Bible Studies in the New Testament Church

Bible Study in the Church

Bible Studies in the New Testament Church

by Elder Marty Smith

[This article by Elder Smith, that first appeared in primitivebaptistsermons.org, addresses the purpose and the need for Bible Studies in our churches.]

The design of the Church of the Lord Jesus Christ, as set forth in the New Testament scriptures, is flawless. Those scriptures completely furnish disciples in every age and every culture to worship their Savior in a manner pleasing to Him and edifying to them, and no human innovation is required or desired.  Additions to the New Testament pattern, or subtractions from it, are detrimental.

The implementations of that flawless design by God’s children throughout the generations are, however, not perfect.  Thoughtful disciples in each generation must frequently examine themselves, comparing their implementation of worship, and service to God, to the perfect pattern set forth in scripture.  With that comparison in mind, let’s examine the issue of Bible Studies.  Are Bible Studies in accordance with the New Testament, or not?

As one reads through the four gospels and the book of Acts, it is clear that the Lord Jesus Christ used preaching, and He used dialog, to instruct His disciples. Consider these examples of dialog:

  •         [Matthew 16:13-16] When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?  And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.  He saith unto them, But whom say ye that I am?  And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
  •         [Mark 4:10-12] And when he was alone, they that were about him with the twelve asked of him the parable.  And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:  That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
  •         [Luke 9:46-50] Then there arose a reasoning among them, which of them should be greatest.  And Jesus, perceiving the thought of their heart, took a child, and set him by him,  And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.  And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us.
  •         [John 14:5-9] Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?  Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.  If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us.  Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

Notice that the Lord did not merely make Himself available for dialog; He provoked dialog.  This pattern of dialog did not end with Jesus Christ instructing His apostles, but continued as His apostles taught others:

  •         [Acts 2:37-38] Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?  Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
  •         [Acts 19:9-10] But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.  And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

In Acts 17:10-11, the Bible gives an example of what God considers noble:

  • And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.  These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

It is highly unlikely that the Bereans each went home and opened their copies of the scriptures.  Very few people could afford to own books, which consisted of scroll collections.  More than likely, the Bereans met at the synagogue and opened the scrolls of scripture there, and verified the preaching they had heard earlier from the apostle Paul.  It is very likely that this was a Bible Study.  It is almost beyond question that the example in Acts 19:9-10 was a Bible Study.

A few generations ago, many churches were able to follow the scriptural pattern of dialog around the written word of God informally.  In an agricultural area, or small town environment, brothers and sisters might all go back to a home to sit on the porch and discuss scripture.  Or they might gather by the fireside and have such a discussion.  These were very positive activities.  Designating a time and place to discuss scripture, even on a regularly scheduled basis, in no way detracts from the scriptural aspects of such activities.  A scriptural practice which is good in and of itself does not become bad because of increased planning.

The church does not need new methods or new solutions.  But the church also does not need to abandon activities that were clearly a part of New Testament worship to the Lord, if she is able to accomplish them.  The need to have dialog to instruct disciples in God’s word did not pass away with the cessation of signs and wonder, nor did it come to a stop with the last apostle.

It is possible sometimes that the Lord’s people need to break up some of their own fallow ground.  Such fallow ground is not ground that belongs to someone else, or ground that is unfit for cultivation; it is simply ground that could and should be cultivated, but has not been used for a while.  The Lord gave a commandment for Israel and Judah to repent and break up their fallow ground shortly before the fall of Samaria (Hosea 10:12) and before the fall of Jerusalem (Jeremiah 4:3).  They needed to review God’s word and see what new things they had added, and discontinue them – and they needed to see what old things they had left off, and start doing them again.  They needed to ask for the “old ways” and walk therein.

