effectively than his predecessors, claimed that the pope was head of all
the Assemblies. Subsequent popes continued this claim, which is the
distinguishing mark of Romanism).
b. Lutheran Martin Luther Germany 1520
c. Episcopal King Henry VIII England 1534
d. Presbyterian John Calvin Switzerland 1536
e. Congregational R. Browne England 1581
f. Methodist John Wesley England 1740
g. Church of Christ Alexander Campbell U. S. A. 1827
h. Mormons Joseph Smith U. S. A. 1830
i. Christian Scientist Mary B. Eddy U. S. A. 1879
230
8. A study of this historical table will quickly reveal that it would be difficult
for any of these denominations to prove that its Assemblies are New
Covenant Assemblies established by the Lord while He was here.
9. Even if historical records are not considered, the doctrinal test is enough.
• For example, how can Assemblies that teach sprinkling for baptism or
sprinkling of babies, neither of which is found in the New Covenant
Scriptures, claim that they are true New Covenant Assemblies?
10. Does this mean that Jesus’ promise of perpetuity failed and that there are
no true New Covenant Assemblies in the world?
• Be careful, for if we say it failed we say that Jesus is a liar.
11. Baptists do not accept such a conclusion.
• Baptists believe that their Assemblies are New Covenant Assemblies

because of their doctrines, their organization, and their practices.
• While it is true that for some the historical link of Assemblies throughout
every age since the days of our Lord here on earth is not clear enough to
be conclusive, we believe that the doctrinal claim is all that is necessary -
-that authentication of a Baptist Assembly is its acceptance of the Old
and New Covenant Scripture as its sole and final authority.
• Many modern scholars say that Baptist history (speaking of groups

under the name ‘Baptist’ today) can only be traced back to the
Reformation period; but they also recognize that Baptist ‘principles’ do
reach back to Jesus.
• Indeed, Baptists have not always been known as Baptists throughout

history.
• There is a kinship between the Baptists of today and groups through the
ages who have held to the same basic New Covenant truth.
• The following quotations reveal their position:

2
3
1
a) John T. Christian (Baptist): “I have no question in my own mind that
there has been a historical succession of Baptists from the days of
Christ to the present time” (A History of the Baptists, pp. 5-6).
b) George W. McDaniel (Baptist): “Baptists are justly proud of their

parentage ---the New Covenant (Scriptures).
• “They have an ancient and Scriptural origin . . . There is no

personality this side of Jesus Christ who is a satisfactory
explanation of their origin” (The People Called Baptists).
c) Alexander Campbell (‘Disciples’ or ‘Church of Christ‘): “The Baptists

can trace their origin to Apostolic times and can produce unequivocal
testimony of their existence in every century down to the present time”
(Debate with Walker).
d) John C. Ridpath (Methodist): “I should not readily admit that there

was a Baptist Assembly as far back as A. D. 100, though without doubt
there were Baptists then, as all Christians were then Baptists” (quoted
from W. A. Jarrel, Baptist Assembly Perpetuity, p. 59).
• If all Christians were then Baptists, what kind of Assemblies did

they form? Baptist Assemblies, of course.
e) Ypeij and Dermount (Dutch Reformed Congregation): In 1819 the

king of the Netherlands appointed these men to write a history of the
Dutch Reformed Congregation, and to investigate the claims of the
Dutch Baptists that they could trace their history back to Christ. These
men wrote in their report: “We have now seen that the Baptists who
were formerly called Anabaptists, and. in later times Mennonites, were
the original Waldenses, and who have long in history. . . received the
honor of that origin. On this account the Baptists may be considered as
the only Christian community which has stood since the days of the
apostles, and as a Christian society which has preserved pure the
doctrines of the Gospel through all the ages” (quoted from Christian,
History, p. 95).
232
f) Mosheim (Lutheran): “The first century was a history of the Baptists.”
Cardinal Hosius (Roman Catholic): “If the truth of religion were to be
judged by the readiness and cheerfulness which a man of any sect
shows in suffering, then the opinions and persuasions of no sect can be
truer or surer than those of the Anabaptists; since there have been
none for these twelve hundred years past that have been more
grievously punished” (quoted from G. H. Orchard, A Concise History of
Foreign Baptists, p. 364).
i. Whether the historical relationship can be established or not, we can

certainly say that Baptist Assemblies of today are New Covenant
Assemblies in their doctrine, organization, and practice.
ii. It must be our purpose as Baptists to remain true to the New

Covenant in every way --the type of Assemblies Jesus wants and
needs in the world.

