BAPTIST BIBLE COLLEGE 2.

Biological Interpretation - the attempt to explain the direction of

1716 Dian St. Cor. Emilia
Makati City, Metro Manila
BAPTIS T DISTINCTIVES
INTRODUCTION TO THE COURSE
mankind in terms of competition for food, mates, or power.
e.g. Thomas Malthus theory in his “Essay on Population”:
if human life is too numerous for food supply, nature has three
agents to restore the balance – famine, pestilence and war.
NOTES
3. Genius Interpretation – the rise of a military, economic, political
or spiritual genius to stabilize a desperate situation in an epoch
of history. e.g. Julius Caesar, Alexander the Great, Apostle Paul.

Since the time that the Lord created Adam and Eve, He has
never failed to impress upon the minds of His chosen ones that they
are to be separated unto Him. This is based solely on the fact that
God’s chosen people are a peculiar and distinct people. Both in the
Old and New Testaments, the Lord has seen fit to raise men to remind
His people of their position before God, their responsibilities toward
Him, what they can expect from Him and what the Lord has planned
for them. All these constitute the Distinctives that distinguish God’s
people from any other.
4. Morality Interpretation – the rise and fall of nations depending
on the degree of morality. e.g. the rise of the Jewish nation due
to its law of morality (Ten Commandments); the fall of Greece
and Rome due to immorality.
5. Economic Interpretation – the definition of history in terms of
economics in action. e.g. the Trojan War explained by Greek’s
commercial control of the Dardanelles; the Crusades; the
rediscovering of the Philippines and other S.E. Asian countries.

Today, the responsibility of teaching these very same
distinctive still holds. Like in the past generations there is a great need
of preserving characteristics that the Lord has given His people that
we might elude the satanic philosophies that lead us to believe in the
brotherhood of men and the Fatherhood of God. For this simple but
extremely important reason we now study BAPTIST DISTINCTIVES.
I. DEFINITIONS:
6. Divine Interpretation – Divine Sovereignty and Omnipotence in
the affairs of mankind. This is the history that we will rely upon
in our course of study. While the foregoing human interpretations
of history contain elements of truth based on observation: they
all fall short because they are improperly applied; they ignore or
reject the Lord Jesus Christ, who controls history and who is the
center of history. Thus we will depend heavily upon the Bible
since it is history as God sees it.

A. HISTORY - A systematic (written) account of events, particularly
of those affecting a nation, institution, science, or art.
NOTE: History is an account of events written by men based on their
interpretation. These may take the form of:
1. Geographical Interpretation - the theory that topography
determines the course of a nation.
e.g. the influence of rivers, valleys, mountains, weather on a people.
B. CHURCH – An organized congregation of born again scripturally
baptized individuals in a given place, meeting in covenant with
God and with each other to carry out the spirit and letter of
Christ’s commission as found in Matthew 28:18-20.
In reality, the word CHURCH is not found in the original documents
of Scripture but has come into common usage and by now difficult
to remove.
II. THE PURPOSE OF THIS COURSE:
A. TO STUDY THE:
1. Origin or the beginning of the N.T Church
2. Perpetuity or continuity of it.
3. Doctrines concerning it and given by God to it.
4. Identity or identifying marks that separate it
from any other church.
B. Negatively, we shall give but brief notice to other
denominations and their various offsprings.
C. It is not our purpose to malign or impugn anyone or any
sect but to display the truth as found in the Scriptures. However,
error necessarily has to surface when compared to the truth.
III. OUR PLAN OF STUDY:
We will raise questions and seek their answers from the
Scriptures or from commonly accepted history, using logic and plain
common sense. Some of these questions that will be considered are:
1. What do we mean by CHURCH?
2. When did Jesus Christ establish His church?
3. What kind of church did He establish?
4. What evidence exists to say that it was a Baptist church?
5. What is the origin of the various “churches” that exist today?
6. What are the distinguishing marks of Baptists?
7. What do we mean by church perpetuity?
8. Is there any truth to Apostolic Succession?
9. Why do we not uphold Interdenominationalism or Ecumenism?
10. What are our ordinances?
11. Why is church doctrine important?
THE QUESTIONS AND THEIR ANSWERS
1.) WHAT DO WE MEAN BY CHURCH?
At the outset of our study we defined what a church is. This
definition represents the concept or idea that the Lord Jesus Christ
embodied in this organismorganization that He created. But the fact
is that Jesus, nor the apostles used the word “church” which we find
in the King James 117 times. Looking up the word in the English-Greek
concordance, we find that in the Greek, the counterpart of “church” is
the word EKKLESIA. In essence, the concept of EKKLESIA is totally
different from the Greek root of “church” which is KURIAKON. Our
Savior used EKKLESIA and not any form of KURIAKON. EKKLESIA means
congregation meeting in one place for a purpose.
We also learn that the Lord and the N.T. writers neither coined
the word EKKLESIA nor employed it in any unusual sense. Even before
their time, EKLESIA was in a common usage and of well known
significance and meaning. Also, like any other word, it was subject to
varied usage according to the laws governing a language. Examples of
such usages are the following:
a. Abstract Usage: considering something apart from any
particular object dealing with a subject in its theoretical
consideration only. e.g. love, slavery, justice or CHURCH.
b. Generic Usage: generic comes from Genera which denotes a
kind, class or group. Opposite is Specific. e.g. animal kingdom,
orchid collection, or Roman Catholic Church.
c. Particular Usage: a definite individual, object, circumstances,
event, etc. considered apart from any other specific thing.
e.g. Bethany Baptist Church, Makati.
d. Prospective Usage: referring to that which is future.
e.g. “Church of the Firstborn” (He. 12:23).
The laws of language admit any of these usages we have
mentioned but without the word losing or changing its basic meaning.
The primary and prevalent meaning of EKKLESIA in the New Testament
then remains the same no matter how it is used in grammar. This
meaning is and always will be: an organized assembly or congregation
whose members have been called out of their homes or business,
gathering together in a specific place to discuss certain affairs. This
meaning can substantially apply to the following in the Scriptures:
 a. The Jewish assembly in the wilderness (Acts 7:38) – this
refers to the EEKLESIA or congregation of Israel in the Old
Testament. We might call this a political EKKLESIA.
Acts 7:38 - This is he, that was in the church in the wilderness with the
angel which spake to him in the mount Sina, and with our fathers: who
received the lively oracles to give unto us:
b. A Greek assembly (Acts 19:24-41) – this is the only chapter
in the King James Version where EKKLESIA is correctly
translated as ASSEMBLY. Elsewhere it is always CHURCH.
Here, the EKKLESIA is a type of a craftsmen’s union or an
occupational assembly.
