PREACHING THE GOSPEL . . . WITHOUT MENTIONING BAPTISM

An incident occurred in the Texas country years ago, the story of which I remember. The preachers of a small town proposed a union meeting in which all of the preachers of the town would take alternate turns to preach. There was a certain gospel preacher in the town, who had not been consulted on the arrangement. When he heard about this meeting he called on the other preachers to request his turn to preach, and asked to have a time assigned to him. He was in-formed that an agreement had been made that the subject of baptism would not be mentioned—that they had agreed to preach Christ and say nothing about baptism. To their surprise this preacher promptly accepted the conditions, and agreed to preach without the mention of the word baptism. A night was assigned for his sermon, and he announced in advance the subject: “What Must I Do to Be Saved?”

The people wondered how that kind of preacher could preach on that kind of subject under that kind of agreement to not mention baptism. They came from the necks of the woods and forks of the creeks to hear him preach that kind of a sermon.

He preached with much animation and eloquence on salvation, and the love of God that brought salvation to man through Jesus Christ. Reaching the point of the question—“what must I do to be saved”—he turned to Mark 16:15-16 and read the words of Christ: “Go ye into all the world, and preach the gospel to every creature. He that believeth”—and doeth that thing I promised not to mention—”shall be saved.” He then read Acts 2:38: “Repent, and do that thing I promised not to mention, “for the remission of sins.” And he read every verse in the New Testament on baptism, and called it that thing I promised not to mention!

It is a strange thing that denominational people will detour around such a plain and positive command, so simple to be understood and performed, so easy to accept and obey—and so much emphasized in the New Testament.

When Philip preached Christ, he preached the kingdom of Christ, he preached the all-prevailing name of Christ and he preached baptism into Christ.

“Then Philip went down to the city of Samaria, and preached Christ unto them…. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:5-12).

Foy E. Wallace, Jr.

What is the Kingdom of God?

That the same is meant by “kingdom of God,” “kingdom of heaven,” “his kingdom,” and the “kingdom of his dear Son,” as a general rule, there can be little doubt, whether the same is meant in every instance or not. That which is called “his kingdom” (Matthew 16:28) is called “the kingdom of God” (Mark 9:1; Luke 9:27). The same kingdom mentioned in the phrase, “the Son of man coming in his kingdom,” is also mentioned in the phrase “the kingdom of God,” for these are two reports of the same speech. The two expressions are simply two designations of the same kingdom. The same, precisely, that is called “the kingdom of heaven” (Matthew 19:23) is called “the kingdom of God” (Mark 10:25).In Matthew the record is: “That a rich man shall hardly enter into the kingdom of God.” The “kingdom of heaven” is at hand, as recorded (Matthew 3:2), is undoubted the same as “the kingdom of God” (Mark 1:14), for these are two records of the same thing. The same kingdom is meant (Matthew 13:11) in the words, “Because to you it is given to know the mysteries of the kingdom of heaven,” that is meant (Mark 4:11) in “To you it is given to know the mysteries of the kingdom of God.” “He that is least in the kingdom of heaven is greater than he” (Matthew 11:11), and “He that is least in the kingdom of God is greater than he” (Luke 7:28), are simply two records of the same thing, and the same kingdom is meant in both records.

In the following language the phrases “my church” and “the kingdom of heaven” are two designations for the same. That which is called “my church” is called “kingdom of heaven.” “I say also to you,that you are Peter, and on this rock I will build my church, and the gates of Hades shall not prevail against it; and I will give to you the keys of the kingdom of heaven; and whatever you shall bind on earth shall be bound in heaven; and whatever you shall loose on earth shall be loosed in heaven.” (See Matthew 16:18-19). When we think and speak of what the Lord calls “my church,” we should keep in mind that He calls the same thing, in the same connection, “the kingdom of heaven,” and that He calls the same “my kingdom” (John 18:36). Paul’s “general assembly and the church of the firstborn,” to which he said “we are come”(Hebrews 12:23), is the same as his “kingdom that cannot be moved”(verse 28 of the same chapter). It is the same as His “one body”(Ephesians 4:4; I Corinthians 12:13). All who enter the “one body” at all are immersed into it, or all who enter the kingdom at all, which is the same as entering the “one body,” enter it by being born of water and of the Spirit. “Except a man be born again, he cannot see [or enjoy] the kingdom of God.” (See John 3:3.) “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” (See John 3:5.) The same community is styled “the house of God, which is the church of the living God, the pillar and support of the truth” (I Timothy 3:15). “In Christ” is in the body, church, or kingdom. To know what the church is, the body of Christ, the house of God, the temple of God, the building of God, is to know what the kingdom of God is. This view will assist much in ascertaining what the kingdom of God is, and several other things to be investigated in this article.

