ESCHATOLOGY

TOPIC ONE: THE DISPENSATIONS

The dealings of God with man vary according to different dispensations. In each dispensation God has a distinctive way. He treats people one way in one dispensation and another way in another dispensation. His demand on people’s conduct in one period is also unlike that of another period. The way to salvation in one dispensation likewise varies from that of the other dispensation. If we are not clear on dispensational truth, we may feel confused as to the word of the Bible. Once we are able to plainly identify the dispensations, we will no longer be perplexed.

NOTE: With respect to the demarcation of these periods, some commentators divide the time into seven dispensations, though according to the Bible itself it falls naturally into just four periods.

1. The first dispensation is that of the fathers.

When does it commence? It begins with Adam, since there is the clear statement in Romans 5.14: “From Adam until Moses”. Though there are many deviations, these are all rather minor; hence it is still “from Adam until Moses”.

2. The second is the dispensation of law.

It extends from Moses until Christ. Why does it extend until Christ? Because the Lord Jesus had declared: “All the prophets and the law prophesied until John [Baptist]” (Matthew 11:13; see also Luke 16:16).

3. The third is the dispensation of grace which stretches from the first coming of Christ to His second coming (see Acts 15:14-18).

Although the Lord is still mindful of the Jews, the center of His attention has shifted to the Gentiles, for the dispensation of grace has already begun.

4. The fourth is the dispensation of the kingdom.

It covers the period from the second coming of Christ until the end of the kingdom (see Revelation 20).

NOTE: Let us notice in each dispensation the original place of man, his responsibility, his failure, and God’s dealing with him. By studying these matters carefully, we will solve all the apparent contradictions in the Bible.

TOPIC TWO: THE SECOND COMING OF CHRIST

1. Its Place in Scripture.

a. The Second Coming is mentioned eight times as often as the first.

b. It is the theme of several whole books, e. g., Thessalonians, and of certain chapters, Matthew 24; Luke 21.

c. The Old Testament prophets bear witness to it: Isaiah 45:23; Ezekiel 21:5-27; Zechariah 14:16.

d. The angels know of it: Acts 1:11.

e. The apostles preached it: Acts 3:19; I Thessalonians 4:16; I John 2:28; Jude 14.

f. Jesus Himself frequently mentions it.

2. What It Is Not.

a. It is not death.

The dead rise when Christ comes: I Thessalonians 4:16, 17. At death we go to Him.

At the rapture He comes for us: John 14:3. Certain verses have no meaning unless we distinguish death from His coming: John 21:23; Philippians 3:20.

Death is an enemy. At the Second Coming we overcome death: I Corinthians 15:50-57. We are nowhere commanded to watch for death, but we are repeatedly enjoined to look for His coming.

b. It is not the descent of the Holy Spirit.

The Holy Spirit is a distinct person and His coming is not the Coming of Christ. Again many of the passages referring to the coming of Christ were given after Pentecost: Philippians 3:21; II Timothy 4:8; I Thessalonians 4:16, etc.

c. It is not Universal Christianity apart from the person of Christ: I Thessalonians 4:16.

d. It is not the destruction of Jerusalem. John 21: 21; Revelation 22:20, were written after the destruction of Jerusalem.

The Coming of Christ is a comfort; the destruction of Jerusalem is a judgment.

3. The Signs of the Lord’s Coming.

(1) The last days will be full of peril: II Timothy 3:1.

a. Physically—from pestilence, earthquake, famine, etc.: Matthew 24.

b. Socially—anarchy and socialism, lawlessness.

c. Nationally—wars and rumors of wars.

d. Religiously—seducing spirits and doctrines of devils: I Timothy 4:1.

(2) There will be apostasy of the Church: II Thessalonians 2:3.

(3) Satan’s counterfeits will be circulated: Spiritualism, Christian Science, etc.: I Timothy 4:1.

(4) The Gospel will be preached in all the world: Matthew 24:14.

(5) Knowledge will be increased, and facilities for travel will be enlarged: Daniel 12:4.

(6) Riches will be multiplied: James 5:1, 8.

(7) Israel will be revived as a nation: Ezekiel 36137; Acts 15:16; Mark 11:13, 14, 28.

NOTE: While Jesus warns us that we are not in darkness that that day should overtake us as a thief, yet we are to be on our guard about naming days and hours. 

