Chapter IV: Conditions of Membership

As we have already learned that infant baptism was not an apostolic practice, we will give it no further attention at present. The conditions of membership in the apostolic Church naturally divide themselves into two classes--those of admission into the Church and those of continued membership.

CONDITIONS OF ADMISSION

Concerning admission into the Church it is said in connection with its establishment that "the Lord added to them day by day those that were saved" (Acts 2:47). This implies that the Lord saved the people and added them by one and the same process. They were not first saved and then added, nor added and afterward saved, but they were saved in being added, and added by being saved. Hence it was not a formal adding to a local congregation by extending the "hand of fellowship" after salvation from sin, but an adding to the one body of Christ in the obtaining of salvation by obedience to the Gospel. While they were added by the Lord, he added them through certain agencies, both human and divine--the Holy Spirit, the Gospel and the preacher--all present and active in the work. What the Lord did, therefore, he did through these agencies.

In the second chapter of Acts the Holy Spirit gives the directions that God gave to guide sinners into the Church. This being the first time that men were guided into the Church, the directions given would necessarily be more minute and particular in every step than after the way was fully made known to men.

After his resurrection from the dead Jesus said to his disciples, "All authority hath been given unto me in heaven and on earth," to show them that he had the right and authority to speak the words that come next: "Go ye, therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world" (Matt. 28:19, 20). They were not to go yet, for he had sealed their lips. On the day of his ascension to heaven he said unto them: "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned" (Mark 16:15, 16); "but tarry ye in the city, until ye be clothed with power from on high" (Luke 24:49). So they returned to Jerusalem and waited for the coming of the Spirit who was to unseal their lips and to speak to the world in the name of Jesus. The day of Pentecost came, they were in the temple, when suddenly a sound from heaven filled the house where they were sitting, and they felt themselves moved inwardly by a new power, under which they began to speak to the multitude in the temple, addressing them in all the different languages represented by the nations there assembled. The time had come when they can tell to the world all they know about Jesus fully and freely. And when they had praised God, to the amazement of the people, in all their tongues, Peter arose, now having the keys to the kingdom in his hands, now ready to execute his high commission to open the gates and admit those who were entitled to enter, and for the first time in his life begins to inform men who Jesus is. He delivers a discourse in which he says: "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; him, being delivered by the determinate counsel and foreknowledge of God, ye by the hands of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death."

He quotes language of the prophets to prove this. He then presents the testimony of himself and his fellow apostles to the effect that Jesus had been raised from the dead, and that they had seen him with their eyes and handled him with their hands. He further states that God had said to Jesus: "Sit thou on my right hand, till I make thine enemies the footstool of thy feet," and closes this powerful argument with this soul-stirring appeal: "Let all the house of Israel therefore know assuredly that God hath made him both Lord and Christ, this Jesus whom ye crucified."

Three thousand of those who stood in the hearing of Peter's voice believed this, felt pricked in their hearts--that sense of guilt which overwhelmed them when they realized that they had been guilty of murdering the Son of the living God, the greatest crime that human being ever committed--and in great agony of soul, they cried out: "Brethren, what shall we do?" to get rid of this pricking of our hearts, to get rid of the awful crime, to get rid of our sins before God and escape its consequences in the day of God's wrath against sin.

Moved by the Holy Spirit, Peter answered: "Repent ye, and be baptized, every one of you, in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." This was God's answer, that enabled them to get rid of their guilt and condemnation at once. And to assure them still further, he said: "For to you is the promise" (the remission of sins and the gift of the Holy Spirit), "and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him," for the commission was to "all nations," "even unto the end of the world." But Peter did not stop here, for "with many other words he testified, and exhorted them, saying, 'Save yourselves from this crooked generation.' Then they that received his word were baptized; and there were added unto them in that day about three thousand souls."

Now, let us see if we can gather from this brief narrative what agencies God used in bringing about the conversion of these people, and what conditions they had to comply with in order to receive the benefits of the redemption which was provided by the blood of Christ.

AGENCIES

1. The Holy Spirit.

2. The apostles, speaking as the Spirit gave them utterance, testifying of the Christ and pleading with sinners, were the leading human agents in this case of conversion, as they are still and ever will be; for though dead they yet speak through the Gospel which they first preached through the Holy Spirit sent down from heaven. As they were agents then through their spoken testimony, so they are agents now through their written testimony. Their words live in all their vitalizing power, and can never be destroyed.

3. The sinners themselves, guilt-stricken and inquiring, had also an agency in this work which so vitally concerned themselves. It was theirs to attend to the things spoken by the apostles, to hearken to the divine counsel, to learn of Jesus, and to receive the truth that they might be made alive. They had the divinely-given power to do this; and they also had the power to reject the Gospel and die, otherwise the apostle could not say, "Save yourselves from this crooked generation"--seize the help God was holding out from heaven.