Acts 19:24-41
24 For a certain man named Demetrius, a silversmith, which made
silver shrines for Diana, brought no small gain unto the craftsmen;
25 Whom he called together with the workmen of like occupation, and
said, Sirs, ye know that by this craft we have our wealth. 26 Moreover
ye see and hear, that not alone at Ephesus, but almost throughout all
Asia, this Paul hath persuaded and turned away much people, saying
that they be no gods, which are made with hands: 27 So that not only
this our craft is in danger to be set at nought; but also that the temple
of the great goddess Diana should be despised, and her magnificence
should be destroyed, whom all Asia and the world worshippeth. 28 And
when they heard these sayings, they were full of wrath, and cried out,
saying, Great is Diana of the Ephesians. 29 And the whole city was filled
with confusion: and having caught Gaius and Aristarchus, men of
Macedonia, Paul's companions in travel, they rushed with one accord
into the theatre. 30 And when Paul would have entered in unto the
people, the disciples suffered him not. 31 And certain of the chief of
Asia, which were his friends, sent unto him, desiring him that he would
not adventure himself into the theatre. 32 Some therefore cried one
thing, and some another: for the assembly was confused: and the more
part knew not wherefore they were come together. 33 And they drew
Alexander out of the multitude, the Jews putting him forward. And
Alexander beckoned with the hand, and would have made his defence
unto the people. 34 But when they knew that he was a Jew, all with one
voice about the space of two hours cried out, Great is Diana of the
Ephesians. 35 And when the townclerk had appeased the people, he
said, Ye men of Ephesus, what man is there that knoweth not how that
the city of the Ephesians is a worshipper of the great goddess Diana,
and of the image which fell down from Jupiter? 36 Seeing then that
these things cannot be spoken against, ye ought to be quiet, and to do
nothing rashly. 37 For ye have brought hither these men, which are
neither robbers of churches, nor yet blasphemers of your goddess.
38 Wherefore if Demetrius, and the craftsmen which are with him, have
a matter against any man, the law is open, and there are deputies: let
them implead one another. 39 But if ye enquire any thing concerning
other matters, it shall be determined in a lawful assembly.
40 For we are in danger to be called in question for this day's uproar,
there being no cause whereby we may give an account of this
concourse. 41 And when he had thus spoken, he dismissed the
assembly.
,
c. The assembly of Jesus Christ (Matthew 16:18) – this was a
totally different assembly than the ones mentioned above.
It was differentiated when Jesus Christ called it, “MY”
EKKLESIA. We might refer to this as a religious assembly.
Of the 117 times that the word EKKLESIA appears in the Bible,
113 times, it refers to the EKKLESIA of Christ. All these references in
turn, can only point to either: the PATICULAR ASSEMBLY which Christ
started on earth, or to the GLORY ASSEMBLY that will be ushered in
upon the second advent of Christ. Majority of these 113 passages of
Scripture refer to the particular assembly on earth; very few refer to
the heavenly assembly. Moreover, these passages may use EKKLESIA
in an abstract or generic manner but a rule to remember is when the
abstract or generic finds concrete expression, or takes operative
shapes, it always takes the form a particular, local assembly. To better
understand this principle, take note of this example.
“THE FAMILY IS VITAL TO THE PROGRESS OF OUR COUNTRY”
In this sentence, the word FAMILY is used abstractly because
this statement declares the idea of FAMILY to be related to PROGRESS
at least in theory. But when we read a sentence like this do we think
of one massive group of people and call that a family? The word is
used in the abstract but when we apply it to real, down-to-earth
situations, we think of a collection of small groups of people
comprising a larger unit called society. The same rule holds for
EKKLESIA, or for any other word of any language.
A few passages we said, refer to the GLORY ASSEMBLY or to
the EKKLESIA in heaven. Such verses are prospective and not yet
actual. There is not now but there will be a GLORY ASSEMBLY. This
assembly will not be a universal assembly as some believe but will still
be a local EKKLESIA since it will only exist in the locality of heaven.
Furthermore, we believe that it does not exist yet for the following
reasons:
a) Many of its members are now in heaven.
b) Many are still living on earth.
c) Many are perhaps yet unborn and non-existing.
Since the members of this EKKLESIA are scattered throughout
the world, time and eternity, then it cannot exist at this time, and will
not exist until conditions provide for its assemblage. This is one
important point of church truth that has become so grossly
misunderstood that it has give birth to such errors as the universal
visible and invisible church theories. Men’s minds conceive of the
GLORY ASSEMBLY and presume that it already exists but the truth is
that it will only come to be when God is good and ready. In Isaiah 55:8
- For my thoughts are not your thoughts, neither are your ways my ways,
saith the Lord. He has declared that His ways are different from man’s
ways and He implies that He has His own timetable of things. This can
be seen even from the Old Testament to the present. During Moses’
time there was the TABERNACLE; during Solomon’s era, God was
worshipped in the TEMPLE. Today, it is through the LOCAL EKKLESIA.
When Christ finally comes it will be through the GLORY EKKLESIA. No
two of these places of worship ever existed simultaneously in history.
To further add to our understanding of the difference
between CHURCH and EKKLESIA, let us consider the etymology (origin
and development) of each of these words:
ETYMOLOGY OF EKKLESIA:
EKKLESIA was common word in Koine (common) Greek. There
was no uncertainty concerning its meaning since everyone during the
ancient times understood it like everyone understood what water
was. According to a Greek-English Lexicon, authored by William Arndt
and F. Wilbur Gingrich, EKKLESIA can be applied to the following:
a. ASSEMBLY – as a regularly summoned political body. This
word was used commonly by such ancient historians as
Josephus, and Antoninus.
b. ASSEMBLAGE, GATHERING, MEETING – used in such
Apocryphal books as I Maccabees and Jesus Sirach.
c. CONGREGATION OF ISRAEL – especially when gathered for
religious purposes or to hear the reading of the law.
d. CHRISTIAN CHURCH – or Christian congregation as the totality
of Christians living in one place.
According to Strong’s Greek Concordance the word EKKLESIA
is a composite of two Greek words: EK- which means from, out or
denoting point of origin and KALEO which means to call. Hence, the
idea of calling out people for a gathering as a specified place will
always be inherent in the word EKKLESIA, just as waters inheres in the
word, OCEAN.
