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Answering False Doctrines — No. IIMichael Hatcher
SINCE PAUL WAS COMMISSIONED TO PREACH TO THE GENTILES, WAS THERE A “PAULINE GOSPEL,” AS DISTINGUISHED FROM A “PETRINE GOSPEL,” THAT
WAS PREACHED TO THE JEWS (A LA MODERNISM) 3:8?
Modernism attempts to explain everything relating to God and His Word by
naturalistic forces. One of the great heros of modernism was the German philosopher,
Georg Wilhelm Friedrich Hegel (1770-1831). After the death of Hegel there developed a
controversy among his followers which resulted in three groups. Those groups are
called the right, the left, and the center. Those on the right represented supernaturalism,
those on the left represented naturalism, and those in the center represented a
mediating tendency. Some of those on the left were Strauss, Ludwig, Feuerbach,
Bruno, and Ferdinand Christian Baur.i Baur was the originator of the modernistic
doctrine we are considering and the founder of the Tübingen school of theology.
Baur taught that the only difference between the Jews and early Christians was
the Messiahship of the crucified Jesus. The early apostles and their followers had
forgotten the elements of the new religion. When Stephen tried to enforce those
elements, he was put to death. Paul, after his conversion, “rediscovered these elements
of universality and freedom, [yet] the Church stood suspiciously aloof.”ii There was a
section of the church that remained hostile to Paul. This hostility led to two parties or
factions in the early church: Jewish Christians (Petrinists) and Gentile Christians
(Paulinists). Because of this conflict Paul was always prepared for combat. Any epistle
that presented Paul in any other way was automatically rejected as authentic. According
to Baur, only the epistles of Galatians, 1 & 2 Corinthians, and Romans were written by
Paul. All other letters supposedly written by Paul, along with the book of Acts, were
rejected. The two factions struggled for supremacy. “The Petrine party was very strong
until the middle of the 2d century, when it was obliged to yield to, or rather harmonize
with, the Pauline.”iii However, “the school believed itself able to prove from the
Apocalypse, considered as a product not merely of Judaic narrowness but of positive
opposition to Paulinism, and still more from the pseudo-Clementine homilies, that no
accommodation took place in the apostles’ lifetime.”iv
According to Baur, the Petrine party was Jewish both in origin and thinking.
“Judaism was the cradle of Christianity; and the latter was only an earnest, restless,
reformatory branch of the former. But it was not an offshoot as yet, for Christianity was
essentially Jewish all through its first historic period.”v “Peter and the other apostles
were held fast in the grip of the legalistic conception of Christianity, a sort of
Christianized Pharisaism. Paul, when converted, had reacted violently against this view,
and became the exponent of gentile freedom. Christianity was divided into two factions,
Jewish Christians (Petrinists) and gentile Christians (Paulinists).”vi This supposed
conflict lead to the conclusion that Paul and Peter preached a different gospel to
different people (Paul to the Gentiles, Peter to the Jews).
What evidence was there for such a doctrine? Absolutely none! It was all an
invention in the mind of Baur. “This theory, which found influential support in the
scholarship of the time (Schwegler, Zeller, etc), could not stand the test of impartial
investigation, and is now on all sides discredited.”vii
Baur would not have used the passage before us (Eph. 3:8) because he rejected
this book as canonical. He viewed it as a work of the second century which was
mediating theology. (He accepted only Romans, 1 & 2 Corinthians, and Galatians as
being from Paul.) “He called them [Paul’s rejected books] ‘tendency’ writings, designed
to cover up the strife and to show that peace reigned in the camp.”viii However, others
would find in this verse some supposed evidence of this diversity. “Unto me, who am
less than the least of all saints, is this grace given, that I should preach among the
Gentiles the unsearchable riches of Christ” (Eph. 3:8).ix They would see that since Paul
preached among the Gentiles that he must be teaching something different than those
preaching among the Jews. The difference here is not the message but the audience.
When we notice the message (“the unsearchable riches of Christ”), we find this doctrine
to be false.
The “riches of Christ” deals with that which Christ gives or salvation. “And being
made perfect, he became the author of eternal salvation unto all them that obey him”
(Heb. 5:9). The greatest gift is salvation. It was Paul’s duty to preach salvation to the
Gentiles. The plan of salvation is the same for all individuals, Jews or Gentiles. When
Peter first preached the gospel to the Jews (Acts 2), he first established that Jesus was
the Son of God. The Jews had by wicked hands taken and crucified Him. God did not
leave Him in the grave, He raised Jesus from the dead and showed him openly. Thus
Peter developed faith or belief in Jesus as being both Lord and Christ (Acts 2:36). When
the Jews asked what they needed to do to have salvation from their sin, Peter
responded by saying, “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
2:38).