One example of such “fallow ground” is found in Nehemiah 8:13-17.  In this account, the people of Jerusalem had come out of captivity and finally rebuilt the walls of the city.  As they began to hear the word of God, they at first grieved, but then were comforted by God’s mercy.  As they continued looking into God’s word, they discovered that God had commanded them, during the feast of tabernacles, to dwell in booths. Sure enough, this is found in Leviticus 23:39-43.  This was something Israel had not practiced since the days of Joshua – nearly one thousand years before Nehemiah!  They had not practiced it in the days of the judges, in the days of the kings, or in the seventy years of captivity.  When they discovered this commandment, and once again began obeying it, there was great gladness in Jerusalem.  If the children of Israel could miss one of God’s clear commandments about worship over a period of a thousand years, it may be possible that the church could miss a New Testament example for a generation or two.  God’s mercy is, however, great, and allows space for repentance.

Here are some objections often posed against Bible Studies, and answers to them:

  1. They are something new added to worship!

Answer:  Clearly they are not, since they are in the New Testament.  We may not have had them in 1950 AD, but the church of Jesus Christ had them in 50 AD.

  1.   They are the same as Sunday Schools!

Answer:  Says who?  Sunday Schools have division according to age or gender.  Sunday Schools often have unqualified teachers, and externally developed curricula and materials.  Bible Studies need have none of these unscriptural characteristics.

  1. They will lead to Sunday Schools!

Answer:  Says who?  Is this “lead to” assertion a scripture, or a private prophecy?  If there are any examples where a Bible Study led to a Sunday School, it is not well known – nor is it a foregone conclusion that one must lead to the other in the future.

  1. Preaching is the power of God unto salvation, so why have Bible Studies?

Answer:  Because Jesus Christ and His apostles had them.  Either Paul considered Bible Studies to be included in his definition of “preaching” or else he conducted daily dialog in the school of Tyrannus (see Acts 19:9-10) because the Lord showed him that the church needed something in addition to preaching.

Instruction in the gospel through dialog is clearly a part of the New Testament pattern.  Bible Studies are a good way to continue such dialog.  May the church practice and enjoy this New Testament activity, to the glory of the name of the Lord Jesus Christ.

Primitive Baptist Sermons

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Jesse Mercer on Divisions Among Preachers and Churches

Jesse Mercer

Jesse Mercer, for whom what is now Mercer University was named, often challenged those who created divisions among the Baptists in his day. The remarks quoted in this writing bear as much relevance today as they did two centuries ago.

I begin with words from the scriptures in which Paul addresses divisions in the Corinthian and Roman churches.

For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. (1 Corinthians 11:18)

Paul received word that there were divisions among factions within the church at Corinth. In his letter to the Corinthians, he wrote:

Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Cor. 1:10-13

Later in the same letter, Paul wrote regarding preparation for administering the ordinance of the Lord’s Supper. Divisions tainted the sanctity of the practice and Paul admonished the Corinthians to be done with their contentions.

Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you. Among the heresies Paul addresses involved the matter of eating and drinking in association with the Communion Service … What shall I say to you? shall I praise you in this? I praise you not.1 Corinthians 16:17-19.

Paul emphasizes the diversity of gifts among God’s people, and that one should not be honored above the other.

Are all apostles? Are all prophets? Are all teachers? Do all work miracles? (1 Corinthians 12:29)

There should be no division in the body, but that its parts should have equal concern for each other. (1 Corinthians 12:25).

Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister. (Romans 14:12-17)

One of the root causes of division among the Roman brethren regarded the matter of eating habits. One faction ate meat, the others were vegetarians. (Romans 14:1-3)

Does this seem ridiculous? Not any more so than disputes between one group emphasizing good works and the other placing an emphasis on predestination.

You, then, why do you judge your brother or sister? Or why do you treat them with contempt? For we will all stand before God’s judgment seat (Romans 14:10)

Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister. (1 Corinthians 14:13)

Although the following writing centers primarily on preachers, we know divisions that begin in the pulpits soon work their way into the pews.