ETYMOLOGY OF CHURCH
Prior to the writing of the King James Version, there had
already been many English translation existing. Some of these
translations are the following:
a. Cranmer’s Bible }
b. Tyndale’s Bible } These translations rendered EKKLESIA as
c. Coverdale’s Bible } CONGREGATION which is acceptable.
d. Berry’s Interlinear N.T.
e. Englishman’s Greek N.T. These translate EKKLESIA as ASSEMBLY
Evidently, it was at the advent of the King James Version or
Authorized Version that the word CHURCH became deeply imbedded
in theological vocabulary. Even before the reign of King James himself,
there was already an ongoing controversy between the Protestants
and the Catholics, as well as among the Puritans, Protestants and
Anglicans that composed the English Parliament. The King himself was
a Protestant and this is reflected in the King’s new version of the Bible.
It was amid this religious turmoil and circumstances that the new
translation was born and these have a part in the using of CURCH in
the Authorized Version instead of ASSEMBLY.
When King James I started his reign as absolute monarch of
England there was a widening rift between the Protestants and
Puritans. In 1603, one thousand Puritan preachers signed a petition
beseeching the King to remove certain orders in the state religious
rituals, including the superstitious sign of the cross. Furthermore, the
prescribed prayer book was to be rejected for its corrupted
translations of the Holy Scriptures. In British history this is known as
the Millenary Petition because of the 1,000 signatures affixed to it.
This petition was met by Protestant opposition but it led to the
Hampton Court Conference of January 14, 1603, presided upon by the
king himself. After a series of long debates between Puritans and
Protestants, John Rainolds, a Puritan leader suggested to King James
that a new translation of the Bible be produced. In spite of opposition,
the king agreed. On July 22, 1604, the king announced that he had
personally appointed fifty-four Greek and Hebrew scholars to
undertake the work. However, only forty-seven men did the actual
translation because seven of the 54 died before the work could be
started. One of these was John Rainolds, the very man who asked for
the new translation.
To these scholars the king gave fifteen rules to govern their
work. The third rule was that the old ecclesiastical word CHURCH was
to be retained or used in the translation, including the rest of the old
ecclesiastical terms of the Bishop’s Bible of 1568. Having received their
instructions, these scholars went to work. They were divided into six
teams: two teams worked at Oxford, two at Cambridge and two at
Westminster. In each of the groups, the teams were further broken
down into an Old Testament team and a New Testament team. All
worked independently of each other. This explains why the Greek
PNEUMA is translated “Spirit” in one place and “Ghost” in another.
The Westminster group used “ghost” while the Oxford group used
“spirit”.
Concerning the translation itself, it is by far the best
translation that has ever been done. However, there remains to be
mistranslations and one of the most serious is the using of CHURCH
for EKKLESIA instead of ASSEMBLY. CHURCH is derived from
KURIAKON which means: “anything of or belonging to the Lord.” Thus,
KURIAKON DEIPON means “the supper of the Lord”; KURIAKON
EMERA signifies the “day of the Lord”. According to the Webster’s
New World Dictionary this word forms the root of CHURCH as it
developed from Anglo-Saxon words, CIRICE, CYRICE, into the Middle
English words, KIRKE, CHIRECHE, and CHIRCHE. From the Middle
English, it is easy to visualize how we finally arrived at CHURCH.
2.) WHEN DID JESUS CHRIST ESTABLISH
HIS CHURCH?
The word CHURCH is fist mentioned in the New Testament in
Matthew 16:18 wherein Jesus Christ said: “I will build My church”.
Matthew 16:18 - And I say also unto thee, That thou art Peter, and
upon this rock I will build my church; and the gates of hell shall not
prevail against it.
Without a doubt, the tense of the verb BUILD here is future,
but it would be erroneous to conclude from this standpoint that Christ
was stating His intensions to build but had not actually built His church
yet. This is belief of many who have not really bothered to check this
statement in the Greek. The word BUILD here is OIKODOMEO which
means to edify or to build-up. In no way does the Lord’s declaration
signify establishing something.
The truth of the matter is that even before Matthew 16:18 He
had already established His EKKLESIA but now states that He will edify,
build-up, strengthen, and make mature this same EKKLESIA. One does
not build-up that which is non-existent. First, there must be the
establishment then the building up. But the question is, when did this
establishment take place? When did the Lord actually start the
EKKLESIA?

A. NEGATIVELY:
1. He did not start it with the first man ever saved.
2. He did not start it with Abraham.
3. Not with John the Baptist.
John came as the forerunner of Christ “to make ready a
people prepared for the Lord” (Luke1:17). He made them ready by
calling them to repentance and baptizing those who gave evidence of
being saved (Acts 19:4), but he never did organize the EKKLESIA.
Luke 1:17 - And he shall go before him in the spirit and power of Elias,
to turn the hearts of the fathers to the children, and the disobedient to
the wisdom of the just; to make ready a people prepared for the Lord.
4. He did not begin it at the Pentecost.
Prior to the Pentecost, the EKKLESIA of Christ already existed for the
following reasons:
a. Prior to Acts 2 Christ had already given His disciplinary orders
to the church (Mathew 18:17)
Matthew 18:17 - And if he shall neglect to hear them, tell it unto the
church: but if he neglect to hear the church, let him be unto thee as an
heathen man and a publican.
b. Prior to Pentecost a believer with serious grievance against
another was to “tell it to the church”. (Matthew 18:17)
Matthew 18:17 - And if he shall neglect to hear them, tell it unto the
church: but if he neglect to hear the church, let him be unto thee as an
heathen man and a publican.
c. Prior to Pentecost the ordinances were already instituted.
d. Prior to Pentecost the Great Commission was already given
by Christ to the church (Matthew 28:18-20)
Matthew 28:18-20
18 And Jesus came and spake unto them, saying, All power 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 always, even unto the
end of the world. Amen.
e. Immediately prior to Pentecost, the church already held a
business meeting and prayer meeting (Acts 1:14, 15-26)
Acts 1:14 - These all continued with one accord in prayer and
supplication, with the women, and Mary the mother of Jesus,
and with his brethren.
Acts 1:15-26
15 And in those days Peter stood up in the midst of the disciples, and
said, (the number of names together were about an hundred and
twenty,) 16 Men and brethren, this scripture must needs have been
fulfilled, which the Holy Ghost by the mouth of David spake before
concerning Judas, which was guide to them that took Jesus. 17 For he
was numbered with us, and had obtained part of this ministry. 18 Now
this man purchased a field with the reward of iniquity; and falling
headlong, he burst asunder in the midst, and all his bowels gushed out.