When we observe Paul’s preaching to the Gentiles, we see him preaching the
exact same message of salvation as did Peter to the Jews. When Paul was in prison in
Philippi there was a great earthquake. The jailor, ready to slay himself, was told by Paul
not to do himself any harm. The jailor comes to Paul and asks him what he must do to
be saved (the same question asked by the Jews on Pentecost). “And they said, Believe
on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). After
preaching the Word of the Lord to him, we observe the jailor’s repentance and are told
of his baptism. “And he took them the same hour of the night, and washed their stripes;
and was baptized, he and all his, straightway” (Acts 16:33). Thus, Peter and Paul
preached the same message regarding the plan of salvation, “the unsearchable riches
of Christ.”
We see a major argument against this view in the context of this verse. Paul
discusses how he received by revelation the mystery of Christ. This mystery is “That the
Gentiles should be fellowheirs, and of the same body, and partakers of his promise in
Christ by the gospel” (Eph. 3:6). The promise refers back to the promise God made to
Abraham in Genesis 12:1-3. The promise is that “in thee shall all families of the earth be
blessed” (Gen. 12:3). There is no separation or difference made by God between the
Jews and the Gentiles (a distinction which did not exist when God made this promise).
In discussing this same promise to Abraham in relation to the Law of Moses, Paul
concludes by saying, “For ye are all the children of God by faith in Christ Jesus. For as
many of you as have been baptized into Christ have put on Christ. There is neither Jew
nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all
one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs
according to the promise” (Gal. 3:26-29). Thus, both Jew and Gentile are fellowheirs
(the Greek indicates heirs together with), they are both members of the same (not
different) body. If Paul and Peter preached different gospels, they would not be
fellowheirs, nor would they be members of the same body. As we will study later, there
is only one body (Eph. 4:4), but if they taught different doctrines, then there would be
two bodies—one for the Jews another for the Gentiles. Additionally, if Paul and Peter
taught different doctrines or gospels, then at least one would be anathema (eternally cut
off from God). “I marvel that ye are so soon removed from him that called you into the
grace of Christ unto another gospel: Which is not another; but there be some that
trouble you, and would pervert the gospel of Christ. But though we, or an angel from
heaven, preach any other gospel unto you than that which we have preached unto you,
let him be accursed. As we said before, so say I now again, If any man preach any
other gospel unto you than that ye have received, let him be accursed” (Gal. 1:6-9). No
there is only one gospel, both Paul and Peter preached that one gospel, the difference
is that they preached the same gospel to two different audiences: Paul to the Gentiles,
Peter to the Jews.
ARE CHRISTIANS WHO HAVE LIVED SINCE THE END OF THE MIRACULOUS AGE STRENGTHENED INWARDLY BY THE HOLY SPIRIT IN SOME DIRECT WAY (IN
ADDITION TO HIS WORD) (3:16)?
As the restorers were coming out of denominationalism, one of the major
doctrines they had to overcome was the direct operation of the Holy Spirit in the lives of
people. Denominationalism was in the grip of Calvinism. Calvinism taught a man was
totally depraved without any capability of doing anything good. God, to save man, had
to send the Holy Spirit into him. By this, the Spirit would directly act upon the man to
convict him of his sin, then save him. The Spirit would continue to act directly upon the
heart of man to make sure he lived in such a way as to be saved eternally in heaven. All
this that the Spirit would do would be in conjunction with the Word of God and never
would the Spirit act contradictory to the Scriptures.
Sadly, some of our own number are now reverting back to Calvinistic doctrine,
not in the area of conviction and salvation, but in the area of living as a Christian. Some
are now saying that we are directly strengthened by the Spirit in living the Christian life.
Let us clearly understand what we are not discussing. We are not discussing what the
Spirit (or the Godhead) might do in the realm of providence. We know that God does
work providentially (both general and special) for His children. What role the Spirit plays
in that, we cannot say. Additionally, we are not discussing the indwelling of the Spirit in
the Christian. Everyone agrees that the Spirit indwells the Christian, although it is not
agreed as to how He does it. (It is this author’s view that how the Spirit dwells in the
Christian does not need much discussion. It is not an important pointx and there will
never be agreement on this subject). This discussion pertains to the working of the
Spirit and how He works today. Does the Spirit work directly, in addition to His Word, or
does He work indirectly, through His Word?
