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A Baptist Catechism with Commentary
By W. R. Downing
View this Author's Spotlight
Paperback, 333 Pages
(1 Ratings)
A Baptist Catechism with Commentary
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Price: $16.32
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A catechism consisting of questions, answers, scriptural refrences and a commentary to each question. 331 pp.
This would be the best book you add to your library anytime soon.It is all well written and Christ centered.Any page is a bible study in and of itself.It is loaded with scripture references....here are the scriptures offered, before the scriptures used in the commentary portion:
Quest. 146: What does the word “church” signify?
Ans: The word “church” signifies a gathered assembly.
Acts 11:26. And it came to pass, that a whole year they assembled
themselves with the church, and taught much people. And the
disciples were called Christians first in Antioch.
Eph. 3:21. Unto him be glory in the church by Christ Jesus throughout
all ages, world without end. Amen.
See also: Matt. 18:15–17; Acts 7:38; Acts 19:32, 37, 39, 41; 1 Cor.
1:2; 11:18–20; Col. 4:15; Phlm. 2.
The Gk. term ekklēsia occurs 114–115 times in the New Testament and is
translated as “church” or “assembly.” In Acts 7:38 it refers to the
congregation of Israel in the desert, and in Acts 19:37, the proper word is
“robbers of temples” [hierosulous] not “churches.” Ekklēsia denotes an
assembly, a congregation of people. It never denotes a building. In the
Septuagint [Greek Old Testament, c. 246 BC], the word is the translation of
the Heb. qahal, which also denotes a congregation or assembly. This concept
of an assembly is reflected in such terms as the Spanish Iglesia and the French
l’Eglise. The English word “church” was derived from a Gk. term [kuriakou
or kuriakon] which denoted a building “of or belonging to the Lord [Kurios],”
used when the first Christian meeting houses existed in the late third century
AD. This later use is recognizable in the Scottish Kirk and the German Kirche.
Thus, there is some confusion about the English term “church,” which has
traditionally and variously signified a congregation, a building, a
denomination, an ecclesiastical system, the aggregate of all true believers in
mystical union with Christ or the whole of Christianity throughout history.
Some hold to the concept of a “universal, invisible church” comprised of
all the elect of all ages, or at the least of all living believers world–wide at any
given time. This concept of the church confuses it with the kingdom of God.
Quest. 146: What does the word “church” signify?
Ans: The word “church” signifies a gathered assembly.
Acts 11:26. And it came to pass, that a whole year they assembled
themselves with the church, and taught much people. And the
disciples were called Christians first in Antioch.
Eph. 3:21. Unto him be glory in the church by Christ Jesus throughout
all ages, world without end. Amen.
See also: Matt. 18:15–17; Acts 7:38; Acts 19:32, 37, 39, 41; 1 Cor.
1:2; 11:18–20; Col. 4:15; Phlm. 2.
The Gk. term ekklēsia occurs 114–115 times in the New Testament and is
translated as “church” or “assembly.” In Acts 7:38 it refers to the
congregation of Israel in the desert, and in Acts 19:37, the proper word is
“robbers of temples” [hierosulous] not “churches.” Ekklēsia denotes an
assembly, a congregation of people. It never denotes a building. In the
Septuagint [Greek Old Testament, c. 246 BC], the word is the translation of
the Heb. qahal, which also denotes a congregation or assembly. This concept
of an assembly is reflected in such terms as the Spanish Iglesia and the French
l’Eglise. The English word “church” was derived from a Gk. term [kuriakou
or kuriakon] which denoted a building “of or belonging to the Lord [Kurios],”
used when the first Christian meeting houses existed in the late third century
AD. This later use is recognizable in the Scottish Kirk and the German Kirche.
Thus, there is some confusion about the English term “church,” which has
traditionally and variously signified a congregation, a building, a
denomination, an ecclesiastical system, the aggregate of all true believers in
mystical union with Christ or the whole of Christianity throughout history.
Some hold to the concept of a “universal, invisible church” comprised of
all the elect of all ages, or at the least of all living believers world–wide at any
given time. This concept of the church confuses it with the kingdom of God.
287
Such an entity, of course, has never assembled, is not properly an assembly,
does not possess any of the attributes of a church, and thus cannot truly be
termed a “church” [ekklēsia, or gathered assembly]. It is rather a spiritual and
comprehensive concept of the mystical [spiritual] union of all true believers
with the Lord Jesus Christ, and finds no concrete expression ecclesiastically,
except in a local or gathered assembly (1 Cor. 12:27. The def. article “the”
before the word “body” is to be omitted). The idea of a “universal, invisible
church,” however, is wide–spread in Christian thought, and is axiomatic to
both Reformed and Dispensational thinking. The Sixteenth Century
Reformers, reacting against the Romish idea of a “universal visible church,”
establishing their own state churches with a similar pattern, and understanding
that not all who professed Christ were truly converted, developed the idea of
both a “visible” and an “invisible” church. The former was composed of
believers and unbelievers; the latter of only the true believers. Some hold that
this theory derived from Gnostic, Neoplatonic philosophy which saw the
visible world as the imperfect reflection of the perfect invisible world, i.e., the
world of the Platonic “ideas.”