19 And it was known unto all the dwellers at Jerusalem; insomuch as
that field is called in their proper tongue, Aceldama, that is to say, The
field of blood. 20 For it is written in the book of Psalms, Let his
habitation be desolate, and let no man dwell therein: and his
bishoprick let another take. 21 Wherefore of these men which have
companied with us all the time that the Lord Jesus went in and out
among us, 22 Beginning from the baptism of John, unto that same day
that he was taken up from us, must one be ordained to be a witness
with us of his resurrection. 23 And they appointed two, Joseph called
Barsabas, who was surnamed Justus, and Matthias. 24 And they
prayed, and said, Thou, Lord, which knowest the hearts of all men,
shew whether of these two thou hast chosen, 25 That he may take part
of this ministry and apostleship, from which Judas by transgression fell,
that he might go to his own place. 26 And they gave forth their lots;
and the lot fell upon Matthias; and he was numbered with the eleven
apostles.
f. Souls saved during Pentecost were ADDED to the church;
None can add to something not yet existent. (Acts 2:41)
Acts 2:41 - These all continued with one accord in prayer and
supplication, with
B. POSITVELY
In our previous discussions we learned that the EKKLESIA is
always a local assembly and that the root of the word entails a “calling
out”. The start of the EKKLESIA then was when the Lord Jesus Christ
called out the very first members of His EKKLESIA and assembling
them together in one place at one time. In Scripture this occurs in
Mark 3:13-14 or Luke 6:12-13.
Mark 3:13-14
13And he goeth up into a mountain, and calleth unto him whom he
would: and they came unto him.14 And he ordained twelve, that they
should be with him, and that he might send them forth to preach,
Luke 6:12-13
12 And it came to pass in those days, that he went out into a mountain
to pray, and continued all night in prayer to God. 13 And when it was
day, he called unto him his disciples: and of them he chose twelve,
whom also he named apostles;
These passages mark the assembling of those whom John the
Baptist had led to the Lord and baptized. It was John who prepared
the “materials” but it is solely the Lord Jesus Christ who did the actual
assembling of the new EKKLESIA. Then, as an answer to our question,
the Lord established His EKKLESIA sometime after He started His
public Ministry.
3.) WHAT KIND OF CHURCH DID JESUS CHRIST
ESTABLISH?
Actually we need only to recall what we have covered so far
to answer this question. We are not concerned here with
denominational designations but rather with the kind of assembly
Jesus Christ established.
In defining EKKLESIA we set forth that the meaning of the
word determines for us what “kind” of church it was. Since the idea of
assembly inheres in the word EKKESIA, we know that the ability to
assemble must be a characteristic of any EKKLESIA. Without this ability
of assemblage, there can be no EKKLESIA.
Reviewing the laws of language as “abstract”, “generic”,
“particular” and “prospective”, we see the possibilities of what the
New Testament church may involve. Applying these laws of language
and following the context of usage in each case in the New Testament,
we can see what Jesus had in mind as He spoke of “My Church”. He
spoke of His church as an institution (generic usage), as a particular
thing (particular usage) and as a future thing (prospective usage).
However, we said that the abstract sense or the generic sense find
expression only in the particular or concrete. The Lord may have
referred to His church in any of the usages we have mentioned but
when we apply any of the statements into real life situations, we
always arrive at something definite, concrete and particular, the
LOCAL NEW TESTAMENT EKKLESIA! Such expression is either present
or future. If present, then local on earth. If future, then localized in
glory.
In answer to what kind of church did Jesus Christ establish,
we conclude that He established a local or particular assembly. This
necessarily excludes any form of a universal and spiritual church that
many believe in since none of these have the capacity to assemble in
one place at one time as the meaning of EKKLESIA dictates.
4.) WHAT EVIDENCES EXISTS TO SAY THAT IT WAS
A BAPTIST CHURCH?
The very first EKKLESIA established by the Lord was not called
Baptist nor referred to by any other title. From the Scriptures, the only
title given to it that differentiated it from another assembly was the
pronoun MY. The Lord Jesus Christ called it “MY EKKLESIA”. So, we
admit that it was not called Baptist, but it does not mean it was not
Baptist. You see, names and identities are different.
Names are necessary since there would be confusion without
them. However, names are also deceptive. Sometimes, people call
themselves by a certain appellation but in reality they don’t bear any
essential resemblance to the identity behind the appellation. This is
seen in the name CHRISTIAN. People call themselves by this but they
have no inkling as to what it means, much less how one actually
becomes one. Hence, Catholics call themselves Christians and so do
other denominations that even go as far as to deny Christ, but none of
these are saved. This is like calling ourselves millionaires but we don’t
have the money to support our claim. So what is the principle here?
The principle is that one does not necessarily become what he calls or
claims to be. Just as people who call themselves Christ are not really
Christ, so also with people who call themselves Baptists but are
actually something else. On the other hand, there are people who
don’t call themselves Baptists but are truly Baptistic. So, applying this
principle to the matter at hand, we can say that although the first
church was not called Baptist, nevertheless it was one. How do we
know this?
If we are able to transport the first-century church over into
the 20th Century, every one would recognize it as a Baptist Church;
not because of the name but because of the identity of faith and
practice. We hold on to and defend the same essential doctrines that
the first church did and we have the same basic practices that it had.
Moreover, we hold on to the Lord’s promise to perpetuate His Church.
This promise constitutes our claim of lineage to the first church and
this lineage or unbroken line of identical N.T. churches is supported by
history.
5.) WHAT IS THE ORIGIN OF THE VARIOUS
“CHURCHES” THAT EXIST TODAY?
A. ROMAN CATHOLIC CHURCH: Its claim to Christ is through Peter,
who was supposedly the first Pope! This cannot be true for the
following reasons:
a) Popes are celibates – Peter was a married man (Mark 1:30)
b) Peter could have possibly visited Rome but he never stayed there,
much less start a church there. The RCC declares: “St. Peter lived for a
short time in Antioch; then he went to Rome and there fixed his official
residence permanently. It was there, and as a Bishop of Rome, that he
died as a martyr some twenty years later.” ( My Catholic Faith –L. L.
Morrow)
According to the New Testament Survey Vol. II by Merril C.
Tenney: “If this conclusion (That I Peter was written in Rome) is
correct, it does not imply that Peter had founded the church at Rome
or that he ministered there for any great length of time. If he did write
from Rome, he was probably paying the city a visit in much the same
way that he had called at Corinth at an earlier date.”
Concerning Peter’s death, the Davis’ Bible Dictionary has this
to offer: “The place of his (Peter’s) death is not incredibly witnessed
to be Rome. Legend was early busy with his life; the Roman Legend of
a 25 year episcopate in Rome has its roots in early apocryphal stories
originating among the heretical Ebionites, and is discredited not less
by its origin and manifest internal inconsistencies than by all authentic
history.”
c) Peter is a STONE and cannot be the foundation of the church. When
Christ said in Matt. 16:18, “Thou art Peter and upon this rock, I will
build My church,” He was illustrating the fact that Peter was merely a
pebble but He was the ROCK big enough to be the foundation of the
church (I Cor. 3:11, 10:4).