If the Spirit works directly upon the life of a Christian, then why would it not be
true that God is responsible for the Christian living a life without sin? In numerous
debates with denominationalists we correctly pointed out that if God must send the Holy
Spirit into the heart of a person to convict and convert him, then if a person is lost it is
God’s fault for not sending the Spirit into his heart. If the Spirit strengthens the Christian
directly today, then how could a Christian commit sin? If the Christian did commit sin,
then why would it not be the Spirit’s fault for not strengthening him? Brother Winfred
Clark comments concerning this matter by saying, “This is Paul’s prayer. Does this
mean a direct operation upon the inner man or the heart? Is that the way they are to be
strengthened? If so, such would be an operation of God in answer to Paul’s prayer apart
from the exercise of their own wills. If they were therefore not strong, whose fault would
it be? Would it not be the Holy Spirit’s if he didn’t make them strong by the direct
operation?”xi Instead of being judged by what one has “done in his body, according to
that he hath done, whether it be good or bad” (2 Cor. 5:10; cf. Rom. 14:12; Rev. 20:12),
we should be judged upon what the Spirit has done or not done for us. Actually we
should not be judged at all. Why should we be judged for what the Spirit does or fails to
do for us in directly strengthening us?
If the Spirit directly strengthens the Christian today, then what need do we have
of the Bible? Paul teaches that the gospel is God’s power to save. “For I am not
ashamed of the gospel of Christ: for it is the power of God unto salvation to every one
that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of
God revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1:16-
17). This salvation does not refer simply to salvation from past sins, but salvation in
heaven. To be saved in heaven, one must live according to God’s will. If one must have
the Spirit directly strengthening him, then the gospel is not able to do what Paul writes.
Peter writes, “According as his divine power hath given unto us all things that pertain
unto life and godliness, through the knowledge of him that hath called us to glory and
virtue: Whereby are given unto us exceeding great and precious promises: that by these
ye might be partakers of the divine nature, having escaped the corruption that is in the
world through lust” (2 Pet. 1:3-4). In God’s Word we have everything that pertains to life
(both in the here and now and in eternity) and godliness. It is through the Bible that we
are able to escape the corruption that is in the world. According to this doctrine the Bible
is not sufficient to do this, we need the direct working of the Spirit to strengthen us to
escape this corruption.
Paul writes concerning the sufficiency of the Scriptures thus: “All scripture is
given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness: That the man of God may be perfect, throughly furnished
unto all good works” (2 Tim. 3:16-17). When the Scriptures are used properly, for the
four reasons they have been given, they will result in making us a man of God,
complete, and to equip us completely to every good work (those things God has
ordained). The false doctrine that we need the direct strengthening of the Spirit in our
lives, demands that the Scriptures are not sufficient to do what God says. This view
says we need the Spirit in conjunction with the Word to make us a man of God,
complete, and completely furnished or equipped to all good works.
In the passage under consideration we find evidence that the Spirit’s
strengthening is done through the medium of God’s Word, thus done indirectly. When
we go back to the beginning of Ephesians 3, Paul reveals that he had received this
message by revelation of God. Paul also reveals that the Spirit of God is the one
revealing the message. “But God hath revealed them unto us by his Spirit: for the Spirit
searcheth all things, yea, the deep things of God. For what man knoweth the things of a
man, save the spirit of man which is in him? even so the things of God knoweth no man,
but the Spirit of God. Now we have received, not the spirit of the world, but the spirit
which is of God; that we might know the things that are freely given to us of God. Which
things also we speak, not in the words which man’s wisdom teacheth, but which the
Holy Ghost teacheth; comparing spiritual things with spiritual” (1 Cor. 2:10-13). Thus,
the Spirit revealed to Paul the message. Paul wrote that message down for these
Gentile Christians (and us), for whom Paul was praying to be strengthened by the Spirit,
to read. By their reading that message, they would be strengthened. Later in the book
Paul writes that Christians are to put on the whole armour of God. After quoting
Ephesians 6:10-11, 13-17, brother Clark remarks, “It becomes obvious that such a
person would be made stronger by doing what the Spirit through Paul admonishes him
to do, wouldn’t he? Now, does this differ in effect from the prayer he prays in Ephesians
3:16? Surely not. The inner man is strengthened by the Spirit as he learns from the
Spirit’s teaching how to be stronger. His convictions are made stronger leading to
stronger determination (Col. 1:10-11).”xii
Remember that Paul was writing to the church at Ephesus. When Paul spoke
with the elders of this church as recorded in Acts 20, he reminds them of his work
among them. He gives the elders a warning, then concludes his remarks by saying,
“And now, brethren, I commend you to God, and to the word of his grace, which is able
to build you up, and to give you an inheritance among all them which are sanctified”
(Acts 20:32). The idea expressed by the phrase “build you up” is the same as
strengthening. How would they be built up or strengthened? Paul’s answer is that it
would be accomplished by the Word of God. Surely, their minds would return to Paul’s
statement here when he prays that they would be strengthened by the Spirit. The way
the Spirit is going to strengthen them is by “the word of his grace.” He will use the
medium, agency, of the Bible.
