The Great Doctrines of the Bible, Rev. William Evans [mind reading books .txt] 📗

Christ reveals God as a personal God, as a Being who sees, feels, knows, understands, and acts. Belief in the personality of God is absolutely necessary to true prayer (Heb. 11:6).

Christ reveals God as a sovereign God (Matt. 19:26)—“With God all things are possible.” God is sovereign over all laws; He can make them subservient to His will, and use them in answering the prayers of His children. He is not bound by any so-called unchangeable laws.

Christ revealed God as a Father (Luke 11:13). In every instance in the life of Christ whenever He addresses God in prayer it is always as Father. The fact of the fatherhood of God makes prayer possible. It would be unnatural for a father not to commune with his child.

2. THE SACRIFICIAL WORK OF JESUS CHRIST.

Heb. 10:19-22, R. V.—“Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; and having a great priest over the house of God; let us draw near with a true heart in fulness of faith.” It is because of the death of Christ, which removed the barrier that stood between God and us so that He could not consistently hear and answer our prayers, that He can now hear and answer the petitions of His children.

3. THE INSPIRATION OF THE HOLY GHOST.

Rom. 8:26—“Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit himself maketh intercession for us with groanings which cannot be uttered.” See also Jude 20. The thought is this: Even though we are assured that there is a personal God to hear us, and although we have the confidence that the barrier of sin which stood between us and God has been removed, so that we now desire to pray, we often are hindered because we either do not know what to say or what to ask for. We may ask too ardently for wrong things, or too languidly for the things we most need. And so we are afraid to pray. The assurance that this verse gives us is that the Holy Spirit will pray within us, and will indict the petition, helping us in our prayer life.

4. THE MANY PROMISES OF THE BIBLE.

We are told that there are over 33,000 of them. Each promise is “yea and amen in Jesus Christ”; He is the guarantee and the guarantor of them all. They are not given to mock but to encourage us: “Hath he said and shall he not do it? Hath he spoken and shall he not make it good?” See John 14:13; 15:7; 1 John 5:14, 15; Luke 11:9, etc.

5. THE UNIVERSAL CHRISTIAN TESTIMONY.

Christians, by the millions, the world over, can and do testify to the fact that God both hears and answers prayer. The credibility, character, and intelligence of the vast number of witnesses make their testimony indisputable and incontrovertible.

IV. THE OBJECTS OF PRAYER—TO WHOM TO PRAY.

1. TO GOD.

Neh 4:9; Acts 12:5—“Prayer was made without ceasing of the church unto God for him”: God is holy—hence there must be no impurity in the life of the one praying; righteous, hence no crookedness; truthful, hence no lying or hypocrisy; powerful, hence we may have confidence; transcendent, hence reverence in our approach.

2. TO CHRIST.

Acts 7:59—“Lord Jesus, receive my spirit.” 2 Cor. 12:8, 9; 2 Tim.

2:22.

3. THE HOLY SPIRIT.

Rom. 8:15, 16 sets forth the relation of the Holy Spirit and prayer, as do also Zech. 12:10; Eph. 6:18; Jude 20. The Holy Spirit is God (Acts 5:3, 4; Matt. 28:19; 2 Cor. 13:14), hence is to be worshipped (Matt. 4:10; Rev. 22:9).

The normal mode of prayer is prayer in the Spirit, on the ground of the merits of the Son, to the Father: In the Spirit, through the Son, to the Father.

V. THE METHOD OR MANNER OF PRAYER.

1. WITH REGARD TO THE POSTURE OF THE BODY.

The soul may be in prayer no matter what is the attitude of the body. The Scriptures sanction no special bodily posture. Christ stood and prayed (John 17:1), knelt (Luke 22:41), He also fell on his face on the ground (Matt. 26:39); Solomon knelt (1 Kings 8:54); Elijah prayed with his elbows on his knees and his face buried in his hands; David prayed lying on his bed (Psa. 63:6); Peter prayed on the water (Matt. 14:30); the dying thief, on the cross (Luke

23:42).