1 Corinthians 3:11 - For other foundation can no man lay than that is
laid, which is Jesus Christ.
1 Corinthians 10:4 - And did all drink the same spiritual drink: for they
drank of that spiritual Rock that followed them: and that Rock was
Christ.
In reality, the RCC started with Emperor Constantine the
Great who set up the initial structure of the Catholic hierarchy in A.D.
313. Through the years, it has evolved into a vast religious system
composed of:
1. Perverted Christianity – not true to Scripture; Marian rather than
Christian
2. Paganism – Idolatry – heathen rituals, beliefs, superstitions
3. Judaism – legalism, ritualism, architecture, priest’s vestures.
B. LUTHERAN CHURCH: Founded by Martin Luther, an ex-Catholic
monk in Germany. Luther revolted against the Papacy but his protest
was merely an attempt to reform the RCC rather than totally
separating from it. The denomination was completely formed by 1530.
C. EPISCOPAL CHURCH: Came into being when King Henry VIII of
England protested against the Pope in Rome for not acceding to his
request of annulling his marriage with Catherine of Aragon, since she
was barren. Taking things in his own hands, Henry did divorce
Catherine and married Anne Boleyn. For this, the pope
excommunicated Henry VIII from the fellowship of the Roman
Hierarchy, but this did not bother Henry.
Accepting the situation as an opportunity to rid himself
completely of all political alliance with the pope, Henry convened his
parliament and on November 23, 1534, they passed the “Act of
Supremacy” which declared Henry VIII the Protector and Supreme
head of the State of the Church of England.
D. PRESBYTERIAN CHURCH: Started by John Calvin, a Catholic monk
who joined hands with Luther to further the influence of the
Reformation. In some respects Calvin’s idea of both doctrine and
polity differed from that of Luther and so his reforms fell into distinct
channels. Because of their form of government - rule of elders or
Presbyters, they were named Presbyterians. This church was
established in 1536.
From the Episcopal Church in England, two great denominations
protested. These two offspring’s are:
E. CONGREGATIONALISTS: In 1580, Robert Brown, an Episcopal
preacher started a movement in opposition to the state church. Brown
disliked the centralized authority of a hierarchy and so he opted for a
congregational form of church government. Also, he opposed grave
formalism and ritualism in Episcopalianism and he advocated a less
tedious type of worship. In 1580, Brown gathered his followers and
they organized the first independent church, but afterwards Brown
repented and went back to the church of England and died there. His
followers, however, continued the movement and were known later
as Congregationalists.
F. METHODIST CHURCH: Did not start as a church but as a society as
meant by its founders, John and Charles Wesley. The Wesley brothers
studied at Oxford University. While there, they began a “Holy Club”
which had in its program, a methodical system of study and worship.
Because of these methods they were given the appellation,
Methodists. This was in the year, 1729.
G. CAMPBELLITES: Founded by Alexander Campbell in Circa, 1809,
together with his father, Thomas Campbell. The association was called
“Disciple of Christ” and was meant to be an American Movement for
Christianity unity, but like most religious movements, it later took
definite developments in becoming a new religion. Campbellites claim
that their church is the one Christ built in A.D 30, but they have a
human founder; their doctrines are unscriptural and their practices
are alien to the Bible.
6.) WHAT ARE THE DISTINGUISHING MARKS
OF A BAPTISTS?
In Dr. J.M. Carroll’s book, “The Trail of Blood”, he lists down
the marks of true New Testament Baptist Churches. These marks are
the following:
A. Its Head and Founder – JESUS CHRIST. He is the law-giver; the
church is only the executive.
B. Its only rule of faith and practice – THE BIBLE.
C. Its name – “CHURCH” or “CHURCHES” (hence, strictly local)
D. Its polity – CONGREGATIONAL (as an organization), THEORATIC
(as the Body of Christ in a locality).
E. Its members – SAVED AND SCRIPTURALLY BAPTIZED PEOPLE ONLY.
F. Its ordinances – BELIEVER’S BAPTISM AND LORD’S SUPPER.
G. Its officers – PASTOR AND DEACONS
H. Its work – THE GREAT COMMISION
I. Its financial plan – TITHES AND OFFERINGS.
J. Its weapons of warfare – SPIRITUAL, not carnal.
K. Its independence – SEPARATION OF CHURCH AND STATE, AND
AUTONOMY.
7.) WHAT DO WE MEAN BY CHURCH PERPETUITY?
By the term, PERPETUITY, we refer to the fact that the New
Testament EKKLESIA, as instituted by the Lord Jesus Christ, has never
ceased to be upon the earth from its founding until the present time.
This means that there has never been a period in history since the time
of our Lord to the present, that the New Testament church did not
exist. There is an unbroken line of local N.T. Baptist churches from A.D.
30 to today. To say that this is not so is to call the Lord Jesus Christ a
liar, for it was He who promised: “I will edify My Ekklesia and the gates
of hell shall not prevail against it.”
The pattern of perpetuity is found in the Scriptures. We have
learned so far that the Lord did establish an EKKLESIA found in the
locality of Jerusalem. This EKKLESIA serves as the pattern for other
EKKLESIAs that the Lord intended for the local assemblies of every age
to produce. The Scriptural example is inferred from Acts 8 and 11.
Acts 8:1-4
And Saul was consenting unto his death. And at that time there was a
great persecution against the church which was at Jerusalem; and they
were all scattered abroad throughout the regions of Judaea and
Samaria, except the apostles. 2 And devout men carried Stephen to his
burial, and made great lamentation over him. 3 As for Saul, he made
havock of the church, entering into every house, and haling men and
women committed them to prison. 4 Therefore they that were
scattered abroad went everywhere preaching the word.
Acts 11:19-26
19 Now they which were scattered abroad upon the persecution that
arose about Stephen travelled as far as Phenice, and Cyprus, and
Antioch, preaching the word to none but unto the Jews only. 20 And
some of them were men of Cyprus and Cyrene, which, when they were
come to Antioch, spake unto the Grecians, preaching the LORD Jesus.
21 And the hand of the Lord was with them: and a great number
believed, and turned unto the Lord. 22 Then tidings of these things
came unto the ears of the church which was in Jerusalem: and they
sent forth Barnabas, that he should go as far as Antioch. 23 Who, when
he came, and had seen the grace of God, was glad, and exhorted them
all, that with purpose of heart they would cleave unto the Lord. 24 For
he was a good man, and full of the Holy Ghost and of faith: and much
people was added unto the Lord. 25 Then departed Barnabas to Tarsus,
for to seek Saul: 26 And when he had found him, he brought him unto
Antioch. And it came to pass, that a whole year they assembled
themselves with the church, and taught much people. And the disciples
were called Christians first in Antioch.