The way the Spirit works in the Christian is the same way the Spirit works in a
non-Christian. In both cases the Spirit uses a medium, an agent, He works upon man
indirectly. We can see this from the time Jesus promised the Holy Spirit to His apostles
(John 14-16). Jesus instructed them that the Spirit would reprove, (convict—ASV) the
world of sin, righteousness and judgment (John 16:8-11). In relation to a non-Christian,
the Holy Spirit convicts him of his sin. How does He do this? As one reads the book of
Acts (especially chapter 2) he sees that the Spirit convicts men of sin by means of the
Word, an indirect manner. Why would we think that the Spirit would convict men of sin
in one way, but then convict men of righteousness in another? As one reads Acts he
also observes that the Spirit used the Word to convict men of righteousness. He worked
indirectly, not directly. That is the exact same way He works today.IS THE “ONE BODY” THE “CHURCH UNIVERSAL” WHICH ENCOMPASSES ALL THE
DENOMINATIONS (4:4)?
The Scriptures clearly teach that there is one body. The passage under
consideration teaches such. “There is one body, and one Spirit, even as ye are called in
one hope of your calling” (Eph. 4:4). Paul, in this letter, uses the term body nine times.
One other time he uses one body. “And that he might reconcile both unto God in one
body by the cross, having slain the enmity thereby” (Eph. 2:16). He uses “same body” to
connect the Gentiles with the Jews. “That the Gentiles should be fellowheirs, and of the
same body, and partakers of his promise in Christ by the gospel” (Eph. 3:6). He teaches
the principle of the one body by the figure of the body of Christ. “Which is his body, the
fulness of him that filleth all in all....For the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ:...For we are members of his body, of his
flesh, and of his bones” (Eph. 1:23; 4:12; 5:30). This one body, same body, body of
Christ is the church. “And hath put all things under his feet, and gave him to be the head
over all things to the church, Which is his body, the fulness of him that filleth all in all”
(Eph. 1:22-23; cf. Col. 1:18).
When one has a body, he also has a head. Headship denotes leadership and
authority. Jesus is the head of the body, the church (Eph. 1:22-23; Col. 1:18). A body
does not have many heads: it has one. Thus, Jesus does not share His headship with
anyone else. This goes to the heart of the question under consideration. Jesus came to
this earth and built His church. “And I say also unto thee, That thou art Peter, and upon
this rock I will build my church; and the gates of hell shall not prevail against it” (Mat.
16:18). As head, leader, the One with authority, He has the right to command and
expect obedience.
What is a denomination? The word itself means name, or a naming, or to
designate. There are two other words which we need to consider in a discussion of
denomination: heresy and sect. Heresy comes from the Greek word hairesis and means
a choosing or choice. Notice what Vine says, “Denotes a choosing, choice; then that
which is chosen, and hence an opinion, especially a self-wiled opinion, which is
substituted for submission to the power of truth and leads to division and the formation
of sects.”xiii Additionally Thayer writes, “3. that which is chosen, a chosen course of
thought and action; hence one’s chosen opinion, tenet; according to the context, as
opinion varying from the true exposition of the Christian faith. 4. a body of men
separating themselves from others and following their own tenets. 5. dissensions arising
from diversity of opinions and aims.”xiv
Sect is from the Greek schisma and means a division or rent. Vine writes,
“metaphorically of the contrary condition to that which God has designed for a local
church in ‘tempering the body together’ (v. 24).”xv Putting these words together we
discover that a denomination comes as the result of the other two. There is first a
choosing of some belief or tenet (generally false) by a group making themselves a
heresy. From this heresy there is a division that occurs making the group a sect. Last,
there is a naming of that sect to designate them according to that particular tenet. We
now have a denomination. When we realize the full import of that which a denomination
consists, we realize that all the denominations cannot make up one body. Additionally,
we realize that no denomination is a part of the one body that is the church.
Now let us tie these together. Jesus has the right to command and expect our
obedience as being the head of the body, the church. A denomination has rejected the
headship of Jesus by choosing their own doctrine(s) rather than submitting themselves
to the will of Christ. By rejecting the authority of Christ, they are not a part of that body.
Let us consider some of the doctrines that denominations have chosen over the
doctrine of Christ. We are also reminded of Jesus’ statement to the Pharisees
concerning the teaching of man’s doctrine over the doctrine of Christ. “Ye also
transgress the commandment of God by your tradition...ye made the commandment of
God of none effect by your tradition...But in vain they do worship me, teaching for
doctrines the commandments of men.” (Mat. 15:3, 6, 9).
