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What is a New Testament Church? Teaching the Faith Once Delivered to the Saints: Bible Study #25 by Nolan McFadden Text: Acts 2:36-42 Which approach to the New Testament Scriptures is correct? A. Accept and believe the New Testament Scriptures that you like and reject the New Testament Scriptures that you don’t like. B. Allegorize Bible verses that you don’t understand. C. Believe and regard every word and every verse in the New Testament Scriptures as important. The correct answer is ____. Why? The Scriptures reveal that every word and every verse in the New Testament are important (Matthew 4:4; 24:35, I Corinthians 2:13, I Thessalonians 2:13, II Timothy 3:16-17). In Matthew 4:4 our LORD JESUS declared, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Likewise, the apostle Paul taught, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:…” (II Timothy 3:16-17). There are many people in our day who accept some parts of the New Testament Scriptures while rejecting other parts that they don’t like. This would be similar to a person ripping pages out of the New Testament which contain verses that he or she doesn’t like. Consequently, if parts of the New Testament are rejected, parts of God’s Word will not be believed and obeyed. This same concept applies to the New Testament teachings about “the church.” We must not accept only some truths concerning “the church” and reject others. Instead, we must diligently study the Scriptures – God’s Word in order to discover all the truths that our living God desires to teach us about “the church” and the Christian’s responsibility to “the church.” (Acts 17:10-11) Let’s look together at what is taught regarding “the church” in the Scriptures of truth. I. What is the meaning and usage of the word “church” in the New Testament Scriptures? A. Word meaning: The biblical word “church” is translated from the Koinne Greek word εκκλησια. It refers to a called out assembly. In VINE’S EXPOSITORY DICTIONARY OF NEW TESTAMENT WORDS W. E. Vine defines the word EKKLESIA (εκκλησια) as, “…It has two applications to companies of Christians, (a) to the whole company of the redeemed throughout the present era, the company of which Christ said, “I will build my Church,” Matt. 16:18, and which is further described as “the Church which is His Body,” Eph. 1:22; 5:23, (b) in the singular number (e.g., Matt. 18:17, R.V. marg., “congregation”), to a company consisting of professed believers, e.g., Acts 20:28; I Cor. 1:2; Gal. 1:13; I Thess. 1:1; 2 Thess. 1:1; I Tim. 3:5, and in the plural, with reference to churches in a district.” (1) B. The word “church” is used in two primary ways in the New Testament with the exception of Acts 7:38; 19:39. 1) The Whole Body of Christ which includes all Christians (Matthew 16:18, I Corinthians 12:12-28, Ephesians 1:22-23; 2:16; 4:4; 4:12-13; 4:16; 5:23-24, Colossians 1:18-24). For example, in the Scripture texts of I Corinthians 12:12-28 and Ephesians 1:22-23 → 4:12-13 “the body of Christ” is described
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as including “we all” and is called “the church.” In both contexts we see the words “the whole body.” (I Corinthians 12:17, Ephesians 4:16) It is also important to observe that in these Scriptures the “one body” refers to “the body of Christ,…the church,…” in I Corinthians 12:27-28 and “the church, Which is his body,” in Ephesians 1:22-23. Likewise, we find the words “The body, the church:...” and “for his body’s sake, which is the church:…” in Colossians 1:18-24. Note that when the apostle Paul addressed the epistle of Ephesians, he did not limit the scope of the epistle only to “the church at Ephesus.” But, rather, Paul addressed this epistle “to the saints which are at Ephesus, and to the faithful in Christ Jesus…” It is apparent that Paul wrote this epistle and the epistle of Colossians for the purpose of benefiting “all the saints.” (Ephesians 1:15-16, Colossians 1:4) This is demonstrated by the fact that in Colossians 4:16 Paul instructed, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” Now notice also that the ministries of the “apostles…prophets…evangelists…pastors and teachers;” were given to edify “all” “the body of Christ” and “the whole body” not just one local church (Ephesians 4:7-16). Moreover, the apostle Paul presented these teachings in the context of God’s forming “one body” “in Christ Jesus” which includes believers among both Jews and Gentiles. Thus, in Ephesians chapter four Paul sets forth the glorious truth that now, during the church age, “all” Gentiles and Jews who believe in Christ Jesus are made part of the “one body” “in Christ Jesus” which is “the church.” C. A NOTE OF CAUTION: The true “body of Christ” does not refer to all who claim to be Christians among all denominations. There are many people found in churches today who have not yet been born again of the Holy Spirit to new life in Christ Jesus (John 1:12-13; 3:1-7, II Corinthians 5:17). In many of these churches a biblical message of salvation is not taught. In addition, currently there are many false teachers and false teachings found within many