2. TIME AND PLACE.

Time: Stated times (Dan. 6:10; Psa. 55:16, 17; Acts 3:1; 2:46; 10:9, 30). Special occasions: Choosing the twelve (Luke 6:12, 13). Before the cross (Luke 22:39-46). After great successes (John 6:15, cf. Mark 6:46-48). Early in the morning (Mark 1:35). All night (Luke 6:12). Times of special trouble (Psa. 81:7, cf. Exod. 2:23; 3:7; 14:10, 24). At meals (Matt. 14:19; Acts 27:35; 1 Tim. 4:4, 5).

Place of Prayer: Inner chamber (Matt. 6:6); amid nature (Matt. 14:23; Mark 1:35). In the church (John 17:1; Psa. 95:6). Before the unsaved (Acts 16:25; 27:35). In all places (1 Tim. 2:8, R. V.).

VI. HINDRANCES AND HELPS TO PRAYER.

1. HINDRANCES.

Indulged known sin (Psa. 66:18; Isa. 59:1, 2). Wilful disobedience to known commandments (Prov. 28:9). Selfishness (James 4:3). Unforgiving spirit (Matt. 5:22, 23; 6:12). Lack of faith (Heb. 11:6; James 1:6). Idols in the heart (Ezek. 8:5-18; 14:1-3).

2. HELPS—ESSENTIALS TO PREVAILING PRAYER.

Sincerity (Psa. 145:18; Matt. 6:5). Simplicity (Matt. 6:7, cf. 26:44). Earnestness (James 5:17; Acts 12:5; Luke 22:44). Persistence (Luke 18:1-8; Col. 4:2; Rom. 12:12, R. V.). Faith (Matt. 21:22; James 1:6). Unison with others (Matt. 18:19, 20). Definiteness (Psa. 27:4; Matt. 18:19). Effort (Exod. 14:15). In the name of Jesus (John 16:23; 14:13, 14). With fasting (Acts 13:2, 3; 14:23).

THE DOCTRINE OF THE CHURCH I. DEFINITION; DISTINCTIONS.

1. OLD TESTAMENT. 2. NEW TESTAMENT. 3. THE CHURCH; CHRISTENDOM; KINGDOM.

II. THE FOUNDING OF THE CHURCH.

1. IN PROPHECY AND PROMISE. 2. HISTORICALLY FOUNDED.

III. MEMBERSHIP IN THE CHURCH.

Conditions of Entrance; Characteristics.

1. REPENTANCE AND BAPTISM. 2. FAITH IN THE DEITY OF JESUS CHRIST. 3. REGENERATION. 4. PUBLIC CONFESSION OF CHRIST—BAPTISM. 5. ADHERENCE TO THE APOSTLES’ DOCTRINE. 6. CHARACTERISTICS.

IV. FIGURES UNDER WHICH THE CHURCH IS PRESENTED.

1. THE BODY OF CHRIST. 2. THE TEMPLE OF GOD. 3. THE BRIDE OF CHRIST.

V. THE ORDINANCES OF THE CHURCH.

1. BAPTISM. 2. THE LORD’S SUPPER.

VI. THE VOCATION OF THE CHURCH.

1. TO WORSHIP GOD. 2. TO EVANGELIZE THE WORLD. 3. PERFECT EACH MEMBER. 4. TO WITNESS. 5. FUTURE GLORY.

THE DOCTRINE OF THE CHURCH.

There is great danger of losing sight of the Church in the endeavor to emphasize the idea of the Kingdom of Heaven or Christendom. We are prone to think it a small thing to speak of the Church; the Kingdom and Christendom seem so large in comparison. We are tempted to distinguish and contrast Churchism, as it is sometimes called, and Christianity, to the disparagement of the former. It is well to remember that Jesus Christ positively identifies Himself with the Church (Acts 9) and not with Christendom; He gave up His life that He might found the Church (Eph. 5:25). The Apostle Paul sacrificed himself in his endeavors to build up the Church, not Christendom. He speaks of his greatest sin as consisting in persecuting the Church of God (1 Cor. 15:9). The supreme business of God in this age is the gathering of the Church. Some day it will be complete (Eph. 4:12), and then the age will have served its purpose.