C. A Brief History of the Lord’s Assembly.
1. In apostolic days and for a period thereafter, the Assemblies remained

reasonably free from false teaching, although they constantly fought against
intrusions and deviations.
• The letters of the Apostle Paul are ample proof of that.
2. Before the end of the first century, however, satan began to sow evil seeds.
Curates here and there began teaching doctrines not true to “the faith
which was once delivered unto the saints.”
• Jewish legalism, observance of days, baptismal regeneration, salvation

by works or law, centralized church government, union of church and
state, and other heresies appeared.
• In the year 312 the Roman emperor Constantine took the first steps
toward governmental support for Christianity.
2
3
3
• Gradually, Church and state were united into a great politico-
ecclesiastical alliance.
3. This union finally culminated in the full development of Roman Catholicism

by about the end of the sixth century.
• With Catholicism in control the Dark Ages came.
• The period lasted until the Reformation.
4. The translation of the Scriptures into the language of the people, the
invention of printing, and the revolt of many religious leaders against the
Roman hierarchy then brought a new day in world history.
• During all this time of the rise and development of false doctrine and
practice in the assemblies, there were scattered through Europe, Asia,
and Africa, groups of dissenting assemblies which refused to
acknowledge the Roman pope and sought to follow the New Testament.
• Some early groups were the Montanists, Novatians, and Donatists.
• Later groups included the Petrobrusians, Waldensees, and Anabaptists.
• Catholic historians call most of these sects “anabaptists,” or ‘rebaptizers’

because they rejected the validity of Catholic baptism, ordinances and
even the validity of their assemblies.
• Catholics never used the word ‘anabaptist’ as the name of a church but
as the name of this groups PRACTICE of re-baptism.
• Those groups labeled anabaptists insisted that what their converts had
received at the hands of the Catholics was not baptism at all so their
practice was not one of re-baptizing!
• They were mercilessly persecuted throughout the centuries until after

the Reformation and some persecution against them has continued to
modern times.
234
5. Though these groups did not carry the name “baptist,” many of them did
hold various Baptist teachings, such as separation of church and state,
spiritual democracy, salvation by grace apart from sacraments, believers’
baptism, and immersion as the mode of baptism.
• Assemblies holding these truths cherished New Testament principles.
• They shared with Baptists the desire to follow the Lord’s will for His
Assemblies.
6. When the Reformation came, numerous new non-Catholic groups

appeared.
• To Protestants ‘church’ is CATHOLICISM and Catholicism had corrupted

itself!
• It became their duty to REFORM this corrupt organization.

• But in their struggles to bring about a ‘reformation’ within the Catholic
Church, they rejected the offer to IDENTIFY themselves with the
Christian Assemblies that ALREADY EXISTED around them that were not
a part of the Catholic system, or ever had been, but had existed
INDEPENDENT OF CATHOLICISM and has survived the persecutions of
the Dark Ages.
• But for Protestants, the Catholic Church was their ‘Mother Church’ and
while they were willing to rebel against injustice within their Church and
desired to bring about a REFORM, they had no desire to depart from
her, nor forsake her.
• When the leaders within the Catholic Church EXCOMMUNICATED these

rebels, instead of identifying with the other Christians’ of their day, they
SPIRITUALIZED the term ‘Catholic Church’ and made it an ‘INVISIBLE,
MYSTICAL, UNIVERSAL (catholic) CHURCH -made up of all true believers.
’
2
3
5
• This new theory and idea gave them the theological license to form as
many different ‘visible’ religious bodies (churches) as they wanted; each
claiming to be more ‘reformed’ than the other.
• Some emphasizing one doctrinal feature more than others.
• Some of them became the large Protestant denominations of today.
• They all rejected many of the heresies of the Roman Catholic