churches. A group that claims to be “Christian” but does not teach a biblical message of salvation or practice New Testament Christianity is a false church. False, apostate churches are filled with unsaved members. In time, the false churches will unite to form “the great whore” church, the one world false church of Revelation chapter seventeen (the religious Babylon). But we who are called to stay faithful and true to JESUS and His Word – the Holy Bible must remember that a unity or union with falsehood (via the Antichrist and his false prophet) is always a false unity. WE WILL NOT TAKE THE GLOBAL MARK OF THE BEAST UNDER ANY CIRCUMSTANCES – REVELATION 13:12-18; 14:9-12; 19:20; 20:4. PRAISE JESUS! D. 2) Most frequently the term “church” is used in reference to a local church in the New Testament. Each time the word “church” is used in the plural as “churches” or in reference to a specific church in a specific location, the term is referring to a local church. In the plural, the word “churches” is used thirty-seven times in the New Testament. For example, the Scriptures mention “the churches” of Judea, Galilee and Samaria in Acts 9:31, “the churches of Galatia” in Galatians 1:2 and “the churches of Asia” in I Corinthians 16:19. See also Acts 2:38-43; 8:1; 9:31; 11:26; 13:1; 14:23-27; 15:41; 16:5; 19:37; 20:17, Romans 16:1-5, 16, I Corinthians 1:2; 4:17; 7:17; 11:16-18; 14:23-34; 16:1, 19, II Corinthians 1:1; 8:1; 8:18-24; 12:13, Galatians 1:2,22, Philippians 4:15, Colossians 4:15-16, I Thessalonians 1:1; 2:14, II Thessalonians 1:1-4, I Timothy 3:15, Philemon 2 and Revelation 1:4-20; 2:7-29; 3:6-22; 22:16.
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E. A true definition of the local church must be based on the New Testament model of a church (Acts 2:38-43; 13:1-3; 15:1-35; 20:17-38). A New Testament local church is a called out assembly of born again, baptized followers of Jesus Christ who assemble regularly for the purpose of worship, prayer, Bible study, fellowship, good works and obedience to the Great Commission with two ordinances and two offices. F. “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the _____________ of God, which is the _____________ of the living God, the ________________ and ______________ of the truth.” I Timothy 3:15 What is the pillar and ground of the truth according to I Timothy 3:15? _______________________________________________________________________ II. The local church has been given two ordinances by Jesus Christ. They are: 1) Believer’s Baptism and 2) the Lord’s Supper (Matthew 28:19-20, Luke 22:13-20, Mark 16:15-16, Acts 2:36-42, I Corinthians 11:20-30). A. Baptism – The word baptism is translated from the Kionne Greek word βαπτισµα . It means to immerse. In the New Testament, believers were baptized only after they believed the gospel message and were saved (Acts 2:36-41; 8:29-40; 16:25-34). The practices of infant baptism and sprinkling with water for baptism are not found in the New Testament Scriptures. Infant baptism and sprinkling with water for baptism are man-made religious traditions which were added to many churches after “the faith” was delivered to “the saints” in the first century (Jude 3, Colossians 2:8). Baptism by immersion in the name of the Father, the Son and the Holy Spirit is a command of Jesus Christ for all believers (Matthew 28:1920). Baptism is a public testimony of an inward salvation experience. Baptism symbolizes Christ’s death, burial and resurrection and our new life in JESUS CHRIST (Romans 6:3-4). It is first necessary to have the experience of being born again spiritually (get saved) before you can be Scripturally baptized. B. The Lord’s Supper – The Lord’s Supper is a memorial to the one time, sinless, substitutionary sacrifice of Christ Jesus on calvary for our sins (I Corinthians 11:23-26). Notice the words “in remembrance of me” in I Corinthians 11:24. In addition, the Lord’s Supper is a time of spiritual self-examination (I Corinthians 11:28). It is an ordinance only for true believers in CHRIST JESUS. C. “Then they that gladly received his ____________ were _______________________: and the same day there were added unto them about three thousand ____________. And they continued steadfastly in the apostles’ _________________ and ____________________, and in breaking of _________________, and in _____________________.” Acts 2:41-42 D. What four things did those who received the biblical message of salvation continue in to demonstrate that their faith was genuine according to Acts 2:41-42? ________________ _______________________________________________________________________ III. The local church has been given two offices by apostolic authority. They are: 1) pastor (also called “elder” and “bishop”) and 2) deacon. A. The biblical terms “pastor,” “elder” and “bishop” are used interchangeably in the New Testament. They all refer to the same office in the church. Each of the three words describes a specific function of the same office. The biblical qualifications of a pastor are given in I