But what of those passages where “the church” is referred to in an abstract
sense (e.g., 1 Cor. 10:32; Eph. 3:10–21; Col. 1:18)? Does this not refer to the
aggregate of all true believers who are in union with Christ as his “mystical
body”? “The One True Church”? We prefer another interpretation, which is
consonant with all the uses of the term “church” in the New Testament: first,
the local or concrete use of “church,” referring to any given assembly of
scripturally baptized believers. Second, the abstract, generic or institutional
use of the term. A common illustration is that of “the jury,” referring not to
any particular jury, but to the institution of this legal entity in the judicial
system. When such usage finds concrete expression, it is a local, visible jury.
This same principle would hold true for those statements which are often used
to refer to the “universal, invisible church.” We prefer to classify these as the
“institutional” use of the word “church,” which finds concrete expression in
the local assembly. Third, the eschatological use of the term “church,”
referring to “the general assembly [panēguris, the festal gathering of a whole
group, nation or country] and church [ekklēsia] of the firstborn” which is in
the process of being assembled in heaven. When all the elect are gathered
together from all ages, they will comprise the church [panēguris] in glory,
fully assembled for the first time (Eph. 5:27; Heb. 12:22–23; Rev. 21:2). This
three–fold usage coherently answers to every use of the term “church” in the
New Testament without violating either grammar or doctrine—or the
meaning and biblical usage of the Old Testament qahal and the New
Testament ekklēsia.
The meaning and history of the church are not self–interpreting. The New
Testament is the standard, and thus the meaning and history of the church are
to be interpreted in the light of the New Testament
Quest. 147: What is a New Testament or gospel church?
Ans: A New Testament or gospel church is a church characterized
by the distinctives of the New Testament and the gospel.
Acts 2:41–42, 47. 41Then they that gladly received his word were
baptized: and the same day there were added unto them about three
thousand souls. 42And they continued stedfastly in the apostles'
doctrine and fellowship, and in breaking of bread, and in prayers…..
47…And the Lord added to the church daily such as should be saved.
See also: Matt. 28:18–20; Acts 2:36–47; 13:1; 20:17; 1 Cor. 1:2; Eph.
3:3–10; Col. 4:15; 1 Thess. 1:1; 1 Tim. 3:15; Phlm. 2; Rev. 2:1.
COMMENTARY
A Baptist Catechism with Commentary
By W. R. Downing
View this Author's Spotlight
Paperback, 333 Pages
(1 Ratings)
A Baptist Catechism with Commentary
Preview
Price: $16.32
Ships in 3-5 business days
A catechism consisting of questions, answers, scriptural refrences and a commentary to each question. 331 pp.
This would be the best book you add to your library anytime soon.It is all well written and Christ centered.Any page is a bible study in and of itself.It is loaded with scripture references....here are the scriptures offered, before the scriptures used in the commentary portion:
Quest. 146: What does the word “church” signify?
Ans: The word “church” signifies a gathered assembly.
Acts 11:26. And it came to pass, that a whole year they assembled
themselves with the church, and taught much people. And the
disciples were called Christians first in Antioch.
Eph. 3:21. Unto him be glory in the church by Christ Jesus throughout
all ages, world without end. Amen.
See also: Matt. 18:15–17; Acts 7:38; Acts 19:32, 37, 39, 41; 1 Cor.
1:2; 11:18–20; Col. 4:15; Phlm. 2.
The Gk. term ekklēsia occurs 114–115 times in the New Testament and is
translated as “church” or “assembly.” In Acts 7:38 it refers to the
congregation of Israel in the desert, and in Acts 19:37, the proper word is
“robbers of temples” [hierosulous] not “churches.” Ekklēsia denotes an
assembly, a congregation of people. It never denotes a building. In the
Septuagint [Greek Old Testament, c. 246 BC], the word is the translation of
the Heb. qahal, which also denotes a congregation or assembly. This concept
of an assembly is reflected in such terms as the Spanish Iglesia and the French
l’Eglise. The English word “church” was derived from a Gk. term [kuriakou
or kuriakon] which denoted a building “of or belonging to the Lord [Kurios],”
used when the first Christian meeting houses existed in the late third century
AD. This later use is recognizable in the Scottish Kirk and the German Kirche.
Thus, there is some confusion about the English term “church,” which has
traditionally and variously signified a congregation, a building, a
denomination, an ecclesiastical system, the aggregate of all true believers in
mystical union with Christ or the whole of Christianity throughout history.
Some hold to the concept of a “universal, invisible church” comprised of
all the elect of all ages, or at the least of all living believers world–wide at any
given time. This concept of the church confuses it with the kingdom of God.
Quest. 146: What does the word “church” signify?
Ans: The word “church” signifies a gathered assembly.
Acts 11:26. And it came to pass, that a whole year they assembled
themselves with the church, and taught much people. And the
disciples were called Christians first in Antioch.