Jesus has authorized five acts of worship to God. They are congregational
singing (Eph. 5:19; Col. 3:16; 1 Cor. 14:15; Heb. 2:12), partaking of the Lord’s Supper
on the first day of the week (Acts 2:42; 20:7; 1 Cor. 11:17-34), prayer (Acts 2:42; 1 Cor.
14:15; 1 The. 5:17), giving or the contribution (1 Cor. 16:1-2; 2 Cor. 8-9), and preaching
God’s Word (Acts 2:42; Acts 20:7; 2 Tim. 4:2). The denominational world has changed
every one of the preceding. To the singing they have added choirs and choruses to
have individuals sing for others. Then they added mechanical instrumental music to the
worship of the church, for which there is no Scriptural command. In the partaking of the
Lord’s Supper, Jesus authorized unleaven bread and fruit of the vine. However, some
have gone so far as to change these elements changing them to Coke, and hamburgers
to please man’s taste. They have also changed the frequency of the Supper. The New
Testament appoints partaking the Supper on the first day of the week, which comes
every week and is Sunday. However, denominations will partake of the Supper at
anytime. First, they decided every week was too often, thus they changed it to yearly,
quarterly, or monthly. Instead of partaking of the Supper on the first day of the week (the
only day authorized by Jesus), they would partake of it on any day of the week. They
have likewise changed the person to whom we pray. Jesus taught us to pray to the
Father through His mediatorship. However, denominations teach that we can pray to
Mary, Jesus, the apostles, a departed saint, or a loved one. Christ commanded the
church to receive its funds by the freewill offering of individuals. However,
denominations have gone into the business of making money, competing with other
businesses. Others will have cake-sales or garage-sales, or such like to raise money for
their programs. Regarding the preaching that Jesus established, man has substituted
drama presentations, puppets instead of preaching. Denominations have changed from
preaching the Word to preaching a social gospel, informing man how to feel good about
themselves, how to win friends and influence people. However, if the denominations
went to preaching the gospel in its purity, they would go out of existence.
Denominationalism feeds on the ignorance of the people. Relative to this Robert Taylor
wrote, “New Testament worship has been corrupted by the carnal desires to have
mechanical music to please the ears, the burning of incense to please the nose, the
counting of beads to please the feeling process, lewd dancing to please the lustful
hearts of those spiritually destitute, strip tease acts to please the sensual appetites of
those who cannot even have a semblance of worship without a demonstration of
feminine flesh in abundance and the substitution of Coke, hamburgers and Girl Scout
Cookies to please the palates of those who have grown tired of unleavened bread and
fruit of the vine.”xvi Denominations who have changed the worship of God in such ways
cannot be a part of that one body, the church.
While we could observe many differing aspects, one other area is vital in this
study: the plan of salvation. How does one become a member of this body, the church.
For a person to be in the body, he must first believe. Listen to what Jesus said, “He that
believeth and is baptized shall be saved; but he that believeth not shall be damned”
(Mark 16:16). The belief here is in the gospel, “that Christ died for our sins according to
the scriptures” (1 Cor. 15:1-4). That involves belief in God (Heb. 11:6) and in Christ
(John 14:1). This faith comes by hearing the Word proclaimed. “So then faith cometh by
hearing, and hearing by the word of God” (Rom. 10:17). Upon that belief he repents.
“And that repentance and remission of sins should be preached in his name among all
nations, beginning at Jerusalem” (Luke 24:47). Then he will confess his faith in Jesus as
being the Son of God. “Whosoever therefore shall confess me before men, him will I
confess also before my Father which is in heaven” (Mat. 10:32). Then he must be
immersed in water for the purpose God designed: the remission of sins. “He that
believeth and is baptized shall be saved; but he that believeth not shall be damned”
(Mark 16:16). Denominations have rejected the headship of Christ by rejecting this
simple plan which the Son of God appointed. By rejecting this plan they never enter into
the body of Christ. “For by one Spirit are we all baptized into one body, whether we be
Jews or Gentiles, whether we be bond or free; and have been all made to drink into one
Spirit” (1 Cor. 12:13). Baptism, the act which places one into the body, is the act which
denominations have rejected.
Denominations have rejected the headship of Jesus choosing their own doctrines
instead of submitting themselves to the doctrine of Christ. As such they do not have
God. “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God.
He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 John
9). Choosing their own doctrine and naming themselves, they have become a
denomination and are in opposition to the one body or church that Jesus established.
Before leaving this point we need to consider the passages the denominations
misuse to support their idea that all the denominations make up the one body. The three
main passages are John 15:1ff; Romans 12:4-5; and 1 Corinthians 12:12-27. In John 15
Jesus discusses the vine and the branches. Denominations claim that Jesus is the vine
(as stated in the text) and the branches are the differing denominations. However,
Jesus states that “ye” are the branches (v. 5), not different religious groups. “Ye” are
individuals, the disciples. Verse 6 explains that it is individuals and not denominations
when he says, “if a man.”
