OceanSide church of Christ

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Victor M. Eskew


A.             Dirty words come in many different varieties.

1.                Most of them are secular and profane.

2.                The Bible condemns the use of such language (Eph. 4:29).

Let no corrupt communication proceed out of your mouth.

B.              Dirty words usually offend the ears of the innocent.  Those who seek purity would rather not hear them.

C.              In the religious world, there are some “dirty” words that exist.

1.                They are not dirty in the sense of being impure.

2.                They are dirty, however, because they offend the ears of some individuals.

3.                In this lesson, we want to examine some of these religious “dirty” words.

I.        BAPTISM

A.             The mention of the word “baptism” immediately causes the blood of some individuals to boil.  When it is attached to the word “salvation” the anger grows to a higher point.

B.              This is interesting from several standpoints.

1.                First, the definition of the word simply means “to dip, to plunge, to submerge, to immerse, to wash.”  Such a simple word does not seem like it should bother anyone.

2.                Second, the word “baptism,” or one of its derivatives is mentioned 100 times in the NT.

a.         Jesus used the word in the “Great Commission” (Matt. 28:19).

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

b.         Peter referred to it in the first recorded gospel sermon (Acts 2:38).

…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.

C.              As long as men reject the truth about baptism and its connection to salvation, they will see it as a “dirty” word.

II.      LAW

A.             The term “law” comes from the Greek word “nomos” (3551).  It simply means, “command, rule, precept, or injunction.”  Thayer adds that it produces “a state approved of God.”

B.              “Law” is an evil term to some.

1.                They argue that we are not under law today (See Romans 6:14).

For sin shall not have dominion over you:  for ye are not under the law, but under grace.

2.                The concept of law is opposed for two main reasons:

a.         It restricts.

b.         It obligates.

3.         Those who oppose law want to be able to live without the burdens of restrictions and obligations.

C.        Law, however, is used many times in the NT.  Let’s look at three instances.

1.         If we are not under law, we cannot sin (I John 3:4).

Whosoever committeth sin transgresseth also the law:  for sin is the transgression of the law.

2.         In Romans 8:2, we learn that law makes us free from the law of sin and death.

For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

                        3.         The most interesting passage is found in I Corinthians 9:21.

a.         In order to win men to Christ, Paul made himself a servant to all men (I Cor. 9:19).

b.         To the Jew, he became as a Jew (I Cor. 9:20).

c.         Now listen to I Corinthians 9:21.

To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

                                                1)         Paul became like those without law.

2)         However, he always knew that he was under the law of Christ.

D.             In the context of Romans 6:14, our not being under “the law” has reference to the law of Moses.  The context has nothing to do with the law of Christ.  The law of Christ is a law that we are to continue in (James 1:25).

But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.


            A.        The words, “pattern theology,” are not found in the NT.

                        1.         The concept of pattern theology is set forth in the Scriptures.

2.         Most of the time, the words are used by the liberal element in the church to refer to those who desire to abide by the authority of the New Testament.

B.        In the OT, Moses was instructed to build the tabernacle and all of its furnishings according to the pattern God had given him inMount Sinai (Exo. 25:40).

And look that thou make them after the pattern, which was shewed thee in the mount.

1.         It was essential that Moses follow the pattern precisely and specifically.  The things he was making were patterns of the heavenly things to come.

2.         Hebrews 8:5 and Hebrews 9:23 emphasize the importance of the pattern given to Moses by God.

C.              In like manner, we still have a pattern that needs to be followed today (II Tim. 1:3).

Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.

1.         Form (5296):  form or pattern, the pattern placed before one to be held fast and copied.

                        2.         We have a pattern for many things in the NT:

            a.         Organization of the church.

            b.         Worship.

            c.         The plan of salvation.

            d.         The work of the church.

            e.         The proclamation of the gospel.

D.             Those who despise “pattern theology,” a term used in derision toward those who stress the need for a pattern, do not want to be held to the apostolic traditions.

1.         They want the new.

2.         They want that which appeals to the flesh of man.

3.         Their standard is not the pattern.  Their standard is pragmatism.  If it “works,” they believe that it is acceptable to do.

E.              According to Revelation 20:12, the dead will stand before the great white throne of God and will be judged out of those things written in the books, according to their works.


A.             This is a term hardly known by those in the denominational world.  It is known, but seldom practiced by many congregations of the Lord’s people.

B.              Why?  It is a “dirty” word.

1.         Many think it is cruel and unusual punishment.

2.         Many think its practice destroys the peace within a congregation.

3.         Many know the responsibility is puts upon them concerning the erring brother and do not want to abide by the discipline.

C.              The obligation to practice church discipline is found in many places in the NT.

1.         Paul sets it forth as a command of God (II Thess. 3:6).

Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the traditions which he received of us.

2.                Jesus, however, was the first to mention the practice in Matthew 18:15-17).

3.                Its purpose is to ultimately save the soul of the one who has become unfaithful (I Cor. 5:4-5).

In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus.

4.                Some see withdrawal as the “final act.”

a.               It is true that the act of discipline removes our fellowship with the individual.

b.               However, following the action, are still to admonish him as a brother (II Thess. 3:14-15).

And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.  Yet count him not as an enemy, but admonish him as a brother.


A.             Real dirty words should never come forth from the lips of a Christian.

B.              On the other hand, the words that God has provided for us to use should never be considered dirty.  They are to be preached, practiced, and promoted with every fiber of our being.

1.         Preach the word (II Tim. 4:2).

2.         Holding forth the faithful word (Titus 1:9).

3.         Speak thou the things which become sound doctrine (Titus 2:1).

4.         …in doctrine shewing uncorruptness, gravity, sincerity, sound speech that cannot be condemned… (Titus 2:7-8).