4. The Various Aspects of the Second Coming of the Lord.

The Second Coming (parousia) is not a simple (instantaneous) event. The Second Coming is a complex-whole event containing various purposes of God, beginning with the Revelation of Christ in the sky displaying His Shekinah glory and power to the whole world, and resurrecting and rapturing God’s people, followed by the day of the Lord’s judgments upon the ungodly and Antichrist’s kingdom, restoring Israel to salvation, and culminating in Christ’s earthly reign.

a. The Rapture.

Just as the First Coming of the Lord extended over a period of thirty years, so the Second Coming includes different events. At the First Coming He was revealed as a babe in Bethlehem, later as the Lamb of God at His Baptism, and as the Redeemer at Calvary. At the Second Coming He will first appear to catch away His own to the Marriage Supper of the Lamb “immediately after the tribulation of those days” (Matthew 24:29, 40-41).

This appearance is called the Rapture or the Parousia.

NOTE: On the same day the rapture happens, the onset of the day of the Lord’s wrath takes place, just as it was in the days of Noah and Lot (Luke 17:22–37; cf. II Thessalonians 1:5–10).

b. The Revelation.

Although Armageddon is an element within the complex-whole Second Coming, Armageddon does not initiate the Second Coming; instead, the Second Coming begins between the sixth and seventh seals of the book of Revelation. The resurrection and rapture happens between the opening of the sixth seal and the seventh seal. The first six seals are not part of the day of the Lord’s wrath. The first six seals are conditional events that must happen before Christ’s return. The sixth seal signals the impending day of the Lord’s wrath as recorded in Joel 2:30–31; Matthew 24:29; Luke 21:25–26; Mark 13:23–25; and Revelation 6:12–17. The seventh seal pronounces the day of the Lord’s wrath. The trumpets, bowls, and Armageddon contain and execute the day of the Lord’s wrath. The trumpets, bowls, and Armageddon will not occur before the seventh seal is opened.

NOTE: 1. Paul’s “last trumpet” (1 Cor. 15:52) is not identified as the seventh trumpet judgment in the book of Revelation.

NOTE: 2. Christ’s return to resurrect and rapture God’s people is not imminent (“any moment”), since discernible prophesied events must happen first (e.g., the Antichrist’s revelation and his ensuing great tribulation; the apostasy; and a cluster of discernible celestial events). Christ can return in any generation of the Church.

TOPIC THREE: THE MILLENNIUM

1. The Restoration of Israel.

It was prophesied that Israel was to return to the Promised Land and become a nation again: Genesis 12:1-3; Deuteronomy 4:30, 31; Deuteronomy 30: 1-6; II Samuel 7:10; Amos 9:11-15; Isaiah 27:12, 13; Isaiah 60:1-22; Jeremiah 16:14-16; Ezekiel 20:36-44; Romans 11:11-27; Acts 15:13-16.

2. The Cleansing of Israel: Ezekiel 36:24-28.

God promises to cleanse Israel finally from all filthiness and idols, to renew them inwardly and cause them to keep His statutes and judgments.

At the Second Coming of Christ when He shall stand upon Mount Olivet, Israel, a remnant of the  nation, will believe upon Him and will accept Jesus, the crucified Saviour, as their Messiah and Lord: Zechariah 12:10-14; Jeremiah 31:9; Jeremiah 23:3-6.

3. The Reorganization of Nations.

The governments of the earth will be overthrown and all peoples will be subservient to the King of kings: Daniel 2:44; Micah 4:1, 2; Isaiah 49:22, 23; Jeremiah 23:5; Luke 1:32; Zechariah 14:9; Isaiah 24:23; Psalm 90:11; Psalm 22:8; Revelation 11:15.

4. The Reestablishing of the Kingdom of David.

All the Old Testament prophecies that remain unfulfilled of the future glory of Israel find their consummation in the Millennium: Jeremiah 22:14; Ezekiel 37:22-28; Zechariah 12:8; Acts 15:16. Jerusalem shall become a world center and David’s Greater Son shall rule not only over His own patrimony, but shall be Suzerain over the whole earth.

5. The Lifting of the Curse.

The curse which sin brought upon the whole creation of God will be finally lifted. The effects of the great catastrophe of man’s fall will be eliminated from the earth. The whole earth will be filled with beauty, peace, and plenty: Isaiah 32115, 35; 51 3; Ezekiel 36:33-36; Isaiah 11:6-9.