Congregation, but most of them retained some teachings that had no
foundation in the New Covenant Scriptures.
7. In the centuries since the Reformation other denominations have been

formed until there are now hundreds of separate denominational
organizations.
• In time other religious bodies (‘NOT PROTESTANTS’), were formed who

had no ties to Catholicism, the original Protestants, or the ancient
Christian Assemblies.
• These new religious communities founded mostly by American men and

women on American soil, years after Jesus founded His Assembly in the
land of Palestine, succeeded in adding confusion to an already confused
world by adopting terms, rites, etc. from any and all of the then existing
communities and then calling themselves ‘Christian Churches. ’
• Some of them have departed far from using the New Testament as their
only rule of faith and practice and have invented one of their own
designed to deceive.
8. In the Reformation period the people now called ‘Baptists’ by name also
appeared from hiding.
• As we have already stated, many historians believe that they had existed
under other names in the preceding centuries.
236
• Now they became known as ‘Baptists,’ and their history may be clearly
traced from that period.
9. Before this time their records were burned along with them whenever they
were found.
• In England, they began a slow but steady growth.
• Soon they began to appear in other lands.
• Here in America the first Baptist Assembly was established in Rhode

Island about 1738, and soon there were Assemblies in other colonies.
• They grew very rapidly during the Revolutionary period and the early
years of the new nation.
D. Baptist Past and Baptist Future.

1. Baptists have contributed many things to the world’s progress.
• Perhaps their greatest contribution is religious freedom.
• They have fought for it through the centuries, and its establishment in
America came largely through their influence and effort.
• They also inaugurated the modern mission movement. William Carey,

an English Baptist, was the first foreign missionary of the English-
speaking world.
• A Baptist layman in London started the first Sunday School Society for
Bible teaching, and the great Bible societies of England and America
have had strong Baptist support. Baptists have made many other
contributions to the progress of Christianity.
2. The Baptist past is glorious.
• As we remain true to our Lord, our future is assured.

2
3
7
• The Lord has promised that his Assemblies will be here until the “end of
the age.”
• Inspired by the unfailing devotion of our forebears and assured of

victory by the promises of God, let us as Baptists, in this day of religious
compromise and retreat, hold “fast the faith which was once delivered
unto the saints.”
• Let us, with renewed fervor, lift up the banner of Him who said, “and I, if
I be lifted up from the earth, will draw all men unto Me” (John 12:32).
238
DEFINITIONS
Faith:
Absolute Conviction that God is, and of the truth of the Word of God, that
produces Action.
The Absolute confidence in God and His Word, so that we base all of life’s choices
on thus Saith the Word.
Worship: The Spirit energized response to the truth about God.
Sanctification:
• Negative: Separation from the unclean, so that we are set apart from this
world system
• Positive: Separation through dedication to cleanliness so that we are

available for the Masters use.
Church Membership: Being an active participating member of a functioning Body

to which the Lord has added us.
Signs of Membership:
Subjection to the Head
Serving others -- meeting the common needs of the body.
Fellowship: In fellowship with all the body members.

Chapter: DEFINITIONS
Fellowship:
• Co-partners, so that we go with someone through something and as we go

with them we share with them the resources that we have.
• WE not only pray for them, we pray with them
• We not only give to help them, we are there to help them. 2