This is Elder Jesse Mercer’s treatment of the problem of divisions among preachers in the modern church.  (From Memoirs of Jesse Mercer by Charles D. Mallary)

We take this occasion to state our conviction that there is utterly a fault among the ministers of Christ ; that is, instead of each one pursuing his proper calling, according to the gift he has received of the Lord, and all laboring in different parts of the same field together, to obtain the same great object, they too often fall out and accuse one another of some supposed error, or inconsistency in their matter or manner of labor; each one at the same time sacrificing so far to his own drag, as to condemn his fellow servants because they do not labor precisely with him.

Thus the high predestinarians accuse the low with arminianism ; and in turn the low accuse the high with antinomianism. This may be in some cases true; and proper steps should be taken, in the spirit of christian meekness, to remedy it : but this spirit of crimination and recrimination cannot be right.

Let not him, therefore, that preaches the covenant and all things ordered in it and made sure, despise him that preaches that men should repent, and exhorts, admonishes and beseeches them to turn to God through Christ ; nor yet him that dwells on practical godliness, because he does not preach election in every sermon ; and let not those despise him that preaches the purposes of God in the salvation of his chosen people, as the theme of his ministry, for God may have accepted them all in their different spheres of labor.

We most affectionately exhort and admonish all our brethren in the ministry, to cease to look on each other with an evil eye, and to speak of each other with harsh words. But let us all rather take the Apostle’s advice in Rom. 14 : 13. in view of the most solemn and interesting fact that every one of us shall give account of himself to God.

Behold, how good and how pleasant it is for brethren to dwell together in unity! (Psalm 133:1)

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Worthy is the Lamb

Jesus, the Lamb of God

WORTHY IS THE LAMB

Sermon preached at Ebenezer Chapel, Clapham, by Mr. J. Delves

Text: “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.”

“Saying with a loud voice.” They did not wrap it up as if it were something they were ashamed of. No, there was a wonderful unity; all it would seem were attempting to lift Him up the highest. What a sweet engagement! In Heaven it is entered into in all its beauty, without sin, without interruption, without the weary veil of the flesh between.

There it is in all its blessedness and purity- worship, uninterrupted worship. How different here! We that are in this tabernacle do groan being burdened. We are in much bondage, corroded with thick clay, careful, troubled about many things; but at times, I trust we get a little glimpse of this Lamb of God, and worship. I believe I can say that if you have a moment of real worship, you will not forget it; for it will exalt Christ beyond all expression. It is sweet worship to hold a little communion with Incarnate Deity. What a mystery!

“Saying with a loud voice, Worthy is the Lamb that was slain.” How striking is the metaphor here, so frequently used in the Scripture: The Lamb! Blessed Lamb of God, the Man Christ Jesus, the Savior of the lost! O blessed Lamb of God! What a sight, O what a sight, for a Hell-deserving sinner to see the Lamb of God! How descriptive too the figure is!

When the children of Israel were brought out of Egypt, their exodus was marked by the slaying of the lamb. That was a divine order; and every part of that ordinance was strikingly descriptive of our blessed Redeemer, the Paschal Lamb-a beautiful description.

I will briefly notice the fact that the lamb had to be without blemish, not some diseased creature. It must be pure and healthy without blemish, setting forth the inherent, spotless purity of the human nature of the Lord Jesus. And the lamb had to be eaten. The whole of it had to be eaten, not just part of the breast; but the whole had to be eaten. So, Christ must be received as a whole Christ; not a part of self and a part of Moses; not a part of Jesus and a part of self; not a little free grace and two-thirds of human merit. No, a lost sinner and a whole, all-sufficient Saviour. It must be so.

The Lamb had to be eaten with unleavened bread and bitter herbs-the unleavened bread of sincerity and truth, and the bitter herbs of affliction and suffering. Jesus Himself will be received by a suffering people, who are grievously afflicted on account of their sins, and mourn because of them. But He is received in all sincerity in a renewed heart. O how wonderful it is to contemplate! He receives sinners, and sinners receive Him. “This Man receiveth sinners, and eateth with them.”