“No more let sin and sorrow grow

Nor thorns infest the ground,

He comes to make His blessings flow

Far as the curse is found”.

TOPIC FOUR: THE RESURRECTION

1. The Certainty of the Resurrection.

(1) Witnesses from the Old Testament. Abraham: Genesis 22:5; Hebrews 11:19. Job: Job 19:25-27. Isaiah: Isaiah 26:19. Daniel: Daniel 12:2, 13. Hosea: Hosea 13:14.

(2) Instances of the dead being revived.

NOTE: This is different, from the resurrection; but is corroborative evidence.

a. Elisha raised the son of the Shunammite: II Kings 4:18-37.

b. The man who was raised by touching Elisha’s bones: I Kings 13:21.

c. The raising of Jairus’ daughter: Matthew 9 -:25.

d. The raising of the widow’s son: Luke 7:15.

e. Lazarus: John 11:43, 44.

f. Dorcas: Acts 9:41.

(3) Our strongest ground for believing in the resurrection is found in the rising of Christ from the dead. No fact in history is better attested than this. Jesus Himself told of His death and resurrection during His life: John 10:18; Luke 24:1-8.

2. The Nature of the Resurrection.

The believer’s new body is related to his present one: I Corinthians 15. It is also like unto Christ’s glorious body. It is spiritual not natural, incorruptible not corruptible, literal not figurative. This is the redemption of the body: Romans 8123.

3. The Time of the Resurrection.

(1) The Resurrection of the righteous, or the Resurrection of life, will occur when Christ comes again, at the end of this age: I Corinthians 15:22, 23; I Thessalonians 4:14-17; John 5:28; Revelation 20:4.

(2) The Resurrection of the wicked will occur at the end of the Millennium: Revelation 20:13.

TOPIC FIVE: JUDGMENTS

1. The Judgment of believers for their sins at Calvary: John 5:24; Romans 6:8; 7:4, showing His estimation of its character by the terrible penalty inflicted on His Son. God judged all sin at Calvary.

We are identified with Christ in His crucifixion. We take our place under condemnation as worthy of death before ever we can claim forgiveness and the privilege of rising in Him to newness of life.

2. The Judgment of Rewards for Believers: II Timothy 4:8; Revelation 11:18. Believers do not earn their salvation, for it is a free gift of God, but after they are saved they earn their crowns and rewards by faithful service through the Spirit.

There are at least five crowns spoken of in the New Testament that are bestowed upon the believer.

a. The incorruptible crown: I Corinthians 9:25.

b. The crown of righteousness: II Timothy 4:8.

c. The crown of life: James 1:12; Revelation 2:1o.

d. The crown of glory: I Peter 5 4.

e. The crown of gold: Revelation 4 -:4.

Rewards are according to the works that are built upon the foundation of Christ. It is possible to be “saved yet so as by fire” (I Corinthians 3:15) and be ashamed before Christ at His appearing.

On the other hand, one may build gold, silver and precious stones which will abide the testing day and bring additional reward.

3. The Judgment of the living nations.

Since nations have their existence in this world only, it is necessary that they be judged here.

In a sense God is always judging the nations by ordaining great calamities or blessings in accordance with their national deserts. But there is to be a final judgment of the nations before the judgment seat of Christ: Matthew 25.

4. The Judgment of the wicked dead.

This is the great day of judgment that is spoken of most frequently in Scripture and that occurs after the Millennium. It is called the day of wrath and revelation of the righteous judgment of God: Romans 2:5; the day of destruction, etc.

The saints will sit with Christ, who will administer this judgment: John 5:22. All men will be gathered together, both small and great, the quick and the dead: Revelation 20:12; II Timothy 4:1. God’s books will be opened: Daniel 7:10, and He will judge in righteousness the actions, words, and thoughts of men: Ecclesiastes 12:14; Matthew 12:36, 37; Jude 15; I Corinthians 4:5.

NOTE: To the above are often added the judgment upon the race in Adam, the judgment of self by believers, the judgment of angels by the saints, and the judgment of Satan by God.

TOPIC SIX: THE CLOSING SCENES OF TIME

1. Satan is loosed for a little season.

After the Millennium, there is a final uprising of the forces of evil against God and His Christ. Satan is overthrown and cast into the lake of fire. Then follows the last resurrection, that of the wicked dead; the judgment of the great white throne; and the casting of death and hell into the lake of fire: Revelation 20:11-15.