CONDITIONS

1. They heard (vs. 8, 11, 14, 22, 37).

2. Believed (vs. 30), in accordance with the apostle's appeal to them, otherwise they would not have been pricked in their hearts.

3. They repented.

4. Were baptized in his name. Thus they entered through these divinely-appointed conditions into the enjoyment of the blessings graciously provided for them through the death and mediation.

This was the first time the Gospel in its fullness was ever preached under the guidance of the Holy Spirit, leading men into the Church of God and into the remission of their sins, under the world-wide commission of Jesus, the Lord and Master; for Peter, in giving an account of the conversion of Cornelius, said: "As I began to speak, the Holy Spirit fell on them, even as on us at the beginning" (Acts 11:15). On the first occasion, when the world knew not the way, there was of necessity a demand for a fullness and specificness of direction, a careful and distinct enumeration of the steps to be taken in their connection, and the agencies used, that was not needful in after references; after the steps to be taken and the order was once clearly made known, an allusion to one leading step or point or the order called up all of them. These were the steps to be taken, this the rule to be followed, the fixed directions of the spirit of God, sealed by the blood of Christ, worldwide in its application, and to stand to the end of the world. No human power can abrogate, change or modify this commission of the Lord Jesus, this guidance of the Spirit; and I feel sure that no one can have a well-grounded assurance of citizenship in that kingdom until he has complied with the conditions presented in the blood-sealed commission of Jesus Christ, given under the infallible guidance of the Holy Spirit.

This brings us to the discussion of the second division of the subject--

CONDITIONS OF CONTINUED MEMBERSHIP

To all those who entered into the apostolic Church the exhortation was given: "Putting away, therefore, all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, as new-born babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation" (I Peter 2:1, 2). They were also taught to "let the word of Christ dwell in them richly" (Col. 3:16). This was necessary in the mind of inspired men because they realized that to be a Christian was to be like God. It was to be like God in the flesh. Jesus Christ was Immanuel--"God with us" in the flesh. He came in the flesh to take on himself all the feelings, temptations, and weaknesses of humanity, to show what and how the Christian should live. With this in mind it is easy to see that with them the Christian was God growing in the flesh up to the stage of maturity in man and perfection under "the law of the Spirit of life in Christ Jesus." In the growth of the Christian there was a constant but gradual growth of all the desires and affections into the likeness of the character affections that move God; a growth in character in the feelings and in thoughts and in actions to the life and character of God. The Christian's life was a continual growth into a nobler life with God. They were to grow in thoughts and feelings, in purposes and actions, into the likeness of God. Solomon said: "For as he thinketh within himself, so is he" (Prov. 23:7). The thoughts and feelings that a man cherishes in his heart mold and shape the character and make him what he is. A spirit that loves as God loves and seeks to do good and bless as God does will grow into the likeness of God. They were taught that a man must not only think as God thinks; but that the thoughts must grow into permanent principles cherished in the heart; that they must mold the actions to make him act as God acts. Faith in God made them desire to think, feel and act like God, which is the end and accomplishment of the turning to God.

But all who entered into the apostolic Church did not choose to thus develop themselves into the likeness of God and continue in the fellowship with him, for some were put away. There were reasons for this. Since some were and some were not, it follows that there were conditions of continued fellowship. Some have interpreted the parable of the tares (Matt. 13:24-30)--"Let both grow together until the harvest"--to mean that there is to be no exclusion from the Church, but this is to make parabolic language conflict with plain, unfigurative statements and historical facts, which is not admissible. The Saviour directed that he who would not "hear the church" should be "as the Gentile and the publican" (Matt. 18:17). Concerning the incestuous man in the church at Corinth Paul said: "For I verily, being absent in the body but present in spirit, have already as though I were present judged him that hath so wrought this thing, in the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (I Cor. 5:3-5). And to the Thessalonians he gave practically the same directions: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly" (II Thess. 3:6). The Holy Spirit mentions the following things as the works of the flesh: "Fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envying, drunkenness, revelings, and such like; of which I forewarn you, that they who practice such things shall not inherit the kingdom of God" (Gal. 5:10-21).

Those guilty of such things "can not inherit the kingdom of God." Such things are disorderly, else they would not deprive one of the kingdom of God. For those that walk orderly enjoy the divine favor. Since such things are disorderly, and the Church is to withdraw from those who walk disorderly, it follows that the Church is to withdraw from all such. Therefore, the congregation that did not do it, disregarded the law and authority of Jesus Christ. Of course, it is understood that an earnest, faithful effort was to be made to bring such offenders to repentance, and an orderly life; but when such efforts failed, they were compelled by the law of Christ to put them away. Consequently the condition of continuing in the membership of the Church of God was an orderly Christian life, as I have already shown.