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Timothy 3:1-7 and Titus 1:5-9. According to the Scriptures, the pastor serves as a spiritual leader in the church and is under the authority of CHRIST JESUS, the only, true Head of “the church” (Colossians 1:18, Ephesians 1:22-23; 5:23, I Timothy 6:14-15, I Peter 5:1-4, Hebrews 13:17). A pastor is accountable to “the church.” (Matthew 18:15-17) B. The word “deacon” is translated from the Koinne Greek word διακονοs. It refers to a servant. Subsequently, deacons are to serve in practical ways to help in the work of the ministry of the church. For example, see Acts 6:1-6. The biblical qualifications of a deacon are found in I Timothy 3:8-13. Deacons are under the authority of the pastor (or pastors) in the church (I Peter 5:1-4, Hebrews 13:17). A deacon is also accountable to “the church.” (Matthew 18:15-17) C. A note of caution: The term “board” is a business word found nowhere in the Holy Bible. In our day, many churches have formed “deacon boards” that often function as a legislative body in place of the pastor (or pastors, elders) in the church. However, there is no biblical basis for this contemporary practice. Conflicts often emerge as a result of this unbiblical practice in a church. Biblical deacons do not usurp the authority of pastors/elders. New Testament deacons are to be servants in the church under the biblical authority of the pastor (or pastors). There must be biblical accountability of both pastors and deacons in the churches. Yet, let us be certain that we are maintaining biblical accountability rather than unbiblical accountability in the church. Moreover, pastors are not to “lord it over” God’s people but, rather, are to practice servant leadership and be a good example to believers (Mark 10:44, I Peter 5:3). The church body has biblical authority to remove from office a pastor or a deacon who is propagating heretical teachings or is living a sinful life (Matthew 18:15-17, I Timothy 5:19-20, II John 7-10). D. The biblical order of authority in the church: JESUS (the only, true Head) → pastor (or pastors/elders) → deacon (or deacons) → the church body (congregation) E. “For they that have used the ______________ of a ________________ well purchase to themselves a good _________________, and great ______________________ in the faith which is in Christ Jesus.” I Timothy 3:13 F. Who is “the head” (singular) of the church according to Ephesians 1:22-23 and Ephesians 5:23? ____________________________________________________ G. List the qualifications of a pastor as presented in I Timothy 3:1-7? _________________________________________________________________________ _________________________________________________________________________ _________________________________________________________________________ H. List the qualifications for a deacon as set forth in I Timothy 3:8-12. _________________________________________________________________________ _________________________________________________________________________ _________________________________________________________________________
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IV. The church and Israel are not the same (I Corinthians 10:32, Ephesians 2:11-16, Colossians 2:16-17). A. Which other two groups of people does Paul distinguish from “the church” in I Corinthians 10:32? _________________________________________________________________ B. In what five things are New Testament believers not to be judged according to Colossians 2:16? ________________________________________________________ V. How is the word “church” defined in the writings of pastors and teachers who lived and taught during the earliest centuries of church history? A. What did the pastors and teachers who lived in the earliest centuries of church history teach about “the Church?” Consider what Clement of Rome (A.D. 30-100) taught about the Church in his writings. Keep in mind that Clement was a pastor at Rome who lived during the days when the apostles were still alive and preaching God’s Word. Clement was with the apostle Paul in Philippi in A.D. 57. Moreover, the apostle Paul honored Clement in Philippians 4:3. Therefore, the understanding that Clement held concerning the doctrine of “the Church” is very significant. Notice how Clement interprets “the body” of Christ teachings of the apostle Paul found in Ephesians chapter four. He was a pastor from a different local church (in Rome) who wrote to correct a problem at the church at Corinth. He referred to “our own body” (singular) and wrote that “we are members one of another.” Clement wrote, “our own body” in place of “your own body,’ and “we are members one of another” instead of “you are members one of another.” This clearly indicates that Clement understood that he and the believers at Corinth were all members of the one and same “body” of Christ. In “THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS” Clement wrote, “CHAP. 1….THE Church of God which sojourns at Rome, to the Church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ:…” (2) “…CHAP. XLVI. – LET US CLEAVE TO THE RIGHTEOUS: YOUR STRIFE IS PERNICIOUS…Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are these strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?...” (3) “…CHAP. XLIX. – THE