When we are thinking of the Lord’s community as a body, we think of the head and the individual members, the life and support of the body. When we think of the same community as a house, or family, we immediately think of the head of the family, the members, the discipline and ruling of a family, the care and oversight of a family, the support and dependence of a family, the accession by birth or adoption, whichever figure may be used, and the losses by death, or those who have abandoned the family. When we think of the same community as a temple, or building, we think of the proprietor, foundation, the lively stones built together in it, and the builders. When we think of it as a kingdom, we think of a king, constitution, laws, territory, subjects. When we think of it literally, as the church, congregation or community founded by Christ, the only divinely founded religious community on earth, we think of God, who authorized it; of the prophets, who predicted its founding, with many of its stupendous and momentous surroundings—the Lord Messiah, who founded it; the great truth on which it is built; the authorized apostles and evangelists who first preached the Gospel, called people together, under their new head, in the new community, or the church, making “one new man.” It has Christ for its head; the Gospel—the power of God—to turn the world to God; the teaching of Christ and His apostles for its edification and instruction.Christ is its supreme authority for everything. His authority is set forth in His own teaching and that of His divinely authorized and inspired apostles.

The church, community of living God, is composed of members, and has a head, Gospel, teaching or territory. Bishops or overseers, and deacons, in their work, are limited to the congregation in their own vicinity, having no jurisdiction in other congregations. The church of the living God, the body of Christ, or kingdom of God, embraces all the local congregations, with the members, in all the world—all who are truly the people of God. As a whole, it is not an organized body, and has no method of acting in conventional form, in making decrees, laws or decisions. Its head has made, signed, sealed and delivered to it His laws and decrees, and demands of the church, or kingdom, implicit obedience. It is not the business of the church to make laws or decrees, but implicitly to obey and submit to the laws and decrees made by the head of the church.

This community, church or kingdom, of which Christ is the head or King, and all that pertains to it, was embraced in “the eternal purpose of God,” but had no existence, in the form of a community, church or kingdom, only in the purpose of God, for ages. The same that was embodied in the eternal purpose—“a secret,” “hid in God”—was subsequently embodied in the promise to Abraham. It was still a secret, a mystery, in the promise of a blessing for all families of the earth, without any revelation explaining what that blessing was. That promise embraced the Messiah, the Gospel, the church, and all the attendant blessings for the human race. Still, the church, or kingdom, did not exist in fact, and the blessings were spoken of as “good things to come,” and not good things already come. The same precisely, embodied first in the purpose, and then in the promise of God, subsequently filled a large space in prophecy, but still as “good things to come.” Peter has the following comment touching the prophets: “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come to you: searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand of the sufferings of Christ, and the glory that should follow. To whom it was revealed, that not to themselves, but to us, they did minister these things, which are now reported to you by them who have preached the gospel to you with the Holy Spirit sent down from heaven; into which things the angels desire to look.” (See I Peter 1:10-12.) The kingdom of God is found, first, in the eternal purpose of God, then in the promise of God to Abraham, then in the prophecy, and then in the preaching of John the Immerser. In the preaching of John it is in different form, and a new item comes into the preaching. It is now “the kingdom of God is at hand,” “the kingdom of God approaches.” 

Benjamin Franklin

1812-1878

Taken from New Testament Christianity, Vol. I (1923), pages 198-204.