Then again, as concerning the lamb, the blood had to be sprinkled precisely according to the directions given, not anyhow or anywhere. It had to be sprinkled on the two sideposts and on the lintel of the door of the house; not upon the sill where it could be trodden on.

It must be clearly seen, it must be sprinkled exactly upon the place which was defined by a divine command; so that when the destroying angel came to strike death into the house of every family of the Egyptians, he would pass over the house where he saw the sprinkled blood. “When I see the blood, I will pass over you.”

He is our Passover. The blood must be sprinkled upon the conscience; for as the Puritans used to say: “The atonement terminates in the conscience.” Then later, the lamb had to be slain in the morning and evening, before the public assembly. And so, it followed on, until this blessed Lamb of God assumed human flesh, took our nature upon Him, and gave Himself a sacrifice for His people. O blessed Lamb of God, wonderful Lamb!

What is so striking here is the figure. While this relates particularly to His sacrifice, it is carried into heaven, which seems to take us a step further into His mediatorial glory. This “Lamb as it had been slain” carries the merit of His blood and sacrifice into the court of heaven, where it prevails with God, and prevails for a sinner. “There is therefore now no condemnation to them which are in Christ Jesus.” “Who is he that condemneth?” None dare to condemn any for whom the Saviour shed His blood; for “it is Christ that died, yea rather, that is risen again, who is even at the right hand of God.”

“Worthy is the Lamb,” the Lamb that died.

“Worthy the Lamb that died,” they cry, “To be exalted thus.” “Worthy the Lamb,” our lips reply, “For He was slain for us.”

This worthiness-this is such an attractive point. He was seen and considered there by angels to be worthy of glory, and honour, and praise. He was seen by the elders and the living creatures to be worthy of glory, and praise, and blessing. Is He not worthy? Where would you put the crown if you were there? Where would you put it now? If He has condescended to show mercy to an unworthy wretch like you, where would you put the crown? Is He not worthy of it? “Worthy is the Lamb that was slain.”

Think how worthy He is, worthy of all honour. This is both the honour of His Father, and the honour of His people; for His Father has honored Him. He has exalted Him “with His right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins” (Acts v. 31). He has exalted Him to give Him a Name which is above every name. “Riches and honour, and power.” And He is honored by His people too when they cast themselves at His feet, when they glory in His cross, confess their sins, put their trust in Him, put the crown on His head, take up their cross and follow Him. In all this, our risen, glorified Emmanuel is honored in the affections of His people.

“And glory and blessing.” This will ever be, for He will ever be worthy of blessing, praise, and glory.

Well, I have said a few feeble words about the gospel, which is exhaustless. Eternity will not exhaust the wonders of redeeming grace. O that we may be found amongst that blessed number of whom He shall say: “Behold I and the children which God hath given Me.”

Let us struggle on then though it may be in the face of many difficulties; for I believe what my father once said: “It will be worth a life-long struggle to be right at last.” Can you say that? If you consider Him to be worthy, then is He not worthy to follow, worthy to bear witness of, worthy to confess, to put on, to honour before His people? Is He not worthy that you should declare what He has done for you?

May we be enabled to exalt Him in our affections, in the church, in our lives; and lift Him up higher and higher. We shall lift Him up higher in Heaven; but it is sweet to lift Him up here, this blessed Lamb of God, that was slain. He is “worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” Amen.

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When You Come to a Fork in the Road, Take it

PrimitiveBaptists.org
WHAT IS A FORK IN THE ROAD?

A fork in the road is literally a junction in which one road becomes two divergent roads. But a fork in the road also serves as a metaphor for a choice of options at a critical moment in life.

 Yogi Berra, a baseball player whose fame transcended the ballpark, became well known for his “Yogi-isms.” For instance, he once advised, “When you come to a fork in the road, take it.”

Behind the humor of this Yogi-ism hides a bit of practical wisdom. A fork in the road always presents a third option: indecision, or simply “not taking it,” as Yogi would say. Some excuse themselves from making critical decisions by claiming to “leave their options open.” But in so doing, they make a choice.