PRAISE OF LOVE. Let him who has love in Christ keep the commandments of Christ…” (4) “… CHAP. LIV. – HE WHO IS FULL OF LOVE WILL INCUR EVERY LOSS, THAT PEACE MAY BE RESTORED TO THE CHURCH…Only let the flock of Christ live on terms of peace with the presbyters set over it…” (5) B. Moreover, let’s look at what Irenaeus (A.D. 120-202) the second century bishop of Lyons wrote about the church in AGAINST HERESIES. Note how Irenaeus understood “the Church” (singular) as being “dispersed throughout the whole world” and later referred to “the Churches” (plural) in specific locations throughout the world. This demonstrates that Irenaeus taught that “the Church” was to be understood in both aspects: 1) “the body” of Christ as a whole – all Christians “the Church” and 2) the local “Churches” (a part of “the body” of Christ as a whole) in specific locations. Irenaeus taught, “CHAP. X. – UNITY OF
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THE FAITH OF THE CHURCH THROUGHOUT THE WHOLE WORLD. I. The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations 6 of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father “to gather all things in one,” 7 and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, ‘every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess” 8 to Him, and that He should execute just judgment towards all; that He may send “spiritual wickedness” 9 and…apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept his commandments, and persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory…” (6) Irenaeus continued, “…2. As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions 1 of the world. But as the sun, that creature [creation] of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any additions to it, nor does one, who can say but little, diminish it…’ (7) C. Likewise, in THE STROMATA, OR MISCELLANIES, BOOK VII, CHAP. V. we read, “And if sacred (το ιερον) has a twofold application, designating both God himself and the structure raised to His honour,5 how shall we not with propriety call the Church holy, through knowledge, made for the honour of God, sacred (ιερον) to God, of great value, and not constructed by mechanical art, nor embellished by the hand of an imposter, but by the will of God fashioned into a temple? For it is not now the place, but the assemblage of the elect,6 that I call the Church…” (8) D. In addition, we find in the writings of APOLOGY, CHAP. XXXIX by Tertullian (A.D. 145220), the founder of the Latin Church, this explanation of “God’s Church.” Tertullian
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wrote, “I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. 1 We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as a united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation.2 We assemble to read our sacred writings [the Scriptures], if any peculiarity of the times makes either forewarning or reminiscence needful.3 however it be in that respect, with the sacred words [the Scriptures] we nourish our faith, we animate our hope, we make our confidence more stedfast; and no less by inculcations of God’s precepts we confirm good habits…The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have treasurechest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day,4 if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able; for there is no compulsion; all is voluntary. These gifts are, as it were, piety’s deposit fund. For they are not taken thence and spent on feasts, and drinkingbouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happens to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God’s Church; they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one5 another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are wroth with us, too, because we call each other brethren, for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection…At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives…” (9) E. In addition, we find in OF THE MANNER IN WHICH THE PERSECUTORS DIED. ADDRESSED TO DONATUS, CHAP. I. by Lactantius (A.D. 260-330), “THE Lord has heard those supplications which you, my best beloved Donatus, pour forth in His presence all the day long, and the supplications of the rest of our brethren, who by a glorious confession have obtained an everlasting crown, the reward of their faith. Behold, all the adversaries are destroyed, and tranquility having been re-established throughout the Roman empire, the late oppressed Church arises again, and the temple of God, overthrown by the hands of the wicked, is built with more glory than before. For God has raised up princes to rescind the impious and sanguinary edicts of the tyrants [Nero,