Paul writes, “For as we have many members in one body, and all members have
not the same office: So we, being many, are one body in Christ, and every one
members one of another” (Rom. 12:4-5). Here the denominations claim that the many
members are denominations. However, the context clearly shows that Paul is
discussing individuals, not distinctive religious groups. It is a discourse of “brethren” (v.
1), that we as individuals are to be transformed from the world (v. 1-2), that it is “every
man that is among you” (v. 3). Then in verses 6-8 he discusses the differing gifts that
had been given to men, not conflicting denominations.
Paul enters into a section concerning miraculous gifts in 1 Corinthians 12-14.
Again a study of the context shows that the section deals with individuals within a local
congregation, not denominations. Paul teaches that the membership at Corinth
constituted the body (v. 27). When all the members are taken together, you have the
body of Christ. Each one fits together with the others to make up the body. In verse 25
Paul writes, “That there should be no schism in the body.” Yet, denominations, by their
very nature, are divisions, thus could not be the members of this passage.
The defining point in all these passages is that there were no denominations that
existed at that time. Denominationalism did not come into existence until centuries later.
Jesus came to build His church (Mat. 16:18), not denominations. Thus, there is no way
that Jesus or Paul (in writing by the Spirit) could have had denominations in mind.
Additionally, the seed principle is contrary to denominations being included in these
passages. A universal law is that seed produces after its kind. Christ is the vine, the
branches must be Christians. Christ is the body, the members must be Christians.
Christ does not produce Baptists, Methodists, Catholics, Mormons, Presbyterians,
Episcopals, Nazarenes, or any other denomination. Christ produced the church of Christ
(Rom. 16:16).DOES THE “ONE FAITH” REFER TO THE ATONEMENT OF CHRIST (A LA
KETCHERSIDE, SHELLY) (4:5)?
Among the seven one’s listed in Ephesians 4, Paul specifies, “one faith” (Eph.
4:5). Does the one faith which Paul mentions refer to the saving power and death of
Christ? The Scriptures affirm so! There are many passages which show “the faith”
refers to the saving atonement of Christ. In the Jerusalem conference Peter comments
that the Gentiles were saved in the same way as were the Jews. “And put no difference
between us and them, purifying their hearts by faith” (Acts 15:9). The purification of the
heart (the washing away of sin) takes place by the blood which Christ shed on Calvary.
“And from Jesus Christ, who is the faithful witness, and the first begotten of the dead,
and the prince of the kings of the earth. Unto him that loved us, and washed us from our
sins in his own blood” (Rev. 1:5; cf. 1 John 1:7). Paul adds in relation to the salvation of
the Gentiles, “That the blessing of Abraham might come on the Gentiles through Jesus
Christ; that we might receive the promise of the Spirit through faith” (Gal. 3:14). Even
though not translated there is a definite article before faith, thus “through the faith.”
Salvation to all (Jews and Gentiles) comes through the “one faith.” Here, Paul teaches
that the “one faith” refers to the atonement.
Paul again ties the “one faith” to the atonement when he wrote, “Whom God hath
set forth to be a propitiation through faith in his blood, to declare his righteousness for
the remission of sins that are past, through the forbearance of God” (Rom. 3:25). The
Textus Receptus has the definite article “through the faith.” Thus, the faith is that God
sent Jesus to die for man’s sins—to be a propitiation, satisfaction, or appeasement; and
it is through this faith, in His blood—the atonement, that we receive justification. Faith
and atonement are inseparably joined together. Paul associates ones personal faith,
belief, with the atonement in writing to the Corinthians. “Moreover, brethren, I declare
unto you the gospel which I preached unto you, which also ye have received, and
wherein ye stand; By which also ye are saved, if ye keep in memory what I preached
unto you, unless ye have believed in vain. For I delivered unto you first of all that which I
also received, how that 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” (1 Cor.
15:1-4). These Scriptures, along with others, show that the “one faith” does refer to the
atonement of Christ. We should never allow someone’s misuse of something keep us
from the proper use of it.