CHOOSING NOT TO CHOOSE IS A CHOICE

The prophet Elijah staged a showdown on Mount Carmel between his God and the idol god Baal. He held out a choice for those in attendance (1 Kings 18:21).

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.

The gathered crowd chose not to choose. However, not choosing became a choice. A choice that put the assembly squarely on the side of the Baalites.

During the last days of Judah, the people of Edom, who were descendants of Esau, watched as Babylon razed the nation with whom they shared a common ancestor. In doing so, they bought for themselves a divine reprimand that stands as a principle to this day (Obadiah 1:10-11).

For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. 

When Edom chose not to enter the battle, to remain neutral, the people chose the side of the enemy.

Christ’s words stand against Edom’s attempt at neutrality when he said, “Whoever is not with me is against me, and whoever does not gather with me scatters” (Matthew 12:30). Choosing to ignore the options puts one in direct opposition to Christ.

LIFE AND DEATH AT THE FORK IN THE ROAD

After the fall of Judah, Jeremiah faced a personal fork in the road. One signpost read “Life” and the other, “Death.”

Nebuzaradan, a Babylonian captain of the guard, released Jeremiah from the chains with which he’d been bound as a prisoner. The high officer reminded Jeremiah of his own prophesy: “The Lord your God pronounced this disaster against this place” (Jeremiah 40:1-3). Then he gave Jeremiah a choice between going to Babylon or remaining in the ravaged land upon which the judgment of God had fallen.

Now, behold, I release you today from the chains on your hands. If it seems good to you to come with me to Babylon, come, and I will look after you well, but if it seems wrong to you to come with me to Babylon, do not come. See, the whole land is before you; go wherever you think it good and right to go (Jeremiah 40:4).

The two options were even weightier when viewed against the backdrop of an ultimatum from God that Jeremiah had previously put before the people (Jeremiah 21:8-9).

And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.

The decision to stay or leave crystalizes into an unequivocal matter of life or death: I set before you the way of life, and the way of death. But here’s an example of the easy way (life in Babylon) and the hard way (probable death in Jerusalem). For the Prophet, choosing life meant death to his calling and purpose in life. Choosing death by remaining in Judah meant keeping alive the work to which he was called.

This sheds light on Jesus’ teaching about deceptiveness at the fork in the road.

BROAD WAY AND NARROW WAY

If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

These words of Jesus, found in Matthew 16:24-26, tell us the cross is an instrument of death. Bearing a cross and following Jesus means dying, just as staying with the oppressed Judahites represented a manner of dying for Jeremiah. “I am crucified with Christ,” Paul wrote, “nevertheless I live; yet not I, but Christ liveth in me”.

When Jesus says, “Follow me,” He brings us to the eternal fork in the road. The grace of God, through the influence of the implanted Holy Spirit, leads one to choose the road marked life that yields death to the old man. According to Matthew 7:13, 14, following what appears to the natural eyes as the safest option leads one down the path of death. No neutrality.

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Choosing neither means choosing the broad way taken by all who, in their natural state, are led by sin to destruction.

Back to Jeremiah. Following Nebuzaradan to Babylon with the promise of a better life was, on the surface, the prudent choice for Jeremiah. But taking the easy road to improve one’s situation doesn’t always end well. “For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it” (Mark 8:35). One might gain the world, but at the cost of everything.

Jeremiah offered no immediate response to the choices presented to him. Nebuzaradan, sensing the difficulty but also the direction the prophet was leaning, prompted him by rephrasing the options and placing him again at a figurative fork in the road. Go wherever you think it right to go (Jeremiah 40:5). The captain then gave him provisions for the journey and let him go.

Jeremiah then set out for Mizpah to dwell among the people that were left in the land (Jeremiah 40:6). He chose what would mean physical death but life as a prophet to a desolate people.