2. The New Jerusalem.

The old order of creation has been destroyed by fire, and God has already fulfilled His promise of making all things new: II Peter 3:12, 13.

The New Jerusalem comes down from God out of Heaven and becomes the tabernacle of God with men: Revelation 21:2, 3.

3. God’s revelation to men of His plan for the ages is nearing its close.

We know that in ages to come He will shew the exceeding riches of His grace in His kindness toward us through Christ Jesus: Ephesians 2:7.

In I Corinthians 15:24 we see the ringing down of the curtain upon the great drama of the world’s history and then cometh the end, when He shall have delivered up the Kingdom to God, even the Father, when He shall have put down all rule and all authority and power, and the Son also Himself shall be subject unto Him that put all things under Him, that God may be all and in all: I Corinthians 15:24-28.

Thus our Bibles begin with “In the beginning God”, and the verse that looks farthest into the dim future closes with “God all and in all”.

“Wherefore, beloved, seeing that ye look for such things, be diligent mat ye may be found of him in peace, without spot, and blameless”: II Peter 3:14.

QUESTIONS FOR STUDY

1. Name the different dispensations according to the Bible.

2. Show the position of the Second Coming of Christ in Scripture.

3. Give the erroneous explanations of the Second Coming of Christ.

4. Enumerate the signs of the Lord’s Coming.

5. Is there any difference between the Rapture and the Revelation of Christ?

6. Give the prominent characteristics of the Millennium.

7. Describe the two resurrections.

8. Name and describe the four principal judgments.

9. Mention the events that follow the Millennium.

~ end of book one ~

ECCLESIOLOGY (General Considerations)

TOPIC ONE: THE IDEA OF THE CHURCH

The fundamental New Testament idea of the Church is brought out in the Greek verb kalein, signifying to call, with its derivatives and compounds.

1. Kalein: This Greek word, which means “to call” denotes the first act of Christ in point of time in connection with the Church: Romans 8:30; I Corinthians 1:9; II Thessalonians 2:14; I Peter 2:9.

2. Kleetoi: This word, which means “the called”, designates the members of the Church: Romans 1:6, 7; 8:28; I Corinthians 1:1, 2; Jude 1.

3. Kleesis: This word, which means “calling”, denotes the peculiar vocation of the Church: Romans 11:29; I Corinthians 1:26; Ephesians 4:1, 4.

4. Parakleetos: This word, which is commonly translated “comforter”, designates the indwelling and informing Spirit in the Kleetoi (the called): John 14:16, 17; Romans 8:9, 11; I Corinthians 3:16; Ephesians 2:22.

5. Epikalein: This word points out the distinct and distinguishing act of the Kleetoi—to call on Christ, i. e., to invoke Him in prayer: I Corinthians 1:1, 2; Romans 10:9, 13; Acts 22:16; Acts 9:14, 21; 7:58, 59.

6. Parakalein: This word points out the distinct and distinguishing act of Kleetoi towards one another—to call to, exhort, or strengthen in the faith: Hebrews 3:13; 10:25; I Thessalonians 3:2.

7. Ekkleesia: This word designates the company, body, or organism of the Kleetoi, i. e., the Church: Matthew 16:18; 18:17.

NOTE: Gathering up the combined meanings of all these Greek words, we may say that the root idea of the Church is that of a company of believers called out from the world and indwelt by the

Spirit of God, whose special and peculiar ministry toward God is prayer, and toward one another is exhortation and consolation.

TOPIC TWO: THE TWOFOLD MEANING OF THE CHURCH

There are two usages of the Greek noun Ekkleesia or Church in the New Testament:

I. The Church Universal, or the Family of God, a Spiritual Body, composed of believers of all ages and times who are united to God by faith in Jesus Christ: Ephesians 1:2; 3:21; Hebrews 12:23.

II. The Church Local, a Visible Body of believers united to God by faith in Jesus Christ. Of this usage of the word there are three special applications:

1. A small company in a house: Romans 16:5; Philemon

2. The Christian congregation of a town or city: I Corinthians 1:2; I Thessalonians 1:1.

3. The group of churches in a country or nation: Galatians 1:2.

NOTE: 1. To the above New Testament usages of the word Church we may add two later and modern meanings: namely, the branches of Christendom, as the Greek Church, the Roman Church, the Protestant Church, the Protestant Episcopal Church, the Methodist Church, etc.; and the material building in which the members of a church worship, as the First Reformed Church of Nyack, New York.