So in principle we state that there has always been a local N.T.
assembly or assemblies in every age of human history. They were not
necessarily called BAPTIST by name but they were certainly BAPTIST in
essential qualifications. Here is a list of such brethren in centuries past
and what they have become at present:
1st and 2nd Century: MESSALIANS, MONTANISTS (From Montanus), EUCHITES
3rd to 6th Century: NOVATIANISTS (From Novatian). DONATISTS
7th to 8th Century: PAULICIANS (Hated specially by the Romanists)
9th Century: WALDENSES (Also called Trinitarian Baptists) PAULICIANS
10th Century: PATERINES (Sufferers), WALDENSES (But at this period
some of the Waldenses groups became lax)
11th Century: WALDENSES, ALBIGENSES, CATHARI, LYONISTS and ANABAPTISTS
12th Century: ARNOLDITES, WALDENSES, ANABAPTISTS
13th to 17th Century: ANABAPTISTS and MENNONITES (But later some of the
Mennonites departed from the faith)
18th to 20th Century: BAPTISTS (Yet even today there are those who call
themselves Baptists but are not really so)
8.) IS THERE ANY TRUTH TO APOSTOLIC
SUCCESSION?
It might seem strange to the student of this course why we
have abruptly shifted our focus from the discussion of the Baptist faith
to something unrelated as apostolic succession. If a reason must be
given for this digression, it must be that the continuance of the local
N.T. church is not dependent on a succession of apostolic authority
but on the relegation of church authority.
 Apostolic succession means that the office and authority
(sometimes even the powers) of the Apostles were allegedly passed
on to others. The Roman Catholics hold that Peter transferred his
apostolate to a successor and this man was the pope following Peter.
Some denominations today, like the Mormons, have “apostles” as the
highest authorities in their hierarchy. But what does the Bible teach
about apostolic succession? From what we can glean from the
Scriptures and the works of scholarly men, there is conclusive proof
that THERE ARE NO APOSTLES TODAY AND NEVER HAS BEEN SINCE
A.D.96. Here are the facts:
a) Apostleship was one of the spiritual gifts (1 Corinthians 12:28,
Ephesians 4:11)
1 Corinthians 12:28 - And God hath set some in the church, first
apostles, secondarily prophets, thirdly teachers, after that miracles,
then gifts of healings, helps, governments, diversities of tongues.
Ephesians 4:11 - And he gave some, apostles; and some, prophets;
and some, evangelists; and some, pastors and teachers;
b) Etymologically, the word APOSTLE comes from APOSTOLOS which
in classical Greek means a commander of a naval expedition. It
corresponds to what we call today as the Admiral of the Fleet.
c) This office denotes the highest rank in the New Testament
EKKLESIA. (II Corinthians 10:8)
II Corinthians 10:8 - For though I should boast somewhat more of our
authority, which the Lord hath given us for edification, and not for your
destruction, I should not be ashamed:
d) In the pre-canon period of the N.T. the apostles were led by the
Lord to train pastors, regulate doctrine, formulate policies and keep
the churches doctrinally straight as well as writing the Scripture that
would complete the Canon.
e) Supernatural powers like healing, speaking in tongues, etc. were
temporary and were used only as signs to prove their authority from
God.
f) By A.D. 96, after the Apostle John died, this gift of apostleship was
permanently removed since by this time the Canon of Scripture was
complete. Supreme authority now is the BIBLE.
9.) WHY DO WE NOT UPHOLD
INTERDENOMINATIONALISM OR ECUMENISM?
As part of our distinctives, we Baptists have always been and
always will be separatists, most especially in the midst of the present
movement towards a conglomerate religion. This is because any form
interdenominationalism and ecumenism is basically antithetical to
Scriptures in the matter of AUTHORITY!
In the economy of God there exists systems of authority
which have been divinely ordained for the protection, orderly
function, preservation and consequent blessing of the entire human
race. These authorities are the following:
A. VOLITION – the authority given by God to the individual whereby
he makes his own decisions and bear the consequences for those
decisions.
B. HUSBAND – under the institution of marriage, the man is the head
over the woman (I Corinthians 11:3, Ephesians 5:22)
I Corinthians 11:3 - But I would have you know, that the head of every
man is Christ; and the head of the woman is the man; and the head of
Christ is God.
Ephesians 5:22 - Wives, submit yourselves unto your own husbands, as
unto the Lord.
C. PARENTS – in the family, both father and mother hold the authority
over the children (Ephesians 6:1-2)
Ephesians 6:1-2
Children, obey your parents in the Lord: for this is right. 2 Honour thy
father and mother; which is the first commandment with promise;
D. NATIONAL GOVERNMENT – the established authority of a nation.
These four authorities form the basis of true human freedom
yet today each one is the subject of satanic attack through the
ecumenical movement. Using what is called “Liberal Theology”,
ecumenism is slowly but surely eroding the establishments set up by
the Lord.
Spiritual issues are obscured by the call for unity of the
“brethren” that it becomes increasingly difficult to point out the false
from the truth. Religious and philosophical confusion reigns such that
individual volitions cannot choose, or if they can choose, they would
not know what to choose. If all religions are the same then why choose
in the first place?
Just as ecumenism will call for an “emancipation” from the
“restrictions” of orthodoxy, so will it fosters the emancipation of
women (attack against marriage), or through education, plant the
seed of unrest among the youth to topple parental authority as well
as civil authority. The theme of interdenominationalism and
ecumenism then is REVOLUTION! It seeks to overthrow what God has
made so that Satan can finally control the whole world under the
principles of EVIL. We need to notice here that the issue is not sin! It
is evil! The most “righteous” people in the world today are
ecumenists. The World Council of Churches, plus the National Council
of Churches are interested in solving the problems of the world. They
are great moralists and are concerned with doing that which is good
for all. The problem is when men reject the Lord’s authority and the
Lord’s principles, then the result is the system called EVIL which is the
principle authored and inspired by Satan himself.
So, the whole issue of separation of Baptists from ecumenism
and interdenominationalism can be simplified to this: to go along with
it means to reject the authority of God and accept Satan’s authority.
This would practically be saying before the face of the perfect God,
“You’re wrong and Satan is right. You are not God whereas Satan has
every right to proclaim himself as God.”
Ecumenism has always been described as another “Tower of
Babel”. The following is an excerpt from the book, “The Wind and the
Whirlwind” by Rev. L. D. Woosley:
“Since Babel man has been attempting to undo what God did.