The full question presented to us deals with Carl Ketcherside and Rubel Shelly’s
usage of “one faith.” Consider what Ketcherside says, “The faith relates to the life and
death of Jesus...The faith portrays what Jesus has done and will do for us, and we
accept it.”xvii Shelly makes their position a little clearer when he writes, “The ‘one faith’
has nothing to do with our methods and procedures of doing God’s work; it has to do
with the death, burial, and resurrection of Jesus and our response to that once-for-all
act of atonement.”xviii It is their belief that the “one faith” only deals with the
atonement and our response to it, nothing else. However, once one compromises the
truth in one area, soon he will go farther in that compromise, and he will make
concessions in other areas. The problem in this case is that there is no respect for the
Word of God. While our liberal apostate brother Shelly begins with the atonement and
our response to it, he soon moves in our response to giving up the correct position
concerning the purpose of our response. He taught that as long as one was obeying
God in baptism that he did not have to understand that it was “for the remission of sins”
(Acts 2:38). Soon after this he gives up our response completely and settles on just the
atonement. Now just as long as someone believes that Jesus died for him, Shelly and
Ketcherside will fellowship him. This idea is called the “Core Gospel” or “Bulls-Eye
Gospel” by others. The “core” or “bulls-eye” is the atonement, everything else is
peripheral.
This false doctrine was advanced by Carl Ketcherside and Leroy Garrett in the
1960s by teaching a separation between gospel and doctrine. Gospel was to be
preached only to those who were outside of Christ (aliens). Doctrine could only be
preached to those who were members of the church. They then associated fellowship
with this false doctrine. Fellowship or unity was based only upon gospel; doctrine did not
affect fellowship, or doctrinal differences would not disrupt the fellowship of those who
had obeyed the gospel. Ketcherside called this position “unity in diversity” or “fellowship
without endorsement.” For the most part Christians rejected this doctrine. After
Ketcherside and Garrett, Rubel Shelly came out with essentially the same idea but used
different terms. Shelly distinguished between what he called Big F (or upper-case)
fellowship and a little f (lower-case) fellowship. He also referred to this as “levels of
fellowship” or the “doctrine of limited fellowship.” What Ketcherside taught about gospel
was what Shelly meant by upper-case (F)ellowship, and what Ketcherside meant by
doctrine was what Shelly meant by lower-case (f)fellowship.
In teaching this doctrine they inform us that fellowship is based solely upon the
seven ones of Ephesians 4:4-6. Of course, one of these seven ones is the “one faith.”
However, they must redefine “one faith” to be limited to the atonement of Christ. For
their practice and doctrine to be true, “one faith” cannot refer to anything other than the
atonement. As we have seen previously, the faith does refer to the atonement.
However, the real question then is, does the “one faith” allude to only the atonement
and nothing else? The answer is just as clear that it does not. Instead of meaning only
the atonement, it corresponds to the entirety of the New Testament. Let us notice some
passages which show this is to be true.
In Acts 6:7 “the faith” is used for the plan of salvation. “And the word of God
increased; and the number of the disciples multiplied in Jerusalem greatly; and a great
company of the priests were obedient to the faith” (Acts 6:7). These priests obeyed
those things necessary to become a Christian. That includes more than just believing
the atonement of Christ, it includes: faith, repentance, confession of faith, and baptism.
An important account is when Paul was preaching to Sergius Paulus. “Which was
with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas
and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his
name by interpretation) withstood them, seeking to turn away the deputy from the faith.
Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all
righteousness, wilt thou not cease to pervert the right ways of the Lord? And now,
behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun
for a season. And immediately there fell on him a mist and a darkness; and he went
about seeking some to lead him by the hand. Then the deputy, when he saw what was
done, believed, being astonished at the doctrine of the Lord” (Acts 13:7-12). Notice that
Elymas sought to turn the deputy from “the faith” (the definite article is in the Greek).
However, Barnabas and Saul were teaching “the word of God,” Elymas was trying to
pervert the “right ways of the Lord,” then Sergius Paulus was astonished at the “doctrine
of the Lord.” These are not different teachings, it is different ways of expressing the
same thing. Thus, “the faith” is also the “word of God,” the “right ways of the Lord,” and
the “doctrine of the Lord.”
Paul parallels “the faith” with “the truth.” This witness is true. Wherefore rebuke
them sharply, that they may be sound in the faith; Not giving heed to Jewish fables, and
commandments of men, that turn from the truth” (Tit. 1:13-14). “Ever learning, and
never able to come to the knowledge of the truth. Now as Jannes and Jambres
withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate
concerning the faith” (2 Tim. 3:7-8). In Titus 2:1-2 Paul equates “sound doctrine” with
“the faith” (the definite article is in the Greek). The “gospel” is also equated with “the
faith.” “And when they had preached the gospel to that city, and had taught many, they
returned again to Lystra, and to Iconium, and Antioch, Confirming the souls of the
disciples, and exhorting them to continue in the faith, and that we must through much
tribulation enter into the kingdom of God” (Acts 14:21-22). Paul taught “the gospel” and
exhorted them to continue in “the faith,” showing that they are the same.