NOTE: 2. The word Church occurs twice in the gospels, both instances being in Matthew, and both in the future. In chap. 16:18 Christ refers to the spiritual and invisible church universal; and in chap. 18:17, He refers to the church local and visible.

As a spiritual organism, the church may be viewed in two aspects, namely: in time, Matthew 16:18, and in eternity, Ephesians 3:9-11.

When the Christian Church of a city or town is mentioned, the word Ekkleesia is in the singular number; when a country or nation is spoken of, the plural number is found, Acts 13:1; Galatians 1:2.

TOPIC THREE: THE LOCAL CHURCH

From this point onward we shall confine our attention to the Local, or Visible Church; and it will be desirable to get a clear working definition of a New Testament church. Of these we give three.

I. The Local Church is “a body of professed believers in Christ, baptized on a credible confession of faith in Him, and associated for worship, work, and discipline” (H. G. Weston).

II. “The Local, or Individual, Church is a company of believers voluntarily united together in accordance with Christ’s laws, for the purpose of maintaining worship and observing the ordinances” (F. W. Farr).

III. A Church is a company of believers called out from the world, voluntarily joined together and meeting at stated times, among whom the Word of God is preached, discipline is administered, and the ordinances observed.

NOTE: There are those who would add to this definition the two ideas of regeneration and baptism; and we feel that this would be in full accord with the New Testament teaching on this subject.

TOPIC FOUR: THE ORGANIZATION OF THE CHURCH

The Church Universal and Invisible is an organism, but the Church Local and Visible is an organization. This is shown by three facts:

1. Stated meetings. The Apostolic Christians met regularly for worship from house to house—at first every day in the week, but later, on the first day of the week, or Sunday, because it celebrated His resurrection from the grave: Acts 2:46, 47; 20:7; I Corinthians 16:2.

2. Election or appointment of officers: Acts 1:15-26; Acts 14:23; Titus 1:5.

3. Officers. There were two officers of the local church in New Testament times, namely: the Deacon, and the Elder (or Bishop).

In post- apostolic times and in later church history, the elder and the bishop represented two distinct offices, the latter being the higher. But in the New Testament, the terms elder and bishop represent one office: Acts 20:17, 28; Philippians I Timothy 3:1 8; Titus 1:5, 7; I Peter 5:1.

- The word bishop in Greek means an overseer, and the word elder in Greek means one of adult years, possessing experience and counsel.

- The word deacon means “minister”, or “helper”.

The elder, or bishop, had oversight of the spiritual interests of the church, while the deacon was in charge of the temporalities. While both “bishop” and “elder” come from the Greek, the word “bishop” is taken from the municipal usage of Greek cities, while the word “elder” is taken from the Jewish usage of local synagogues. The date of the appointment of deacons was about 33 A.

D.: Acts 6:1-6. The date of the appointment of elders was about 45 A. D.: Acts 11:30.

Two other officers of the early church may be mentioned, namely: the deaconess, Philippians 4:3; Romans 16:1; and the evangelist, Ephesians 4:11. The evangelists were itinerating preachers, not restricted to any one local church.

NOTE: Pastors and prophets are also mentioned among the officers of the early church: I Corinthians 12:28; Ephesians 4:11. While Agabus and the daughters of Philip predicted the future, yet the New Testament gift of prophecy corresponded to our present conception of the ministry of the true preacher of the Word: I Corinthians 14:3.

TOPIC FIVE: THE GOVERNMENT OF THE CHURCH

Today there are three forms of church government, namely:

1. The Episcopal, or government by bishops.

2. The Presbyterial, or government by elders.

3. The Congregational, or government by members themselves.

The church government prescribed in the New Testament, however, is Episcopal and Presbyterial government (Acts 20:17, 28; 14:23; Titus 1:5), yet there are indications that the Congregational form of government prevailed over the other two.

Three points may be mentioned.

1. Every church had the power of disciplining and excluding its members: Matthew 18:17; I Corinthians 5:1-5; II Thessalonians 3:6.