Following Nebuzaradan to Babylon with the promise of a better life was, on the surface, the prudent choice for Jeremiah. But taking the easy road to improve one’s situation doesn’t always end well. “For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it” (Mark 8:35). One might gain the world, but at the cost of everything.

A CHOICE ALL MUST MAKE

If you came to a fork in the road like the one Jeremiah stood before, what choice would you make? The fact is, we all stand there, from the greatest to the least of us. The same challenge Jeremiah delivered to the people of Judah comes down through the ages to you and me.

Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. (Jeremiah 6:16, 17)

When the people stood in the ways (the fork in the road) and declared, We will not walk in it and We will not hearken, they rejected what appeared to be the difficult, life-altering road of obedience to God, and chose what appeared to be safest and easiest way. They couldn’t have been more wrong.

Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it Jeremiah 6:18-19.

When you come to the fork in the road, take it. You have no third option. It’s the way of life or the way of death. The Gospel leaves no room for neutrality. It’s yes to the one or yes to the other.

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Core Values and Beliefs

core values and beliefs

The cardinal tenets listed in Elder Sylvester Hassell’s voluminous “History of the Church of God,” express, as well as any document, the core values and beliefs of the Primitive Baptist Church.

The exclusive and supreme authority of the Holy Scriptures; the exclusive headship of Christ over His church; the three-oneness of God as Father, Son, and Spirit; the total depravity of all mankind since the fall of Adam; the special and effectual electing love of God the Father, redeeming love of God the Son, and regenerating love of God the Spirit, manifested, in due time, to all the vessels of mercy.

The baptism of believers, and the partaking of the Lord’s supper by those properly baptized and in gospel order; salvation by grace and faith alone; a regenerated and orderly-walking church membership; the universal priesthood and brotherhood of believers; the divine call and divine qualification and equality of the ministry, who feed and care for the flock of God among them, not for filthy lucre, but of a ready mind, nor as being lords over God’s heritage, but as ensamples to the flock…

The independence and yet cordial brotherly association of gospel churches; the separation of the church from the world, and the notions—such corrupting associations being pointedly forbidden in both the Old and New Testament Scriptures; the separation of church and state; the liberty of every human being, so far as other people are concerned, to worship God according to the dictates of his own conscience…

The resurrection of bodies both of the just and the unjust; the final and general judgment of the world by the Lord Jesus Christ; the everlasting blessedness of the righteous, and the everlasting punishment of the wicked.

Elder Sylvester Hassell (1842-1928)

From the introduction to History of the Church of God, 1886

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The True Church

primitivebaptists.org

The true church is a universal church, often referred to as invisible. It consists of the whole number of God’s people, redeemed by the blood of the Lord, Jesus Christ.

Invisible because humankind can’t know its number. Only God knows all His people everywhere and through all the ages of the Earth. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his” (2 Timothy 2:19).

We know the true Church as the Body of Christ (1 Corinthians 12:27), the Bride of Christ (2 Corinthians 11:2; Revelation 21:2), the Children of God (Romans 8:16), and many other appellations in the Scriptures.

All persons throughout the world, born again of the Spirit, make up the whole Church of God. Among this population, those professing the faith of the Gospel and practicing obedience unto our Lord according to His Word may be called the visible Church. These are they who have been called to the fellowship of other believers (1 Corinthians 1:9) and identified as a Church or congregation of believers. Paul and other apostles addressed these bodies of believers as the Church of God.

Now, within the community of believers around the world, another sub-group exists that consists of those bodies where Christ is the true Head of the Church, in Whom by appointment of the Father (Ephesians 1:22, 23), all authority resides in matters of faith and practice (Colossians 1:18, 19). Adherence to the Gospel characterizes these bodies. They have roots traceable to the times of the Apostles, albeit through myriad historical paths, but evidenced by their similarity to the early Church as described in the Book of Acts and the Epistles. 

Pastor and author John MacArthur provides a condensed overview of such a Church.

What marks a true church? It begins with the absolute authority of Scripture. It begins with a commitment to the absolute authority of Scripture.