Paul’s letters to Timothy shows that “the faith” includes more that just the
atonement. Consider Paul’s discussion about false doctrine. “Now the Spirit speaketh
expressly, that in the latter times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils” (1 Tim. 4:1). Some would depart from “the
faith” by forbidding to marry and forbidding the eating of meats. These doctrines do not
deny the atonement, “the faith” is more than just the atonement. Later Paul writes, “But
if any provide not for his own, and specially for those of his own house, he hath denied
the faith, and is worse than an infidel” (1 Tim. 5:8). How is a failure to provide a denial of
the atonement? Yet, Paul says that the failure to provide is a denial of “the faith.” Then
in the next chapter Paul teaches that those who covet (the love of money) err from “the
faith” (the definite article is in all of these passages in the Greek). “For the love of
money is the root of all evil: which while some coveted after, they have erred from the
faith, and pierced themselves through with many sorrows” (1 Tim. 6:10). The coveting
after money does not deny that Christ shed His blood for man (the atonement). In the
second letter, Paul teaches that “the faith” of some had been overthrown by a false
teaching concerning the resurrection (2 Tim. 2:17-18). When Jude commands us to
contend earnestly for the faith (Jude 3), it is that we are to earnestly contend for the
entirety of the New Testament teaching, not just the atonement.
I believe it is important to understand why Ketcherside, Shelly, and others have
tried to limit the “one faith” to the atonement. We see the answer by observing their
actions. They want to fellowship (have unity with) the denominational world. Since the
denominations do not teach the truth concerning the plan of salvation, the worship,
work, organization of the church, et.al. they had to find some way to overlook these
errors. They found it by limiting the “one faith” of Ephesians 4:5 to the atonement.
CONCLUSION
Let us always “earnestly contend for the faith which was once delivered unto the
saints” (Jude 3) against any and all false teachings, whether by those modernists who
do not have any belief in the inspiration of the Scriptures, denominationalists, or false
teaching in the Lord’s church. May we ever be on guard and always prepared to “ give
an answer to every man that asketh you a reason of the hope that is in you with
meekness and fear” (1 Pet. 3:15).
i “Hegel, Georg Wilhelm Friedrich,” The New Schaff-Herzog Encyclopedia of Religious Knowledge, ed. Samuel Macauley Jackson (Grand Rapids, MI: Baker Book House, 1968), 5:200-201.
ii J. Haussleiter, “Baur, Ferdinand Christian, and the Later Tübingen School,” The New Schaff-Herzog Encyclopedia of Religious Knowledge, editor-in-chief Samuel Macauley Jackson (Grand Rapids, MI: Baker Book House, 1972), 2:9.
iii John McClintock and James Strong, “Tubingen School,” Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (Grand Rapids, MI: Baker Book House, 1970), 10:573.
iv J. Haussleiter, “Baur, Ferdinand Christian, and the Later Tübingen School,” The New Schaff-Herzog Encyclopedia of Religious Knowledge, editor-in-chief Samuel Macauley Jackson (Grand Rapids, MI: Baker Book House, 1972), 2:9.
v John McClintock and James Strong, “Tubingen School,” Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (Grand Rapids, MI: Baker Book House, 1970), 10:573.
vi A. T. Robertson, “Paul, the Apostle,” International Standard Bible Encyclopadeia, ed. James Orr (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983) 3:2269.
vii James Orr, “Criticism of the Bible,” International Standard Bible Encyclopaedia (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983) 2:752-753.
viii A. T. Robertson, “Paul, the Apostle,” International Standard Bible Encyclopadeia, ed. James Orr (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983) 3:2269.
ix All Scriptures quotations are from the King James Version unless otherwise indicated.x One can be mistaken concerning this matter and still go to heaven, as it does not deal with how
to be saved or how to live the Christian life. All readily agree (at least verbally) that how the Spirit dwells in a Christian is not a fellowship issue.
xiWinfred Clark, “Paul’s Prayer For Gentile Saints (3:14-19),” The Book Of Ephesians, ed.
Garland Elkins and Thomas B. Warren (Memphis, TN: Getwell Church Of Christ, 1984) p. 73.xii Ibid., p. 74.xiii W. E. Vine, An Expository Dictionary of New Testament Words (Nashville, TN: Thomas Nelson
Publishers, n.d.), p. 303.xiv Joseph Henry Thayer, Thayer’s Greek-English Lexicon of the New Testament (Grand Rapids,
MI: Associated Publishers, n.d.), p. 16.xv Vine, p. 550.xvi Robert R. Taylor, Jr., The Bible Doctrine of Christian Fellowship (Ripley, TN: Taylor
Publications, n.d.), p. 50.xviiW. Carl Ketcherside, Mission Messenger (October 1965).xviii Rubel Shelly, I Just Want To Be A Christian (Nashville, TN: 20th Century Christian,
1984), p. 82.