2. Each church elected its own officers: Acts 1:26; 6:1-6.

3. Each church had the power of determining all matters not already determined by the Scriptures: I Corinthians 11:34.

TOPIC SIX: THE WORSHIP OF THE EARLY CHURCH

There were seven features in the public worship of the early church, namely:

1. Praise (Singing).

2. Prayer.

3. Prophecy, I Corinthians 14:3.

4. Scripture reading with comment.

5. Reading of apostolic letters.

6. Collections for the poor.

7. Celebration of the Lord’s Supper (weekly at first).

NOTE: The spirit of worship was characterized by four things.

1. It was humble.

2. It was reverent.

3. It was grateful.

4. It was joyful (Luke 24:52, 53; Acts 2:46).

TOPIC SEVEN: THE DISCIPLINE OF THE CHURCH

I. Definition

Discipline may be defined as the correction or expulsion by the church of one or more of its members for immorality of life, or heresy of doctrine.

II. Kinds of offenses

There are two kinds of offenses of which a church member may be guilty, namely, public and private. And there are two kinds of discipline corresponding to these offenses, namely, public and private.

III. Forms of Discipline

Church discipline, whether private or public, may take one of three forms.

1. Private reproof.

2. Public reproof.

3. Excommunication.

The law of private discipline is found in Matthew 5:23, 24; 18:15-17. And the law of public discipline is found in such passages as I Corinthians 5:3-5; 5:13; II Corinthians 2:6-8; II Thessalonians 3:6.

NOTE: There are only three ways for a member to get out of a local church, namely: by death, dismissal by letter, and exclusion by trial or withdrawal under charges. After a church member has been excommunicated, he should be dealt with tenderly as a brother, and his restoration sought through repentance and faith.

TOPIC EIGHT: THE ORDINANCES OF THE CHURCH

I. DEFINITION

The ordinances are those outward rites which Christ has appointed to be administered in each church as visible signs and seals of the saving truth of the Gospel.

II. NUMBER

The ordinances are two in number and only two, namely, Baptism and the Lord’s Supper.

NOTE: The Church of Rome makes seven ordinances or sacraments, namely, Ordination, Confirmation, Matrimony, Extreme Unction, Penance, Baptism, and the Lord’s Supper. This addition to the Word of God exposes it as a false Christian institution.

A. BAPTISM.

I. Definition

Baptism is the initiatory rite of admission into the Christian Church. It is the symbol of union with Christ: Matthew 28:19; Mark 16:15, 16.

II. Significance

This is twofold, namely:

1. It is the badge of discipleship, the public confession of Christ as Saviour and Lord.

2. It is the sign and seal of participation by faith in the death and resurrection of Christ.

NOTE: Baptism is not the New Testament equivalent of the Old Testament rite of circumcision; for circumcision was a symbol of cleansing, while baptism is a symbol of death. The conditions of baptism and the mode of baptism, as well as the subjects of baptism, are controversial topics among Christians.

The writer feels free simply to express his personal view and conviction as to the teaching of the New Testament. In his judgment, adults and only adults are the proper subjects of baptism; repentance and faith in Christ are the essential conditions of baptism, and immersion seems to be clearly indicated by the symbolism of the ordinance: Acts 2:38-41; 8:12; Romans 6:1-4; I Corinthians 10:1, 2; Colossians 2:12.

B. THE LORD’S SUPPER.

I. Definition

The Lord’s Supper is an ordinance instituted by Christ for observance by His followers, and consisting in the consecration of bread and wine with the words of institution and the subsequent eating and drinking of the consecrated elements. The Lord’s Supper is a symbol of the believer’s communion with Christ: Matthew 26:26-30; Luke 22:19, 20; I Corinthians 11:23-34.

NOTE: Baptism may be called the sacrament of regeneration; the Lord’s Supper, the sacrament of sanctification. There are various names in use for this latter ordinance, namely: The Lord’s Supper, the Communion, the Eucharist, the Sacrament of the Lord’s Supper, the Memorial Supper, and the Ordinance of the Lord’s Supper.

II. Views

There are four principal views of the Lord’s Supper that are current among Christians:

1. Transubstantiation. This is the Roman Catholic view. It holds that through the consecration by the priest the elements of bread and wine are converted into the real body and blood of Christ. Thus the communicant partakes of Christ, physically, through the mouth, entirely apart from spiritual apprehension by faith.

2. Consubstantiation. This is the Lutheran view. It holds that while the bread and wine are unchanged, there is yet a real, though mystical, partaking of Christ through the mouth. This, however, is not apart from faith, but is the mystery of the sacrament and is not explainable.