3
9
Grace: the favorable disposition of God towards His covenant People.
Righteousness: A relational term. That which is right in any given relationship.
Commandments: The terms of the relationship. The Divine ordering of steps.
Sin: Breaching the Terms of the relationship
240
INDEX
Chapter: INDEX
2
4
1
A Commandments ........................................143, 244
Covenant . 11, 15, 18, 19, 23, 26, 27, 28, 29, 33, 34,
anabaptist.......................................................... 238
35, 42, 44, 50, 62, 78, 87, 91, 92, 93, 101, 102,
Assembly.. 4, 5, 6, 11, 12, 13, 14, 16, 17, 18, 19, 20,
104, 110, 114, 117, 125, 139, 140, 141, 145,
21, 22, 23, 25, 26, 27, 28, 30, 31, 32, 33, 34, 35,
146, 147, 148, 152, 168, 169, 176, 177, 181,
36, 37, 38, 39, 40, 42, 43, 44, 45, 46, 47, 48, 50,
185, 213, 232, 233, 235, 236, 237, 240
51, 53, 54, 63, 64, 67, 96, 97, 100, 101, 103, 104,
108, 109, 113, 114, 115, 116, 117, 118, 119, E
120, 121,랔 122, 123, 125, 126, 129, 131, 132,
ekklesia.................................................9, 10, 12, 15
134, 138, 140, 141, 147, 152, 153, 154, 155,
156, 157, 158, 161, 168, 169, 170, 171, 172, F
173, 174, 175, 176, 177, 178, 179, 181, 182, Faith .............................11, 102, 116, 166, 227, 243
183, 184, 187, 189, 193, 194, 196, 199, 201, fellowship .... 4, 8, 11, 13, 15, 17, 19, 23, 24, 25, 27,
219, 220, 232, 233, 234, 235, 236, 237, 240, 241 29, 30, 50, 63, 66, 70, 86, 87, 98, 101, 102, 103,
B 113, 121, 132, 133, 138, 139, 149, 154, 156,
157, 158, 161, 177, 182, 191, 198, 200, 205,
Baptism.... 11, 24, 35, 43, 44, 63, 66, 68, 70, 71, 74,
206, 209, 210, 215, 216, 218, 221, 223, 224,
76, 77, 78, 79, 80, 81, 83, 84, 86, 87, 88, 89, 90,
225, 226, 227, 228, 229, 230, 243
91, 92, 93, 94, 95, 97, 98, 99, 101, 102, 104, 112,
Fellowship ........................................4, 24, 218, 243
136, 139
Baptist...... 27, 41, 42, 43, 44, 57, 58, 65, 71, 73, 94, G
104, 141, 147, 161, 162, 165, 166, 232, 235, God.....4, 6, 8, 11, 12, 15, 16, 17, 18, 19, 21, 22, 23,
236, 237, 239, 241, 242 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 37, 40,
bride............................................... 6, 26, 27, 28, 36 42, 43, 44, 45, 47, 48, 50, 52, 53, 54, 55, 57, 59,
Bride ........................................ See bride, See bride 60, 62, 63, 65, 68, 70, 72, 73, 74, 76, 77, 78, 79,
C 80, 81, 82, 83, 84, 86, 87, 88, 89, 90, 92, 93, 94,
95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105,
Christ 5, 6, 11, 14, 16, 17, 19, 20, 21, 22, 23, 25, 27,
106, 107, 108, 110, 111, 112, 113, 114, 115,
28, 29, 33, 34, 35, 36, 37, 43, 45, 46, 47, 48, 50,
116, 117, 118, 119, 120, 121, 123, 124, 125,
53, 54, 55, 56, 57, 59, 60, 61, 62, 63, 66, 68, 70,
126, 127, 128, 129, 130, 131, 132, 134, 136,
75, 77, 78, 79, 80, 81, 82, 84, 85, 86, 87, 88, 89,
137, 139, 142, 143, 144, 145, 146, 148, 149,
90, 91, 92, 93, 94, 95, 96, 99, 100, 101, 102, 103,
150, 151, 152, 153, 155, 156, 157, 160, 161,
104, 105, 106, 107, 109, 110, 111, 115, 119,
162, 163, 164, 165, 166, 168, 169, 171, 172,
120, 121, 124, 125, 126, 129, 134, 135, 139,
175, 176, 177, 178, 179, 180, 181, 182, 185,
145, 146, 149, 154, 155, 156, 157, 158, 160,
187, 189, 192, 193, 194, 195, 196, 197, 198,
161, 165, 168, 169, 172, 174, 175, 177, 179,
199, 200, 201, 203, 204, 207, 209, 211, 212,
181, 183, 184, 185, 186, 187, 188, 189, 192,
213, 214, 218, 219, 220, 221, 224, 225, 226,
193, 194, 195, 198, 200, 202, 203, 206, 207,
230, 231, 242, 243, 244
210, 217, 218, 219, 222, 223, 225, 226, 227,
Grace ................................................................. 244
230, 232, 234, 236
H
hades ..............................................................18, 54
242
Holy Spirit .. 6, 11, 14, 17, 24, 29, 36, 43, 46, 47, 48, M
60, 63, 65, 76, 85, 87, 88, 89, 93, 98, 107, 108,
Messiah .......... 24, 42, 44, 50, 57, 58, 112, 132, 133
111, 115, 117, 120, 121, 123, 126, 127, 128,
131, 132, 133, 135, 154, 156, 162, 169, 179 N
J New Covenant......................12, 101, 117, 232, 235
Jesus 6, 9, 11, 13, 17, 19, 20, 23, 24, 26, 27, 28, 29, O
31, 32, 33, 34, 35, 37, 39, 40, 41, 42, 43, 45, 46, overcomers ..........................................................29
48, 50, 52, 53, 54, 56, 57, 58, 59, 60, 61, 62, 65,
66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 77, 79, 80, R
81, 82, 83, 84, 85, 86, 87, 88, 89, 91, 92, 94, 95, Righteousness..............................................94, 244
96, 97, 98, 99, 100, 101, 102, 103, 104, 105,
S
106, 107, 108, 109, 111, 118, 121, 123, 124,
125, 126, 129, 130, 132, 133, 134, 135, 136, Sanctification .....................................................243
137, 138, 139, 143, 144, 145, 146, 147, 149, satan............... 13, 39, 47, 54, 55, 61, 155, 181, 237
150, 151, 154, 155, 156, 157, 158, 159, 160, sheol.....................................................................54
161, 163, 174, 175, 177, 180, 181, 184, 185, Sin ............................................ 76, 79, 86, 210, 244
189, 192, 193, 194, 198, 200, 201, 202, 206,
W
208, 209, 211, 216, 218, 220, 225, 232, 233,
235, 236, 237, 240 Worship .................................................8, 165, 243
Chapter: INDEX
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Identifying A New