Eph. 3:21. Unto him be glory in the church by Christ Jesus throughout
all ages, world without end. Amen.
See also: Matt. 18:15–17; Acts 7:38; Acts 19:32, 37, 39, 41; 1 Cor.
1:2; 11:18–20; Col. 4:15; Phlm. 2.
The Gk. term ekklēsia occurs 114–115 times in the New Testament and is
translated as “church” or “assembly.” In Acts 7:38 it refers to the
congregation of Israel in the desert, and in Acts 19:37, the proper word is
“robbers of temples” [hierosulous] not “churches.” Ekklēsia denotes an
assembly, a congregation of people. It never denotes a building. In the
Septuagint [Greek Old Testament, c. 246 BC], the word is the translation of
the Heb. qahal, which also denotes a congregation or assembly. This concept
of an assembly is reflected in such terms as the Spanish Iglesia and the French
l’Eglise. The English word “church” was derived from a Gk. term [kuriakou
or kuriakon] which denoted a building “of or belonging to the Lord [Kurios],”
used when the first Christian meeting houses existed in the late third century
AD. This later use is recognizable in the Scottish Kirk and the German Kirche.
Thus, there is some confusion about the English term “church,” which has
traditionally and variously signified a congregation, a building, a
denomination, an ecclesiastical system, the aggregate of all true believers in
mystical union with Christ or the whole of Christianity throughout history.
Some hold to the concept of a “universal, invisible church” comprised of
all the elect of all ages, or at the least of all living believers world–wide at any
given time. This concept of the church confuses it with the kingdom of God.
287
Such an entity, of course, has never assembled, is not properly an assembly,
does not possess any of the attributes of a church, and thus cannot truly be
termed a “church” [ekklēsia, or gathered assembly]. It is rather a spiritual and
comprehensive concept of the mystical [spiritual] union of all true believers
with the Lord Jesus Christ, and finds no concrete expression ecclesiastically,
except in a local or gathered assembly (1 Cor. 12:27. The def. article “the”
before the word “body” is to be omitted). The idea of a “universal, invisible
church,” however, is wide–spread in Christian thought, and is axiomatic to
both Reformed and Dispensational thinking. The Sixteenth Century
Reformers, reacting against the Romish idea of a “universal visible church,”
establishing their own state churches with a similar pattern, and understanding
that not all who professed Christ were truly converted, developed the idea of
both a “visible” and an “invisible” church. The former was composed of
believers and unbelievers; the latter of only the true believers. Some hold that
this theory derived from Gnostic, Neoplatonic philosophy which saw the
visible world as the imperfect reflection of the perfect invisible world, i.e., the
world of the Platonic “ideas.”
But what of those passages where “the church” is referred to in an abstract
sense (e.g., 1 Cor. 10:32; Eph. 3:10–21; Col. 1:18)? Does this not refer to the
aggregate of all true believers who are in union with Christ as his “mystical
body”? “The One True Church”? We prefer another interpretation, which is
consonant with all the uses of the term “church” in the New Testament: first,
the local or concrete use of “church,” referring to any given assembly of
scripturally baptized believers. Second, the abstract, generic or institutional
use of the term. A common illustration is that of “the jury,” referring not to
any particular jury, but to the institution of this legal entity in the judicial
system. When such usage finds concrete expression, it is a local, visible jury.
This same principle would hold true for those statements which are often used
to refer to the “universal, invisible church.” We prefer to classify these as the
“institutional” use of the word “church,” which finds concrete expression in
the local assembly. Third, the eschatological use of the term “church,”
referring to “the general assembly [panēguris, the festal gathering of a whole
group, nation or country] and church [ekklēsia] of the firstborn” which is in
the process of being assembled in heaven. When all the elect are gathered
together from all ages, they will comprise the church [panēguris] in glory,
fully assembled for the first time (Eph. 5:27; Heb. 12:22–23; Rev. 21:2). This
three–fold usage coherently answers to every use of the term “church” in the
New Testament without violating either grammar or doctrine—or the
meaning and biblical usage of the Old Testament qahal and the New
Testament ekklēsia.
The meaning and history of the church are not self–interpreting. The New
Testament is the standard, and thus the meaning and history of the church are
to be interpreted in the light of the New Testament
Quest. 147: What is a New Testament or gospel church?
Ans: A New Testament or gospel church is a church characterized
by the distinctives of the New Testament and the gospel.
Acts 2:41–42, 47. 41Then they that gladly received his word were
baptized: and the same day there were added unto them about three
thousand souls. 42And they continued stedfastly in the apostles'
doctrine and fellowship, and in breaking of bread, and in prayers…..
47…And the Lord added to the church daily such as should be saved.
See also: Matt. 28:18–20; Acts 2:36–47; 13:1; 20:17; 1 Cor. 1:2; Eph.
3:3–10; Col. 4:15; 1 Thess. 1:1; 1 Tim. 3:15; Phlm. 2; Rev. 2:1.
COMMENTARY
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