The second thing that marks a church is a commitment to worship. It is God-centered, it is Christ-centered. It focuses outside itself on the one who is the object of worship.

Thirdly, it is doctrinally clear. A church is a collection of the people of God who know what they believe. There’s nothing vague about it. There’s nothing wavering about it. There’s nothing simplistic about it. It is clear, it is profound, and it is marked by strong conviction about what it believes.

A fourth element that flows out of this in the life of the church is that it’s marked by spiritual discernment. The church, the body of Christ, the people of God, are able to look at the world and understand it. They have the capability to sort out the things that are happening all around them, both in the realm of the physical world, as well as the spiritual. A true church is marked by discernment.

Another characteristic of the true church is the pursuit of holiness, the pursuit of holiness–true spirituality, not legalism; Christ’s likeness. Another characteristic is submission to the divine will. Another characteristic is devotion to discipleship. Another characteristic is that it submits to a plurality of godly leaders. Another characteristic is mutual love. And another characteristic is consistent service. And another characteristic is passionate evangelism.

The glue that holds these attributes together is the Headship of Jesus Christ. With Christ in the center, all else falls into place. And how do we know that Christ holds this position among bodies of believers? Jesus said, “where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20). In my name, that’s the key. We must meet in His name; worship in his Name; preach and teach in His name; Pray in His name; fellowship in his name; do the work and business of the Church in His name, and above all live Godly lives in His name.

These and all other identifying marks of a true Church are only possible when Christ and His Word govern the body and believers. When leaders are servants who serve. When the disciples argued among themselves about who was the greatest, Christ’s answer was a short course on leadership for the ages (Luke 22:24-27):

And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

Primitive Baptists have a greater opportunity to mold themselves into the Biblical pattern discussed above than the great majority of denominations in the world today. Historically, we have no centralized ecclesiastical hierarchy that governs the business of the local Church. Each congregation enjoys autonomy with the right and privilege to conduct themselves according to their faith and the Word of God. This, of course, can be abused but the benefits of localized governing far outweigh the bonds placed on bodies of believers under the authority of an ecclesiastical organization.

An error one finds in Church histories regarding Primitive Baptists is that they broke away from mainstream Baptists because of opposition to missionary efforts. The opposition that created the first open schism between among Baptists had nothing to do with carrying the Word of God to all the nations, but rather societies and committees and institutions that dictated how to carry out such efforts. This encroachment into the autonomy of the local Churches created a division out of which the Primitive Baptists emerged. But beyond that, the break among Baptists was rooted in the diminishing of the faith as relating to the sovereignty of God as men and their organizations assumed more authority in Church matters.

Primitive Baptist Churches sprung up primarily throughout the south, but in time expanded into other regions from Georgia to California and Florida to Maine. Despite suffering from divisions among themselves regarding practices, Primitive Baptists have generally maintained agreement in matters of the Faith once delivered to the saints.

In these days, when Churches too often resemble corporations and preach and teach the inventions of men, Primitive Baptists seek those who desire to worship in reverence and simplicity in the manner of the early Church. Paul feared the breakdown of the church in this regard. “I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.”

That is both our fear and our incentive for holding fast to God’s Word and maintaining the good traditions of those in whose paths we tread, that great cloud of witnesses (Hebrews 12:1) Of whom the world was not worthy (Hebrews 12:38). As Primitive Baptists, that is our hope and prayer. To God be the glory. Amen.

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Primitive Baptist Home

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Welcome home to the online home of Primitive Baptist churches throughout the world. Here, you will find information about people deeply rooted in the doctrines of salvation by grace.

In a time of liberal, humanistic approaches by mainstream Christianity, Primitive Baptists provide a refreshing return to the conservative values and teachings and purposes articulated in Jude 1:3.

Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

As this website grows, we hope you will check back often. To receive occasional notifications of updates, please visit the “Contact” page.

Thank you for visiting, and welcome home.

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