Man has been attempting to unite the races which God produced as
judgment upon their improper efforts to “build” a way to heaven. This
“tower building” is at a feverish pitch today. The “architects” and the
craftsmen” are in a frenzy of activity and as in the case of the Tower
of Babel they are using substitute materials. Notice in Gen. 11:3, “And
they had brick for stone, and slime had they for mortar.” Man-made
bricks substituted for natural stone and slime for mortar. This reminds
one of the present day substitution of Churchianity for Christianity,
human works for divine grace, religion for regeneration. This is vividly
pictured in Isaiah 4:1. “In that day seven women shall take hold of one
man, saying: We will eat our own bread, and wear our own apparel:
only let us be called by thy name, to take away our reproach.” Just call
us Christian even if we do deny everything in the Bible.” (Pp.3-4)
Gen. 11:3 - And they said one to another, Go to, let us make brick, and
burn them thoroughly. And they had brick for stone, and slime had they
for morter.
Isaiah 4: 1 - And in that day seven women shall take hold of one man,
saying, We will eat our own bread, and wear our own apparel: only let
us be called by thy name, to take away our reproach.
10.) WHAT ARE OUR ORDINANCES?
As far as we Baptists are concerned there are only two
ordinances: BAPTISM and the LORD’S SUPPER. In no way are these to
be referred to as “sacraments” because there is nothing mysterious,
supernatural or miraculously effectual about them. The reason why
we observe them is because they were instituted by the Lord Jesus
Christ for His EKKLESIA and commanded by Him to be practiced by the
EKKLESIA. In fact, that is why we call them ordinances for they were
ordained or commanded by the Lord. Both were given to the EKKLESIA
as memorials unto Himself. Some denominations hold on to such
emblems as crosses, statues and pictures as symbols of Christ and the
entire Christian faith but the ones recognized by the Scriptures are the
ordinances.
A. BAPTISM – this is the first ordinance to be instituted and given to
the EKKLESIA. It began with John the Baptist who was commissioned
by God to preach the Gospel in Israel and to baptize those who
accepted this Gospel. In origin then, baptism is unique and should
never be confused with the ritual washings of the Old Testament
(Lev. 8:6, Mark 7:4). These Jewish rites were to symbolize a cleansing
or purifying but N.T. baptism was designed to commemorate the
death, burial and resurrection of Christ (Rom. 6:3-6)
Lev. 8:6 - And Moses brought Aaron and his sons, and washed them
with water.
Mark 7:4 - And when they come from the market, except they wash,
they eat not. And many other things there be, which they have received
to hold, as the washing of cups, and pots, brasen vessels, and of tables.
1. The Purpose of Baptism:
The whole design of baptism can be condensed into just one
idea: IDENTIFICATION! Proper New Testament baptism:
a) Identified Christ to John the Baptist and to the Jews – (Jn. 1:32-34)
Jn. 1:32-34
32 And John bare record, saying, I saw the Spirit descending from
heaven like a dove, and it abode upon him. 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 descending, and remaining on him, the
same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare
record that this is the Son of God.
b) Identified Christ with the Trinity (John 1:33)
John 1:33 - 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
descending, and remaining on him, the same is he which baptizeth
with the Holy Ghost.
c) Identifies Christ’s finished work of salvation
d) Identifies the believer with Christ and His Body, the EKKLESIA.
The idea of IDENTIFICATION in baptism is derived from the
meaning of the Greek Word, BAPTIZO! This word signifies an
immersion into an element for the purpose of identifying something
with another thing. For instance, Xenophon in the 4th Century B.C.
tells of Spartan soldiers dipping their spears into pig’s blood before
going into battle. By identifying the spears with blood, the nature of
the weapon was changed from a hunting to a warrior spear. In the 5th
Century B.C., Euripides used the word BAPTIZO to describe a sinking
ship. As it sinks, the character or nature of the ship is changed: it is so
“identified” or “baptized” with the water that it no longer floats.
Since BAPTIZO is also used in the Scriptures, the idea of
IDENTIFICATION is carried along with it. Hence we have several
baptisms in the Bible:
a) Baptism unto Moses (I Cor. 10:1-2): identification of the Jews in the
wilderness unto the leadership of Moses (God’s man) and a rejection
of Egyptian leadership.
I Cor. 10:1-2
Moreover, brethren, I would not that ye should be ignorant, how that
all our fathers were under the cloud, and all passed through the sea;
2 And were all baptized unto Moses in the cloud and in the sea;
b) Baptism of the Cross (Matt. 20:22, Luke 12:50): identification of the
Lord Jesus Christ with the agony of the cross.
Matt. 20:22 - But Jesus answered and said, Ye know not what ye ask.
Are ye able to drink of the cup that I shall drink of, and to be baptized
with the baptism that I am baptized with? They say unto him, We are
able.
 BAPTISM 15 And Jesus answering said unto him, Suffer it to be so now: for thus
BAPTISM BAPTISM BAPTISM BAPTISM BAPTISM
ELEMENT IN THE
UNTO OF THE
HOLY
IN OF OF JOHN it becometh us to fulfil all righteousness. Then he suffered him. 16 And
MOSES CROSS FIRE CHRIST Jesus, when he was baptized, went up straightway out of the water:
SPIRIT
The Lord First Local The The Lord and, lo, the heavens were opened unto him, and he saw the Spirit of
Jews in the Individual
SUBJECT Jesus N.T. Unsaved/ Jesus God descending like a dove, and lighting upon him: 17 And lo a voice
Wilderness believers
Christ Ekklesia Unbeliever Christ from heaven, saying, This is my beloved Son, in whom I am well
John Authori- pleased.
ADMIN God God Jesus Jesus the zed Repre-
Christ Christ Baptist sentative
f) Baptism of John or the Believer’s Baptism (Rom. 6:3-6):
Cloud & Physical Water
& The Holy The Lake identification of the believer with the Body of Christ, the EKKLESIA.
AGENT the Red of the Water
Spiritual Spirit of Fire
Sea Suffering Jordan Rom. 6:3-6
Identifi-
Identifi- Identifica- Identifi-
Identifi- Identifica- cation 3 Know ye not, that so many of us as were baptized into Jesus Christ
cation tion as: cation to:
SYMBOL cation to: tion to: to: John,
Leadership to: Sin Christ’s
Intense Cross,
Christ & were baptized into his death? 4 Therefore we are buried with him by
& the Representa the baptism into death: that like as Christ was raised up from the dead by
of Moses Suffering People &
Sinners tive Body Church
Trinity the glory of the Father, even so we also should walk in newness of life.