The Modern-Day Diotrephes

Diotrephes! As Judas brings to our minds a picture of betrayal, and as Jezebel brings to our minds the worst in female unpleasantness and ungodliness, so the name of this man brings to our minds a pride and arrogance that should never be in God's kingdom. We find this record of the man:

I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteththem out of the church (III John 9-10). 

Our purpose now is to examine that passage, and to note the qualitiesabout this prideful man, and then to note how these same characteristicscan be found in the church today. The purpose is that all of us might be thus warned, and then let each and every one keep himself pure (I Timothy 5:22).

The behavior of a Diotrephes is (1) First, in ATTITUDE. Note that John states that he loved the preeminence. Jesus is to be the preeminentone (Colossians 1:18), and one has a real character flaw if he desires a higher place than God gave him. Love of preeminence is seen in thebehavior of the hypocrites in Judiasm (Matthew 6:1-18). It is animproper motive for one desiring any work in the church, and is contraryto the Will of God in any event. Diotrephes first had a problem with humility.

(2) Then, IMPROPER USE OF THE TONGUE. John states that Diotrephes was “prating against us.” That is, overflowing with talk, and the apostle states, “malicious words” at that! The arrogance of man is seen in his speaking against the apostles and those in company with the apostles. The greater portion of the inspired New Testament message is borne to us through the work of the apostles. To “receive them” is to receive the Christ (Matthew 10:40). Their words were the words of the Holy Spirit (I Corinthians 2:13). It is a lack-of-humility and an arrogance “gone to seed” when anyone becomes so big that they stand against inspired apostles!

(3) Further, this man stands TO FORBID OTHERS IN RIGHT DOING. John states that he would not receive the brethren, but forbad those who were doing so! His is a voice and an “authority” in the kingdom that God has given to none! Some have speculated that Diotrephes was an elder in the church, that we cannot say, but no matter, for his behavior was sinful and all the more repugnant if he had entered into the leadership. Anyone in the kingdom, regardless of their particular work, is first of all God’s SERVANT, and has been shown by the Lord that service to others is true greatness (Matthew 20:26).

(4) The last picture of Diotrephes is that of CASTING MEN OUT OF THE CHURCH! A standing against the apostles, and those who would fellowship the apostles, so as to bar acceptance in the kingdom to those who dared oppose him. The Lord adds to the church (Acts 2:47), and it is not the function of any of us to “cast men out.” Men may, due to persistence in impenitent sinfulness, be disfellowshiped, but their sins have removed them from fellowship. They were not “cast out”at the whim and fancy of some arrogant church “leader.”

It is significant that the record of Diotrephes follows the plea by John that we all should be “helpers to the truth” (v. 8). Helpers, not hinderers; helpers, not stumbling blocks. Diotrephes was working contrary to Truth, and therefore against the Truth. We note also that the record of Diotrephes is followed by the admonition to follow the good, and not the evil (v. 11). Diotrephes needed that advice, just as he needed to follow the example of Demetrius (v. 12), who seemed to be his opposite in terms of life and character.

We can avoid having modern-day Diotrephes’ among us when we all remember that: (1) Greatness in God’s sight is in humility, (2) that we, as servants, must always be open to the apostolic message, (3) that preeminence is given to the Christ, (4) that our influence on others should be to lead them toward spirituality, (5) and that none of us hasauthority to cast men from the kingdom. An elder who would be a Diotrephes is unworthy of the office. A man desiring to be an elder who longs for preeminence is unqualified for the office. A person not an elder should not be allowed by those of us in the kingdom ever to achieve the preeminence Diotrephes had! Let us, in looking into III John, seek to be a modern-day Demetrius rather than a modern-day Diotrephes!

Bill Jackson

What Is the Church of Christ?

To answer this question in one sentence, they are people who wish to go back to the Bible for their only guide in religious matters, thus restoring in our time the original New Testament church.

If we go back in time to the latter part of the eighteenth century there were different men of differing denominations, each studying the Bible independently of each other, and coming to the same conclusions. These men had a great desire for unity, for this is what Christ prayed for in John 17:20-21: “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all 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 thou hast sent me.” 