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Domitian, Decius, Valerian, Aurelian, Diocletian] and provide for the welfare of mankind; so that now the cloud of past times is dispelled, and peace and serenity gladden all hearts…Of the end of those men I have thought good to publish a narrative, that all who are afar off, and all who shall arise hereafter, may learn how the Almighty manifested His power and sovereign greatness in rooting out and utterly destroying the enemies of His name. and this will become evident, when I relate who were the persecutors of the Church from the time of its first constitution, and what were the punishments by which the divine judge, in His severity, took vengeance on them…” (10) Notice how this pastor referred to 1) “the late oppressed Church” (singular) 2) “the Church” (singular) and 3) “its first constitution” (singular) in his understanding of “the Church.” In like manner, within this same writing we observe, “CHAP. III…Thus, the commands of the tyrant having been rescinded, the Church was not only restored to her former state, but she shone forth with additional splendour, and became more and more flourishing. And in the times that followed, while many well-deserving princes guided the helm of the Roman empire, the Church suffered no violent assaults from her enemies, and she extended her hands unto the east and unto the west, insomuch that now there was not any the most remote corner of the earth to which the divine religion had not penetrated, or any nation of manners so barbarous that did not, by being converted to the worship of God, become mild and gentle.3 CHAP. IV. This long peace,4 however, was afterwards interrupted. Decius appeared in the world an accursed wild beast, to afflict the Church, -- and who but a bad man would persecute religion?...” (11) Do you know the Head of “the church” – JESUS CHRIST in a personal relationship as your LORD and SAVIOR? If not, why not commit your heart and life to Him today. Did you know that you can be 100% certain in this life that when you die you will have eternal life in Heaven? In I John 5:13, the apostle John wrote, “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” How can you be saved and know it? 1. Recognize that you are a sinner and guilty as charged before God. Romans 3:23 declares, “For all have sinned, and come short of the glory of God;” You may have sinned more or less than others. However, it only takes one sin to separate you from God for all eternity (Romans 6:23, James 2:10). 2. Repent and believe the gospel. In Mark 1:15 Jesus said, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.” To repent means changing your mind about your sins and need of salvation. It is turning from your sins to God (Luke 18:13; 19:8-10, Acts 26:20). (12) To believe in Jesus Christ means to put your full trust in Him and His sinless, one time, eternal sacrifice on the cross for your salvation.
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The gospel is defined in I Corinthians 15:3-4: “..Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:” Therefore, the gospel is that Christ Jesus died to pay the penalty of your sins, was buried and rose again from the dead for your salvation. 3. Call on the name of the Lord Jesus in prayer and personally receive Him as your Lord and Savior. “For whosoever shall call upon the name of the Lord shall be saved.” Romans 10:13 “But as many as received him, to them gave he the power to become the sons of God, even to them that believe on his name:” John 1:12 4. Confess Jesus before others. “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” By faith, you can make the eternal decision to be saved now. If it is your desire to be saved, pray this prayer of faith out loud: Dear Heavenly Father, I come to you in the name of Jesus. I believe in my heart that Jesus Christ died to pay the penalty for my sins, was buried and rose again from the dead for me. I repent of my sins. Lord Jesus, please forgive my sins and come live in my heart forever. Please save my soul and make me a child of God by your Holy Spirit. Thank you my Lord for the gift of salvation. Amen. Write the date that you made this salvation decision in your Bible. Please let us know if you have personally received Jesus Christ as your Savior and Lord today so that we may rejoice with you. Confess Jesus before others. Be baptized by immersion, worship, attend and serve with other Christians in a church where the Holy Bible is the final authority.
© 2001, revised 2015 Nolan McFadden
Endnotes:
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1. W. E. Vine, VINE’S EXPOSITORY DICTIONARY OF NEW TESTAMENT WORDS, (RIVERSIDE BOOK AND BIBLE HOUSE, IOWA FALLS, IOWA). pp. 85-86 2. Alexander Roberts and James Donaldson, THE ANTE-NICENE FATHERS, VOLUME I., (WM. B. EERDMAN’S PUBLISHING COMPANY, Grand Rapids, MI, 1981), 3. Ibid., VOLUME I, CHAP. XLVI., p. 17 4. Ibid., VOLUME I, CHAP. XLIX., p. 18 5. Ibid., VOLUME I, CHAP. LIV., p. 19 6. Ibid., VOLUME I, CHAP. X., p. 330 7. Alexander Roberts and James Donaldson, THE ANTE-NICENE FATHERS, VOLUME II., (WM. B. EERDMAN’S PUBLISHING COMPANY, Grand Rapids, MI, 1983), CHAP. X., p. 331 8. Ibid., VOLUME II, CHAP. V., p. 530 9. Alexander Roberts and James Donaldson, THE ANTE-NICENE FATHERS, VOLUME III., (WM. B. EERDMAN’S PUBLISHING COMPANY, Grand Rapids, MI, reprinted 1997), CHAP. XXXIX., p. 46 10. Alexander Roberts and James Donaldson, THE ANTE-NICENE FATHERS, VOLUME VII., (WM. B. EERDMAN’S PUBLISHING COMPANY, Grand Rapids, MI, 1979), CHAP. I., p. 301 11. Ibid., VOLUME VII., CHAP. III. and CHAP. IV., p. 302 12. Ibid., VINE’S, pp. 961-963