Bro. Lonnie C. Ford

I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT .................... 7

II. THE NATURE OF THE LOCAL ASSEMBLY ........................................................... 15

III. THE ORIGIN OF THE NEW TESTAMENT ASSEMBLY .......................................... 32

IV. THE STRUCTURE OF THE ASSEMBLY................................................................ 37

VI. BRIEF REVIEW ................................................................................................. 49

VII. THE PERPETUITY OF THE NEW TESTAMENT ASSEMBLY ................................. 50

VIII. THE COMMISSION OF CHRIST TO HIS ASSEMBLIES ....................................... 58

IX. THE ANOINTING OF THE NEW TESTAMENT ASSEMBLY

X. THE PECULIAR MARKS THAT IDENTIFY A NEW TESTAMENT ASSEMBLY......... 131

XI. PRINCIPLES OF THE GOVERNMENT OF THE ASSEMBLY ................................. 164

XII. THE FUNCTIONING BODY ............................................................................. 179

DEFINITIONS ...................................................................................................... 239

It is my prayer that in sharing some of these things with you, it will be a

Bro. Lonnie Ford

1. This is not intended as an exhaustive study on the subject of the Lord’s

2. It is designed to encourage the heart of every student of the Bible in

a. Give assurance regarding the identity of God’s ‘peculiar people’ on

b. Instill in each heart a deeper appreciation of the assembly so highly

• He loves her, as His own espoused “bride“- sanctifying and cleansing

3. Another purpose of this study is to challenge each of us to a deeper

I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT

A. The word “CHURCH” simply means “to call out.”

a. “ek”, meaning “out of.”

b. “Kaleo”, meaning “to call by name.”

2. The Greek word ‘Ekkelesia’ was always used in the common

• It was never used of a mob or other such gathering.

3. In the N. T. we find this word used of three different assemblies. By these

Chapter: I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT

a. A Greek assembly (a town meeting) Acts 19:23-41 (32, 39, 41)

• It is interesting to note that this word ‘Ekklesia’ is always translated

• In these verses we have an example, please note the following:

1) It was an assembly (a town meeting)

2) It was a local assembly (held in a theater, verse 31)

3) It was an orderly assembly, (they had called a town meeting, in verse

4) It was an organized assembly (officers, laws, etc.)

5) It was assembled for a specific purpose. (it was not a scheduled

b. The Church in the wilderness, Acts 7:38

1) This refers to Israel after deliverance from Egypt.

4) They were able now to gather lawfully as an assembly to Worship and

• The Lord’s ekklesia (assembly) fits the description of an assembly

2) Though the word always referred to a local assembly when used in

• This has caused a great deal of confusion.

• When people today think of a church, all different kinds of

• Many think of a building, others of a religious denomination, still

Chapter: I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT

4. The Word ekklesia (assembly) is sometimes used in a generic sense in the

a. Every day examples of generic usage’s of words;

• The lion is king of the beast

• The husband is the head of the wife

• The eye is the window of the soul

• The school is a public institution

• The children should behave themselves in the school room

• Nor, does it imply that there is only one kind of store.

a. The word ekklesia always refers to a local assembly -- there is no other

b. The following are examples of direct references to specific assemblies;

6. IT IS IMPOSSIBLE TO CONCEIVE OF AN “ASSEMBLY” WITHOUT A

• This is clearly documented and demonstrated throughout the New

B. WHAT IS THE LORD’S ASSEMBLY?

1. The use of the phrase, “a New Testament Assembly“ or “a Scriptural

Chapter: I. DEFINING THE WORD CHURCH AS USED IN THE NEW TESTAMENT

b.Through Baptism they covenanted together as a living organism,