They also realized that this unity could never be achieved if we followed after human creeds, synods, councils, opinions, etc. It could only be achieved if we threw off all denominationalism and these human creeds and follow only the Bible. 

This does not establish another denomination, but rather it returns to the original. We thus are not a denomination, neither Catholic, Protestant, nor Jewish; but simply members of the church which Christ established, and purchased with His blood.

This also is why we wear the name church of Christ. It is not used as a denominational designation, but as a descriptive term setting forth that the church belongs to (of) Christ. We also recognize that there are other biblical terms, for example, church of God (I Corinthians 1:2); church of the firstborn (Hebrews 12:23); kingdom of heaven (Matthew 16:19); body of Christ (Ephesians4:12); bride of Christ (Ephesians 5). Any term which signifies the church, kingdom, or body belongs to God, Christ. While it cannot be the Lord’s church without the proper name other factors, doctrine, are important.

Michael Hatcher

Who Has the Preeminence?

There has always been a desire on the part of some to be preeminent among the followers of Christ. In Matthew 20, the mother of James and John came to Jesus with her sons and requested the places of preeminence in the kingdom for her sons (20:20-28). In Mark 10:35-45, James and John came to Jesus themselves with the same request. On both occasions Jesus’ response is the same. There is no place in the kingdom for the domination of or for exercising lordship over other disciples. Jesus made it clear that in the kingdom, He has “all authority” (Matthew 28:18). Paul wrote “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body” (Ephesians 1:22-23). Many years after learning this vital lesson himself, John encountered Diotrephes “who loveth to have the preeminence” (III John 9). This expression in the Greek is a compound verb, combining a verb which means “to love” and a verb which means “to have first place.” The second of these verbs occurs only once in the New Testament in Colossians 1:18 where it is used of Christ, “that in all things he might have the preeminence.” Diotrephes was running the church to ruin because of his exaggerated appraisal of his own worth and his lack of concern for the truth and the welfare of the church. 

Regrettably, there are still some of the sort of Diotrephes in the church who seize power for themselves thinking that the church stands or falls because of them. They believe that their judgments, ideas, and plans are more important than the church itself. Their love for preeminence usually exhibits itself like that of Diotrephes in III John 9-11 by: (1) accusing faithful preachers falsely, (2) forbidding others in the church to receive faithful Gospel teachers, and (3) expelling from the church those who refuse to bow to their will. Such domination in the church is always wrong. We must never place ourselves in such a position or allow others to do so (Romans 16:17). The church of our Lord is greater than any personality. 

The church does not depend upon any living person(s) for its existence and wellbeing. The church is built upon Christ (I Corinthians 3:11) and is founded and sustained by truth (I Timothy 3:15). The church does not belong to us; it belongs to Christ (Matthew 16:18). Our obligation is to respect and submit to His authority (28:18) by abiding in His Word (John 8:31). We must speak where the Bible speaks and remain silent where the Bible is silent (I Peter 4:11). We show our love for Christ and for His church, the body of Christ, by doing His will (John 14:15). Those who refuse to abide in the teachings of Christ do not have God (II John 9). 

Lester Kamp

God’s Picture of the Church

The Bible vividly portrays the nature of the church in the various descriptive terms which are applied: 

1. As a pearl, the church is costly. It is to be bought even at the expense of selling all that one has. 
2. As a kingdom, it is obedient. We are to obey every wich of our King, the Lord. 
3. As a house, it is orderly. Every stone is fitly joined together and everything is decent and in order. 
4. As a rock, it is dependent. It must be fed the pure milk and meat of the Word. It must look to the great Shepherd. 
5. As a bride, it is vitally joined to Him. It wears His name and is subject to Him in all things. 
6. As a family, it bears His image. It resembles the Father and Elder Brother. 
7. As a body, it is united. All members are needed and work together in harmony. 
8. As a candlestick, it is exalted. It is the light of the world, reflecting Christ so that all can see Him.

Author Unknown