3. The Zwinglian view. This holds that the Lord’s Supper is simply a commemoration of His person and sacrifice. It is merely a memorial feast. The Lord is not present to devout feeling and spiritual apprehension, except as our departed loved ones are present, when we call them to mind and dwell upon their virtues and good deeds.

4. The Calvinistic view. This is the generally accepted evangelical view of the Protestant Church. Contrary to the Romanist view, it holds that there is no conversion of the elements into the real presence of Christ. Again, contrary to the Lutheran view, it holds that there is no physical partaking of Christ through the mouth. Still again, contrary to the Zwinglian view, it holds that the Lord’s Supper is more than a memorial feast.

The Calvinistic view holds that after consecration the elements remain unchanged, and that apart from devout feeling and spiritual apprehension the Supper has no value. But it does maintain that through the elements, in a way that can be realized by no other means of grace, the believer is brought into vital touch with Christ, and by faith may eat His flesh and drink His blood, and thus abide in Him. The truth symbolized by the Supper is unfolded in John 6:51-58. Augustine, in the fourth century, expressed the very heart of the spiritual significance of the communion when he said, “Believe, and thou hast eaten”.

TOPIC NINE: THE MINISTRY OF THE CHURCH

The Ministry, or Mission of the Christian Church is twofold: Evangelization and Edification.

I. EVANGELIZATION

Evangelization may be defined as the efforts put forth by the Church for the salvation of men from sin and error. It is the primary mission of the Church. Contrary to the postmillennial view, we are not to bring the world to Christ, but to bring Christ to the world. There is a vast difference. To preach the Gospel as a witness to all nations and to take out of them a people for Christ’s name is the fundamental mission of the Church in the present dispensation: Matthew 28:19, 20; Mark 16:15; Acts 1:8; 15:14-18.

NOTE: There are two beautiful symbols of the ministration of the Church to the world; these are salt and light.

- Salt is a preservative, giving both savor and flavor to society.

- Light is a symbol of testimony, the witness which the Church bears to the world, both by the purity of its doctrine and the piety of its members.

II. EDIFICATION

Edification may be defined as the building up of the Church in truth and grace. After sinners have been saved, they must be indoctrinated in the truth of the Scriptures and possessed and filled by the Holy Spirit. There are five agencies which contribute to the edification of the Church:

1. The Christian Ministry, Ephesians 4:11, 12.

2. The Word of God, Colossians 3:16; I Peter 2:2; Hebrews 5-14.

3. The Holy Spirit, Galatians 5:25; Ephesians 5:18.

4. The Gifts of the Spirit, I Corinthians 12:4-12.

5. The Sacraments.

TOPIC TEN: THE DESTINY OF THE CHURCH

The Destiny of the Christian Church is threefold:

I. To be married as a chaste virgin to Christ, Revelation 21:9; II Corinthians 11:2; Ephesians 5:27.

II. To reign with Christ as a Royal Consort, Revelation 1:6; 3:21; I Peter 2:9; Revelation 20:6.

III. To show forth throughout all the coming ages the praise, the grace, and the glory of God, Ephesians 1:6, 12; 3:10.

NOTE: There are three words that bring out these three relationships of the Church to Christ: Bride, Queen, Jewel.

QUESTIONS FOR STUDY

1. What is the fundamental New Testament idea of the Church?

2. State as clearly as you can what the Church is, as derived from a careful study of the seven Greek words which were mentioned.

3. What are the two New Testament meanings of the Church?

4. Define a Local Church.

5. How may it be shown that the local church is an organization?

6. What are the New Testament offices of the Church?

7. According to the New Testament usage, do the words Bishop and Elder designate the same office or different offices?

8. What are the three forms of Church government?

9. Do you find Scriptural ground for any one form of government more than the others?

10. Describe the features of early Church worship.

11. What is Church discipline?

12. How many forms of Church discipline are recognized and what is the order of procedure in each?

13. What are the ordinances of the Church?

14. Define baptism.

15. What is the twofold significance of baptism?

16. Define the Lord’s Supper.

17. What are some of the names used for this ordinance besides “the Lord’s Supper”?

18. What is the error known as Transubstantiation?

19. What is the error known as Consubstantiation?

20. What is the Zwinglian view?

21. What is the Calvinistic view?

22. What is the twofold mission of the Church?

23. What is its threefold destiny?

~ end of chapter 8 ~