Luke 12:50 - But I have a baptism to be baptized with; and how am I 5 For if we have been planted together in the likeness of his death, we
straitened till it be accomplished! shall be also in the likeness of his resurrection: 6 Knowing this, that our
old man is crucified with him, that the body of sin might be destroyed,
c) Baptism in the Holy Spirit (John 1:33, Acts 1:5, 2:1-4): the early that henceforth we should not serve sin.
EKKLESIA being identified as Christ’s representative body.

John 1:33 - 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
descending, and remaining on him, the same is he which baptizeth
with the Holy Ghost.
d) Baptism in Fire (Matt 3:11): identification of all unbelievers with the
sufferings and torment of the Lake of Fire.
Matt 3:11 - I indeed baptize you with water unto repentance. but he
that cometh after me is mightier than I, whose shoes I am not worthy
to bear: he shall baptize you with the Holy Ghost, and with fire:
2. The Important Elements of Baptism:
a) The Subject: the person or thing baptized. This is the passive
participant of the ritual. In believer’s baptism, it is the saved individual.
Salvation is a prerequisite to this.
b) The Administrator: or the one who is to perform the ritual. Another
term that may be used for the administrator is the active participant.
c) The Agent: the substance or element into which the subject is
baptized.

e) Baptism of Christ (Matt 3:15-17, John 1:32-34): identification of d) The Symbol: that which the act represents or that which the subject
Christ to the people and to the Trinity. or agent may come to present.

Matt 3:15-17 In our previous lectures, we discussed the various forms of

baptisms found in the Bible. Each of these baptisms is a legitimate act
in itself and when analyzed in its proper time and setting, will show a
fulfillment of the prerequisites of baptism that we have just
enumerated. Here is a chart that illustrates this:
Our chart points out the fact that for any baptism to be
accepted by Scriptural standards, it must fulfill all of the requirements.
Any deviation from these necessarily nullifies the validity of any
baptism. However, one more thing must be said concerning this
ordinance. One must notice that the manner of all these baptisms in
our chart involve IMMERSION into some agent. Baptism can never be
administered by sprinkling or pouring as some religions do. This
symbolical ordinance is and always will be in the form of immersion.
The reason behind this is found in the Greek word from which the
English, “baptize” was derived. This word is BAPTIZO and it literally
means to dip or immerse into something. It should have been
translated in the King James Version as IMMERSION but the scholars
who did the translating were Episcopalians, who were sprinkled by
their Church as King James also was sprinkled, according to the
tradition which they derived from the Roman Catholic Church. To
avoid offending the king, these scholars covered up the meaning of
BAPTIZO by transliterating it into the English. Their slight of hand kept
their heads, but it has caused much confusion until the present time.
As further evidence for baptism as being immersion, let us
look at two other Greek words. Many people at present claim to be
baptized just because their minister poured water on them. In the
Greek Language, sprinkling is RANTIZO and pouring is ECHEO. Neither
word is used in any portion of the New Testament for the ordinance
which we now call Baptism. BAPTIZO is the word used in the Scriptures
and it will remain to be so since only immersion can clearly picture the
idea of something being identified to another thing.
B. THE LORD’S SUPPER – this is the next ordinance given by Christ to
the church. It was instituted on the eve of the Lord’s death (Matt.
26:26-30, Mk 14:22-25, Lk. 22:17-20, I Cor. 11: 23-26). The purpose for
this ordinances is “to show the Lord’s death till He come.” This means
that the Lord’s Supper goes hand in hand with baptism to picture the
Gospel.
1. The Purpose for the Lord’s Supper: Whereas baptism identifies the
believer with the death, burial and resurrection of Christ, the Lord’s
Supper emphasizes to the same believer only the death of Christ. The
particularity of symbols of these two ordinances shows the
magnificence of God’s plan. Baptism unites the believer with Christ’s
Body, the EKKLESIA; the Lord’s Supper is designed to teach him
DOCTRINE now that he is part of the body. All the doctrine that God
has ever wanted to communicate to believers is connected to the
cross. The death of Christ is a condensation of God’s complete
revelation. Every time the Lord’s Supper is observed, believers should
be reminded or taught the following:
a.) At The Cross:
1. Doctrine of Hypostatic Union – Christ was true Deity and Humanity.
2. Doctrine of Kenosis – Christ deprived Himself function of deity.
3. Doctrine of Impeccability – Sinless perfection of Christ
4. Doctrine of Redemption – Christ buying slaves from slave market
of sin, then setting them free
5. Doctrine of Propitiation – Christ’s work satisfied God’s justice
6. Doctrine of Regeneration – Spiritual quickening of sinful man
7. Doctrine of Justification – Sinner declared righteous through Christ
8. Doctrine of Expiation – Christ paying for penalty of all sins
9. Doctrine of Imputation – God imputes righteousness upon sinner
saved
b.) After the Cross:
1. Doctrine of Resurrection – Christ arose from the grave
2. Doctrine of Ascension – Transfer of Christ from earth to heaven
3. Doctrine of the First fruits – Christ bringing O.T. saints to heaven
4. Doctrine of Christ’s Session – Christ seating at the Father’s right hand
5. Doctrine of Sovereignty – Christ holding all authority
c.) Because of the Cross
1. Doctrine of Adoption – Sinners made members of God’s family
2. Doctrine of Heirship – Sinners receiving spiritual blessings that accrue
to Jesus Christ
3. Doctrine of Reconciliation – Removal of barrier between man and God
4. Doctrine of Liberty – Freedom from the Law
5. Doctrine of Priesthood – Every believer has capacity and privileges of
royal priests
6. Doctrine of the Church – Church formed to be Christ’s representative
body in the world and classroom for believer.
7. Doctrine of Holy Spirit – Christ providing the Spirit to minister
to spiritual needs.
8. Doctrine of Sanctification – Separation of believers unto God to
conform to Christ’s image.
9. Doctrine of Glorification – Total conformity to Christ’s image
culminating in heaven.

This list of doctrines is far from the complete but it gives a

clear idea as to what is actually involved when the Scripture speaks of
showing “the Lord’s death till he come”. Without doubt, the central
purpose for the Lord’s Supper is TO TEACH doctrines which have been
made possible by the most important event in human history:
CHRIST’S DEATH ON THE CROSS!

The Lord Himself said “This do in remembrance of Me”. This is

an imperative to keep on observing the Supper for the purpose of
recalling, not only the person of the Lord Jesus Christ, but also what
He thought and taught. To observe the Lord’s Supper without
understanding its true significance is to reduce it to a common,
meaningless ritual similar to the hollow rituals of Judaism. This
ordinance cannot save, neither can it add to faith or spirituality by
merely going through the motions of it; however, it most definitely
teaches. It is a reminder to keep on recalling what God has already
provided in Christ.