I. DEFINITIONS; DISTINCTIONS.

1. OLD TESTAMENT USE OF THE WORD.

Lev. 4:13—“And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly … .” The Hebrew word for assembly means to call or assemble, and is used not only for the act of calling itself, but also for the assembly of the called ones. In this sense Israel is called a “church,” an assembly, because called out from among the other nations to be a holy people (Acts 7:38, “the church in the wilderness”). There is always a religious aspect associated with this particular call.

2. THE NEW TESTAMENT USE OF THE WORD.

It is from the New Testament primarily, if not really exclusively, that the real meaning and idea of the Church is derived. The Christian Church is a New Testament institution, beginning with Pentecost, and ending, probably, with the rapture. Two words are of special importance in this connection:

a) Ecclesia, from Two Greek Words Meaning “To Call Out From.”

This word is used in all about 111 times in the New Testament. It is used in a secular sense in Acts 19:39—“It shall be determined in a lawful assembly”; of Israel in the wilderness (Acts 7:38), and of the assembly of believers in Christ (Matt. 16:18; 18:17; 1 Cor. 1:2; Eph. 5:25-27). In keeping with this idea the saints are said to be the “called-out” ones (Rom. 8:30; 1 Cor. 1:2; cf. 2 Cor.

6:17).

b) “Kuriakon”—That Which Belongs to the Lord.

So we have “the supper of the Lord” (1 Cor. 11:20); the “day of the Lord” (Rev. 1:10). See also Luke 22:25 and Rom. 14:8, 9, as illustrating that over which the Lord has dominion and authority.

To sum up then: The Church is composed of the body of believers who have been called out from the world, and who are under the dominion and authority of Jesus Christ.

c) The Growth of the Church Idea in the New Testament.

At first there was but one Church at Jerusalem. The meetings may have been held in different houses, yet there was but one Church with one roster: so we read of the total membership consisting at one time of 120 (Acts 1:15), again of 3,000 (2:41), and still again of 5,000 (4:4), to which there were daily additions (2:47). The apostles were at the head of the Church (2:41-47). See Acts, cc. 1 and 2, for a fuller account of the first Church.

The second stage in the growth of the Church was its spread throughout Judea and Samaria, as recorded in Acts 8.

Antioch, in Syria, then became the head of the Gentile Church (Acts 13:1), as Jerusalem was the head of the Jewish Church (Acts 15); Paul representing the Church at Antioch, and Peter and James at Jerusalem. The assembly at Antioch was called “the church” just as truly as was the assembly at Jerusalem (11:22; 13:1).

Because of the missionary activities of the apostles, especially Paul, churches sprang up in different cities, especially in Asia Minor, e.g., Corinth, Galatia, Ephesus, and Philippi.

In view of all this the term “church” came to be used of the Church universal, that is, the complete body of Christ as existing in every place (1 Cor. 15:9; Gal. 1:2, 13; Matt. 16:18); of local churches in any one place (Col. 4:16; Phil. 4:15; 1 Cor. 1:2, etc.); of single meetings, even where two or three met together (Matt. 18:19; Col. 4:15; Phil. 1:2; Rom. 16:5).

It is evident, then, from what has here been said, that by the term “church” is included all that is meant from the Church Universal to the meeting of the church in the house. Wherever God’s people meet in the name of Christ to worship, there you have the Church.

3. DISTINCTIONS:

a) The Church and the Kingdom.

The Church (which is the mystery) and the Kingdom in mystery are now contemporary. The Kingdom will be fully manifested at the coming of Christ. The Church is